Mahāyāna — Northern Canon · Kangyur — General Sūtras

Toh 174The Noble Sūtra “The Inquiry of Lokadhara”

Pāli / Sanskrit:Lokadharaparipṛcchā

📖30,704 words · ~123 min read

Summary

Summary In The Inquiry of Lokadhara , the bodhisattva Lokadhara asks the Buddha to explain the proper way for bodhisattvas to discern the characteristics of phenomena and employ that knowledge to attain awakening. In reply, the Buddha teaches at length how to understand the lack of inherent existence of phenomena. As part of the teaching, the Buddha explains in detail the nonexistence of the aggregates, the elements, the sense sources, dependently originated phenomena, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, and mundane and transcendent phenomena, as well as conditioned and unconditioned phenomena.

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Full translation (English)

Summary

In The Inquiry of Lokadhara, the bodhisattva Lokadhara asks the Buddha to explain the proper way for bodhisattvas to discern the characteristics
of phenomena and employ that knowledge to attain awakening. In reply, the Buddha teaches at length how to understand the lack of inherent existence of phenomena. As part of the
teaching, the Buddha explains in detail the nonexistence of the aggregates, the elements, the sense sources, dependently originated phenomena, the four applications of mindfulness,
the five powers, the eightfold path of the noble ones, and mundane and transcendent phenomena, as well as conditioned and unconditioned phenomena.

Acknowledgements

The sūtra was translated by the Dharmachakra Translation Committee under the guidance of Chökyi Nyima Rinpoche. The translation from the Tibetan was produced by Timothy
Hinkle. Andreas Doctor checked the translation against the Tibetan, edited the text, and wrote the introduction. James Gentry subsequently compared the translation against
Kumārajīva’s Chinese translation and made further edits.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

Introduction

The Inquiry of Lokadhara is a scripture that belongs to the general sūtra section of the Degé Kangyur. As far as we are aware, no Sanskrit
version of this text remains. However, in addition to the Tibetan translation, which we have translated here, the sūtra is also present in two Chinese translations (Taishō 481
and Taishō 482). The first of these was translated by Dharmarakṣa (233–311 ce), the famed and prolific translator of The Lotus
Sūtra. The second translation was completed between 402 and 412 ce, by the equally renowned translator Kumārajīva (344–413 ce), as one of his last translations. We therefore know that the text has been in existence since at least the third century ce. Unfortunately, however, we know little else of the history of this sūtra. We do not even know when, or by whom, it was translated into Tibetan; the translation
does not identify a translator, and the text is not listed in the ninth-century Denkarma (Tib. ldan dkar ma) or Phangthangma
(Tib. ’phang thang ma) imperial catalogues of Tibetan translations. It does, however, appear in Buton’s (Tib. bu ston) History of the Dharma
(Tib. chos ’byung), thus suggesting that it was translated after the fall of the Yarlung dynasty (846 ce) (or at
least outside official circles of imperial influence), and only became known in Tibet sometime prior to the fourteenth century ce. A cursory search
of the Dunhuang manuscript catalogues did not yield any further information, although future studies of these resources may shed new light on this issue. In this regard, it is
worth mentioning that Cornelius Chang (1976, p. 22) reports that a fragment of the sūtra was discovered in Turfan (in modern day Xinjiang). The sūtra is therefore likely to
have been present in the Dunhuang region as well, as the Tibetan Yarlung Dynasty controlled Turfan during the same period that it controlled Dunhuang, until roughly 846 ce.

For this translation, we took as our basis the Tibetan Degé xylograph version and compared it to the Stok Palace manuscript and the variant readings recorded in the
Comparative Edition (Tib. dpe bsdur ma). Furthermore, we compared the Tibetan with the Chinese translations. This comparison
revealed strong affinities between the Tibetan translation and the Chinese translations, specifically that of Kumārajīva. Indeed, the similarities in structure and content
between the Tibetan translation and Kumārajīva’s translation (Taishō 482) are so striking that this Chinese translation, or a related copy thereof, was likely the source text
for the Tibetan. The minor variations between it and the Tibetan can mostly be attributed to the several centuries of editorial work that both the source text and the target
text underwent since the time of the translation. There are also further indications that this text was translated into Tibetan from the Chinese. For example, the recensions in
the Yongle Peking, Lithang, Kangxi Peking, Narthang, and Choné Kangyurs are all missing a Sanskrit title, which is otherwise a customary element for
texts translated from Sanskrit. Only the Stok Palace and Degé Kangyurs include a Sanskrit title, but this might have been back-translated from the Tibetan and subsequently
included by later editors. This and the absence of a translation colophon (another prevalent feature of some of the Tibetan translations from Chinese) suggest that the history
of the text might be traced to China.

In comparing the Tibetan to Kumārajīva’s Chinese translation as it appears in Taishō 482, we did not note all minor differences. Rather, we edited the translation in
favor of the Chinese wherever it was obvious (or could reasonably be argued) that the Tibetan was an unclear attempt at rendering the Chinese, or was once a clearer rendering
prior to subsequent editorial interventions. In cases that were less clear to us, but where the Chinese provided a better reading, we generally adopted the Chinese reading and
recorded the Tibetan in annotations.

Despite the obscurity of the textual history of this sūtra and its infrequent mention in classical and modern writings, the teachings presented herein are certain to be
of value to those interested in the world view of the Great Vehicle. Whereas in some sūtras a great number of miracles and visitations from celestial bodhisattvas occur as part
of the teaching, this sūtra consists of a lengthy discourse by the Buddha centered on a presentation of traditional Abhidharma categories from the perspective of the Great
Vehicle. Unlike the classical presentation of Buddhist ontology, however, this teaching is not concerned with the relative nature and categorization of phenomena, but rather
with the inherent emptiness of the categories described and their ultimate lack of inherent existence. In this way, the sūtra presents the topic of metaphysics from a
distinctly Great Vehicle perspective that distances itself from traditional Buddhist dharma theory. Rather than emphasizing the unique characteristics and properties of
phenomena, the Buddha unifies them all within the single category of emptiness. Throughout the text the terms Dharma and phenomena are
translations of the same Tibetan term chos (Skt. dharma), which carries both
of these meanings in addition to several other meanings that are also implied in this text, such as “awakened qualities,” “truths,” and “trainings.” This text, like much of
Buddhist literature in fact, plays repeatedly with the multivalence of dharma(s) to impart a sense of the circularity and mutual implications of the “truths” that buddhas
realize about the nature of “phenomena,” the “qualities” achieved through this realization, the “teachings” they give to enable others to realize it, and the “trainings” that
these teachings stipulate, leading back, once again, to the discovery of such “truths.” In this regard it is also helpful to keep in mind that the dharmas in Abhidharma theory
represent the “bare facts” or ontological building blocks of existence—phenomena the existence of which this text heavily critiques and questions.

Over the course of the sūtra, which is divided into twelve chapters, the Buddha presents the following topics: the five aggregates, the eighteen elements, the twelve
sense sources, the twelve links of dependent origination, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, the phenomena of the
world and transcendence, and conditioned and unconditioned phenomena. These subjects provide an important explanatory framework for the functioning of existence and the path to
awakening from the Abhidharma point of view. Although some explanation of each topic is given, the sūtra clearly assumes the reader’s familiarity with Abhidharma theory.
Moreover, rather than offering a traditional explanation of these topics, the Buddha consistently explains their lack of identifying marks (Skt. animitta), meaning that despite their conventional designations, the phenomena in question do not in actuality have any true or real referents. The Buddha states
that these topics are normally taught purely for the expedient purpose of guiding childish ordinary beings (i.e., not the followers of the Great Vehicle) along the path;
however, on the ultimate level, the individual characteristics that these phenomena seem to possess due to the interdependent process of causation cannot be found. These
subjects are taught merely to provide students with useful classifications that ultimately must lead them beyond such ontological categories. By contrast, this sūtra’s theme is
the absence of marks of all phenomena, one of the three gateways of liberation, which also include emptiness and the absence of wishes. As such, the sūtra
represents a clear critique of the traditional vehicle of the hearers and a forceful affirmation of the superiority of the perspective of the Great Vehicle.

The Translation

The Noble Sūtra

The Inquiry of Lokadhara

Chapter One: The Introduction

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was staying at the Kalandakanivāpa in Veṇuvana near Rājagṛha, with a great saṅgha of monks. The Blessed One was teaching
the Dharma to a large assembly with hundreds of thousands of beings in attendance. Present in the assembly was the bodhisattva great being Lokadhara. It was his wish that
bodhisattva great beings develop the mind of awakening by adorning themselves with immeasurable virtues; that they understand in its entirety the true meaning of all phenomena;
that they understand how limitless aspirations lead to the perfection of limitless ornaments; that they
comprehend and understand the true characteristics of limitless phenomena; that they purify their motivation through limitless aspirations; that they gain comprehensive
knowledge; that they attain the ornament of generosity and the purity of certainty; that they perfect the ornament of discipline and patience; that they purify the attitude of
mildness and gentleness; that they understand the purity of diligence; that they understand and comprehend the perfections of concentration and insight; and that they develop
limitless other such virtues.

Therefore, he stood up, draped his shawl over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and said, “Blessed One,
may I inquire, in order to bring benefit and happiness to many people; in order that bodhisattva great beings will not discontinue the Buddha’s lineage; in order that their
discipline will be without attachment and pure in all activities; in order that they will apply themselves to the great Dharma; and in order that bodhisattvas will become
knowledgeable in upholding the immeasurable domains of the Dharma of noble beings. Blessed One, how do bodhisattva great beings become knowledgeable concerning the true
characteristics of phenomena? How do they become skilled in discerning the characteristics of phenomena? How do they acquire the power of mindfulness? How do they acquire the
insight of knowing how to discern the categories of all phenomena? Once they have relinquished this body, how do they sustain unbroken mindfulness until they attain unsurpassed
and perfect awakening?”

The Blessed One responded to the bodhisattva Lokadhara, “Excellent, excellent! Lokadhara, it is excellent
that you have asked the Thus-Gone One about these subjects on behalf of bodhisattva great beings. The merit you have gained from asking questions—in order to bring benefit and
happiness to many people, out of love for the world, for the sake of the benefit and happiness of the world and its gods, and to illuminate the bodhisattvas of the present and
future with great light—is boundless.

“As for your having asked the Thus-Gone One about these subjects, it is excellent that you have thought to inquire of the Thus-Gone One in order to eliminate beings’
doubts; illuminate and protect all beings; teach beings beneficial subjects; free beings from treacherous paths; serve as the support, base, protection, and refuge of many
beings; extract and remove them from the three lower realms; establish beings on the unsurpassed path; liberate many beings from the anguish of birth, aging, sickness, death,
distress, lamentation, pain, and anxiety; bestow the unsurpassed happiness of nirvāṇa upon beings; protect and guard the sublime Dharma in the future; and liberate beings
during the dark times of destruction in the future. Therefore, Lokadhara, listen well and commit this to memory, as I will now explain.”

The bodhisattva Lokadhara replied, “Blessed One, I shall do as you ask,” and he listened to the Blessed One.

The Blessed One then said, “Sublime being, I have this to say: Bodhisattva great beings who understand
four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of
phenomena. What are these four? They should achieve perfect mindfulness, achieve unbroken mindfulness, make continuous progress by means of highly refined insight, and always
remain mindful. Lokadhara, bodhisattva great beings who understand these four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena
and become skilled in discerning the characteristics of phenomena.

“Lokadhara, bodhisattva great beings who understand an alternate set of four beneficial subjects will endeavor in and apply themselves to the true characteristics of
phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? They should understand well the characteristics of limitless phenomena,
become highly skilled in cultivating limitless definitive phenomena, exponentially increase engagement in limitless virtues, and understand and perceive the characteristic of
arising and ceasing of phenomena.

“Lokadhara, bodhisattva great beings who understand an alternate set of four beneficial subjects will
endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? They
should assiduously attend to unsurpassed and perfect awakening, swiftly perfect the factors of awakening, avoid being led astray by others by being highly skilled with regard
to the expedient means of phenomena, and become highly skilled in all forms of wisdom and insight. Lokadhara, bodhisattva great beings who see these
four subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena.

“Lokadhara, bodhisattva great beings who possess an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and
become highly skilled in discerning the characteristics of phenomena. What are these four? Seeking to bring beings benefit and happiness by having a mind that is unstained by
stinginess, always keeping pure discipline, being unceasing in their diligent conduct by being steadfast in the perfection of diligence, and applying themselves to the
perfection of insight with correct mental engagement.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and
become highly skilled in discerning the characteristics of phenomena. What are these four? Having abundant and pure aspirations, having abundant and pure diligent conduct,
being steadfast in the virtue of patience that is forgiving, and attaining the understanding that differentiates the true characteristics of phenomena.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and
become highly skilled in discerning the characteristics of phenomena. What are these four? Pursuing omniscient wisdom with great zeal; generating great zeal by being skilled in
discerning concentration, liberation, and absorption; applying themselves to pure conduct in order to attain the mental states of love, compassion, joy, and equanimity; and
cultivating the definitive meaning.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and
become highly skilled in discerning the characteristics of phenomena. What are these four? The perfection of the domain of insight, seeking the pure domain of wisdom, zeal for
unimpeded wisdom, and never abandoning the aspiration for omniscient wisdom. Lokadhara, bodhisattva great beings who have this set of four qualities will endeavor in and apply
themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena.”

“Lokadhara, bodhisattva great beings who understand an alternate set of four subjects will pursue the power of mindfulness. What are these four? Cultivating familiarity
with the complete power of mindfulness, experiencing blissful insight, maintaining unbroken mindfulness, and thoroughly cultivating the four applications of mindfulness.

“Lokadhara, bodhisattva great beings who understand four subjects will pursue the power of mindfulness.
What are these four? Always applying mindfulness with respect to the mind in order to perfect the factors of awakening, having pure insight that employs an acute power of
mindfulness to know what was cultivated in previous existences, swiftly attaining unbroken mindfulness, and generating the cause of omniscient wisdom.

“Lokadhara, bodhisattva great beings who understand four subjects will pursue the power of mindfulness. What are these four? Cultivating the entirety of contemplative
methods, cultivating genuine wisdom and insight, generating tremendous diligence in order to attain the qualities of buddhahood, and not forgetting mindfulness in order to
attain the strength of unbroken mindfulness. Lokadhara, bodhisattva great beings who understand these four subjects will pursue the power of mindfulness.”

“Lokadhara, bodhisattva great beings who have four qualities will attain the power of mindfulness. What are these four? Constant and unbroken diligence aimed at
recollecting the highest insight, constant and unbroken focus aimed at achieving the true characteristics of phenomena, constant vigilance aimed at accurately recalling all
phenomena, and constant guarding of one’s faculties in order to obtain correct mental engagement.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will attain the power of mindfulness. What are these four? Maintaining pure discipline,
having pure conduct, dispelling the five mental obscurations concerning all forms of conduct while being unattached to worldly phenomena, and
discarding the obscurations of action and affliction.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will attain the power of mindfulness. What are these four? Pursuing virtuous phenomena
with an unperturbed mind, cultivating familiarity with the mind’s sole characteristic, having understanding and knowledge of Dharma discourses, and avoiding both householders
and renunciates by being uninterested in socializing.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will attain the power of mindfulness. What are these four? Training under a spiritual
friend, constantly applying oneself to the profound Dharma, always being happy to approach buddhas and bodhisattvas, and delighting in supplication and inquiry while being
inspired to cultivate insight. Bodhisattva great beings who have these four qualities will attain the power of mindfulness.”

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.
What are these four? Being very knowledgeable with regard to the true characteristics of all phenomena, being very knowledgeable with regard to discerning the causes of all
phenomena, being knowledgeable with regard to the definitive meaning of all phenomena, and being knowledgeable with regard to the classifications of words and speech related to
all phenomena.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.
What are these four? Being knowledgeable with regard to the progressive order of Dharma teachings, being knowledgeable with regard to the means of the dependent origination of
all phenomena, having the skillful means to cultivate all Dharma teachings, and being very knowledgeable with
regard to discerning both the discourses on the definitive meaning and those on the inferred meaning.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.
What are these four? Being knowledgeable with regard to distinguishing the path from what is not the path, being able to describe the meaning of any Dharma teaching, swiftly
achieving the domain of pure insight, and perfectly cultivating the perfection of wisdom. Lokadhara, bodhisattva great beings who have this alternate set of four qualities will
progress toward insight by knowing how to discern the categories of all phenomena.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.
What are these four? Being knowledgeable about cultivating all phenomena characterized by origination, being knowledgeable with regard to the characteristic of cessation
related to the causes of all phenomena, being knowledgeable about the characteristic of the conditions related to all phenomena, and being skillful by means of causes and
conditions.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.
What are these four? Being knowledgeable with regard to all the phenomena of suffering, being knowledgeable with regard to all the phenomena of origination, being knowledgeable
with regard to all the phenomena of cessation, and being knowledgeable with regard to all the phenomena of cessation and the path.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward
insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable with regard to the connection between the formation and destruction
of all phenomena; drawing on previous causes to achieve power; being knowledgeable with regard to anything that tames phenomena; and being knowledgeable with regard to
discerning letters, syllables, and words.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.
What are these four? Being very knowledgeable with regard to the discourses of inferred meaning, not becoming caught up in the words of the discourses of definitive meaning,
being knowledgeable with regard to the seal of the characteristics of all phenomena, and being steadfast in the wisdom of the absence of marks of all phenomena. Lokadhara, bodhisattva
great beings who have this alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.”

“Lokadhara, bodhisattva great beings who have four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to
unsurpassed and perfect buddhahood. What are these four? Knowledge of virtuous and nonvirtuous phenomena, excellent mindfulness and insight, abandonment of the five mental
obscurations, and never allowing one’s mindfulness of unsurpassed and perfect awakening to wane.

“Lokadhara, bodhisattva great beings who have four additional qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken
to unsurpassed and perfect buddhahood. What are these four? Strong pursuit of the four applications of mindfulness, strong pursuit of discerning insight, placing insight at the forefront of all absorptions, and mastering definitive insight.

“Lokadhara, bodhisattva great beings who have four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to
unsurpassed and perfect buddhahood. What are these four? Attainment of the dhāraṇī gateways, cultivation of unborn wisdom, understanding the wisdom of exhaustion, and
realization of the wisdom of cessation.

“Lokadhara, bodhisattva great beings who have four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to
unsurpassed and perfect buddhahood. What are these four? Eliminating desire and aversion, being free from attachment to any conditioned phenomenon, realization of unconditioned
wisdom, and arriving at the domain of the thus-gone ones. Lokadhara, bodhisattva great beings who have these four qualities will have unbroken mindfulness from the point that
they relinquish this body until they awaken to unsurpassed and perfect buddhahood.”

“Lokadhara, bodhisattva great beings who have five types of wisdom strength that purify phenomena will perfect the higher virtues. What are these five? The wisdom
strength that purifies motivation, the wisdom strength that purifies aspirations, the wisdom strength that purifies roots of virtue, the wisdom strength that purifies
dedication, and the wisdom strength that purifies karmic obscurations.

“Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies conduct, the wisdom strength that purifies
mindfulness, the wisdom strength that purifies practice, the wisdom strength that purifies apprehension of sentient beings, and the wisdom strength that purifies apprehension of characteristics.

“Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The
wisdom strength that purifies the understanding of means, the wisdom strength that purifies knowledge and liberation, the wisdom strength that purifies the characteristic of
the unborn, the wisdom strength that purifies the singularity of characteristics and the absence of characteristics, and the wisdom strength that purifies the relative and the
ultimate. Lokadhara, bodhisattva great beings who have these five types of purificatory wisdom strength will perfect the higher virtues. Therefore, Lokadhara, bodhisattva great
beings must endeavor greatly to cultivate these purificatory wisdom strengths.”

“Lokadhara, bodhisattva great beings who have three qualities will endeavor in the purificatory wisdom strength. What are these three? Interest, diligence, and carefulness. Bodhisattva great beings who have these three will endeavor in the wisdom
strength that purifies the entirety of virtues. Why is this? Lokadhara, interest, diligence, and carefulness are the roots of all qualities.

“Thus, bodhisattva great beings who apply themselves to the purificatory wisdom strength will swiftly attain omniscient wisdom. They will be called those who do not
regress from diligence. They will be called those who do not regress from the Dharma. They will also swiftly attain an exponential growth in those very virtues. They will also
swiftly achieve the wisdom strength that purifies all qualities. Lokadhara, any person who achieves the wisdom strength that purifies all qualities in this manner is said to be
a field of merit for the world. It is said that this person will consume the offering goods after me. It is said that this person will arrive at the domain of the thus-gone
ones. It is said that this person will realize the qualities of the thus-gone ones. Before long, such a person will master the wisdom of the thus-gone ones.

“Lokadhara, many countless immeasurable eons ago, as I was practicing bodhisattva conduct, Buddha Dīpaṅkara prophesied to me, ‘You will fully awaken to buddhahood after
countless eons.’ At that very moment, I understood all these purificatory wisdom strengths. Lokadhara, any person who has such purificatory wisdom strength will attain
unexcelled, perfect, and complete awakening, just as I have attained it now. Such a person will also turn the wheel of Dharma, just as I do now. That person will roar the lion’s roar, just as I roar it. That person will naturally have power and strength over all
phenomena just as I do now. Lokadhara, if you have exerted yourself in the cultivation of this purificatory wisdom strength, you will spontaneously accomplish all wisdom and
insight before long.

“Lokadhara, countless immeasurable eons ago, the blessed one known as King of Lofty Wisdom appeared in the world. He was a thus-gone one, a learned and virtuous one, a
well-gone one, a knower of the world, an unsurpassed being, a charioteer who guides beings, a teacher of gods and humans, and a blessed buddha. Lokadhara, the blessed one King
of Lofty Wisdom had an immeasurable saṅgha of hearers and an immeasurable saṅgha of bodhisattvas. This was due to the causes and conditions of this Blessed One’s past
aspirations. Even the words three lower realms were unheard of in the blessed one King of Lofty Wisdom’s buddha realm. No one there had experienced any
suffering; all in all, everyone there had such an abundance of happiness and joy that they were mostly free of desire, as the five obscurations were eliminated. These beings
had such pure happiness that it was as if they had attained the bliss of the four concentrations. The lifespan of the blessed one King of Lofty Wisdom was one quadrillion eons.
The Thus-Gone One acted as the king of the world at that time. As there was no other king, the beings of that realm called the Blessed One their Dharma
King. The blessed one King of Lofty Wisdom taught the bodhisattvas a discourse from the Bodhisattva Collection called
Countering the Doubts and Pleasing the Minds of All Beings. When five hundred of the bodhisattvas heard this description of the bodhisattvas’
purificatory wisdom strength, they generated such strength of diligence that for the rest of their lives, they did not develop the intent to sit; did not develop notions about
clothing; did not develop notions about themselves, other beings, men, or women; and did not eat too much food. Rather, they only exerted themselves in this purificatory wisdom
strength. When these five hundred bodhisattvas who had exerted themselves so diligently passed away, they were later born in a buddha realm one hundred thousand buddha realms
to the east of here, due to the causes and conditions of their roots of virtue. Once born there, they exerted themselves in this teaching, and before long they remembered their
past lives and gained sharp faculties. In that buddha realm is a thus-gone one named King of Immeasurable Stacked Flowers. He is still alive and teaching the Dharma. When they
were sixteen years old, these bodhisattvas received ordination in the teachings of the blessed one King of Immeasurable Stacked Flowers. For six hundred thousand years, they
practiced pure conduct as youths and exerted themselves in this type of diligence.

“Lokadhara, in that fashion these five hundred bodhisattvas met two hundred thousand thus-gone ones, and by practicing diligence in their presence, gained supreme
mindfulness, happiness, and insight. Finally, they met the blessed one King of Lofty and Immeasurable Power, who gave them this prophecy: ‘After ten thousand eons, you will
fully awaken to unsurpassed and perfect buddhahood.’ Throughout that ten-thousand-eon period, those five hundred
bodhisattvas met two thousand buddhas. In this way, they perfected the awakening of the buddhas, until finally, one eon, they fully awakened to unsurpassed and perfect
buddhahood.

“Lokadhara, therefore one should know that bodhisattvas who want to swiftly attain unsurpassed and perfect awakening ought to develop such interest, diligence, and
carefulness regarding the purificatory wisdom strength. Why is this? Lokadhara, interest, diligence, and carefulness, along with the factors of awakening, are the roots of
attaining the unsurpassed and perfect awakening of the buddhas—they complete the qualities of buddhahood.

“Lokadhara, as I practiced such diligence, I met with two hundred thousand buddhas, and their teachings enabled me to recall all my past lives. By remembering the
circumstances of all my past lives, I eliminated obstacles to the cultivation of this teaching. Never letting my interest, diligence, and carefulness decline, my interest,
diligence, and carefulness became continuous.”

The Blessed One then gazed into the four directions with his mind of great love and compassion and displayed the miraculous power of his extraordinary abilities. He
emanated buddhas into all the Jambudvīpas of the great trichiliocosm, where they each taught the discourse from the Bodhisattva Collection called Countering the Doubts and Pleasing the Minds of All Beings. Furthermore, through his miraculous ability, the many assemblies in Veṇuvana were able to behold the
emanated buddhas filling the Jambudvīpas, each teaching the Dharma, whereby all the assemblies were delighted.
They rose from their seats, prostrated to the Buddha, and marveled, “Blessed One, the miraculous ability of the blessed buddhas is unfathomable. The immeasurable and
unfathomable Dharma is spontaneously accomplished.”

The Blessed One then addressed the myriad assemblies, “Noble children, the things revealed by the Thus-Gone One are not so remarkable. Why is this? Because the
Thus-Gone One understands reality, he can use the power of his miraculous, extraordinary abilities in such a way that the light shining from a single pore of
his body can illuminate as many worlds throughout the ten directions as there are grains of sand in the Ganges. Likewise, from a single pore of his body he can make the voice
of Dharma heard in all those worlds. Such would not exhaust even a thousandth part of what can be displayed from a single pore. The Thus-Gone One has spontaneously accomplished
such unfathomable abilities as these.

“Noble children, the Thus-Gone One teaches beings by employing an understanding of their thoughts. Noble children, there are few beings these days who are inspired to
practice this teaching. Noble children, there are few beings these days who diligently endeavor in the practice of this teaching. Noble children, there are few beings these
days who carefully practice this teaching. Why is this? There are few beings in such evil times who will practice this teaching. The Thus-Gone One has come to this evil world
of the five degenerations : the degeneration
of beings, the degeneration of views, the degeneration of lifespans, the degeneration of afflictions, and the degeneration of eons.

“Noble children, if it is rare for someone to even so much as trust in this profound and pure teaching and arrive at the insight of buddhahood, what need we say of
being interested in the domain of the thus-gone ones? Noble children, my motivation
for adorning myself with such aspirations and practicing such diligence and patience for so long has been to help those suffering beings who are without protector or refuge and
who fall into the lower realms. Once I fully awakened, I ensured the benefit and welfare of countless, immeasurable beings. Noble children, therefore, through the grace of the
Thus-Gone One’s earlier pure aspirations and diligence, countless, immeasurable beings now have faith and trust in such a profound teaching as this and embrace it. Noble
children, beings that I have previously trained trust my teachings. Noble children, few beings have been made to trust such a profound teaching as this through the ten
strengths and the four types of fearlessness of the blessed buddhas. All beings who observe this teaching do so through the means and power of the thus-gone ones’ intent. Long
have I never been apart from this profound Dharma. That is why I care for and never abandon beings out of great love, great compassion, great joy, and great equanimity. There
are few thus-gone ones who benefit beings in a vile world of the five degenerations. Why is this?

“Noble children, having earlier benefitted beings with the force of great diligence and the power of great skill, I gathered the accumulations leading to unsurpassed
and perfect awakening. Noble children, I recall that in the past, I offered up and gave away a thousand bodies in a single day. Noble children, earlier, throughout thousands of
lifetimes, when I saw beings suffering from hunger and thirst, I would cut flesh from my body, cook it, and give it to them—yet even then my mind felt no trouble or regret;
instead, a great and universal love for all beings arose in me. Noble children, understand that in this fashion,
through benefitting beings with the strength of great diligence and skill, one will gather the accumulations leading to unsurpassed and perfect awakening. Therefore, noble
children, by earnest practice of interest, diligence, and carefulness, the accumulations leading to unsurpassed and perfect awakening are gathered. Just as I have engaged in
bodhisattva conduct, you must also act for the benefit and happiness of beings. Noble children, none of the blessed buddhas who have appeared in this Fortunate Eon have failed
to praise me. They declared, ‘The blessed one Śākyamuni engaged in such diligence. The blessed one Śākyamuni developed such diligence. The blessed one Śākyamuni perfected such
diligence. By engaging in bodhisattva conduct, the blessed one Śākyamuni thus helped beings. Having appeared in a vile world of degenerations, he thus acted for the benefit and
happiness of countless, immeasurable beings.’

“Noble children, those who are inspired to practice such bodhisattva conduct must exert themselves in interest, diligence, and carefulness. Noble children, even though
I have fully awakened to unsurpassed and perfect buddhahood, my practice of diligence has not waned; I will generate diligence until my parinirvāṇa, when my relics will be reduced to the size of mustard seeds as my body parts are divided, for even that is done for the love and care of future
beings. Previously, when I was engaged in bodhisattva conduct, there were some gentle beings who had grown mistaken and errant in their conduct, leading them to descend to
difficult states of being. I aroused great compassion in order to free them from those states; therefore my
distributed relics, even so small as a mustard seed in size, will display miraculous power. After I reach parinirvāṇa, the minds of those who can be tamed by my relics will be
purified. With purified minds, they will reach any states of being to which they aspire.

“Noble children, my spontaneous accomplishment of such compassion for beings, while I was formerly practicing the conduct of a bodhisattva, will cause my relics to be
divided and distributed far and wide: this is also due to my previous aspirations. Thus will I protect many beings in vile future times through my immeasurable virtues, causes
and conditions of merit, and great compassion. Noble children, I pray that those future bodhisattvas who are joyfully interested, diligent, and careful with regard to this
teaching will be sure to read, recite, uphold, and fully teach discourses such as this to others. Through my miraculous power, I bless such bodhisattvas to read, recite,
uphold, and fully teach them to others. So that these discourses will be read, recited, upheld, and fully taught, I have entrusted them to such bodhisattvas. Why is that? Noble
children, understand that wherever these discourses appear, the Buddha will remain without passing into parinirvāṇa. Therefore, the Thus-Gone One entrusts these discourses to
the bodhisattvas. Noble children, you should therefore understand that in the past, I gathered beings without abandoning them by means of such causes and conditions. Presently,
I also gather beings without abandoning them. Know that in the future as well, I will gather beings without abandoning them. Having guarded and cared for such discourses, they will flourish extensively in the final five-hundred-year period to come.

“Noble children, both at the present and after I pass into parinirvāṇa, know that if such a discourse is present in a town, city, mountain, forest, or wilderness, and
someone retains, receives, reads, recites, teaches, or explains it, the Buddha resides there. Why is this? Through such causes and conditions, I call buddhas the
Dharma body. I declare that by seeing the Dharma one sees the Buddha. The Buddha is not to be regarded as a body of form. Those who trust this
teaching, and listen to it, trust the Buddha and listen to the Buddha’s teachings. Those who earnestly practice as taught see the Buddha. Such people are said to be proper
teachers, Dharma teachers, and followers of the Dharma.

“Noble children, my body is neither Dharma nor non-Dharma; it is described in accordance with the Dharma. Called the most
sublime gift of Dharma, it is neither grounded in Dharma nor non-ingrained in Dharma. How is this? If it were rooted in Dharma, seeing my body would not be
called seeing the Buddha. Noble children, not being rooted in any phenomenon whatsoever is described as seeing the Buddha. Whoever does not see any
phenomenon is described as seeing the Buddha. Why is this? It is inappropriate to describe the Thus-Gone One as Dharma or non-Dharma,
or to view him as Dharma. Why is this? Noble children, for the monks who wish to understand my Dharma as found in the discourses, if even the Dharma is to be discarded like a
raft, what need we say of non-Dharma? One who is equanimous regarding Dharma and non-Dharma is said to see the Buddha. Why is this? Because the Thus-Gone One is said to be equanimous regarding all phenomena. Not being attached to, or grasping at, the label
Dharma, one does not fall into the label Dharma, so what need we say of the label non-Dharma? Noble children,
the absence of labels of all phenomena is called the Thus-Gone One. Those who see in this way are said to see the Thus-Gone One. Why is this? Because they
are free from seeing any phenomenon, they see the Thus-Gone One. Since all phenomena are beyond apprehension, when one understands and sees all phenomena correctly as they are,
this is called seeing the Thus-Gone One. Noble children, the state that does not apprehend any phenomenon is free from all phenomena, is without any thoughts of
Dharma or non-Dharma, is free from debate, is free from anything to do, and is indescribable: this is called seeing the
Thus-Gone One. Those who see the Dharma in this fashion are said to see the Thus-Gone One.

“Those who see the Thus-Gone One in this fashion see accurately. Those who see differently from this see mistakenly. Whoever sees mistakenly thus sees falsely; such
people are not said to see correctly. Noble children, seeing true reality is the cessation of all modes of words and statements. It is neither correct nor
incorrect. It neither exists nor is absent. It is free from all phenomena, does not adopt any phenomenon, and does not observe any phenomenon. Seeing like this is seeing the
Thus-Gone One. Why is this? Noble children, the Thus-Gone One does not give rise to views regarding phenomena. Thus, seeing the absence of characteristics concerning all
phenomena is seeing the Thus-Gone One. Whoever sees in this fashion is said to see accurately.

“Noble children, you should regard the Thus-Gone One in this way. You must analyze the Thus-Gone One just as I have explained. Those who regard the Thus-Gone One like
this will understand all phenomena to be the Thus-Gone One. They will attain the suchness of all phenomena, the true reality of
all phenomena, and the characteristic falsity of all phenomena. They will come to understand all phenomena to be the qualities of the Thus-Gone One, all phenomena to be the
domain of the Thus-Gone One, and all phenomena to be the unfathomable domain.

“Noble children, therefore I have declared that all phenomena are the domain of the Thus-Gone One. The Thus-Gone One’s domain is devoid of a domain. Why is this? There
is nothing within the domain of all phenomena to be experienced. Therefore, I have taught that the absence of a domain is the domain of the
Thus-Gone One. As the domain of all phenomena is the absence of a domain, that absence of a domain is the domain of the Thus-Gone One. Why is this? As the domain
of all phenomena does not exist at all, the absence of a domain is the domain of the Thus-Gone One. As all domains are subsumed in the Thus-Gone One’s domain, it is not a
domain. Since the Thus-Gone One understands these phenomena, the absence of a domain is the domain of the Thus-Gone One. Noble children, those who understand all phenomena as
the absence of a domain are people who know the domain of the Thus-Gone One. Such people realize the domain of the Thus-Gone One. Such people seek the domain of the Thus-Gone
One. Such people are without attachment to the domain of the Thus-Gone One. Why is this? Such people understand the absence of a domain to be the domain of the Thus-Gone One.
They understand the lack of a domain to be the domain of the Thus-Gone One.

“Because all Dharma teachings are beyond observation and investigation, and because they do not remain, they are not a domain. This is the domain of the Thus-Gone One.
It is a domain that is subsumed in wisdom, because it does not enter any Dharma teachings. How is this? Because there is no gateway of the Dharma teachings, they are entered
through this gateway. Noble children, no Dharma teaching has entry, origination, or form. Why is this? Given that the Thus-Gone One does not observe any Dharma teachings, from
where should they appear? Into what should they enter? How could they be shown? How could they ever be taught? Noble children, this is the entry into the gateway of all Dharma
teachings, because of their characteristic of being beyond entry. No Dharma teachings come together or part, are bound or liberated. Because in this way there are no gateways
with regard to the gateways of all Dharma teachings, such gateways are not gateways of emergence, gateways of entry, gateways of departure, or gateways of expression;
ultimately, they are called the unborn gateway. Through this Dharma gateway, no phenomenon is known or seen. This Dharma gateway involves no understanding
of, or entry into, Dharma teachings. Why is this?

“Noble children, there are no gateways of Dharma teachings, because gateways cannot be observed. Space is a gateway of all Dharma teachings, because it is primordially
pure by nature. The absence of discontinuity is a gateway of all Dharma teachings, because discontinuity cannot be observed. The absence of limits is a gateway of all Dharma
teachings, because limits cannot be observed. The absence of measures is a gateway of all Dharma teachings, because measures cannot be observed. The absence of bounds is a
gateway of all Dharma teachings, because bounds cannot be observed. Noble children, if a noble son or daughter enters this Dharma gateway, it is said that they enter the gateway of all Dharma teachings, understand the gateway of all Dharma teachings, and reveal the gateway of all
Dharma teachings.”

This was chapter one: “The Introduction.”

Chapter Two: Investigating the Five Aggregates

The Blessed One then addressed the bodhisattva Lokadhara, “Lokadhara, bodhisattva great beings who wish to attain the true characteristics of all phenomena, wish to be
learned in the characteristics of discerning phenomena, wish to attain the power of recall, wish to attain the insight that discerns all phenomena, or wish to attain unbroken
mindfulness from the time they leave this body until reaching unsurpassed and perfect awakening should swiftly enter this Dharma gateway. Through this Dharma gateway, they will
attain the light of insight. Why is this? Because this Dharma gateway swiftly ensures that perfection is attained. Furthermore, Lokadhara, bodhisattva great beings should exert
themselves in this Dharma gateway. Having entered this gateway that pertains to the Dharma, they will become highly skilled in discerning what pertains to the aggregates,
elements, sense sources, dependently originated phenomena, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, and mundane and
transcendent phenomena. Additionally, they will become highly skilled in discerning what pertains to conditioned and unconditioned phenomena.”

Form

“Lokadhara, how are bodhisattvas skilled in discerning what pertains to the five aggregates? Bodhisattva great beings correctly understand the five aggregates for
appropriation in the following way: The aggregates for appropriation are heaps of ignorance. The aggregates
for appropriation are heaps of suffering. The aggregates for appropriation are heaps of delusion. The aggregates for appropriation are heaps of sickness, boils, and
thorns.

Bodhisattvas should contemplate the discernment of the aggregate for appropriation of form. How then should they contemplate the discernment of the aggregate for
appropriation of form? The aggregate for appropriation of form arises from the four great elements, so the aggregate for appropriation of form is
actually nothing more than a mere imputation. As the aggregate of form is without intrinsic nature and is simply a gathering of the four great elements, the
aggregate of form is a mere imputation. The aggregate of form was not created, is not created, will not be created, and does not arise. The
aggregate of form is nothing but a mere imputation, based upon the causes and conditions of past actions and the gathering of the four great
elements. Apart from the mere imputation, it is not an aggregate. Such is the aggregate of form. To draw an analogy, it is like the aggregate of space, as it does not have
any characteristic of true arising. In what is described as the aggregate of space, no phenomenon whatsoever has arisen. Still, because it has the mere
label, it is called the aggregate of space. Childish ordinary beings hold what is false to be true, with their erroneous thoughts about the nonexistent
aggregates and their characteristics, such that they cling to notions like ‘I am the five aggregates,’ ‘my five aggregates,’ ‘I am the aggregate of form,’ and ‘my aggregate
of form.’ Thereby, in clinging to form, childish ordinary beings think of form as being themselves, something belonging to them, or something existent, perceptible,
adoptable, or obtainable. They dwell on and depend upon form, and so they engage in and experience myriad nonvirtuous and evil actions.

“It is inappropriate for us to emulate childish ordinary beings, for we should arouse diligence and
earnestly cultivate the factors of awakening. It is appropriate for us to investigate the aggregate of form accurately. When bodhisattvas contemplate the aggregates
accurately, they understand them to be like water bubbles. How do they understand them to be like water bubbles? A water bubble does not exist—for it simply occurs due to
many conditions and cannot be grasped or held. It is without solidity or a core. For these reasons, water bubbles lack any characteristics of bubbles. Just as the absence
of a real bubble can be called a water bubble, so it is with the aggregate of form, for the aggregate of form lacks the characteristics of an
aggregate. When bodhisattvas contemplate this, they reflect as follows: ‘Childish ordinary beings fail to understand the unreal nature of form accurately; they do not
understand the impermanence of form accurately; and they do not understand the characteristic of form accurately. However, we have entered the correct path, so we shall not
cling to unreal forms. Why is this? Form does not have any characteristic to grasp at, for it is just a mere label, lacking any true characteristics. Thus, because form
lacks a true characteristic and has no name, it is called form. Furthermore, form has the characteristic of being destructible, yet the wise understand
it as lacking marks. We must become skilled in cultivating the practice that form has no marks—we should not cling to the marks of form. If a person clings to the marks of
form, they are called one who clings to form. We should become highly skilled in understanding the marks of form. When bodhisattvas understand this
accurately, they know how to discern form accurately. At that point, they know that the aggregate of form
arises from the imputations of childish ordinary beings. The fact that phenomena arise from imputation means that they are unborn. Since all imputations are rooted in and
based on the mistaken and false understanding of childish ordinary beings, beings give rise to such forms and become bound by those forms. Tormented by
form, they are pained by suffering and wander throughout saṃsāra. Blinded by ignorance and delusion, they cling to form and cannot let it go; thereby, they regard form as
permanent, solid, and having a core. Through this, childish ordinary beings are bound by the fetters of form and wander constantly through the realms of hell beings,
animals, anguished spirits, gods, and humans. They relish the experience of form, for they do not consider the many problems inherent in form. We should not emulate
childish ordinary beings; rather, we should cultivate discernment regarding what pertains to form.’

“When cultivating discernment of form, one should view form’s nature as being like a dream. In a dream, the forms one sees arise from imputed perceptions, feelings,
and concepts, which arouse sights, sounds, feelings, perceptions, and dependent origination. One then perceives these as self and other. One sees them as earth, water,
fire, and wind. One sees them as mountains, lakes, forests, and so on. In this fashion, the marks of the forms in a dream do not truly exist; rather, they come about based
on imputed perceptions. The marks of the aggregate of form are produced in the same way; they arise from the causes and conditions of previous actions and do not have a
defined nature. If bodhisattvas contemplate in this fashion, they will not
appropriate form as either I or mine. They will contemplate form accurately. They will accurately understand its characteristic of impermanence and its false and mistaken nature. Beings, however, grasp and cling to
this incorrectly observed form and perceive it as I, mine, other, or other’s. When
bodhisattvas discern form in this way, they do not observe it as form; they do not see it as having the nature of form; and they do not become attached to impermanent
forms. At that time, if they dispel and eliminate all attachment and grasping to form, they will become highly skilled concerning the true characteristics of form; they
will understand form’s characteristic of sameness; they will understand form’s characteristic of cessation; they will become skilled concerning form’s characteristic of the
path that leads to cessation; they will realize that the aggregate of form does not come from anywhere or go anywhere. When contemplating in this way, they understand that
the body and the aggregate of form are born from the ripening of karmic results and imputations, and that they arise from the gathering of the four great elements. The
aggregate of physical form is not the self, not another, ownerless, and does not come from anywhere. Having contemplated the aggregate of form in this fashion, they will
not grasp or become attached to inner forms, outer forms, past forms, future forms, or present forms, as they understand all aggregates of form in terms of their
characteristic of being unborn. These bodhisattvas then neither negate form nor seek a Dharma that negates form. Lokadhara, for these reasons, bodhisattva great beings are called those who
engage in the discernment of form.”

Feeling

“Lokadhara, how do bodhisattva great beings engage in the discernment of the aggregate for appropriation of feeling? Bodhisattvas think: ‘Pleasurable feelings, painful feelings, and feelings that are neither pleasurable nor painful arise through
dependent origination and are based on causes and conditions. Therefore, if one has understood the characteristic of feeling, there is no feeling there, for it is simply
clinging. Such clinging is false and arises from false imputations.’ When bodhisattvas think such, they will also think, ‘Childish ordinary beings, bound by falsely imputed
feelings, are tormented by the three types of feeling: pleasurable feelings, painful feelings, and feelings that are neither pleasurable nor painful. When childish ordinary
beings experience pleasurable feelings, they become bound by the affliction of desire. Because they are afflicted by desire’s secondary afflictions, they engage in various
nonvirtuous actions. When they experience unpleasant feelings, they become bound by the affliction of aggression. Because they are afflicted by aggression’s secondary
afflictions, they engage in various nonvirtuous actions. When they experience feelings that are neither pleasurable nor painful, they become bound by the affliction of
ignorance. Because they are afflicted by ignorance’s secondary afflictions, they are not freed from misery, lamentation, and painful torment. We should not emulate childish
ordinary beings. Rather we should investigate the true reality of phenomena. We should investigate feeling accurately.’

“Once bodhisattvas have investigated the aggregate of feelings accurately, they will think, ‘The aggregate of feelings is not an aggregate. Feelings arise from
false imputation, and they are devoid of action. Feelings arise from the cause of past actions and are experienced based upon conditions in the present moment. Because feelings are naturally empty, they lack the marks of feelings.’ When bodhisattvas contemplate the
aggregate of feeling, they see that the aggregate of feelings is like water bubbles that appear and cease without ever truly existing. They arise from the connections
between causes and conditions, and they depend on causes and conditions. Hence, they do not remain, even momentarily. As they are not real, they have arisen from the
falsehood of imputation. At that time bodhisattvas will think, ‘Ordinary beings are the objects of our loving-kindness. Since they do not understand the aggregate of
feelings accurately, they are afflicted by their feelings. They become attached to pleasurable feelings, painful feelings, and feelings that are neither pleasurable nor
painful. Bound by such feelings, they wander throughout saṃsāra and pass from one body to another in an unbroken stream, because due to afflictive feelings, they do not
understand the characteristics of the aggregate of feelings accurately. We should not emulate such childish ordinary beings. Rather, we should accurately investigate the
discernment of the aggregate of feelings.’

“When they accurately contemplate the aggregate of feelings, they will realize the aggregate of feelings to be a nonexistent aggregate, a false aggregate, a
mistaken aggregate, and a nonabiding aggregate. At that time, they will accurately see the characteristics of the aggregate of feelings to be uncreated and devoid of
action. They will not view the aggregate of feelings as having any characteristics of the aggregate of feelings. When contemplating the aggregate of feelings in this
fashion, they do not view the aggregate of feelings as existing within or without. They are not attached to feelings being I, and they are not attached
to feelings being mine. They thus understand that the aggregate of feelings does not
come from anywhere, that it is ownerless, and that it is not brought into being by anything. They know that feelings are mistaken, and that what is labeled the
category of the aggregate of feelings manifests as the ripened effect of past actions. They see the aggregate of feelings as the unbroken
continuity of engagement in false causes and conditions. At that time, they do not grasp, desire, or cling to the aggregate of feelings of the past; they do not grasp,
desire, or cling to the aggregate of feelings of the future; and they do not grasp, desire, or cling to the aggregate of feelings of the present.

“Such people exert themselves in removing the affliction of desire from pleasurable feelings, the affliction of aversion from painful feelings, and the affliction
of ignorance from feelings that are neither pleasurable nor painful. Then, the mind of desire will not arise when the bodhisattva experiences pleasurable feelings, the mind
of aversion will not arise when the bodhisattva experience painful feelings, and the mind of delusion will not arise when the bodhisattva experiences feelings that are
neither pleasurable nor painful. Lokadhara, for the most part, the mind of desire arises when childish ordinary beings experience pleasurable feelings, the mind of aversion
arises when they experience painful feelings, and the mind of delusion arises when they experience feelings that are neither pleasant nor painful. Thereby, childish
ordinary beings are blinded by attachment, aversion, and delusion and fail to accurately understand the aggregate of feelings just as it is. Failing to understand the
characteristics of attachment, aversion, and delusion, they become attached and cling to attachment, aversion, and delusion as being I,
mine, and so forth.

“Lokadhara, bodhisattva great beings who understand the aggregate of feelings accurately will not fall under the influence of attachment, aversion, and delusion.
Even if attachment, aversion, and delusion should arise, they will immediately dispel them, taking them
earnestly onto the genuine path. They diligently practice in order to remove the affliction of attachment from the experience of pleasurable feelings. They diligently
practice in order to remove the affliction of aversion from the experience of painful feelings. They diligently practice in order to remove the affliction of delusion from
the experience of feelings that are neither pleasant nor painful. Thus, they gain accurate understanding of the three types of feeling. Then, to that extent, as they
experience feelings, they do not cling to pleasurable feelings, painful feelings, or feelings that are neither pleasant nor painful. Distancing themselves from them, they
become freed from the affliction of attachment, the affliction of aversion, and the affliction of delusion. Then, when feelings occur, they will understand and regard the
aggregate of feelings accurately as impermanent. Having gained such understanding, they will disrupt attachment to the aggregate of feelings. Having understood the
disrupted aggregate of feelings in this way, they will no longer be afflicted by feelings on the paths of desire and attachment. If bodhisattvas understand and realize the
aggregate of feelings accurately, they will understand the origin of the aggregate of feelings, the cessation of the aggregate of feelings, and the path leading to
cessation of the aggregate of feelings. Then they will understand the aggregate of feelings to be characterized as being unborn. Through this characteristic of being
unborn, they will understand and realize the aggregate of feelings to be free of marks. Lokadhara, this has been a discussion of how bodhisattva great beings contemplate
the discernment of the aggregate of feelings.”

Perception

“Lokadhara, how do bodhisattva great beings contemplate the discernment of the aggregate of perception? When bodhisattva great beings accurately contemplate the
aggregate of perception, they see that the aggregate of perception arises from error, and that it is false, unreal, unreliable, and has the characteristic of never having
being born to begin with. Being discontinuous, they see it as a gathering of causes and conditions, and as having arisen through the power of past actions. They think, ‘The
aggregate of perception is a nonaggregate, for the aggregate of perception is a heap of falsehood. The aggregate of perception is a heap of error. The aggregate of
perception lacks the marks of the aggregate of perception. It is just a label, like the mirages of summertime. The aggregate of perception is just like an aggregate of
mirages. The label perception is imputed due to the perceptions of consciousness.’

“Childish ordinary beings are bound by such false perceptions, which they perceive as pleasure, pain, neither pleasure nor pain, heat, cold, male, female, cycling
throughout the five classes of beings, gathering, dispersing, past, present, future, good, bad, existence, and nonexistence. As the
perceptions of childish ordinary beings are under the sway of false delusion, and dependent upon causes and conditions, the aggregate of perception is
a mere imputation. There are no so-called perceptions either internally or externally. Bound by their false perceptions, childish ordinary beings perceive in terms of
attachment, aversion, and delusion. They perceive children and wives. Childish ordinary beings rely on the
aggregate of perception and are attached to their false paths. Therefore, they circle throughout saṃsāra due to the aggregate of perception. They fail to understand
accurately that the aggregate of perception is false. Childish ordinary beings perceive in terms of self and other. Perceiving male and female, they are bound by the
aggregate of perception and are thus not liberated. They grasp and cling to the aggregate of perception as being I or mine. We
should not emulate childish ordinary beings.’

“When bodhisattva great beings accurately contemplate the aggregate of perception in this way, they will not apprehend the aggregate of perception as the aggregate
of perception, just as one will not apprehend an aggregate of mirages as an aggregate of mirages. Bodhisattvas view the aggregate of perception as a mirage; thus, they do
not desire, take up, or cling to past aggregates of perception; they do not desire, take up, or cling to future aggregates of perception; and they do not dwell on the
present aggregates of perception. They do not conceptualize self and other. They exert themselves in the cessation of the aggregate of perception and understand the path of
the aggregate of perception to be unborn. They do not view the aggregate of perception as having any basis for coming or any basis for going. Rather, they view it as
something mistaken that arises from the cause of past actions, while being bound by current conditions. The aggregate of perception is a nonexistent aggregate. When they
discern and contemplate that the aggregate of perception does not have any basis for coming or any basis for going, they realize the aggregate of perception to be unborn.
They will also not conceptualize the cessation of the aggregate of perception; this is because they abide in accurate understanding and knowledge for all the feelings
associated with perception to cease.
When bodhisattvas accurately contemplate the aggregate of perception, they are free from the aggregate of
perception, such that, without dwelling on the path of perception, they adhere to an accurate knowledge and understanding of the aggregate of perception. Without being attached to the aggregate of perception, they accurately discern and contemplate the aggregate of perception. They also accurately
understand the origination, cessation, and exhaustion of the aggregate of perception. Lokadhara, this is how bodhisattva great beings contemplate the discernment of the
aggregate of perception. As they are free from attachment to the aggregate of perception, they apply themselves to the path, which disrupts attachment to the aggregate of
perception.”

Formation

“Lokadhara, how then do bodhisattva great beings contemplate the discernment of the aggregate of formation? Lokadhara, bodhisattva great beings realize that the
aggregate of formation arises from error and is a mere imputation based on false imputations. At that time, bodhisattvas contemplate how all physical, verbal, and mental
formations are unclean, impermanent, painful, empty, and selfless. When contemplating this, they think, ‘The aggregate of formation is a nonaggregate. The aggregate of
formation is a heap of suffering. The aggregate of formation is a dependently originated aggregate. The aggregate of formation is a heap of reflections. The aggregate of
formation does not increase or decrease; it is not gathered. Given that all physical, verbal, and mental formations are uncreated, the wise do not become attached to or
grasp the aggregate of formation. Why is this? Physical formations do not exist within the body, outside it,
or in-between. Likewise, verbal and mental formations do not exist within, without, or in-between.

“ ‘The aggregate of formation lacks the characteristics of the aggregate of formation. Why is this? The aggregate of formation arises from many causes and
conditions, mistaken perceptions, false perceptions, and the ripening of the effects of past actions. Formations are thus manifested due to the influence of causes and
conditions. No physical, verbal, and mental formations are truly formed, and they form nothing at all. Formations come from what is false, and they are formed out of
mistaken perception. Therefore, the aggregate of formation refers to nonformations. Why is this? The wise do not ascertain any characteristics of
formations. Therefore, there are no physical, verbal, or mental formations to be ascertained anywhere—whether here or somewhere else, inside or outside. If physical,
verbal, and mental formations cannot be ascertained, observed, or described as having the characteristics of formations, how could we talk about apprehending or describing
an aggregate of formation? Thus, the aggregate of formation is a nonexistent aggregate.

“Having developed mistaken perceptions, childish ordinary beings grow attached to the formations of body, speech, and mind. As they conceptualize the aggregate of
formation and are bound by it, they cycle in saṃsāra. Under the power of mistaken perception, childish ordinary beings generate physical, verbal, and mental formations. As
they grasp and cling to them, they perceive nonphenomena to be phenomena and nonexistent aggregates to be aggregates. Attached to their mistaken formations, they are bound by them and circle throughout the five classes of beings, continuously conforming to physical,
verbal, and mental formations as they fail to accurately understand. By failing to accurately understand the aggregate of formation, they generate formations with body,
speech, and mind. Because childish ordinary beings are attached to mistaken perceptions, because they are attached to phenomena that are not real, and because they are
attached to what is false, these are called the aggregate of formation.’

“Lokadhara, when bodhisattvas accurately investigate this, they will realize that formations have no substance and are weak. They understand that the so-called
aggregate of formation is simply designated as such based on a gathering of many causes and conditions, and so the aggregate of formation does not truly exist. The
aggregate of formation is a nonexistent aggregate. The aggregate of formation is primordially unborn. The aggregate of formation lacks intrinsic existence. Since formations
cannot be observed in the past, cannot be observed in the future, and cannot be observed in-between, they do not remain. Thus, formations arise and cease
moment-by-moment.

“Lokadhara, in this fashion bodhisattvas accurately understand the aggregate of formation to be emptiness, inapprehensible, lacking a concrete nature, and not even
remotely observable. Considering this, they will correctly reason in the following way with regard to the aggregate of formation: ‘Childish ordinary beings are bound by
phenomena that have no essence, by the aggregate of formation, and by their attachment. They generate formations with their body, speech, and mind, and they generate the
formations of self and possessions. By generating such action, they are bound by the aggregate of formation and fail to recognize the very aggregate of formation to be
ignorance and delusion. Under the power of such mistaken perceptions, beings grasp and cling to formations.
Since such people become attached and cling to the aggregate of formation in this way, they sometimes generate pleasurable formations, sometimes generate painful
formations, and sometimes generate formations that are neither pleasurable nor painful. When generating formations concerning pleasure, such people attain a body that is
pleasurable. When generating formations concerning pain, such people attain a body that is painful. When generating formations concerning what is neither pleasurable nor
painful, such people attain a body that is neither pleasurable nor painful. When they attain a body that is pleasurable, such people develop desire for it. When they attain
a body that is painful, such people develop aversion for it. When they attain a body that is neither pleasurable or painful, such people develop delusion regarding it.
Falling under the power of desire, aversion, and delusion, they fail to see the flaws of formations, and so they fail to purify physical, verbal, and mental formations. In
failing to purify physical, verbal, and mental formations, they descend into impure paths: those of hell beings, animals, and anguished spirits. Even if they manage to
briefly gain freedom from such states and are born as gods or humans, they remain very attached to physical, verbal, and mental formations; they are still quite attached to
the aggregate of formation. Bodhisattva great beings accurately understand this. We too should not emulate childish ordinary beings. Rather, we should train to purify
physical, verbal, and mental formations and not become attached to the aggregate of formation. Having thoroughly investigated the flaws of the aggregate of formation, we
should seek the path, which brings emancipation from the aggregate of formation.’

“Those who think in this way are called those who accurately contemplate the aggregate of formation and those who accurately
contemplate the impermanent nature of the aggregate of formation. At that time, they will act appropriately by not grasping at, being attached, or clinging
to formations, the origination of formations, the cessation of formations, or the path leading to the
cessation of formations. They will not be attached or cling to formations. They will also not be attached to the aggregate of formation. When contemplating this, they will
be free from the marks of formations and realize how even formations lack the nature of the aggregate of formation. By realizing all formations to be emptiness, they will
become weary, apprehensive, and dismissive of all formations. They will only form pure physical, verbal, and mental formations. They will demolish the marks of formations
and distance themselves from the marks of the aggregate of formation. Thus, any type of body such a person acquires will be pure. Why is this? Such people have purified
their physical, verbal, and mental actions. They have purified their physical, verbal, and mental formations. They are free from the aggregate of formation, they are free
from the marks of the aggregate of formation, and they destroy the marks of substantial existence of all phenomena. When accurately contemplating this matter, they realize
that the aggregate of formation does not come from anywhere or go anywhere. They do not observe any formations that have the marks of truly arising or truly ceasing. They
understand that formations lack the marks of arising and ceasing, for no formation has the marks of arising and ceasing. Once these people understand that formations lack
the marks of arising and ceasing, they become weary and dismissive toward them. They will accurately understand and realize the marks of the origination and cessation of
formations.

“Even though they see formations in terms of their characteristic of being unborn, they do not fully apprehend any characteristics of formations. Why is this?
Lokadhara, it is because the aggregate of formation lacks true characteristics. Just as a banana tree lacks
both the characteristic of being solid and the characteristic of not being solid, so it is with the characteristics of formations—they lack both the characteristic of being
solid and the characteristic of not being solid. Lokadhara, this is how bodhisattva great beings contemplate the discernment whereby one mentally engages the aggregate of
formation.”

Consciousness

“Lokadhara, how then do bodhisattva great beings accurately contemplate the discernment of the aggregate of consciousness? Bodhisattva great beings contemplate the
aggregate of consciousness as a nonaggregate. They contemplate the aggregate of consciousness as a heap of error. They contemplate how the aggregate of consciousness is a
heap of falsehood. Why is this so? Lokadhara, the aggregate of consciousness arises from mistaken perception. Because beings have been bound by the condition of false
perception, they have previously created actions, due to which the aggregate of consciousness now manifests. Because it also depends upon current conditions, it is based on
many causes and conditions. Therefore, the aggregate of consciousness arises from consciousness that is based on nonexistent and false imputations. It is called
consciousness because it is cognizant. It exists adventitiously, based upon a confused conceptual mind. Because it knows, it is called
consciousness. It is called the aggregate of consciousness because it is conscious of myriad entities, because it initiates
mental actions, because it thinks, because it generates marks from many conditions, and because it generates thinking in myriad forms. It is called the aggregate
of consciousness because consciousness causes the forms perceived by consciousness to arise and it manifests the actions of mind, and because it is fond of
thinking. It is called mind, mentality, and consciousness. By conceptualizing everything through its mental activity, consciousness assembles phenomena and perceives them as characteristics, formations, and intrinsic natures. Thus, it is called the
aggregate of consciousness. In this manner, the aggregate of consciousness is a nonaggregate. It is unborn, unarisen, and uncreated.

“It is called the aggregate of consciousness because it cognizes falsely, due to the condition of mistaken perception. Why is this? The
aggregate of consciousness arises from many causes and conditions. It does not arise naturally, uninterruptedly, or continuously; rather it arises and ceases
moment-by-moment, without generating the characteristics of the aggregate of consciousness. Why is this? Because no definitive manifestation of consciousness can be
observed, and no characteristics of its manifestation can be observed. The wise reflect on it accurately, because they do not apprehend any such definitive manifestation or
characteristics. Likewise, they understand that it lacks inherent nature, lacks its own characteristics, and possesses no solid nature. They understand the aggregate of
consciousness to be a nonaggregate.

“Childish ordinary beings perceive what is not the aggregate of consciousness to be the aggregate of consciousness. They are bound by incorrect thinking and a
false and mistaken outlook, which causes them to assiduously impute the aggregate of consciousness. Thereby they become attached to the aggregate of consciousness, dwell on
the functions of consciousness, and rely upon the features of consciousness. By thus displaying a conceptual mindset, the aggregate of consciousness is generated. Such
people conceptualize all sorts of things, which causes them to become attached to consciousness of the inner, consciousness of the outer, consciousness of the inner and
outer, consciousness of the distant, and consciousness of the immediate. As consciousness imputes marks, beings generate the aggregate of consciousness. By means of their
conceptual perception, such people impute it with the synonyms of mind, mentality, and consciousness. They assiduously impute this is mind, this is
mentality, and this is consciousness. In this fashion they perceive the arising of various characteristics of the mind. Childish ordinary
beings are attached to the aggregate of consciousness—they are bound by the aggregate of consciousness. Through the coming together of mind, mentality, and consciousness,
the aggregate of consciousness arises in various forms. Due to being false conceptual entities, having an identical characteristic, and having a fixed characteristic,
beings acquire this mind, mentality, and consciousness, and they also acquire the false concept of attachment to them. Such people depend and rely upon the aggregate of consciousness. Attached to the aggregate of consciousness, they grasp and cling to the past aggregate
of consciousness as existent, they grasp and cling to the future aggregate of consciousness as existent, and they grasp and cling to the present aggregate of consciousness
as existent. Childish ordinary beings become attached to things they see, hear, feel, and cognize as the aggregate of consciousness and thus construe them as being
existent. Such people grasp and cling to things they see, hear, feel, and cognize. Bound by the aggregate of consciousness, they highly cherish what they cognize. Under the
collective power of mind, mentality, and consciousness, they wander throughout saṃsāra, from this world to the next, and from there to here. Bound by the aggregate of
consciousness, they fail to accurately understand the aggregate of consciousness. Since the aggregate of consciousness is false, then all things heard, seen, felt, and
cognized have arisen from a mistaken cause, such that there is no accurate consciousness of them. In this
way, as such people fail to accurately apprehend, at times a virtuous consciousness will arise, at times a nonvirtuous consciousness will arise, and at times a
consciousness that is neither virtuous nor nonvirtuous will arise. Although such people always follow after consciousness, they do not recognize the origin of consciousness
or the true characteristics of consciousness.

“Lokadhara, when bodhisattva great beings accurately realize this, they understand that the aggregate of consciousness arises from false consciousness. They
understand that the things seen, heard, felt, and cognized arise from many causes and conditions. They think, ‘Ordinary beings perceive phenomena where there are none, and
have thus become attached to the aggregate of consciousness. We should not emulate childish ordinary beings; rather, we should accurately analyze the discernment of
consciousness and the discernment of the aggregate of consciousness.’

“When bodhisattvas accurately contemplate in this manner, they understand the aggregate of consciousness to be false and mistaken. They understand it as having the
characteristic of being unborn from the very beginning. They understand that the aggregate of consciousness is a nonaggregate.
The aggregate of consciousness is a heap of reflections. The aggregate of consciousness is a heap of illusion. For example, if an illusionist conjures up an illusory
person, the consciousness of that person is not present within, without, or in-between. The nature of consciousness is analogous to that. It arises from many false
conditions and conceptuality, and it is not a real entity. Consciousness is like a marionette, for it comes into being due to the gathering of many false and mistaken causes and conditions.

“When contemplating this, bodhisattvas understand consciousness to be impermanent, painful, unclean,
and without self. They understand the characteristic of consciousness to be illusory and realize the nature of consciousness to be illusory. At that time, bodhisattvas
think: ‘Worldly beings are intoxicated and blinded by delusion. They all appear from consciousness that imputes—as a result of the gathering of mind, mentality, and
consciousness, the three realms are nothing but consciousness. Mind, mentality, and consciousness are without form or location; they do not exist either inside or outside
phenomena. Because childish ordinary beings are bound by their false perceptions, they grasp and cling to the aggregate of consciousness as I and
mine. Such people cling to the aggregate of consciousness as existing internally, as existing externally, as existing both internally and
externally, and as existing in self and other. Such people cling to the aggregate of consciousness as primary. Bound by consciousness, they are attached to the experience
of the aggregate of consciousness and proclaim the characteristics of the aggregate of consciousness. Being attached to the experience of mind, mentality, and consciousness
causes them to become attached and cling to the aggregate of consciousness. Such people are bound by consciousness. Because of their association with the aggregate of
consciousness, they come under the power of mind, mentality, and consciousness. Due to the causes and conditions of mind, mentality, and consciousness, they are born as
childish ordinary beings. If they generate lesser thoughts, they will acquire a lesser body. If they generate superior thoughts, they will acquire a superior body. If they
generate middling thoughts, they will acquire a middling body. Due to following mind, mentality, and consciousness, their dependence and reliance upon the sense sources arises. Because of their attachment to the aggregate of consciousness, they are not
liberated from birth, aging, sickness, death, sorrow, lamentation, and suffering.’

“Bodhisattvas accurately understand these things about the aggregate of consciousness. By accurately understanding the characteristic of impermanence of the
aggregate of consciousness, they do not grasp or cling to the aggregate of consciousness of the past. They understand the aggregate of consciousness to be a nonaggregate.
They do not grasp or cling to the aggregate of consciousness of the future. They understand the aggregate of consciousness to be a nonaggregate. They do not dwell upon the
consciousness of the present either, for they accurately understand the characteristic of impermanence of the aggregate of consciousness. They accurately understand the
characteristic of arising and ceasing of the aggregate of consciousness. Those who employ their minds in this fashion and accurately contemplate the aggregate of
consciousness are said to enter the correct path. They accurately understand consciousness. They accurately understand the origination of
consciousness. They accurately understand the cessation of consciousness. They accurately understand the path to the cessation of consciousness. Having accurately
understood the characteristics of origination and cessation of the aggregate of consciousness, such people become skilled in destroying the aggregate of consciousness and eliminating all marks. They understand and realize the
characteristics of the origination and cessation of the aggregate of consciousness. At this point,
bodhisattvas neither generate nor obstruct the aggregate of consciousness, for they realize the aggregate of consciousness to be primordially unborn. When realizing this,
they do not realize consciousness in terms of its characteristic of ceasing; rather, they understand the aggregate of consciousness’s characteristic of being unborn. Why is
this? Lokadhara, the aggregate of consciousness is without birth, marks, or existence. The aggregate of consciousness’s characteristic of being born is false; thus it is
subsumed within the characteristic of being unborn. Lokadhara, the aggregate of consciousness lacks the characteristics of birth and existence. The characteristics of the
aggregate of consciousness arise from many causes and conditions. Lokadhara, when bodhisattva great beings contemplate dependently originated phenomena in this manner, they
realize the aggregate of consciousness to be a nonaggregate. Having carefully analyzed and investigated in this way, they will accurately understand and realize everything
designated as consciousness. Once bodhisattvas understand how to disengage from the aggregate of consciousness, they will overcome all apprehensions and objects of
knowledge. Lokadhara, this is how bodhisattva great beings understand the aggregate of consciousness. When they understand the aggregate of consciousness to be unborn,
uncreated, unarisen, imperceptible, and ungraspable, they see that it arises from many conditions and appears due to the gathering of many conditions. Although it comes
into existence due to the conditions of things seen, heard, felt, and cognized, it is primordially empty. When contemplating the aggregate of consciousness in this manner,
they understand the aggregate of consciousness to be uncreated and unarisen. They do not cling to it or become attached to it as primary. Lokadhara, this is how bodhisattva
great beings accurately contemplate the discernment of, and engagement with, the aggregate of consciousness.”

The Five Aggregates

“Such bodhisattvas, who skillfully engage with the five aggregates and skillfully contemplate the five aggregates for appropriation in the correct manner, are said
to be skilled in engaging with the origination, cessation, and path with regard to the five aggregates. By eliminating all grasping at marks concerning the aggregates, they
accurately understand the means related to the five aggregates. Through such means, they will not cling to, grasp at, crave for, or become bound by the five aggregates for
appropriation. They accurately understand form and its characteristic of impermanence. Therefore, should attachment to form happen to arise for bodhisattvas, they will
immediately dispel and eliminate it. Similarly, they accurately understand feeling, perception, formation, and consciousness, along with their characteristic of
impermanence. Should attachment to feeling, perception, formation, or consciousness arise for bodhisattvas, they will immediately dispel it and disrupt it. By doing away
with their desire for and attachment to the five aggregates for appropriation, bodhisattvas align themselves with a skillful understanding of the definitive nature of the
five aggregates. When contemplating in this manner, they come to understand even the subtle marks of arising and ceasing of the five aggregates for appropriation.

“Lokadhara, how do bodhisattva great beings contemplate the discernment of the subtle marks of arising and ceasing of the five aggregates for appropriation?
Bodhisattva great beings understand the five aggregates’ characteristic of arising and ceasing by seeing how—when beings enter the womb and begin the embryonic stage—their
previous set of five aggregates has ceased and a new set of five aggregates arises. They understand that while the previous consciousness has of course ceased, the five aggregates are not characterized by disruption or cessation. While the consciousness indeed adheres
to and abides in the embryo, they understand the five aggregates to be nonabiding and impermanent. Thereby they realize that the five aggregates for appropriation arise and
cease moment-by-moment once they have entered the womb. Likewise, from the embryonic stage until the child is born, and from birth to death, the five aggregates for
appropriation are characterized by arising and ceasing moment-by-moment. The five aggregates for appropriation arise and cease each and every moment. This is called
contemplating the discernment of the subtle characteristics of arising and ceasing of the five aggregates for appropriation.

“Lokadhara, the subtle characteristics of arising and ceasing of the five aggregates for appropriation are as follows: Once the previous five aggregates for
appropriation have ceased, beings enter the womb without any corporeality. Then, as they initially become conjoined with consciousness, the five aggregates for
appropriation arise and cease. In terms of the embryonic stage, the five aggregates for appropriation are synonymously labeled a human being. Why is
this? Lokadhara, without the support of consciousness, they would not remain, for it is said that the five aggregates for appropriation depend upon consciousness.
Lokadhara, the subtle characteristics of arising and ceasing of the five aggregates for appropriation pertaining to the gods in the formless realm should be understood in the same way. Lokadhara, if the insight of the solitary buddhas is unable to know the subtle
characteristics of arising and ceasing of the five aggregates for appropriation, then there’s no need to mention the insight of hearers. It is only the blessed buddhas who
can properly understand the subtle characteristics of arising and ceasing of the five aggregates for appropriation while in the womb, along with the momentary arising and
ceasing of the aggregates of the gods in the formless realms. This is so because their omniscient insight transcends all worldly insight. Bodhisattva great beings gain the acceptance that phenomena are unborn and enter the domain of the wisdom of the buddhas. Yet even they
are unable to fully understand—as the buddhas do—the subtle characteristics of the five aggregates for appropriation while in the womb, nor that which pertains to the gods
in the formless realms. Lokadhara, the insight of the blessed buddhas is not dependent on other factors. Having naturally discovered wisdom, insight, and skill, they fully
awaken to unsurpassed and perfect buddhahood. There is nothing that the wisdom of the blessed buddhas does not understand. With the unhindered wisdom of the blessed ones,
they achieve insight that is certain with regard to all phenomena and has the power to control all phenomena. Why is this? Because they have practiced an incredibly
profound Dharma for immeasurable, fathomless, and countless thousands of eons.”

The Five Aggregates for Appropriation

“Lokadhara, if childish ordinary beings lack even the means to contemplate the five aggregates for appropriation, there’s no need to mention their ability to
contemplate the subtle characteristics of arising and ceasing of the five aggregates for appropriation. Why is this? Childish ordinary beings do not understand the five
aggregates for appropriation, or the truth of the five aggregates for appropriation. Childish ordinary beings do not understand appropriation, or the five aggregates for
appropriation.

“Lokadhara, what then is appropriation? Appropriation is called appropriation because it appropriates self, others,
views, discipline, the five aggregates, the eighteen elements, and the twelve causes and conditions. Any phenomena construed to be desired, whether outer or inner, is
appropriated; existence is appropriated; as are things seen, heard, felt, cognized; as are self and possessions. Lokadhara, childish ordinary beings fail to see and understand this false appropriation. They appropriate phenomena via mistaken causes
and conditions. Because such people are bound by appropriation, they appropriate formations due to the condition of ignorance, they appropriate consciousness due to the
condition of formations, and they appropriate name-and-form due to the condition of consciousness. Beings grasp and crave for the coarse marks of name-and-form, and
appropriate them. They appropriate form, conjoin themselves with form, and are bound by form. Moreover, they appropriate the four remaining formless aggregates,
conceptualizing and labeling feeling, perception, formation, and consciousness. Lokadhara, if there were no buddhas, beings would fail to know and understand. They would
remain incapable of accurately contemplating the five aggregates for appropriation. In order to destroy beings’ dependence and reliance on form; in order to destroy beings’
dependence and reliance on feeling, perception, formation, and consciousness; and in order to destroy the single characteristic that pertains to them all, the blessed
buddhas analyzed and taught as follows:

“ ‘That which all of you depend and rely upon is form. Form is a gathering of the four great elements. Feeling, perception, formation, and consciousness are mere
labels. The five aggregates for appropriation are taught in order to present the marks of name-and-form. You ordinary beings should not depend upon or become attached to
the five aggregates for appropriation, which are unstable and insubstantial.’

“Lokadhara, why have the thus-gone ones thus taught the aggregates for appropriation? Lokadhara, childish ordinary beings arise from mistaken perception, and they
wander throughout saṃsāra because they are caught in the net of ignorance. Why do they wander? Because of grasping and attachment to the marks of the five aggregates for
appropriation. They think: ‘I will be happy if I depend on this.’ By observing pleasurable marks, such people
become attached to the five aggregates for appropriation and rely upon them. By observing and becoming attached to painful marks and marks that are neither pleasurable nor
painful, they rely upon the five aggregates for appropriation and become attached to them. The locus upon which childish ordinary beings rely is the five aggregates for
appropriation.

“Lokadhara, childish ordinary beings are born blind: they fail to understand what the five aggregates are and where they come from. By not understanding the five
aggregates accurately, they grasp and become attached to the aggregates. Therefore, they are called aggregates for appropriation. There is no
appropriation there, and there is also nothing to appropriate that can be observed. So, they are bound by attachment to mistaken perception and incorrect conceptuality.
Stupefied by ignorance and delusion, they appropriate in terms of I, mine, and self and other. Therefore,
these are called aggregates for appropriation. The five aggregates have nothing that can be appropriated and no true characteristics. Therefore, the wise understand the
five aggregates for appropriation as nonaggregates. They understand the five aggregates for appropriation as mistaken aggregates. They understand the five aggregates for
appropriation as five aggregates of ignorance. Because childish ordinary beings are bound by this, they become attached to and dwell upon the five aggregates for
appropriation. Because they become attached to and dwell on them, they do not understand what the aggregates for appropriation are like. Because they become attached to and
dwell on the five aggregates, they take birth and circle. Because they become attached to and dwell on the five aggregates, they wander throughout all the destinies of
sentient existence. On what do they dwell and to what do they become attached? They dwell on and become attached to sight. They dwell on and become attached to hearing.
They dwell on and become attached to feeling. They dwell on and become attached to consciousness. They dwell on and become attached to craving. They dwell on and become attached to ignorance. Because they are bound by the
fetters of existence, childish ordinary beings are attached to the five aggregates for appropriation. Obscured by their obscurations, they are stupefied by ignorance and
become ignorant and unaware. What is the source of their attachment? What are they bound by? It is due to ignorance that they circle in repeated births as hell beings,
animals, anguished spirits, gods, and humans. Bound by saṃsāra, they dwell in and become attached to saṃsāra, and so they cannot give it up, discard it, or disrupt it.
Thus, they fail to accurately understand the five aggregates for appropriation.”

Suffering

“Because they fail to understand the true characteristics of the five aggregates for appropriation, they are harmed by all sorts of suffering. Having fallen into
the pit of falsity, they fail to understand the path leading to the exit. In failing to understand the path of emancipation, such people have wandered continuously from
beginningless time throughout saṃsāra. Thus, they are not liberated from birth, aging, sickness, death, lamentation, distress, or suffering. They are not liberated from the
fathomless abyss of saṃsāra. They are not liberated from the great mass of suffering, and repeatedly they dwell in suffering and become attached to it. They are addicted to
suffering. They are enslaved by suffering.

“What is meant by suffering? It is the five aggregates for appropriation. Suffering arises at the time of birth and ceases at the time of
cessation. Lokadhara, due to that cause and that condition, I deliver this Dharma teaching to my disciples: Monks, you must accurately investigate the aggregate of form.
You must accurately understand form’s characteristic of impermanence. Should you find yourself attached to form, immediately dispel and eliminate it. Likewise, you must
accurately investigate feeling, perception, formation, and consciousness. You must accurately understand the characteristic of impermanence with regard to feeling,
perception, formation, and consciousness. Should you find yourself attached to feeling, perception,
formation, or consciousness, you must immediately dispel and eliminate that attachment. By dispelling and eliminating attachment, the mind will be truly liberated.

“Lokadhara, if people understand the meaning of the teachings I have given and earnestly employ what I have taught, they will be liberated from birth, aging,
sickness, death, lamentation, distress, and suffering. If people do not practice or cultivate what I have taught, they will remain bound by the chains of form and craving.
Blinded by their ignorance, they will remain attached to the five aggregates for appropriation. People who remain attached to the five aggregates for appropriation will not
be liberated from the abyss of saṃsāra. Lokadhara, therefore, worldly beings argue with me, yet I do not argue with worldly beings.”

The World

“What is meant by the world? The world is attachment to the five aggregates for appropriation. Attached to the five
aggregates, people are bound by the five aggregates. Thereby they fail to understand the nature of the five aggregates, and they do not understand that emptiness is the
characteristic of the five aggregates; and so they argue with me. Such people contradict the teachings of the Buddha. They argue with the Buddha and thus fall into great
misery. Whether the Thus-Gone One abides in the world or has passed into parinirvāṇa, whoever realizes the five aggregates to be false, empty, and nonexistent; arisen from
error, ignorance, and false imputations; and deceptive to childish ordinary beings will understand the five aggregates to be like nonaggregates. Such people will not argue with the
Buddha. Since they will not contradict the teachings of the Buddha, they will be liberated from the suffering of hell beings, animals, and anguished spirits. Lokadhara, the Blessed Buddha does not debate with others. Because he has ceased all debate, he is called
Buddha, and he teaches to all beings the genuine Dharma, namely this: ‘All that you have previously appropriated was mistaken. Due to being
mistaken, all beings cling to and depend upon the five aggregates, and thereby they repeatedly cycle throughout the world.’ In this way, people who cling to and depend upon
the five aggregates will develop and cling to myriad wrong views. They cling to and depend upon various terms and words. They cling to and depend upon sorrow, lamentation,
and suffering. Thus, people are afflicted with various wrong views and are thus harmed by many forms of suffering; but still, their views never
become their protector, refuge, base, or support, for only the blessed buddhas can protect and offer refuge. Childish ordinary beings are small-minded and have limited
understanding. They are attached to the five sense pleasures and cling to the five aggregates, which are rife with problems. Childish ordinary beings argue with those who
protect, offer refuge, provide support, and deliver from all suffering. Lokadhara, I have raised my hand. I am not the teacher of those who view in terms of the five
aggregates, view the five aggregates in terms of marks, or who become attached to the five aggregates. They are not my students. They are not my ordained. They are not my
followers. They do not take refuge in me. Such people have set out on the path to the lower realms and entered the incorrect path. They do not follow the truth. They are
mistaken. They fail to understand what the Buddha knows and teaches. They fail to understand what the Buddha knows and teaches about the five aggregates. They fail to understand what the Buddha teaches concerning the ultimate. Thus, by not following the Buddha’s teachings, they
should not receive veneration and offerings. I do not permit them to be ordained, much less to receive the honor of veneration and offerings from others. Why is this?
Because such people are included in the ranks of the non-Buddhists. Such people, who produce marks concerning the five aggregates, are known as those who are attached and
cling to the five aggregates.

“Lokadhara, when the Dharma is coming to ruin in the final five-hundred-year period, many who have taken ordination in my teachings will produce marks regarding
the five aggregates. They will speak of the marks of the five aggregates as being real. They will
be attached to the five aggregates. Those that have entered such a base and false path while taking ordination in my teachings will then drape Dharma robes around their
necks as they enjoy spending their time going from household to household. You should know that even though such people are no different from non-Buddhists, many will be
generous and venerate them due to the power of my Dharma. Lokadhara, I declare that those who have views of the five aggregates, who teach the five aggregates as being
real, or who are attached to the five aggregates, are not allowed to accept so much as a cup of water from
someone else. Why is this? Such people lack any acceptance whatsoever of the principles of my teaching. Thus, such people contradict my teachings and abandon the Dharma of
the noble ones.

“Lokadhara, therefore, bodhisattva great beings should make a great aspiration, vowing that in such dire future times, they will uphold and protect my very
profound discourses, and to disrupt beings’ views of the five aggregates, they will teach them the Dharma. Lokadhara, in all my discourses I explained how to eliminate all
marks of the aggregates and how to abandon attachment to the aggregates. Much debate then arose among many householders and the ordained concerning this discourse;
therefore, they did not perceive it as being true. Bodhisattva great beings should thus make the following
promise and great aspiration: ‘For the sake of the benefit and happiness of beings in the dire times of the future who will be attached to and have wrong views about the
aggregates, and in order to dispel their attachment to the five aggregates, I will bring benefit and happiness to them with the Dharma, in whatever way will tame them.’
Therefore, Lokadhara, those bodhisattva great beings who wish to understand the truth of phenomena, who wish to become skilled in discerning the characteristics of
phenomena, who wish to attain the power of mindfulness, who wish for the insight that skillfully discerns the categories of phenomena, and who wish to attain unbroken
mindfulness from the time they abandon this body until they reach unsurpassed and perfect awakening should investigate the five aggregates for appropriation in terms of
their characteristics of impermanence, suffering, selflessness, falsity, hollowness, final emptiness, and being primordially unborn. When they constantly contemplate this
accurately, they will dispel their attachment and craving for the five aggregates for appropriation. Additionally, they will achieve a connection to this category of
profound teaching.

“Lokadhara, countless immeasurable eons ago, the thus-gone one, the worthy one, the perfect buddha Royal Mountain of Great Intelligence appeared in the world. He
was learned and virtuous, a well-gone one, a knower of the world, an unsurpassed being, a charioteer who guides beings, a teacher of gods and humans, and a blessed buddha.
Lokadhara, the blessed Royal Mountain of Great Intelligence had eight trillion hearers in his saṅgha, all of whom were worthy ones who had exhausted the defilements.
Furthermore, he had 800 quadrillion followers who were irreversible on the level of training. There were also
one sextillion beings in his assembly of bodhisattva great beings. The lifespan of the blessed Royal Mountain of Great Intelligence was eighty thousand years. Lokadhara, at
that time there was a king named Bringer of Benefit, who ruled over twenty thousand cities, each of which was filled with happy beings. Each city was encircled by seven
concentric walls that were twelve leagues in circumference. They were fashioned from the four precious substances. There were seven layers of moats and fences that were
covered with a net of various precious substances. The cities, moats, trees, walls, and covering nets were fashioned from the four precious substances: gold, beryl,
crystal, and coral. There were five hundred parks in each city wherein the trees were made of the seven precious substances. Each and every tree was adorned with precious
fabrics. In each park were five hundred jeweled ponds filled with water of the eight qualities. Lokadhara, King Bringer of Benefit had eighty thousand queens and members of
his court. At that time, his highest queen had two sons: Limitless Intelligence and Limitless Power. Lokadhara, when the two boys had reached the age of sixteen, they
beheld the Thus-Gone One in a dream. Since he was incomparably handsome, he appeared to them like a banner made of gold from the Jambū River. This delighted them to the
point that they awoke and proclaimed the following verses.

“The elder brother said this:

“ ‘I dreamt that I saw the supreme human.

He was golden, ornamented by the signs of a hundred merits.

He was replete with limitless virtues.

When I saw him, my mind was filled with joy.’

“The younger brother said this:

“ ‘I dreamt that I saw the sun-like Buddha.

He was excellent, the most handsome one can be.

I was overjoyed when I saw him vividly,

Just like Meru, the king of mountains.’

“Lokadhara, the two princes Limitless Intelligence and Limitless Power then went before their father and mother to proclaim to their parents the story of what they
saw in their dreams. They said, ‘We dreamt that we saw the Buddha. Please permit us to go see the Blessed One. It is extremely rare for a thus-gone one to appear in the
world. In our heedlessness, we have senselessly and unwittingly fallen into the swamp of the five desires. We are bound by the fetter of form. We are bound by the fetters
of feeling, perception, formation, and consciousness. We have not seen the Buddha before, because we have been heedless, living the household life.’

“Lokadhara, once the two princes announced this to their parents, they went before the blessed Royal Mountain of Great Intelligence. Arriving in the Blessed One’s
presence, they bowed, touching the crowns of their heads to his feet and invited the Buddha and his saṅgha of monks with an offering of the four kinds of veneration for a
duration of three months. They offered clothing, food, bedding, and medicine in the case of illness. In one of King Bringer of Benefit’s parks at the edge of the city, they
hung banners, raised parasols, and arranged jeweled lotuses. Offering this to the Buddha and his saṅgha of monks, they requested them to stay. For three months, the two
princes served the Buddha and his saṅgha of monks with offerings of supplies, and they went forth into the homeless life under the Blessed One’s teachings.

“Lokadhara, the blessed Royal Mountain of Great Intelligence understood the two princes’ pure motivation and aspiration
and extensively instructed them in the discourse called The Skillful Means of
Bodhisattvas, in which the five aggregates, twelve sense sources, and eighteen elements are explained. For forty thousand years, they did not sleep, eat to
fullness, or rest; they did not even sit down or walk around anywhere. Then, for forty thousand years, they thought of nothing other than the characteristics of falsity and emptiness
of the five aggregates for appropriation. Having understood the five aggregates to arise from mistaken perception, they spent their lives practicing pure conduct, while
understanding and realizing the characteristics of the five aggregates for appropriation. When they passed away, they were born in the Heaven of Joy. After the Blessed One
passed into nirvāṇa, they were born into the family of an important householder here in Jambudvīpa, and once again, at the age of sixteen, saw the Thus-Gone One in a dream,
where they dreamt that he taught them the discourse called The Skillful Means of Bodhisattvas, in which the five aggregates and the eighteen elements
are explained. Having heard this teaching in the dream, they awoke with a start. They engaged in pure conduct for a full ten thousand years, following the teachings of the
Blessed One, carefully investigating the discourse called The Skillful Means of Bodhisattva Conduct, in which the five aggregates, twelve sense
sources, and eighteen elements are explained. Then, once they passed away, they were born in the Heaven of the Thirty-Three. When their divine lifespan was spent, they were
born once again here in Jambudvīpa into an important, high-caste Brahmin family. One thousand years after the Dharma of the blessed Royal Mountain of Great Intelligence had
disappeared, the two princes received ordination based upon their previous causes and conditions. Their understanding grew vast, with insight as vast as the ocean. They
became skilled in discerning and reflecting upon the characteristics of the aggregates, and came to understand them directly and accurately. Lokadhara, they established
twenty thousand humans and two hundred thousand gods in unsurpassed and perfect awakening.

“Lokadhara, these two bodhisattvas were close companions wherever they were born. They met and served a quadrillion buddhas. They then gained the acceptance that
phenomena are primordially unborn. Once they gained the acceptance that phenomena are unborn, they once again met a quadrillion buddhas, and eventually went on to attain
unsurpassed and perfect awakening. The two of them sequentially awakened to buddhahood during the same eon, where one became known as Limitless Voice, and the other,
Limitless Light. Lokadhara, it must therefore be understood that bodhisattva great beings who wish swiftly to attain unsurpassed and perfect awakening should exert
themselves in cultivating the pure and excellent Dharma. Additionally, they should become skilled in understanding the characteristics of the aggregates and skilled in the
actual characteristics of conditioned phenomena.”

This was chapter two: “Investigating the Five Aggregates.”

Chapter Three: The Eighteen Elements

The Eye Element

“Lokadhara, regarding the elements, how are bodhisattva great beings learned in the eighteen elements? When bodhisattva great beings practice correct contemplation
of the eighteen elements, they think, ‘The eye element cannot be observed to be the eye element. There is also no I or mine in the
eye element. It is impermanent, insubstantial, and empty of inherent nature. Therefore, what is imputed as the characteristic of the eye element cannot be observed in the
eye element. The eye element is untrue and totally nonexistent, for it is born from false thinking. The eye element lacks true characteristics, as the space element is the
eye element. For instance, just as the space element lacks true characteristics and is not an entity, the eye element also lacks true characteristics and is not an entity.
Why is this? Because no real entity can be found in the eye element, the eye element does not exist in any
location or direction. It does not exist internally, externally, or somewhere in-between. The eye element lacks true characteristics and is not an entity. Thus, no entity
of the eye element can be apprehended, for it arises from many causes and conditions. The eye element is neither past, nor present, nor future, and there is no intrinsic
nature of the eye to observe in the eye element. The eye element depends upon the ripening of the results of past actions and current conditions, whereupon the eye element
is imputed. The eye element is a nonelement. No eye element can be observed in the eye element. The so-called eye element refers to the domain of consciousness. The
eye element manifests when three factors come together: a clear eye faculty, an apparent form, and the involvement of the mind faculty. The eye
element lacks anything that can be called a real eye element, and the wise understand the eye element to be the absence of the eye element.’ ”

The Form Element

“Lokadhara, if bodhisattva great beings contemplate the discernment of the eye element in this manner, they will understand the form element to be a nonelement.
Why is this? There is no element of form that can be observed in the form element, for the form element is uncompounded and
uncreated. Because form is devoid of any true characteristics, it is called the form element. If form is insubstantial, lacking even
concepts of it, what need is there to mention the so-called form element? Because the so-called form element is not an entity, the characteristic of form does not exist
within form, outside of form, or somewhere in-between. Rather, it is imputed. Form appears due to the combination of a location where forms can appear, the presence of an
uncorrupted eye faculty, and the involvement of the mind consciousness. This is called the
characteristic of form. It is similar to a reflection in a mirror. If the mirror is unblemished, the characteristic of form will appear in it. But
form in fact has no true characteristics; the reflection of a form appears in the mirror even as there is no person there. Further, even if there is a mirror outside, the
characteristic of form arises from within. Similarly, when an uncorrupted eye faculty is present in a location where forms are visible, much like the reflection in a
mirror, the resulting apprehension can be labeled the characteristic of form. Form is devoid of elements, shapes, and true characteristics. These are
the so-called characteristics of form. Because the characteristics of form are devoid of self, they are called the characteristics of form. Because
they are perceived according to the individual in question, they are called the characteristics of form. Any person who understands the characteristics
of form also understands the characteristics of the absence of form. If one understands the characteristics of form as an unborn element, one will also understand the
characteristics of form to be an uncreated element. Why is this? The characteristics of form are neither past, nor present, nor future. The demonstrated lack of inherent
characteristics, the demonstrated characteristic of falsity, and the demonstrated imputed characteristics are called the form element. In this way
bodhisattvas discern the form element.”

The Eye-Consciousness Element

“Bodhisattvas then discern the characteristics of the eye consciousness in the following manner: the eye consciousness has no eye consciousness, no
eye-consciousness element, and no characteristic of being permanent. The eye-consciousness element has no entities or real phenomena. The eye-consciousness element is
indemonstrable. The eye-consciousness element cannot be gathered or separated, for it lacks a substantial
basis. We call it the eye-consciousness element because it depends upon the causes and conditions of previous actions, concurrent conditions, and form.
Childish ordinary beings call it the eye-consciousness element because they follow their mistaken minds. The noble ones, however, understand and
realize it as a nonelement. Why is that? Because the eye-consciousness element is indefinite. They call it the eye-consciousness element because it is
born from and depends upon conditions. The location of the domain of consciousness is the eye-consciousness element, because this consciousness lacks a definite nature. It
is said to lack a definite characteristic because it is unborn, because it demonstrates falsehood, because it falsely imputes the characteristic of form, and because it
demonstrates conditions.

“The Thus-Gone One skillfully makes distinctions based upon beings’ understandings, and so he teaches such characteristics in order to destroy all characteristics
of unity as well as difference. The eighteen elements are taught to demonstrate that consciousness lacks true characteristics, but the pure eye faculty still cognizes the
characteristics of form; the eye-consciousness element is thus taught in order to integrate these two things, and in order to demonstrate the true nature of the eye
consciousness. The eye-consciousness element is the locus of the visual experience. Even the eye-consciousness element, which is conscious of form, is described as a
nonelement. Why is this? The wise do not observe the eye-consciousness element as the eye-consciousness element. Since the eye-consciousness element cannot be observed as
the eye-consciousness element, it cannot be found to be an entity. Why is this? The eye-consciousness element
lacks true characteristics. The eye-consciousness element is nothing more than a mere imputation. The expression element is merely an expression that
means non-appropriation. When there is something to be seen, the characteristic of the eye consciousness arises from the function of the eye
consciousness and mind. This is called eye consciousness. Knowledge of conditional characteristics arises from the gathering of three things: the eye
element, the form element, and the eye-consciousness element. Although they are devoid of the substance of an element, it is due to the categories of the eye element, the
form element, and the eye-consciousness element that beings can enter the genuine path. Yet in this, there is not truly an eye element, a form element, or an
eye-consciousness element. All the thus-gone ones skillfully explain how to understand, see, and discern characteristics. Those who understand and realize this teaching of
characteristics will understand the three realms to be without elements. Why is this? Because the realms lack the characteristics of elements, and the elements cannot be
observed as the characteristics of the realms. The ear element, sound element, and ear-consciousness element; the nose element, odor element, and nose-consciousness
element; the tongue element, taste element, and tongue-consciousness element; and the body element, tactile element, and body-consciousness element should also be
understood in this way.”

The Mind Element

“Lokadhara, how do bodhisattva great beings discern the mind element? Bodhisattvas think, ‘The mind element lacks true characteristics because it has no substance
whatsoever. The mind element lacks an actual element and anything called a mind element.
As for the so-called mind element, for example, once one has placed a seed into the earth, and it has been moistened by the water in the soil, warmed by the sun, and
stimulated by the wind, a sprout will gradually grow. The sprout has not arisen from the seed, and the seed is not the same as the sprout. Once the sprout arises, the seed
perishes. Yet, the seed is not other than the sprout, and the sprout is not other than the seed. Just as the seed does not exist within the sprout, so it is with the mind
element. Because it produces mental actions, it indirectly represents the mind consciousness, just as the seed indirectly represents the sprout; thus it is designated the
mind element. There is no mind aside from the mind element, but the mind element cannot be known as mind; it is designated
mind element as a label. This so-called mind element does not exist within the mind, outside the mind, or
somewhere in-between. But it is called mind element because it is produced out of the causes and conditions of previous actions, because it knows mental actions, because it
cognizes what can be perceived, because it combines labels with characteristics, and because it arouses observations in the present moment. It is characterized by
indeterminate mental activity and a combination of many causes and conditions. Because the mind element arises from a combination of many factors, it conforms to how beings
cognize. Ultimately, there is no mind element. Why is this? Because it is devoid of substance. The mind element is unborn, because it is devoid of
birth. The so-called mind element is a label that is applied on the relative level. On the ultimate level, there is no real mind element. It cannot be observed as past,
present, or future. The wise understand the mind element to be devoid of an element.’ ”

The Mental-Object Element

“In discerning and understanding the mental-object element, bodhisattvas understand the mental-object element to be a nonelement. Since a mental object lacks
intrinsic nature, no intrinsic nature can be observed.
The mental-object element is an indeterminate element. Because the mental-object element cannot be observed
as inherently existent, it also cannot be observed to be any definite thing. Still, the mental object element is described and taught in order to bring
understanding to beings who see mistakenly and who are bound by falsity. The mental-object element is explained in order to establish ordinary beings with an understanding
of the absence of elements. Why is this? The mental-object element has no mental-object element, for the so-called mental-object element arises from a gathering of many
conditions. Phenomena that arise from a gathering of many conditions have no intrinsic nature. Because causes and conditions have no intrinsic nature, causes and conditions
arise from a stream of mistaken perception that is itself a gathering of many factors. The Thus-Gone One thus teaches the mental-object element in order to ripen beings,
using conventional language to illustrate the absence of elements. Even though the mental-object element does not exist internally, externally, or somewhere in-between, in
order to cause beings to understand and see virtuous and nonvirtuous phenomena, he explains with recourse to the mental-object element the absence of
all phenomenal characteristics. Since they ultimately have the characteristic of emptiness, the mental-object element is taught to ultimately be emptiness.
Why is this? The mental-object element is totally nonexistent, because there are no actual marks of existence in the mental-object element. For instance, just as space has
no true characteristics, but is still called space, the mental-object element likewise has no real marks. The mental-object element is taught in order
to destroy the marks of mental objects, for the mental-object element is a nonelement. Why is this? The mental-object element does not exist in the past, present, or
future. And yet, because of being formed in dependence on many conditions, the category of mental-object element is designated, in accordance with the
mental-object element imputed by beings. The wise understand the mental-object element to be a nonelement, for the mental-object element is not singular or multiple. The mental-object element does not have many marks of the mental-object
element, nor does it have even a few. Through the skillful means of demonstrating elements, the mental-object element is described as an element. Those
practitioners who understand and realize the mental-object element see and understand it to be a nonelement. There are no conceptual marks related to the mental-object
element throughout the three realms. But because beings imagine there to be mental objects, due to a combination of many causes and conditions, the mental-object
element is taught. The mental-object element is thus explained to show how mental objects are differentiated and have no definite characteristics.

“The wise do not see mental objects as arising, because they see the mental-object element in terms of its marks. For them, the mental objects that arise are
unborn. Why is this? It is because the mental-object element is devoid of marks. The wise understand and realize the characteristic of mental phenomena to be free of marks.
Therefore, concerning the absence of conceptual marks with regard to the mental-object element, it is called the mental-object element because it lacks
both marks and concepts. The mental-object element has no basis for dwelling, no dwelling, no basis for arising, and no basis for dependence. The mental-object element has
no birth, because the mental-object element is primordially unborn. Why is this? Because the mental-object element is devoid of elements. Moreover, because the
mental-object element is formed, it does not exist. Moreover, because it is not formed, not dispersed, not assembled, and not fixed, it is the mental-object element. Thus
do bodhisattva great beings discern and understand the lack of an element to be the mental-object element.”

The Mind-Consciousness Element

“Lokadhara, how do bodhisattva great beings discern the mind-consciousness element? Bodhisattva great beings think, ‘The mind-consciousness element is an unborn
element; it is an unfixed element. As the mind-consciousness element is devoid of substantial existence and
actual qualities, the mind-consciousness element is used to demonstrate the characteristic of the absence of qualities. Why is this? The mind-consciousness element cannot
be observed as the mind-consciousness element. The mind-consciousness element is called the mind-consciousness element because it is false,
nonexistent, mistaken, and has mind as its forefront, whereby it perceives mental objects. It is called the mind-consciousness element because it
conforms with childish ordinary beings.’

“Noble beings understand and realize the mind-consciousness element to be a nonelement; they understand and realize the mind-consciousness element to be false and
nonexistent. However, since it demonstrates the phenomena of causes and conditions, and since it has mind as its forefront, and thus knows the coming together of many
conditions, it is called the mind-consciousness element. Moreover, it is taught as such because it accords with beings’ perception. The wise understand
the mind-consciousness element as a nonelement. It arises from the gathering of many causes and conditions as well as from imputation. When the elements are perceived to be
devoid of marks, that is the ultimate, for elements have no characteristics on the ultimate level. The so-called mind-consciousness element is taught as a relative
phenomenon in order to ripen beings, so that beings can understand the mind-consciousness element as a nonelement. Also, the so-called mind-consciousness element is taught
so that the elements can be destroyed with just a few phenomena, and so that one can disengage from them. Why is this? Noble beings seek what cannot be perceived, for the mind-consciousness
element does not exist within the mind-consciousness element, outside of the mind-consciousness element, or somewhere in-between.

“The wise realize the mind-consciousness element to be an unconjoined element. They know that the
mind consciousness does not perceive the mind element, and the mind element does not perceive the mind consciousness. They understand that it is born from a combination of many causes and
conditions, which arise from mistaken perception; in other words, it arises from a combination of both causes and conditions, preceded by the mind. The mind-consciousness
element is thus taught because it demonstrates to beings the marks of consciousness, which are attached to falsity and are born from imputation. The mind consciousness does
not exist in the past, present, or future. The mind consciousness does not come from anywhere, go anywhere, or remain in any place. It has the characteristic of being
primordially unborn. In the mind consciousness there is nothing with an inherent, fixed existence. Why is this? The mind-consciousness element has the mark of nonduality,
which is to say, it is free of marks. That mark does not exist on account of dualistic marks; this indemonstrability is itself the mind-consciousness element. Once the wise
realize and understand the mind-consciousness element in this way, they understand that the mind-consciousness element cannot be found in any phenomenon, object, or
location; it is neither the same as nor different from any phenomenon.

“The noble ones realize that the mind-consciousness element is unborn, does not come, does not go, and cannot be observed. Why is this? Because on the ultimate
level, the mind-consciousness element cannot be observed; it is imperceptible and indemonstrable. Because the wise do not observe the mind-consciousness element to have a
function, they understand the mind-consciousness element to be uncreated. Because the mind-consciousness element lacks the mark of birth, they understand and realize it to be unborn. Lokadhara, this is how bodhisattva great beings discern and understand the
mind-consciousness element.”

The Three Realms

“When bodhisattvas contemplate the three realms, they discern and understand the desire realm, the form realm, and the formless realm to be unborn and nonexistent. How do they contemplate them? They think as follows: ‘There is
no desire realm in the desire realm. There is no form realm in the form realm. There is no formless realm in the formless realm. However, by using realms to demonstrate
those phenomena that are devoid of a realm, the desire realm is shown to those who prefer to enter the desire realm, the form realm is shown to those who prefer to enter
the form realm, and the formless realm is shown to those who prefer to enter the formless realm. The absence of realms is indicated and articulated by using realms. The
wise understand the desire realm, the form realm, and the formless realm to be utterly nonexistent realms. The wise do not observe the desire realm, the form realm, or the
formless realm. By understanding that the three realms are devoid of inherent existence and fixed qualities, but arise from many causes and conditions, the wise thus
understand the three realms to be nonrealms. There are no realms, but the three realms manifest due to falsity and mistaken perception. Why is this? Since the wise do not
observe the three realms, the three realms cannot be observed or described as belonging to the past, present, or future. The noble ones understand the three realms to be
false, nonexistent, devoid of intrinsic nature, free of all phenomena, and arisen from mistaken perception. The Thus-Gone One distinguishes between and explains them in
order to disrupt the mistaken perception of many beings and enable them to see and understand the three
realms. The teaching on the existence of the three realms, moreover, describes the three realms so that beings can understand the meaning of nonrealm; for in truth, they
are not actual realms. The wise understand and realize the three realms to be nonrealms.’

“Lokadhara, when bodhisattva great beings contemplate in this way, they understand others’ elements and their own elements to be the element of space, for they
understand them to be the nonexistent mental-object element, the element of nonexistence, and the unborn element. Why is this? Their own elements and others’ elements are
not different or distinct from the element of space. All such elements emerge from space, but since they are born from many conditions, they are known as
elements, as there is no fixed characteristic of elements among them. Why is this? It is because space has no definitive element. Given that all
characteristics are included in the element of space, this is the meaning of the absence of realms. Just as space has no elements, phenomena too are ultimately without
marks and have the characteristic of nonexistence. All elements are free from elements. Since there is no element in an element, elements do not exist
internally, externally, or somewhere in-between. There is no element within an element. That absence is not included among characteristics and does not depend on an
element. All elements are devoid of a locus. All elements are unborn. The wise do not observe elements arising, ceasing, or abiding in the elements. All elements are
unborn, unarisen, nonabiding, and primordially unobservable. The wise do not become attached to elements, which are mere labels. They do not become attached to, grasp at,
or conceptualize them. Therefore, the wise see and understand all elements to be unborn elements. Since all
elements are unborn, they are unceasing; thus, on the ultimate level, no element can be observed. Relatively, mental-object elements are distinguished and discussed, but on
the ultimate level there is nothing at all that can be described as an element. Thus do the wise understand and realize the definitive meaning of all
elements.

“Lokadhara, thus do bodhisattva great beings contemplate, analyze, and understand the eighteen elements, the three realms, others’ elements, their own elements,
and the element of space. When bodhisattvas thus understand and realize them, they do not observe or view elements. They understand all their terminology and have
confidence in an understanding of all elements as nonelements. Understanding the differentiation into elements and differentiating them on the relative level enables them
to understand how all elements appear on the ultimate level. Understanding the application of the nonexistence of the elements, and thus teaching beings the elements,
enables them to ground beings in the application of the elements. Even though, on the relative level, they use words and speech to teach beings about phenomena being devoid
of elements, they do not teach that elements have dualistic marks. Even though all elements are nondual, they use skillful means to show that the elements are dependently
originated. Even though on the relative level they use words and speech to ripen beings, they teach the ultimate to beings. Even though they are learned with regard to the
distinct features of the elements, they trust and understand that all elements are nonexistent. Why is this? Lokadhara, on the ultimate level, the Thus-Gone One does not
observe elements or any qualities of elements.

“Lokadhara, I fully awakened to unsurpassed and perfect buddhahood without rejecting or disrupting any elements. Why is this? On the ultimate level, there are no elements. There are no elements, or any actuality, in any elements. All elements are the
same as space; so since all elements are included in space, all elements are characterized as being unborn. The Thus-Gone One understands all the elements in this manner.
Lokadhara, the Thus-Gone One did not speak of any elements or even the power of phenomena. Why is this? As no phenomenon whatsoever exists, he should not speak of
nonexistent elements. Nonetheless, Lokadhara, although the Thus-Gone One has indeed spoken of nonexistent elements, in truth, there are no elements to speak of.

“Lokadhara, this is called skill in discerning the elements. Bodhisattva great beings are skilled in discerning the elements, understand all
elements to be mere labels, understand them as mere relative elements, understand the ultimate element, understand the ascertainment of the elements, understand the
relative truth, are skilled in discerning the elements, understand what their particular qualities are, understand the gathering of elements, understand the engagement with
the elements, understand the engagement with the elements of truth, are skilled in the distinctions of the elements, understand all elements to be nonelements, understand
all elements to be equivalent to the element of space, do not make distinctions among the elements, do not observe distinctions among elements, and do not express any such
distinctions. They become skilled in teaching beings about the destruction of the elements. Lokadhara, a skilled magician can show beings various illusions, enabling them
to experience various illusory entities. However, a relative or friend might tell them, ‘This is an illusion; these entities are magically created. This illusion is not
real. It only appears to beings as a mistaken perception.’ In that case, any wise person would understand
them to be illusions.

“Lokadhara, the nature of the world is like an illusion. If bodhisattvas understand illusory phenomena, they understand the world’s illusory nature. The ways of
the world are like an illusion, and through the power of magic, the world magically appears to beings. If someone clings to the world as truly real, bodhisattvas show them
that the world is false and illusory. Once the wise who have profound intelligence and sharp faculties are shown just a facet of this, they understand all phenomena to be
emptiness, illusory, unreal, and insubstantial; they understand that all phenomena deceive childish ordinary beings, and that they depend upon false conditions.

“Therefore, Lokadhara, bodhisattva great beings who wish to understand the function of the elements should exert themselves in such extremely profound,
indescribable, and unobservable discourses as these, which teach the understanding and knowledge of all elements, describe all elements to be beyond words and beyond
formation, teach the means and insight related to all elements, teach how the elements are dependently originated, and, moreover, express the true
reality of all phenomena. Such bodhisattvas should exert themselves, namely, in all the statements of the profound discourses that teach
worldliness and transcendence, the conditioned and unconditioned, what it is to be fettered and not fettered, the aim of practice, and the meaning of the relative and the
ultimate, along with discourses on the definitive meaning, discourses on the inferred meaning, and the liberating discourses on dependent origination.”

This was chapter three: “The Eighteen Elements.”

Chapter Four: Understanding the Twelve Sense Sources

The Eye and Form Sense Sources

The Blessed One continued addressing Lokadhara: “How are bodhisattva great beings knowledgeable
about the twelve sense sources? When discerning the twelve sense sources, they think, ‘The eye sense source cannot be observed in the eye. In the eye, there is no
definitive eye sense source. The eye sense source cannot be observed to be an entity.’ Why is this? The eye sense source is born from many causes and conditions and arises
through mistaken perception. It depends upon form, because it observes form. When the two meet, the
condition of form brings the condition of the eye sense source into existence. Because the form and eye sense sources are mutually dependent, they are collectively called
the eye’s form. Regarding the so-called eye and form, form is the gateway through which the eye sense
source is generated, and the eye also generates and illuminates the form sense source. Therefore, with regard to the sense sources, the eye sense
source is so-called because it is labeled a sense source gateway via the condition of form and the form sense
source is so-called because it is seen by the eye. While I teach that they do exist relatively, the eye does not exist in form, form does not exist in the
eye, the eye does not exist in the eye, and form does not exist in form. The eye sense source is thus labeled because observation of form arises from
many conditions. Additionally, the form sense source is thus labeled because the eye consciousness and the characteristic of sight arise through
dependent origination.

“How is it that, contrary to what is mistakenly claimed on the relative level, ultimately, the eye sense source and the form sense source are both taught to be
unobservable? When the wise seek the sense sources, they do not see them as truly existent. Childish ordinary beings with mistaken perception speak of the eye sense source
and the form sense source as two entities. I have taught that the eye sense source and the form sense source
are false sense sources. In order to bring about an accurate understanding of the true characteristics of phenomena, I have said that the sense sources arise due to
dependent origination, in association with delusion; and thus, the characteristic of sense sources cannot be truly observed therein. Why is this? The eye and form sense
sources do not exist internally, externally, or somewhere in-between. The eye and form sense sources are not past, present, or future. However, since form is perceived due
to a gathering of causes and conditions in the present moment, it is called the eye sense source; this accords with what is experienced by childish
ordinary beings. By understanding that the sense sources are false, nonexistent, and arisen from mistaken imputation, the wise see and understand that the sense sources are
not sense sources. They do not speak of the characteristics of the sense sources, and they understand that the sense sources have no fixed characteristics, yet the wise
teach them to be dependently originated. The Thus-Gone One has said that these sense sources are known and understood; namely, that the sense sources are false, nonexistent, dependent
upon causes and conditions, and arisen from mistaken formations. The sense sources are uncreated and devoid of agent. The eye sense source cannot be known or conceived in
relation to the form sense source, nor can the form sense source be known or conceived in relation to the eye sense source; both are devoid of marks. By virtue of the
characteristic of being void in reality, the sense sources are beyond investigation and description. Since the characteristic of the sense sources arises
in dependence, childish beings mistakenly apprehend them, while the noble ones correctly understand and know them. They know that the eye and form sense sources are
characterized as being unborn, unceasing, and without coming or going. Thus, the eye does not perceive the
eye, the eye does not conceptualize the eye, form does not perceive form, and form does not conceptualize form. Why is this? Because both are empty. Because both are void,
the characteristic of the eye cannot be known via the eye, and the characteristic of form cannot be known via form. Both eye and form lack characteristics and qualities.
Since they lack true characteristics, the eye is not created by the eye, the eye cannot be understood by the eye, form is not created by form, and form cannot be understood
by form. Because both are nonexistent, the eye does not think, ‘I am the eye,’ and form does not think, ‘I am form.’ The identity of both eye and form is essentially an
illusion, and so eye and form are also synonyms for falsity. Bodhisattvas likewise discern and contemplate ear and sound, nose and odor, tongue and taste, and body and
texture in the same manner as the eye and form sense sources.”

The Mind and Mental-Object Sense Sources

“Lokadhara, how do bodhisattva great beings discern and contemplate the mind sense source? When bodhisattva great beings discern and contemplate the mind sense
source, they think, ‘The mind sense source is unobservable. There are no true characteristics of a sense source in the mind. The mind sense source is insubstantial.’ Why is
this? The mind sense source arises from mistaken perception, through the process of dependent origination. Since it depends upon the mental-object sense source, it performs
its function based on the meeting of the two. The mind
sense source occurs because of the condition of the mental-object sense source. It is discerned through the condition of the mental-object sense source, and its
characteristic is twofold. The mental-object sense source finds its locus in dependence upon the mind. Mind is the gateway of the arising and development of mental objects,
and the mental-object sense source is likewise the gateway of the mind. Therefore, it is termed the
mental-object sense source. The mind sense source is named as such due to it being the gateway of the mental-object sense source. The
mental-object sense source is taught in order to demonstrate and bring about knowledge of the gateway of the mind’s characteristics. Although the
relative truth is expressed correctly, the mind does not rely upon mental objects, and mental objects do not rely upon the mind. Yet, the mind sense source is so-called
because it dependently originates, and mental objects are its conditions; while the mental-object sense source is so-called because it demonstrates dependent origination
and the characteristics of the mind. These are explained according to delusional perception on the relative level, whereas on the ultimate level, the mind sense source and
mental-object sense source are said to be unobservable. Upon investigation, the wise do not find the sense sources to be truly existent. Childish ordinary beings, with
their mistaken perception, talk about the mind sense source and the mental-object sense source as two kinds of marks. The mind and mental-object sense sources are false and
nonexistent. Since the Thus-Gone One accurately understands this, he calls them sense sources. Since sense sources are dependently originated from mistaken formations, no
mind or mental-object sense source can be truly observed there. The mind and mental-object sense sources do not exist internally, externally, or somewhere in-between.

“Moreover, the mind sense source is not past, future, or present. Yet, based upon the perception in present adventitious conditions, the mind sense
source and mental-object sense source are taught in accord with childish ordinary beings’ thinking. The wise understand the mind sense
source and mental-object sense source as sense sources that are not sense sources; they are false, nonexistent, and arisen from mistaken conceptuality. Why is this? Because
sense sources definitively lack the characteristic of being sense sources. The wise thus realize the sense sources to be false and nonexistent, in that the mind sense source and mental-object sense source are inherently unobservable, and any true characteristic that
arises from the mind sense source and mental-object sense source is also unobservable.

“Since the mind sense source and mental-object sense source are thus dependently originated, the Thus-Gone One describes the characteristics of knowing and
understanding the sense sources as follows: the sense sources are false, nonexistent, arisen from mistaken formations, and dependent upon causes and conditions; the mind
sense source and mental-object sense source are uncreated, devoid of action, and devoid of agent; the mental-object sense source cannot be known or conceived by the mind
sense source; and the mind sense source cannot be known or conceived in relation to the mental-object sense source. Why is this? It is due to the absence of them both. By
virtue of thus being devoid of two characteristics, no divisions can be made between them. Even though these sense sources are dependently originated, they are taught
according to the mistaken thinking of childish ordinary beings. According to the understanding and realization of noble beings, the mind sense source does not arise; it is
unborn, does not cease, does not come, and does not go. The mind cannot be understood by the mind or conceptualized to be the mind. Mental objects cannot be understood by
mental objects or conceptualized by mental objects. This is because both of them are empty. Because both are void, the mind cannot understand the characteristics of mind,
and mental objects cannot understand the characteristics of mental objects. Since both of them have nonexistent characteristics, they have no actual qualities whatsoever.
Mind cannot either create or destroy mind. Mental objects cannot either create or destroy mental objects. Because neither exists, the mind sense source does not think, ‘I
am the mind sense source,’ and the mental object sense source does not think, ‘I am the mental object sense source.’ Both are empty and thus illusory; yet they are
distinguished and labeled in name and term. This is how bodhisattva great beings discern and contemplate the
mind and mental-object sense sources.”

The Inner and Outer Sense Sources

“Lokadhara, how do bodhisattva great beings discern and contemplate the six inner and six outer sense sources? They do so in this way: The twelve sense sources all
arise from falsity, many conditions, and mistaken perception. Because they are of two marks, they are both outer and inner. Because childish ordinary beings who have not
heard the genuine Dharma do not understand the true reality of the twelve sense sources, they become attached to the eye sense source and think, ‘I
am the eye sense source,’ or ‘this is my eye sense source.’ Likewise, they become attached to the form sense source and think, ‘I am the form sense source,’ or ‘this is my
form sense source.’ It is the same with regard to the ear and sound, the nose and odor, the tongue and taste, the body and tactile objects, and the mind and mental objects,
to which they become attached and think, ‘I am mind,’ or ‘this is my mind,’ and ‘I am mental objects,’ or ‘these are my mental objects.’ As they become attached in this way
and are hurt and bound by the twelve sense sources, they cycle again and again among the five classes of beings, without knowing the way out.

“When they genuinely investigate the twelve sense sources in this fashion, bodhisattva great beings see them to be false, illusory, insubstantial, void, hollow,
empty, and illusory. They will not become attached to the eye sense source as I or mine, and so forth, up to they will not become
attached to the mental object sense source as I or mine. Without becoming attached, they do not falsely conceptualize. This is how
bodhisattvas are skilled in the twelve sense sources.

“Lokadhara, thus skilled in the twelve sense sources, bodhisattva great beings do not become attached to or hindered by any of the twelve sense sources. They
contemplate the sense sources as something to be known and understood. Skilled in discerning the sense
sources, they understand and realize that the twelve sense sources are born from many conditions. Because of the absence of marks, they know how to do away with the marks
of the twelve sense sources, how to not follow the path that involves the sense sources, and how the sense sources are devoid of marks. They also know and understand the
entirety of methods related to the practice of their characteristics. Lokadhara, it is like this: just as water can fall from the four sides of a device conjured by an
illusionist, so can the twelve sense sources perform all sorts of functions through inner and outer dependent origination. Yet there is nothing in them that can be truly
observed to substantially exist. Bound by the magic of previous actions, these twelve sense sources perform all sorts of functions.

“Lokadhara, it is like this: The sense sources are the gateways of the arising and multiplying of the afflictions of childish ordinary beings,
who lack understanding. In this regard, the eye is the gateway of form, because it generates both desire and aversion. Form is also the gateway of the eye, because it also
generates both desire and aversion. The same is true of the ear, nose, tongue, body, and mind, as for example the mind is the gateway of mental objects and generates both
desire and aversion. Mental objects are also the gateway of the mind and generate desire and aversion. In this way, the twelve sense sources comingle and combine with
desire and aversion, thus leading to failed understanding of their true characteristics. Lokadhara, by clearly understanding the intrinsic nature of the sense sources and
their characteristics, bodhisattva great beings avoid becoming bound by desire and aversion. Lokadhara, thus do bodhisattva great beings fully understand the sense
sources.”

This was chapter four: “Understanding the Twelve Sense Sources.”

Chapter Five: Understanding the Twelve Links of Dependent Origination

“Lokadhara, how are bodhisattva great beings skilled in discerning and contemplating the twelve links of dependent origination? Bodhisattva great beings discern and contemplate the twelve links of dependent origination as follows: Ignorance is so
designated because of nonexistence. Ignorance is so designated because it lacks qualities. Ignorance is so designated because it cannot understand knowledge. How is ignorance
unable to understand knowledge? Ignorance is called ignorance because it has no fixed qualities to observe. For what reason does the condition of ignorance
give rise to formations? All phenomena are nonexistent, but childish ordinary beings form them, thus it is said that ignorance causes formations. Because consciousness arises from formations, it
depends upon the condition of formations. Name-and-form are two characteristics, and therefore name-and-form are created by the condition of consciousness. The six sense
sources are based upon the condition of name-and-form, because the six sense sources arise from name-and-form. Contact is based upon the condition of the six sense sources,
because contact arises from the six sense sources. Feeling is based upon the condition of contact, because feeling arises from contact. Craving is based upon the condition of
feeling, because craving arises from feeling. Grasping is based upon the condition of craving, because grasping arises from craving. Becoming is based upon the condition of
grasping, because becoming arises from grasping. Birth is based upon the condition of becoming, because birth arises from becoming. Based upon the condition of birth, there
arises aging, death, sorrow, lamentation, and the great mass of suffering. In this way aging, death, sorrow, lamentation, and the great mass of suffering are so designated
because of birth. In this manner, the great mass of suffering arises. This process is all-subsuming: with a mistaken perception, one contravenes knowledge and accumulates a
mass of ignorance. This generates desire for another existence, and based on one’s preferences and attachments, one seeks birth in all such places—this is the aggregate of
existence.

“Lokadhara, worldly beings are bound by these twelve links of dependent origination. Blinded by ignorance, they are caught in the dark abyss of ignorance. Preceded by
ignorance, the entire process of the twelve links of dependent origination manifests. When bodhisattvas investigate the true characteristic of ignorance in this manner, they
understand ignorance itself to be emptiness, and thus its point of origin to be unobservable. Why is this? Since ignorance is nonexistent, the point of origin is nonexistent.
Thus, the wise realize the limitless to be the point of origin, and thus do not distinguish a point of origin. Disrupting false conceptuality, they do not become attached to
ignorance. Because no phenomenon exists, phenomena do not accord with the way they are described. If one says ‘no phenomenon exists,’ that itself is seeing and understanding
ignorance. If one understands or realizes all phenomena, that itself is knowledge. There is no knowledge other than this. Understanding and seeing knowledge is what is
called knowledge.

“Regarding this, how does one see and understand ignorance? Understanding and seeing ignorance is to know that all phenomena are nonexistent, that all phenomena are
unobservable, that all phenomena are false and mistaken, and that all phenomena fail to accord with the way they are described. Understanding and seeing ignorance is called
knowledge. Why is this? Because ignorance is unobservable. According to the statement, ‘formations are caused by ignorance,’ all phenomena that appear
due to the condition of ignorance are nonexistent.

“Since childish ordinary beings are stupefied by the darkness of ignorance, they mistakenly engage in the actions of formations. Such actions of formations are
formless and without locus. Thus, ignorance cannot generate formations. As they lack the quality of having been created, it is said that formations are caused by ignorance.
Since the actions of formations lack any basis for gathering, coming, or going, and since the basis for the formations is neither past, present, nor future, ignorance is devoid of ignorance, and the actions of formations are devoid of the actions of formations. Even though the actions
of formations have no locus, the actions of formations arise in dependence upon ignorance. Yet the actions of formations do not rely upon ignorance, and ignorance does not rely
upon the actions of formations. Ignorance cannot understand ignorance, and the actions of formations cannot understand the actions of formations. Even though ignorance and the
actions of formations arise in this fashion from ignorance due to mistaken perception, ignorance is unobservable, and the nature of ignorance is unobservable. Likewise, the
actions of formations are unobservable, and the nature of the actions of formations is unobservable. However, based on the density of darkness, ignorance is labeled
darkness, and the density of the darkness of ignorance is the basis for imputing formations. Still, among nonexistent phenomena,
actions are performed, and in this way the actions of ignorance and formations are utterly nonexistent.

“As for the statement, ‘consciousness appears due to the condition of formations,’ consciousness does not depend upon the actions of formations, but neither does it
arise in isolation from the actions of formations. And yet, the actions of formations are not what produces consciousness. Why is this? The actions of formations cannot be
known as the actions of formations, and there is nothing that depends upon the actions of formations. While beings with mistaken perception do give rise to consciousness due to
the actions of formations, such consciousness does not exist inside the actions of formations, outside the actions of formations, or somewhere in-between. While no
consciousness arises, consciousness does arise from the ceaseless and unbroken continuity of the actions of formations. When the wise seek the characteristic of consciousness,
it is unobservable. They do not observe consciousness to arise. Consciousness cannot know consciousness or see it to be consciousness. Consciousness does not depend on
consciousness.

“As for the statement, ‘name-and-form are due to the condition of consciousness,’ name-and-form neither depend on consciousness, nor do they arise outside of consciousness. Name-and-form do not come from consciousness, yet because blind, childish ordinary beings observe
name-and-form by means of consciousness, they become attached to name-and-form. Yet, name-and-form are not generated by consciousness. When the wise investigate this, they do
not observe or see name-and-form. Name-and-form are formless, without location, and arisen from incorrect thinking. It is said that the characteristic of form exists due to the
condition of consciousness. However, if this very consciousness is unobservable, what need we say of form arising based upon the condition of consciousness? There is no locus
of form that can be identified in actuality.

“As for the statement, ‘the six sense sources appear due to the condition of name-and-form,’ the six sense sources are produced by name-and-form. Due to the presence of name in the body, the
inhalation and exhalation of breath cause the phenomena of the body, mind, and mental factors to develop. Yet, the six sense sources are illusory and nonexistent. Thus arisen
from false concepts, they have a delusional function.

“As for the statement, ‘contact appears due to the condition of the six sense sources,’ contact exists based on form, yet contact has no contact with form. Why is
this? Form’s nature is not conscious. Though form is no different from stones or trees, contact is distinguished and labeled as such because it arises from the six sense
sources. Why is this? If the six sense sources are false and nonexistent, what need we say of contact? Contact is empty and nonexistent, arises from mistaken thinking, and
cannot be found in any location or direction. Since contact itself is empty and lacks the characteristic of contact, contact cannot know the six sense sources, and the six
sense sources cannot know contact.

“As for the statement, ‘feeling appears due to the condition of contact,’ feeling does not abide inside contact, outside contact, or somewhere in-between, nor does contact arise independently as support for feeling. And yet, feeling arises from contact. Since contact is
false and nonexistent, what need we say of feeling, for feeling lacks true characteristics. Feeling is a mistaken concept arisen out of nonexistence; thus it has a delusional
function.

“As for the statement, ‘craving appears due to the condition of feeling,’ feeling does not come separately as support for craving, and feeling itself does not coexist
with craving. Feeling cannot know or think about craving. Craving cannot know or think about feeling. Craving does not coexist with feeling. Feeling does not depend on craving.
And yet, there is no feeling at all separate from craving. If feeling itself lacks the characteristic of feeling, what need we say about the statement, ‘craving is based upon the condition of feeling’?
Feeling does not exist inside craving, outside craving, or somewhere in-between. Likewise, craving does not exist inside craving, outside craving, or somewhere in-between. The
characteristics of craving cannot be observed within craving, for craving is so designated based upon falsity and mistaken conceptuality. Craving is neither past, present, nor
future. Craving arises neither from bondage nor from nonbondage. Craving is imputed based on the condition of feeling, which in turn arises from an unbroken continuity of
causes and conditions, one after another. The wise understand that craving does not exist in the objects of craving, nor in locations. They understand it to be empty, void,
hollow, insubstantial, false, and nonexistent.

“As for the statement, ‘grasping appears due to the condition of craving,’ craving does not come separately as a basis for grasping, and craving does not coexist with
grasping. Though grasping is not generated by craving, grasping is imputed based upon the coexistence of certain causes and conditions that appear due to the existence of
craving. Craving does not coexist with grasping, yet craving is none other than grasping. Grasping does not
coexist with craving, yet grasping is none other than craving. Thus, grasping does not exist inside craving, outside craving, or somewhere in-between. Given that craving itself
is unobservable, what need we say about the statement, ‘grasping appears due to the condition of craving,’ for grasping has no true characteristics to observe. The wise realize
grasping to be false and nonexistent. The characteristic of grasping does not exist within grasping. Thus, grasping is neither past, present, nor future. Grasping does not
exist inside, outside, or somewhere in-between. It occurs from mistaken perception and arises from causes and conditions. Grasping is so-called based upon the gathering of many
conditions. It is neither together with nor separate from any phenomenon. Even though grasping lacks intrinsic nature and fixed qualities, childish ordinary beings experience
false grasping. Because all formations are false, worldly beings are bound by grasping. The wise, however, understand that grasping is false, empty, insubstantial, and devoid
of entities, with not even a tiny bit of actual quality to observe.

“As for the statement, ‘becoming appears due to the condition of grasping,’ grasping does not come as support for becoming, and grasping cannot produce becoming. So,
although it is said that ‘becoming appears due to the condition of grasping,’ becoming does not exist inside grasping, outside grasping, or somewhere in-between. Becoming does not depend on grasping, and grasping neither comes together
with nor is separate from becoming. Yet, because of the coming together of many conditions, it is said that ‘becoming appears based on the condition of grasping.’ And
nonetheless, grasping cannot generate becoming, and becoming cannot be analyzed by means of grasping. If grasping itself is false and nonexistent, what need we say about
becoming? Becoming lacks something to be based on. Becoming itself is unobservable as becoming, for becoming itself does not exist inside becoming,
outside becoming, or somewhere in-between. Becoming is neither past, present, nor future. For the wise,
becoming is false and delusional, and it has neither formation nor dispersion. Therefore, becoming is something that cannot be known or discerned. Such becoming does not exist
in any location or direction. Such becoming has no beginning, ending, or interim. They understand and realize how becoming is mentioned as part of the twelve links of dependent
origination because becoming is neither existent nor nonexistent. The wise realize becoming to be emptiness, insubstantial, void, and hollow.

“As for the statement, ‘birth appears due to the condition of becoming,’ becoming does not come as support for birth. Birth does not coexist with becoming, nor is it
separate from it. Birth does not exist inside becoming, outside becoming, or somewhere in-between. Becoming cannot generate birth, yet birth will not occur separate from
becoming. Due to the unbroken continuity of the twelve links of dependent origination, one after another, it is said that ‘birth is based on the condition of becoming.’ Birth
and becoming are neither conditions for each other, nor are they not so. If becoming itself is unobservable, what need we say of the notion that birth owes its existence to the
condition of becoming? The wise understand that birth does not depend on becoming, that there are no characteristics of birth in birth, and that birth has no intrinsic nature.
They understand that, since birth is insubstantial, there is nothing whatsoever in it that can be truly observed. The wise understand that birth has no nature and is
nonexistent, and that, nonetheless, to demonstrate merely a continuity of the twelve links of dependent origination, one after another, it is said that ‘birth comes about due
to the condition of becoming.’ Birth lacks any phenomena that come together or disperse. Birth does not exist
inside becoming, outside becoming, or somewhere in-between. Birth is neither past, present, nor future. Birth is unobservable in the past, future, and interim. Since birth is
unobservable as an entity, the wise understand that it arises from a collection of many causes and conditions, false and mistaken perception, and what is nonexistent and
illusory.

“Concerning the statement, ‘aging, death, sorrow, lamentation, and suffering appear due to the condition of birth,’ birth does not come as a support for aging, death,
sorrow, lamentation, and suffering. Nor can birth generate aging, death, sorrow, lamentation, and suffering. Aging, death, sorrow, lamentation, and suffering do not exist
inside birth, outside birth, or somewhere in-between. Aging, death, sorrow, lamentation, and suffering do not depend on birth, but it is nonetheless said that aging, death, sorrow, lamentation, and suffering are due to birth because this demonstrates that phenomena arise due
to many causes and conditions. Birth neither comes together with nor is separate from aging, death, sorrow, lamentation, and suffering. If birth itself is unobservable in
birth, what need we say of the notion that aging, death, sorrow, lamentation, and suffering owe their existence to the condition of birth? Aging, death, and suffering
themselves cannot be observed in aging, death, and suffering. Why is this? Aging, death, and suffering themselves exist neither inside aging, death, and suffering; outside
aging, death, and suffering; nor somewhere in-between. Aging, death, and suffering are neither past, present, nor future. Aging, death, and suffering neither come together with, nor are separate from, aging, death, and suffering. It is said that ‘aging, death, and suffering are
due to the condition of birth’ based on mistaken perception, a combination of many causes and conditions, and the assembly of the twelve links of dependent origination. Aging,
death, and suffering have no basis. No true characteristics can be observed in aging, death, and suffering. The past, present, and future cannot be observed in aging, sickness,
and suffering. The wise understand aging, sickness, and suffering to be false, nonexistent, mistaken, insubstantial, uncreated, unarisen, and unborn.

“When contemplating phenomena through the twelve links of dependent origination in this way, one will not see the phenomena of the twelve links of dependent
origination as past, present, or future. One will not see the characteristics of the phenomena of the twelve links of dependent origination. One will understand and realize
that dependent origination is devoid of conditions, unborn, devoid of marks, unconditioned, unarisen, and insubstantial, and that all phenomena are primordially nonexistent. By
understanding and realizing the twelve links of dependent origination in this way, one will not see the twelve links of dependent origination as having an agent or
experiencer. If phenomena arise
from causes, they do not exist when their causes do not exist. By thus pursuing this up to the point of ignorance, bodhisattvas understand all phenomena to be unobservable. By
contemplating in this way, they understand that the absence of conditions is the twelve links of dependent origination, which are unborn. Bodhisattvas understand that the
twelve links of dependent origination arise from falsity. If, by understanding the twelve links of dependent origination up to the point of ignorance, there is nothing called a
phenomenon, then there are also no phenomena to be so designated.
Therefore, they understand and realize the twelve links of dependent origination up to the point of ignorance.

“Ignorance is unborn, uncreated, unarisen, insubstantial, without actual qualities, uncaused, and nonexistent. In that case, bodhisattvas make no distinction between
knowledge and ignorance, for the true characteristic of ignorance is knowledge itself. From the cause of ignorance, no phenomena exist, no phenomena have conditions, and there
are no false concepts. Therefore, they realize the twelve links of dependent origination up to the point of ignorance.

“Lokadhara, this is called the bodhisattva great beings’ means and insight into the twelve links of dependent origination. When bodhisattvas
understand the twelve links of dependent origination in terms of their formation and separation, this is called the excellent attainment of the bodhisattvas’ insight into the
unborn. Why is this? One who thinks in terms of birth and cessation is not knowledgeable of the twelve links of dependent origination. One who understands the coming together
and separation of the many conditions is said to attain insight into the unborn. One who attains insight into the unborn is said to realize the twelve links of dependent
origination. Therefore, Lokadhara, bodhisattva great beings who wish to realize or reach the insight into the unborn should apply themselves to insight into the twelve links of
dependent origination. Thereby, they will come to understand and know the characteristic of the unborn related to the twelve links of dependent origination.

“Lokadhara, bodhisattva great beings who understand the twelve links of dependent origination to be unborn will attain the mastery of the twelve links of dependent
origination. They will thus be able to understand and see the three realms in terms of the characteristic of being unborn, and thereby swiftly gain the acceptance that
phenomena are unborn. Such bodhisattvas will immediately receive a prophecy that they will attain unsurpassed and perfect awakening from the present living buddhas, or such bodhisattvas will be thus prophesied soon, or eventually. Lokadhara, they will be overjoyed when they
receive such a happy prophecy, and they will achieve the light of insight from the practice of focusing on and engaging with all phenomena. By realizing the twelve links of
dependent origination to be unborn in this way, they will serve the buddhas living in the present. They will be unintimidated by evil māras. They will cross the river of birth
and cyclic existence to reach dry land. They will be freed from the swamp of ignorance. They will proceed to the abode of bliss.

“Lokadhara, I prophesy that anyone, whether I am still alive or have already passed away, who hears, trusts, reads, recites, or practices this method of the twelve
links of dependent origination will swiftly gain the acceptance that phenomena are unborn. I prophesy that they will soon receive prophecy of their unsurpassed and perfect
awakening from all the present thus-gone ones.”

This was the fifth chapter: “Understanding the Twelve Links of Dependent Origination.”

Chapter Six: The Four Applications of Mindfulness

“Lokadhara, how are bodhisattva great beings skilled in the applications of mindfulness? Bodhisattva great beings discern and contemplate the four applications of
mindfulness. What are these four? The contemplation of the body in relation to the body, the contemplation of feelings in relation to feelings, the contemplation of the mind in
relation to the mind, and the contemplation of mental phenomena in relation to mental phenomena. How do they contemplate the body in relation to the body, and contemplate
feelings, mind, and mental phenomena in relation to feelings, mind, and mental phenomena?”

Contemplation of the Body in Relation to the Body

“Lokadhara, when bodhisattva great beings practice the contemplation of the body in relation to the body, they accurately contemplate the characteristics of the
body. The body is characterized as impermanent, painful, like an ailment, like a blister, tormented by suffering, frail, fleeting, and destructible. This body is utterly
unclean. It is filled with many ugly and foul elements. Foul things are constantly excreted from its nine orifices. The body reeks. It is like a
living bag of vomit. If one investigates this body accurately, one cannot find even a single hair that is clean and pleasing. This body is bone and sinew wound together and
wrapped with skin and flesh. It arises through the ripening of the causes, conditions, and results of past actions. It is understood to be bound by origination and
appropriation. What are origination and appropriation in this context? That the body arises from past causes and conditions is designated
appropriation. That we presently wash this body and then sustain it with food, clothing, seats, and medicine is called
origination. In this fashion, the causes and conditions of the present moment are called origination, while all actions performed
while bound by the power of the ripening of past results are termed appropriation. Furthermore, what we designate the body is
formed of the four great elements, lacks definitive and true characteristics, and is included in the aggregate of form.

“Why is it called the body? It is called the body because it is able to performs functions. It is called the body because one clings and is
attached to this supportive locus. It is called the body because its actions follow the instructions of the mind. It is called the body because it arises from false
concepts. It is called the body because it is produced from an illusory conjunction. It is called the body because it is conjoined with karma.

“This body will meet its end before long. It is fleeting, impermanent, and variable. It has no
characteristics. The body does not exist inside the body, outside the body, or somewhere in-between. This body is not understood or seen as the body. This body does not
act, move, or form hopes or aspirations. It has no mind, and is no different from stones and wood. The body has no characteristics of a body that can be ascertained. If one
genuinely discerns and investigates the body in this manner, one will see that it is uncreated, has no agent, and has no past, no future, and no present. This body does not
have a single feature of permanence, stability, or solidity. It is just like a water bubble that cannot withstand grabbing or grasping. This body is the home of eighty
thousand worms. This body is harmed by all sorts of actions. This body suffers due to the three kinds of suffering. Given that it is without protector, it is vulnerable to
the suffering of being conditioned, the suffering of change, and the suffering of suffering. Thus, all these miseries make it a container for much suffering.

“Having contemplated the body accurately in relation to the body, one will think, ‘The body is not the self. It is not something other. It is not independent or
according to one’s own wishes. It is the production of a nonproduct.’ One will also think, ‘This body is insubstantial and is unobservable as a definite thing. This body is naturally
empty, lacking any true characteristics. This body arises from falsity, like something created by a machine. Because it occurs from the causes and conditions of past
actions, it is inappropriate to generate the perception of the body as I or mine, for we should not cherish our bodies and lives.’
When bodhisattvas contemplate accurately in this fashion, they do not observe the body as coming together or separating. They do not see the body as coming from somewhere, going somewhere, or abiding anywhere. They do not think that this body exists in the
past, present, or future. Thus, they do not rely on the body or life-force, and they are not attached to the body as I or mine.
They discard grasping to the body. Such bodhisattvas realize this body to be emptiness, selfless, and unowned. Because they do not observe this body as
I or mine, they do not observe it as having physical characteristics. Because such bodhisattvas do not observe the
characteristics of the body, they have no expectations of engaging the body, so there is no way for the body to be produced or arise. What does
engagement mean in this case? It is that the body lacks creation or arising. Because this body has the characteristic of being uncreated and
unarisen, it is born of many causes and conditions. The body comes into being through the gathering of causes and conditions, yet causes and conditions are false,
nonexistent, mistaken, empty, and insubstantial. The body is born of such causes and conditions. Because such causes and conditions themselves are unborn and without marks,
when one is contemplating the body in this way, one will understand that the body has the characteristic of being unborn. Having applied oneself in this manner, one will
realize how the body has no characteristics. By correctly realizing how the body has no characteristics, one will understand this body to be without marks. Because there
are no marks to observe, the body is understood to be unborn.

“This body cannot be observed as having any marks of the past, marks of the present, or marks of the future. Why is this? Because the body in essence has no
definitive qualities to observe, and because the body cannot be observed as self or other. When contemplating this, one will understand how the body does not come from
anywhere or go anywhere. One will comprehend the nature of the body’s unborn and unceasing character.

“Lokadhara, bodhisattva great beings who thus contemplate the body in relation to the body and comprehend its true characteristics will dispel and disrupt any
clinging or attachment to the body, thus causing their mindfulness to immediately settle upon the body in the proper manner. They are then called practitioners
who contemplate the body in relation to the body.”

Contemplation of Feelings in Relation to Feelings

“Lokadhara, how do bodhisattva great beings practice the contemplation of feelings in relation to feelings? When bodhisattva great beings contemplate the three
varieties of feelings—painful feelings, pleasurable feelings, and feelings that are neither painful nor pleasurable—they understand that they do not come from anywhere or
go anywhere. They understand them to be propped up by false conditions and the ripened results of past actions, in conjunction with delusion. They understand that feelings
arise from false and inaccurate conceptuality. When bodhisattvas contemplate feelings in this manner, they do not observe them as past feelings, present feelings, or future
feelings. Bodhisattvas see past feelings as empty, selfless, unowned, impermanent, unstable, insubstantial, and without the characteristic of changelessness. They realize past feelings in terms of their characteristic of emptiness, characteristic of peace, and
characteristic of being without marks. They also see future feelings as empty, selfless, unowned, impermanent, unstable, insubstantial, and without the characteristic of
changelessness. They understand future feelings in terms of their characteristic of emptiness, characteristic of
peace, and characteristic of being without marks.

“When bodhisattvas contemplate this, they think, ‘Feelings lack true characteristics, are
insubstantial, and lack any fixed attributes. Since they are variegated, they continuously arise and subside, without ever remaining still.’ This leads bodhisattvas to
think further, ‘Feelings are uncreated and lack an agent. The three varieties of feeling are generated from the minds of childish ordinary beings with mistaken perception.
These feelings owe their existence to the gathering of the causes of previous actions and concurrent conditions. Feelings are all empty, unstable, insubstantial, and false
by nature. They are like empty houses.’

“When contemplating in this way, the mind rests one-pointedly in the absence of feelings. At that moment, bodhisattvas understand and know all feelings in their characteristic of coalescing and subsiding, yet they also view feelings as
neither coming together nor dispersing. Moreover, they do not see feelings within feelings, but think, ‘Feelings are emptiness, because feelings are naturally empty.’ Thus they understand
feelings as having the characteristic of being unborn. Because feelings are unborn and unceasing, they understand that they lack any characteristic of having come into
being. Thus, considering them, when they experience feelings, they are never attached to them. They accurately see and understand the characteristics of feelings. Free from
feelings, they do not dwell on feelings. Thus, their minds become equanimous concerning feelings, and thereby they attain the absorption of equanimity. Lokadhara, these
bodhisattva great beings are called practitioners who contemplate feelings in relation to feelings.”

Contemplation of the Mind in Relation to the Mind

“Lokadhara, how do bodhisattva great beings practice the contemplation of the mind in relation to the mind? Bodhisattva great beings contemplate the mind in terms
of the characteristics of arising, ceasing, remaining, and transitioning. When they contemplate this, they think, ‘It does not come from anywhere. It does not go anywhere. Since it is born from consciousness and conditions, it is insubstantial and
unobservable as any fixed quality. This mind does not come or go. It cannot be observed to remain or transition. This mind is neither past, present, nor future. This mind
is born from consciousness, conditions, and thinking. This mind does not exist internally, externally, or somewhere in-between. This mind lacks even a single mark of birth
or arising. This mind lacks intrinsic nature, fixed identity, a creator, and anything created. We speak of something called the mind because of myriad
actions. We speak of something called the mind based on myriad conditions of consciousness. We speak of something called the mind
based on thoughts arising and ceasing, moment by moment, in an unbroken continuity. This description is given so that ordinary beings can understand and know the characteristic of the mind that cognizes
objects. The mind lacks the characteristic of mind. This mind is primordially unborn, unarisen, and essentially pure. It has false concepts because of being defiled by
adventitious afflictions. But the mind cannot understand or see
itself. Why is this? This mind is emptiness. Because it is emptiness, it is insubstantial. This mind does not possess a fixed quality, because it is unobservable as any
fixed quality, and because this mind lacks the quality of being single or multiple. This mind is unobservable in the past, present, or future. This mind is formless and
invisible; thus, the mind cannot see itself or know its own nature. It occurs simply because childish ordinary beings with mistaken perception make observations via false
conditions and consciousness. This mind is emptiness; it is selfless, unowned, impermanent, unstable,
insubstantial, and does not have the quality of changelessness.’ When one thinks and contemplates in this way, one will accomplish the application of mindfulness related to
the mind.

“At such a time, one does not wonder whether something is the mind or not. Instead, one will understand that the mind has the characteristic of being unborn,
thereby realizing the mind to be unborn. Why is this? Because the mind has no real nature or true characteristics. The wise understand and realize how the mind is unborn
and lacks characteristics in this way. At that moment, they accurately understand the mind’s characteristics of forming and subsiding. When understanding this, no
characteristics of origination or cessation can be found in the mind. They will attain the characteristic of the pure nature of mind that is free from considering the mind
as ceasing or not ceasing. Because bodhisattvas’ minds are pure in this way, they are not defiled by adventitious afflictions. Why is this? Bodhisattvas who see and know
their own minds to be pure, thereby know that other beings’ minds are pure too, and thus they think the following: ‘When the mind is stained, beings are stained. When the
mind is pure, beings are pure.’ As they consider this, they do not observe the mind to be characterized as stained or pure. They know that the mind as such perpetually has
the characteristic of purity.”

Contemplation of Mental Phenomena in Relation to Mental Phenomena

“Lokadhara, how do bodhisattva great beings practice the contemplation of mental phenomena in relation to mental phenomena? Bodhisattvas do not think that any
mental phenomenon exists internally, externally, or somewhere in-between. Moreover, they do not observe mental phenomena to be past, present, or future. All mental
phenomena arise from many conditions, are rooted in mistaken perception, and have no true characteristics.
That is to say, all mental phenomena are subject to the person. As for the basic nature of mental phenomena, all mental phenomena are devoid of mental phenomena. Mental phenomena do not exist inside mental phenomena, outside mental phenomena, or somewhere in-between. Mental phenomena neither conjoin with
nor separate from mental phenomena. Mental phenomena are insubstantial and lack true characteristics. Because mental phenomena do not exist, they are unmoving and
uncreated. All mental phenomena are like space in being nonexistent. All mental phenomena are deceptive and illusory, because the characteristic of illusion is
unobservable. Mental phenomena are pure, because they are unstained by anything at all. Mental phenomena have the characteristic of being beyond appropriation, because
there is no appropriation. Mental phenomena are dreamlike, because dreams are nonexistent. Mental phenomena are formless, because form is totally nonexistent. Mental
phenomena are like reflections, because reflections themselves are nonexistent. Mental phenomena are nameless and without marks, because names and marks are nonexistent.
Mental phenomena are like echoes, because they are nonexistent, arisen out of falsity. Mental phenomena are devoid of intrinsic nature, because their nature is
unobservable. Mental phenomena are like mirages, because they are understood to be nonexistent.

“When bodhisattvas contemplate mental phenomena in this manner, they will not see mental phenomena as having the characteristics of being single or multiple. They
will not see mental phenomena as conjoined or separate. They will not see mental phenomena as present in mental phenomena. When they contemplate this, they will not see
mental phenomena as coming from elsewhere. They will not see any mental phenomenon with a foundational basis. Why is this? Mental phenomena lack any foundation, any basis,
and any source. Mental phenomena have no foundation, because they lack any basis or locus, and because they
lack any observable locus.

Translation source: Interpreted by AILicense: CC BY-NC-ND 3.0 (84000.co) · VI: bản dịch AI nâng cấp từ tóm lược, chờ đối chiếu · VI removed 2026-08-27 to honour the ND (no-derivatives) term

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