Illuminating the Intent

This twofold classification is not made on the basis of distinguishing two distinct kinds of nonexistent selfhood in relation to two bases, persons and phenomena.

As for the selfhood with no existence whatsoever, this is none other than intrinsic existence.

Therefore, it is from the point of view of two bases — that of phenomena, the aggregates and so on, and that of persons — that [the two selflessnesses] are distinguished.

“Why were these two taught?” one might ask.

The Buddha taught the no-self of persons to help free beings such as śrāvakas and pratyekabuddhas from the cycle of existence.

And the Buddha taught both selflessnesses to benefit bodhisattva beings so that they may attain total freedom through attaining [a buddha’s] omniscience.

Nonetheless, they lack the realization of the no-self of phenomena presented above in terms of its varied classifications and vast timescale.

However, these two do possess adequate means to abandon the seeds of the afflictions of the three realms of existence.

Thus we do accept that they possess full meditative realization of the no-self of persons in terms of the absence of intrinsic existence of persons.

So although śrāvakas and pratyekabuddhas may not generate the wisdom born of limitless varieties of reasoning negating the true existence of persons, they do possess a complete practice of the antidote to eliminate the seeds of the afflictions [i.e., the afflictive obscuration].

What they lack is the meditative cultivation of the antidote to eliminate the cognitive obscurations.

How so?

In the Mother of the Conquerors [the Perfection of Wisdom sutras], for example, after teaching sixteen kinds of emptiness, once again the Buddha summarized these into four.

And he held or stated these to be the great way as well.