Thirteenth   Rather, the emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite from non-entities] is required. Also, Vasubandhu’s Commentary on the “Extensive Mother,” the “Twenty-five Thousand Stanza Perfection of Wisdom Sutra,” and “Eighteen Thousand Stanza Perfection of Wisdom Sutra”calls the ultimate nature that is empty of adventitious imputations conventionalities and is opposite from conventionalities the nature of non-entities, and thereupon says that this is also the perfection of wisdom of the un-differentiable entity of basis and fruit. From this also, it is established that the profound emptiness that is a synonym of the ultimate noumenon is other-emptiness. Döl-bo-ba handles the many statements such as that (363): The element of attributes is empty of the element of attributes. Thusness is empty of thusness. The limit of reality is empty of the limit of reality. The inconceivable basic element is empty of the inconceivable basic element.by holding that they require interpretation, their purpose being to quiet conceptualization of the element of attributes and so forth as this or that. In this way the element of attributes is not empty of the element of attrib- utes. Since meditation on self-emptiness is not sufficient, he must handle the many statements that afflictive emotions are overcome through meditating on self-emptiness, such as  Objection: Aryadeva’s Lamp Compendium for Practice states: All ones-gone-thus possessing an essence of compassion seeing all sentient beings fallen into a whirlpool of suffering, without refuge, and without defender-cause those beings to purify afflictive emotions through thorough knowledge of the nature of afflictive emotions in a conventional manner, and cause them to be thoroughly set in meditative stabilisation having an essence of the mode of reality through having cleansed conventional truth also by means of ultimate truth.  and so forth. Does this not say that the entities of afflictive emotions are purified through knowledge itself that they are self-empty?  Answer: This is in consideration of temporarily suppressing or reducing the pointedness of coarse afflictive emotions because even.

Eleventh  He says that “subjects that cannot withstand analysis and finally disintegrate are empty of their own entities.” Self-empty phenomena do not appear to wisdom of reality, since they do not exist in the mode of subsistence. Conventional phenomena only provisionally exist in that they exist only for   consciousness, which is necessarily mistaken, and thus what appears to pristine wisdom does not appear to consciousness and what appears to consciousness does not appear to pristine wisdom. Hence, conventional phenomena do not appear to buddhas; even conventional buddha-qualities of body, speech, and mind do not appear to a buddha, being only for the sake of trainees to whom they appear.  Nevertheless, buddhas are omniscient, since they implicitly know the phenomena of cyclic existence, for when they explicitly know the ultimate, they implicitly know that these conventional phenomena do not exist. As he says: These three realms, which are appearances of ignorance, do not appear to the pristine wisdom of one awakened from the sleep of ignorance because these three realms are appearances of consciousness and whatever is consciousness is ignorance. The spheres of wisdom and consciousness are separate. Döl-bo-ba argues that if emptiness were only self-emptiness, then since self-emptiness would be thusness (the ultimate), all phenomena that are self-empty (and thus are self-emptiness) would themselves absurdly be thusness. He rubs in the point by elaborating that all of the following would absurdly be the ultimate. those with perverse attachment adventitious things changing into something else and again into something thing else.

Part Eight It can be seen that, even though ultimate Buddha marks, beauties, and so forth exist intrinsically in the continuums of all sentient beings, they are obscured by ignorance and thus cannot perform the activities of a Buddha, which can be done only when conventional Buddha-qualities are attained. Thus, the un-differentiability of basis and fruit refers to the ultimate body of attributes that exists in all beings whether enlightened or not and does not refer to conventional form bodies, which are attended through practice of the path. Obiection: If the basis and the fruit are un-differentiable, what is the use of the path? Answer: Here also “un-differentiable entity of basis and fruit” is in terms of the ultimate body of attributes and not in terms of Conventional form bodies. Also, it is not that the path is not needed because: -the collection of pristine wisdom, which is the non-conceptual wisdom of meditative equipoise, acts to remove the defilements of the primordially abiding body of attributes  and the collection of merit, which is endowed with the pristine wisdom of subsequent attainment realising (phenomena to be) illusion-like, generates communication bodies for the sake of others. On this basis, Döl-bo-ba cogently holds that those who claim that just be cause ultimate buddha qualities are present in a person, that person must be a Buddha, simply do not understand the difference between the presence or something and being that thing.something and being that thing. Therefore, the very many perverse challenges such as, “If buddha exists in sentient beings, all karmas, afflictive emotions, and sufferings would not exist,” and so forth, and “Sentient beings would realize all knowables,” and so forth are babble by those who do not know the difference between existence or presence] and being such and such. This is because exiStence, (that 1s, presence] does not establish being such and such.° If it did, then since explanations exist in humans, are humans explanations?

Part Seven Döl-bo-ba makes the distinction that while a person  is still a sentient being, the basis is obstructed by defilements, and when a person has become a Buddha, the basis has separated from defilement, Thus, a process of purification must take place before Buddha-hood can be attained. Although sentient beings already possess ultimate buddha-qualities, Dal-bo-ba avoids having to hold that ordinary sentient beings are alreadybuddhas by making distinctions between ultimate and conventional qualities  and between ultimate buddha and conventionalbuddha.Noumenal ultimate buddha and buddha-qualities are already integrally present in the noumenon, qualities must be attained. Through an elaborate, reasoned argument he directly addresses the issue of whether endowment with ultimate buddha-qualities would absurdly make ordinary sentient beings Buddhas, concluding that it does not . He does this by pointing out that buddha-qualities have negative and positive aspects, called qualities of whereas conventional buddha and conventional buddha-donment of defilements and qualities of realisation. To show that all beings are primordially endowed with a buddha’s body of attributes and yet need to attain their conventional manifestation he uses the vocabulary of: primordial abandonment and primordial realisation that are contained within the noumenon abandonment and realisation that are attained through practicing spiritual paths that serve as antidotes to defilements. Döl-bo-ba cites an example found in many sütras and treatises that aptly makes the point that the basis and fruit are the same and yet spiritual development  is required . An unknown treasure (basis) exists under the home of a poor person that must be uncovered (path) through removing obstructive dirt (defilements), yielding the treasure (fruit) that always was there. Just as the treasure already exists and thus requires no further fashioning, so the matrix-of-one-gone-thus, endowed with ultimate buddha qualities, already dwells within each sentient being and needs only to be freed from defilements. He thereby emphasizes that: The body of attributes of a buddha pre-exists within sentient beings. There are scriptures, reasonings, and also special quintessential instructions revealing the presence of this internal treasure, the matrix-of-one-gone-thus or matrix-of-one-gone-to-bliss. The practice of wisdom, along with