The Tree of Enlightenment

the source of the phenomenalizing activity of the enlightened
beings. In other words, the dependent nature, or storehouse consciousness,
supplies the potential for the emanation of all forms,
the forms of the terrestrial dimension and those of the celestial
dimension – the heavenly Bodhisattvas like Manjushri and
Avalokiteshvara, who work for the enlightenment of all sentient
beings.
You will recall that, in the example of the mirage, it is the
notion of the existence of water that belongs to the illusory
nature; the mere appearance of the mirage as a pure, conditioned
phenomenon belongs to the dependent nature. We might interpret
this in terms of experience – that is, the experience of subject
and object as different. e notion that an external object exists
independent of consciousness, or mind, belongs to the realm of
the illusory nature, whereas the appearance of phenomena without
the mistaken notions of their objectivity and independence
belongs to the dependent nature.
is dependent nature is thus intrinsically pure and can
function in an altruistic way for the liberation of others. It is in
this sense that the three natures in the Mind Only system correspond
to the three dimensions of Buddhahood: the illusory
nature corresponds to the terrestrial dimension, the dependent
nature to the celestial dimension, and the perfected nature to
the transcendental dimension. erefore, when Buddhas appear
as objective historical personalities, this is the appearance of the
dependent nature – in the guise of subject-object duality – in the
sphere of the illusory nature. When Buddhas appear free from
the duality of subject and object, in the ideal form of celestial
Bodhisattvas like Manjushri and Avalokiteshvara, this is an
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