楞伽阿跋多羅寶經

Chapter on the Mind of All the Buddhas’ Teachings (Part 2)

At that time, Bodhisattva Mahamati said to the Buddha:

“World-Honored One! In the Dharma taught in the Buddhist scriptures, it is said that the intrinsic nature of the Tathagatagarbha is originally pure, permanently abiding, uninterrupted, and unchanging. It is endowed with the thirty-two marks within the bodies of all sentient beings, but because it is concealed by the defilements of the skandhas, dhatus, and ayatanas, it is stained by the afflictions of false discrimination, greed, anger, and delusion, like a priceless jewel hidden within a filthy garment. Yet the non-Buddhist schools teach that ‘the True Self is a permanent creator, independent of any support, sovereign, and imperishable.’ Is the meaning of the ‘Tathagatagarbha’ taught by the Buddha not the same as the ‘True Self’ taught by the non-Buddhist schools?”

The Buddha told Mahamati:

“My teaching of the ‘TATHAGATAGARBHA’ is not the same as the non-Buddhist teaching of the ‘True Self.’ Mahamati! At times I speak of emptiness, signlessness, wishlessness, the ultimate reality of suchness, Dharma-nature, Dharmakaya, nirvana, freedom from intrinsic nature, neither arising nor ceasing, primordial quiescence, the nirvana of intrinsic nature, and so forth. Having used these terms to expound the Tathagatagarbha, the Tathagata, the Worthy One, the Perfectly Enlightened One, wishing to dispel ordinary beings’ fear of the term ‘non-self,’ teaches that the realm free from false conceptualization, in which nothing whatsoever exists, is the Tathagatagarbha.

“Mahamati! Bodhisattvas of the present and future should not give rise to views of self or cling to them. It is like a potter who, from a mass of clay, employs such expedient means as manual labor, water, a stick, and a potter’s wheel to fashion various kinds of pottery.

The Tathagata is likewise: within the Dharma of non-self, free from all characteristics of false conceptualization, he employs various kinds of wisdom and skillful means, sometimes teaching the Tathagatagarbha and sometimes teaching non-self. For this reason, my teaching of the Tathagatagarbha is not the same as the non-Buddhist teaching of a true self. In order to release non-Buddhists from the bondage of attachment to self, the Tathagatagarbha is taught so that they may abandon false and unreal views of self, enter the realm of the three gates of liberation, and swiftly attain unsurpassed bodhi.

Therefore, the Tathagata, the Worthy One, the Perfectly Enlightened One, must teach the Tathagatagarbha in this manner. Were it otherwise, it would be the same as the non-Buddhist doctrine. Therefore, Mahamati!

To abandon the views and attachments of non-Buddhists, one must cultivate and study in accordance with the Tathagatagarbha’s Dharma of non-self.”

At that time, wishing to restate this meaning, the World-Honored One spoke this verse:

The personal self and the five skandhas,

Causes and conditions, together with atoms;

Intrinsic nature is held to be sovereign—

All are false distinctions of mind alone.

At that time, Bodhisattva Mahamati, contemplating sentient beings of the future, again implored the World-Honored One:

“May the World-Honored One teach the great expedient means by which great bodhisattvas practice without interruption.”

The Buddha told Mahamati:

“The great expedient means of practice of a great bodhisattva must perfect four dharmas. What are the four?

1. Skillfully discerning that which is manifested by one’s own mind.

2. Contemplating that external nature has no intrinsic nature.

3. Abandoning views and attachments concerning arising, abiding, and cessation.

4. Attaining the bliss of self-realized noble wisdom.

“This is called perfecting the four dharmas constituting the great expedient means of practice of a great bodhisattva.

“What is a great bodhisattva’s skillful discernment of that which is manifested by one’s own mind? It is to contemplate that the limits of the three realms are mind-only, free from self and possessions of self, unmoving, neither coming nor going; and to know that, because of the perfuming influence of false habitual tendencies since beginningless time, body and possessions—that is, self and what belongs to self—are established, and that, in accordance with the bonds of false conceptualization, the various forms and activities of the three realms appear. This is called a great bodhisattva’s skillful discernment of that which is manifested by one’s own mind.

“What is skillful contemplation that external nature has no intrinsic nature? It means contemplating that the intrinsic nature of all things is produced with the false habitual tendencies accumulated since beginningless time as its cause, and that all things are like a mirage, a dream, an illusion, and so forth. When a great bodhisattva skillfully contemplates in this way, it is called skillful contemplation that external nature has no intrinsic nature.

“What is a great bodhisattva’s skillful abandonment of views and attachments concerning arising, abiding, and cessation? It means understanding that all things are like dreams and illusions, and that intrinsic nature, other-nature, and common nature are originally unborn. One then enters the unborn realm of one’s own mind and fully understands that the limits of one’s own mind culminate in nothing to be attained; thus, without abandoning anything, one is naturally free.

Having understood the limits of one’s own mind, one is able to contemplate that external nature has no intrinsic nature, and that all dharmas arising internally and externally within the three realms are unobtainable. Contemplating that arisen dharmas are devoid of intrinsic nature, one’s views and attachments concerning their arising cease. Thus, by skillfully knowing the intrinsic nature of all dharmas to be like an illusion, one realizes the Patience with the Non-Arising of Dharmas.

Having attained the Patience with the Non-Arising of Dharmas, one abandons views and attachments concerning arising, abiding, and cessation. This is called a great bodhisattva’s skillful discernment and abandonment of views and attachments concerning arising, abiding, and cessation.

“What is a great bodhisattva’s attainment of the bliss of self-realized noble wisdom? Having attained the Patience with the Non-Arising of Dharmas, one abides on the eighth bodhisattva bhumi, becomes free from mind, mentation, and consciousness, the intrinsic natures of the five dharmas, and the two aspects of non-self, and realizes the mind-made body.”

Bodhisattva Mahamati asked:

“World-Honored One! What is the mind-made body?”

The Buddha told Mahamati:

“The term ‘mind-made body’ refers to a body like the mind in its swift movement: the mind passes through stone walls without obstruction and reaches places countless miles away because it has previously seen and remembered them without forgetting, while the stream of one’s own mind flows without interruption. The mind-made body is likewise formed without obstruction. Mahamati!

Such mind and body arise simultaneously. The mind-made body of a great bodhisattva, adorned with the wondrous marks of the noble lineage, arises instantaneously through the illusion-like samadhi and the sovereign power of spiritual abilities. Like the mind, it arises without obstruction and, in accordance with the realms recalled from one’s original vows, accomplishes the welfare of sentient beings and attains the bliss of self-realized noble wisdom.

Thus, after a great bodhisattva has attained the Patience with the Non-Arising of Dharmas and abides on the eighth bhumi, gradually relinquishing mind, mentation, and consciousness, the intrinsic natures of the five dharmas, and the two aspects of non-self, the bodhisattva realizes the mind-made body. This is called a great bodhisattva’s attainment of the bliss of self-realized noble wisdom.

“In brief, one should cultivate and study in order to perfect the aforementioned four dharmas constituting the great expedient means of practice of a great bodhisattva.”

At that time, Bodhisattva Mahamati again said to the World-Honored One:

“May the Buddha explain the characteristics of the causes and conditions of all dharmas, so that, by awakening to the characteristics of causes and conditions, the bodhisattvas and I may abandon all false views concerning existence and nonexistence and not falsely cling to dharmas as arising gradually, arising suddenly, or arising both gradually and suddenly.”

The Buddha told Mahamati:

“All dharmas have two kinds of conditioned characteristics: external conditions and internal conditions. External conditions are as follows: a lump of clay, a wooden peg, a wheel, a cord, water, wood, manual labor, and various other expedient means serve as conditions from which a jar, such as an earthen jar, is produced. Likewise, such things as thread, silk, woven mats, sprouts from seeds, ghee, curds, and so forth are also produced through the expedient means of external conditions. These are called the characteristics of external conditions.

“What are internal conditions? Ignorance, craving, karma, and the conjunction of these dharmas are called the conditioning agents. From them arise the dharmas of the skandhas, dhatus, and ayatanas, which are called the conditioned objects. The dharmas manifested by one’s own mind are originally without differentiation, but ordinary beings falsely cling to them and thereby create distinctions. These are called the dharmas of internal conditions.

“Mahamati! Causes are said to be of six kinds: the cause of future existence, the continuous cause, the characteristic cause, the operative cause, the manifesting cause, and the mutually dependent cause.

1. The Cause of Future Existence: Since beginningless time, the eighth consciousness has been capable of serving as the cause of all dharmas. From the cause, the result is produced in an inconceivable manner. Because it serves as the cause at that very time, it is called the Cause of Future Existence.”

2. Continuity Cause: Because internally the eighth consciousness and the sixth consciousness are relied upon, while external objects are taken as conditions, inner and outer dharmas thereby become causes that produce effects, such as the seeds of the five skandhas and so forth. Through manifest activities perfuming the seeds, and the seeds in turn perfuming manifest activities, defiled and pure effects continuously arise without ceasing. Therefore, it is called the Continuity Cause.

3. Characteristic Cause: Through the equal and uninterrupted condition—a condition without interruption—the characteristic of uninterruptedness is produced, giving rise to a continuous effect. Within continuity there is the characteristic of uninterruptedness, which has left the cause but has not yet reached the effect; because it is uninterrupted, there is continuity. Since this characteristic exists midway between cause and effect, it is called the Characteristic Cause.

4. Active Cause: This is the dominant condition, namely, the dominant creation of karma that produces an effect. It is like a Wheel-Turning King: because his body has attained the status of a Wheel-Turning King as the fundamental cause, the wheel among the Seven Treasures comes flying to him through empty space; this is dominance. Since an object cannot produce an effect by itself but must rely upon mind as the dominant condition, only then can the Wheel-Turning King become the superior cause. Because mind serves as the dominant condition for the object—the flying wheel—it is called the Active Cause.

5. Revealing Cause: Once deluded conception has arisen, it manifests the characteristics of the agent and that which is acted upon, just as a lamp illuminates and reveals forms and so forth. This is called the Revealing Cause.

6. Mutually Dependent Cause: When a dharma ceases, continuity is severed, and at that very point the nature of “freedom from deluded characteristics” arises. Mahamati!

The individual characteristics imagined by ordinary beings do not arise successively, nor do they arise simultaneously. Why? If they arose simultaneously, the agent and that which is acted upon could not be distinguished, because there would be no characteristic of cause.

If they arose successively, there would be no individual characteristic; therefore, they cannot arise successively, just as one who has not begotten a child cannot be called a father. Mahamati! Father and child serve as causes in mutual dependence upon one another.

Without a father, a child cannot be born; without a child, one cannot be called a father. Father and child arise in mutual dependence, and therefore this is called the Mutually Dependent Cause.

– Mahamati! In brief, all the various characteristics of arising are produced by the various causes of the intrinsic nature of deluded conception and attachment to characteristics. Because they manifest from one’s own mind and are experienced and enjoyed, there appear individual characteristics, common characteristics, external existence, and nonexistence. In truth, neither successive arising nor simultaneous arising can occur. Therefore, one must abandon both of these attached views.

At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

All things are unborn,

Nor do causes and conditions cease.

With regard to the marks of arising and cessation,

Conceptions of causes and conditions arise.

When dharmas cease, they arise again,

Through the continuity of causes and conditions.

In order to put an end to the delusion

Of all sentient beings,

The Dharma of dependent origination is taught,

Yet all dharmas are truly unborn.

Through the delusion of habitual tendencies,

The three realms manifest therefrom.

Conditions themselves are originally unborn,

And likewise there is no cessation.

All conditioned dharmas

Are like flowers seen in empty space.

If one relinquishes attachment to the views

Of the apprehender and the apprehended,

There is neither causeless arising,

Nor what has arisen or will arise.

Arising itself has never existed;

All of it is merely verbal designation.

At that time, Bodhisattva Mahamati again addressed the Buddha:

– Blessed One! I beseech you to explain to us the characteristics of the Mind Sutra and the speech of deluded conception. If the great bodhisattvas and I thoroughly understand the characteristics of the Mind Sutra and the speech of deluded conception, we shall penetrate the two meanings of that which speaks and that which is spoken, swiftly attain unsurpassed perfect enlightenment, and use these two—the speaker and the spoken—to cleanse away the defilements of all sentient beings.

The Buddha told Mahamati:

– Listen attentively and remember well. I shall explain this for you.

Bodhisattva Mahamati addressed the Buddha:

– Excellent, Blessed One! I respectfully receive your teaching.

The Buddha told Mahamati:

– There are four kinds of characteristics of the speech of deluded conception: speech arising from characteristics, dream speech, speech arising from attachment through deluded conception, and speech arising from beginningless deluded conception.

1. Speech Arising from Characteristics: This arises from one’s own mind deludedly conceiving and clinging to the characteristics of form.

2. Dream Speech: This arises when one recollects and remembers circumstances experienced in the past. Once awakening occurs, the state of “absence of intrinsic nature” arises.

3. Speech Arising from Attachment Through Deluded Conception: This arises when one recollects and remembers karma previously created through hatred and resentment.

4. Speech Arising from Beginningless Deluded Conception: This arises from the faults of beginningless falsity and from attachment to the habitual tendencies of one’s own seeds. These are called the four kinds of characteristics of the speech of deluded conception.

At that time, Bodhisattva Mahamati again invoked this meaning to entreat the Blessed One:

– I beseech the Buddha to explain once more the realm manifested by the speech of deluded conception. Blessed One! Where does it occur? For what reason? How? From what cause does the speech of deluded conception among sentient beings arise?

The Buddha told Mahamati:

– Through the conjunction of the head, chest, throat, nose, lips, tongue, gums, and teeth, sounds are emitted.

Bodhisattva Mahamati addressed the Buddha:

– Blessed One! Are speech and deluded conception different or not different?

The Buddha told Mahamati:

– Speech and deluded conception are neither different nor not different. Why? Because deluded conception serves as the cause that produces the characteristics of speech. If speech and deluded conception were different, deluded conception should not serve as their cause. If they were not different, speech could not reveal meaning and principle. Yet in truth this is not so. Therefore, they are neither different nor not different.

Bodhisattva Mahamati again addressed the Buddha:

– Then is speech the Ultimate Truth, or is that which is spoken the Ultimate Truth?

The Buddha told Mahamati:

– Neither speech nor that which is spoken is the Ultimate Truth. Why? What is called the “ULTIMATE TRUTH” is that which is entered through speech; namely, it is the bliss of the sages that is called the Ultimate Truth. Speech itself is not the Ultimate Truth. The Ultimate Truth is personally realized and attained through the sages’ self-awakened wisdom; it is not the realm of the speech of deluded conception. Therefore, the speech of deluded conception does not reveal the Ultimate Truth. Furthermore, Mahamati! Because it is entered through the direct perception of one’s own mind, each and every external characteristic is devoid of intrinsic nature. Thus, the speech of deluded conception does not reveal the Ultimate Truth. Therefore, Mahamati! Only by abandoning the characteristics of speech and deluded conception can the Ultimate Truth be revealed.

At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

All dharmas have no intrinsic nature,

Nor are they speech.

The profound meaning of emptiness of emptiness

Cannot be comprehended by ordinary beings.

The intrinsic nature of Dharma-nature

Is free from speech and discrimination.

Samsara and nirvana—

All dharmas are like dreams and illusions.

Just as a king or an elder,

Wishing to delight his children,

First gives them similar objects,

And afterward bestows the genuine things,

So too am I now:

First I teach provisional Dharma,

And only afterward explain to them

The ultimate reality personally realized.

At that time, Bodhisattva Mahamati addressed the Buddha:

– I humbly beseech the Blessed One to expound such dharmas as: one or different, the same or not the same, existent or nonexistent, neither existent nor nonexistent, permanent or impermanent—the domain in which all non-Buddhist schools do not practice, but which is the domain of the practice of Self-Realized Noble Wisdom; apart from false conceptions of individual and common characteristics, entering the true Ultimate Meaning. Continuing successively through the stages and gradually advancing until reaching the utmost purity of characteristics, one then enters the stage characterized by the Tathagata, without forsaking the original vows. It is like a mani jewel displaying many forms and colors, boundless realms, characteristics, and practices; yet what now appears is only a partial manifestation within one’s own mind. With regard to all dharmas, if I and the great bodhisattvas abandon the views and attachments concerning the individual and common characteristics of imagined self-nature described above, we shall attain unsurpassed bodhi and enable all sentient beings to be fully endowed and replete with every happiness.

The Buddha said to Mahamati:

– Excellent! Excellent! You have skillfully asked me about such meanings out of loving concern for all devas and human beings, so that they may gain much happiness and benefit. Mahamati, listen attentively and remember well. I shall distinguish and explain these matters for you.

Bodhisattva Mahamati said to the Buddha:

– Excellent, Blessed One. I shall receive your instruction.

The Buddha said to Mahamati:

– Ignorant ordinary beings do not understand that things are but measures of mind. They grasp at inner and outer natures and, relying on false conception, become attached to one and different, the same and not the same, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent, and so forth. Taking these as causes, they perfume their own nature with habitual impressions. They are like a herd of deer tormented by thirst who see a mirage and imagine it to be water; deluded, they chase after it, unaware that it is not water. Ordinary beings are likewise. Because they have been perfumed since beginningless time by false and deceptive conceptions, their minds are scorched by the three poisons. They crave the realm of form, perceive arising, abiding, and cessation, and grasp at inner and outer natures. Thus they fall into deluded views and grasping, giving rise to notions of one and different, the same and not the same, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent, and so forth. It is like a city of gandharvas, which is not truly a city, yet ignorant ordinary beings suppose that a real city exists. This appearance manifests because of habitual attachment since beginningless time; in reality, the city neither exists nor does not exist. Likewise, because of false and deceptive habitual attachments since beginningless time, non-Buddhist schools rely on views of one and different, the same and not the same, and so forth, and fail to understand skillfully that these are manifestations measured by their own minds. It is like a person who dreams of men and women, elephants, horses, carriages, cities and towns, gardens and forests, mountains and rivers, ponds and lakes, all adorned in various ways, and who personally experiences and enjoys them; after awakening, that person still continues to recollect them. Mahamati, what do you think? Is a person who continually recollects and never relinquishes those former dream-events wise?

Bodhisattva Mahamati said to the Buddha:

– No, Blessed One.

The Buddha said to Mahamati:

– Ordinary beings are likewise. They do not know that natures manifested by their own minds are like dreams and illusions, and they rely upon views of one and different, the same and not the same, and so forth. It is like a painting that inherently has neither height nor depth, yet ordinary beings believe it has height and depth because they have been devoured by pernicious views or cling to the wisdom of non-Buddhist schools. Thus, from the non-Buddhist schools of ancient times to those of the future, they are filled with the habitual impressions of pernicious views and consequently ruin themselves and others. The non-Buddhist schools also propound non-arising, yet fall into pernicious views, slander cause and effect, and also assert nonexistence. Furthermore, they uproot wholesome roots and destroy the causes of purity. They fall into views of self-arising, arising from another, arising from both, and notions of existence and nonexistence. Submerged in establishment and denial, they fall into hell because of these pernicious views.

– It is like a person with diseased eyes who sees illusory flowers and says to the assembly: “Look here, all of you! These are illusory flowers, ultimately neither possessing nature nor lacking nature, seen as though unseen.” Because these non-Buddhist schools deludedly give rise to expectations, relying upon views of one and different, the same or not the same, and so forth, they slander the true Dharma, fall themselves, and cause others to follow them into error.

– It is like a circle of fire that is not truly a circle, yet ordinary beings imagine it to be one. The pernicious expectations of non-Buddhist schools are likewise, and from them all notions of nature arise. It is like a bubble resembling a mani jewel: ordinary beings and followers of the Lesser Vehicle, lacking wisdom, imagine it to be a mani jewel or not a mani jewel, cling to it, and pursue it. Yet that bubble is neither a mani jewel nor something to be grasped or not grasped. It is solely because the pernicious views of non-Buddhist schools have been perfumed by such habitual impressions that, where nothing exists, they speak of arising; and because they depend upon existence, they further speak of cessation.

– Furthermore, Mahamati, after establishing each of the three means of valid knowledge (1) and the five-part syllogism (2), they regard the attainment of self-realized Noble Wisdom—which is free from the two self-natures and from false conception and attachment—as possessing a nature.

(1) THE THREE MEANS OF VALID KNOWLEDGE: Direct Perception, Inference, and Authoritative Testimony of the Noble Ones. The word “measure” means an understanding commensurate with the meaning and principle; hence it is called a means of valid knowledge.

a. Direct Perception: When a presently existing object is seen before one’s eyes and thereby known, this is called direct perception, just as one sees that it is raining and knows that it is raining.

b. Inference: This is knowledge obtained through analogy and comparison. For example, upon awakening early in the morning and seeing that the ground throughout the courtyard and rear garden is wet, one knows that it rained during the night. This is called inference.

c. Authoritative Testimony of the Noble Ones: This means that one did not see the rain or the wet ground but merely heard a noble one say that it rained during the night. Because one trusts that a noble one does not speak falsely, this is called the authoritative testimony of the Noble Ones.

(2) The Five-Part Syllogism: These are the three members—proposition, reason, and example—together with application and conclusion, thus constituting the five-part syllogism. It is also called the Treatise on the Science of Reasons; Westerners call it Logic. It is used to demonstrate whether or not something accords with reason.

– Mahamati, mind, mentation, consciousness, the transformations of body and mind, and the grasping subject and grasped object manifested by one’s own mind—all such false conceptions cease. A practitioner of the Tathagata Stage and Self-Realized Noble Wisdom does not give rise, amid those false conceptions, to notions that there is either nature or non-nature. If a practitioner, having such a realm of experience, grasps the characteristic of arising as possessing nature or non-nature, that is precisely to grasp at the existence of something that nourishes wholesome roots and to grasp at the characteristics of self and person.

– Mahamati! The Dharma of intrinsic nature, individual characteristics, and common characteristics is all taught by the Transformation Buddha, not by the Dharma Buddha. Such verbal teachings are expounded in accordance with the views, attachments, and expectations of ordinary beings. They are not established especially for those who delight in abiding in right samadhi, attain the Noble Wisdom of Self-Realization, and directly enter the intrinsic nature of dharmas. I shall now reveal this through expedient means. It is like the reflection of a tree appearing in water: it is neither a reflection nor not a reflection, neither the form of the tree nor not the form of the tree. Only because followers of other paths do not know that appearances are manifestations of their own minds, they follow deluded conceptions and attachments, perfuming themselves until fixed views are formed. Depending upon these, they give rise to notions of unity, difference, sameness, non-sameness, existence, nonexistence, neither existence nor nonexistence, permanence, impermanence, and so forth. The manifestations of one’s own mind are like a bright mirror, which reveals all forms and appearances according to conditions without giving rise to deluded conception. They are neither appearances nor non-appearances; yet, upon seeing appearances that are not appearances, ordinary beings deludedly conceive them to be real appearances. Followers of other paths hold such erroneous views. They deludedly conceive and cling to appearances manifested by their own minds and, relying upon unity, difference, sameness, non-sameness, existence, nonexistence, and so forth, give rise to fixed views, just as wind and water combine to produce sound. That sound is neither a nature nor not a nature. It is like seeing a mirage in a place upon the great earth where there are no trees, deludedly taking it to be a flowing river and causing waves to arise. It is neither a nature nor not a nature, neither craving nor non-craving. (Craving means clinging as real to that which cannot be clung to as real.) Ordinary beings are likewise. Because they have been perfumed since beginningless time by the habits of falsity, deluded conception, and attachment, they depend upon arising, abiding, cessation, unity, difference, sameness, non-sameness, and so forth, grasping at and abiding in such matters, just as waves appear to rise in a mirage.

– It is like a person who uses the power of spells to make corpses and mechanical figures move as though they were living beings, though in truth they are not living beings. All the foregoing is established through the erroneous views and expectations of followers of other paths, who engage in conceptual proliferation and cling to unreal things.

– Mahamati! To accomplish the attainment of the Noble Wisdom of Self-Realization, one must abandon the erroneous views and deluded conceptions of arising, abiding, cessation, unity, difference, sameness, non-sameness, existence, nonexistence, neither existence nor nonexistence, permanence, impermanence, and so forth.

At that time, wishing to restate this meaning, the Blessed One spoke these verses:

A tree’s reflection appears in water,

Like a cataract’s flowers or a mirage.

Contemplate the three realms in this way,

And ultimately attain liberation.

It is like a deer tormented by thirst,

Whose mind turns in bewilderment,

Taking a mirage to be water,

Though in truth it is not water.

Through the seeds of consciousness,

Activity manifests delusive objects.

Ordinary beings give rise to deluded conceptions,

Like eyes afflicted by cataracts.

Throughout beginningless birth and death,

They cling to the existence of a nature that apprehends.

If the peg is reversed, the peg is removed,

And craving and apprehension are relinquished. (1)

Like an illusion, a spell, or a moving machine,

Like rising clouds and flashes of lightning,

Contemplating the world thus, one is liberated

And forever severs the three continuities. (2)

In reality there is no creator,

As with a mirage or empty space.

Though dharmas are known to be thus,

In truth there is nothing whatsoever known.

Verbal teachings establish provisional names,

But provisional names possess no characteristics.

Yet following them, delusion arises again:

The five skandhas and their activities.

Like a painting, cataract-flowers,

Dreams, illusions, and a gandharva city,

A wheel of fire and a mirage,

From nonexistence they appear as existent.

Unity and difference, permanence and impermanence,

Sameness and non-sameness are likewise.

The fault of beginningless continuity

Arises from the foolish delusions of ordinary beings.

Like a bright mirror or mani jewel,

Which reveals many forms and colors,

Though in truth there is nothing there,

Every nature appears manifest.

The objects of dreams and illusions are likewise:

Each and every form appears,

Yet none is truly as it seems.

(1) APPREHENSION: The act of receiving or appropriating something.

(2) THE THREE CONTINUITIES: The continuity of the world, the continuity of sentient beings, and the continuity of karma and its results.

– Furthermore, Mahamati! The Tathagata’s teaching of the Dharma transcends the four alternatives. It transcends unity, difference, sameness, non-sameness, existence, nonexistence, neither existence nor nonexistence, permanence, and impermanence; it transcends existence and nonexistence, affirmation and negation, discrimination and aggregation, ultimate truth, dependent origination, the Path, cessation, and liberation. The Tathagata’s teaching of the Dharma takes these as its basis. It is not a nature, not a sovereign creator, not causelessness, not atoms, not time, and not the continuity of an intrinsic nature; nevertheless, the Dharma is taught for sentient beings. Furthermore, Mahamati! To cleanse away the afflictive hindrances and the cognitive hindrances, just as a caravan leader guides the company to the place of jewels, I establish in due sequence these one hundred and eight statements of nonexistence, skillfully distinguishing the Three Vehicles (which destroy the afflictive hindrances) and the characteristics of the Ten Bodhisattva Grounds (which destroy the cognitive hindrances).

– Furthermore, Mahamati! There are four kinds of dhyana. What are the four? 1. The dhyana practiced by ordinary beings.

2. The dhyana that examines meaning. 3. The dhyana that takes suchness as its object. 4. The Tathagata’s dhyana.

– What is THE DHYANA PRACTICED BY ORDINARY BEINGS? It refers to the practice of shravakas, pratyekabuddhas, and followers of other paths, who contemplate the absence of a self in persons, individual characteristics and common characteristics, the interconnected bones of a skeleton, impermanence, suffering, impurity, and so forth, with attachment as their basis. They contemplate only such characteristics and nothing else, advancing through successive stages without eliminating those characteristics. This is called the Dhyana Practiced by Ordinary Beings.

– What is THE DHYANA THAT EXAMINES MEANING? Having contemplated the absence of a self in persons, common characteristics, and the teachings of followers of other paths, and having known that both self and other lack intrinsic nature, one then contemplates the selflessness of dharmas and the meanings, practices, and characteristics of the Ten Grounds of the Bodhisattva Vehicle, gradually advancing upward. This is called the Dhyana That Examines Meaning.

– What is THE DHYANA THAT TAKES SUCHNESS AS ITS OBJECT? It means recognizing deluded conception: the two kinds of selflessness, when conceived, are themselves deluded conceptions; in the state of suchness, no deluded conception arises. This is called the Dhyana That Takes Suchness as Its Object.

– What is THE TATHAGATA’S DHYANA? It means entering the Ground of the Tathagata and attaining the three characteristics of abiding in right samadhi through the Noble Wisdom of Self-Realization, thereby accomplishing inconceivable deeds for sentient beings. This is called the Tathagata’s Dhyana.

At that time, wishing to restate this meaning, the Blessed One spoke these verses:

The dhyana practiced by ordinary beings,

The dhyana that examines characteristics and meaning,

The dhyana that takes suchness as its object,

And the Tathagata’s pure dhyana.

Like images of the sun and moon,

Or a padma (red lotus) in the mud,

Like a fire extinguished in empty space—

Practitioners contemplate

Each and every such characteristic;

Followers of other paths cling to a dhyana of characteristics.

Shravakas and pratyekabuddhas

Fall into the realm of emptiness.

If all is relinquished,

Then there is nothing whatsoever.

In all the Buddha-realms,

With inconceivable hands,

The Buddhas simultaneously stroke their heads,

And they enter in accord with the characteristic of True Suchness.

At that time, Bodhisattva Mahamati again addressed the Buddha:

– The Blessed One has spoken of NIRVANA. What Dharma is called nirvana?

The Buddha told Mahamati:

– The habitual tendencies inherent in all consciousnesses constitute the dharmas of birth and death: the habitual tendencies of the storehouse consciousness (the eighth consciousness), the habitual tendencies of manas (the seventh consciousness), the habitual tendencies of mental consciousness (the sixth consciousness), and the habitual tendencies of perception (the first five consciousnesses). If these habitual tendencies can be transformed, birth and death are thereby transformed; this is called nirvana. The nirvana taught by me and all Buddhas is precisely the realm in which all dharmas are empty of intrinsic nature.

– Furthermore, Mahamati! Nirvana is the realm of the Noble Wisdom of Self-Realization. It transcends annihilation and permanence (being neither annihilation nor permanence) and transcends deluded conceptions of nature and non-nature. Why is it not permanent? Because deluded conceptions concerning individual characteristics and common characteristics have ceased; therefore it is not permanent. Why is it not annihilation? Because all sages of the past, future, and present attain self-realization; therefore it is not annihilation. Mahamati! Nirvana is indestructible and deathless. If nirvana could DIE, it would have to undergo a continuity of rebirth; if it could be DESTROYED, it would have to fall within the characteristics of conditioned phenomena. Therefore, nirvana transcends destruction and death and is the refuge of practitioners.

– Furthermore, Mahamati! Nirvana is neither relinquishment nor attainment, neither annihilation nor permanence, neither one meaning nor many meanings; this is called nirvana.

– Furthermore, Mahamati! The nirvana of the shravakas and pratyekabuddhas is based upon suffering, emptiness, impermanence, and non-self. They contemplate the individual and common characteristics of all dharmas as originally lacking real substance, and contemplate the Twelve Links of Dependent Origination in the same way. They regard all these as turbulent states, take no pleasure in drawing near to them, and delight in tranquility. When their knowledge and vision are not inverted, deluded thoughts do not arise. Because they cannot transform consciousness into wisdom, they behold the tranquility of the consciousness skandha and take it to be nirvana, but in truth it is not ultimate.

– Furthermore, Mahamati! There are two kinds of characteristics of self-nature. What are the two? 1. The characteristic of attachment to the self-nature of verbal expression: It arises from the beginningless habit-energy of attachment to the falsity of verbal expression. 2. The characteristic of attachment to the self-nature of things: It arises through failure to realize that the apparent limits are manifestations of one’s own mind.

– Furthermore, Mahamati! The Tathagata establishes two kinds of spiritual power, enabling great bodhisattvas to bow before the Buddhas, inquire into the meaning, hear the Dharma, and receive instruction. What are these two kinds of established spiritual power? 1. Manifesting a body and expounding the Dharma. 2. Without verbal expression, merely placing a hand upon their crowns and conferring upon them the stage of Tathagatahood.

– Mahamati! A great bodhisattva who realizes the First Bhumi abides through the Buddha’s spiritual power and enters the Mahayana Samadhi of Illumination. After entering this samadhi, all the Buddhas throughout the worlds of the ten directions use their spiritual powers to manifest bodies and wondrous speech, just as they did for the great bodhisattva Vajragarbha and for other great bodhisattvas who had perfected such characteristics of merit. Mahamati, this is called a bodhisattva of the First Bhumi.

– A great bodhisattva who attains the proper absorption of the samadhi of spiritual power does so through roots of virtue accumulated over hundreds of thousands of kalpas. Counteracting, in due sequence, the characteristics to be overcome—the supramundane habit-energies—he advances through the bhumis until he reaches the Dharma Cloud Bhumi and attains ultimate penetration. He dwells in a wondrous palace of great lotus blossoms, seated upon a lion throne fashioned from a great precious lotus, surrounded by a retinue of great bodhisattvas of his own kind. His body is adorned with various precious necklaces, like a golden champaka flower and like the radiance of the sun and moon. Bodhisattvas come from the ten directions and, upon the great lotus throne within the palace, consecrate him by anointing his crown, just as the Sovereign Lord, a wheel-turning sage king, consecrates the crown prince, and as Shakra consecrates his prince. This is called the spiritual power of the bodhisattva. Abiding in these two kinds of spiritual power, he will meet the Buddha-Tathagatas face to face; otherwise, he cannot meet them.

– Furthermore, Mahamati! All the practices involving spiritual powers, samadhis, and discernment of great bodhisattvas abide entirely in the Tathagata’s two kinds of spiritual power. Mahamati! If a great bodhisattva could possess eloquence in expounding the Dharma apart from the Buddha’s two kinds of spiritual power, then all ordinary beings should likewise possess eloquence in expounding the Dharma. Why? Because they would possess it of themselves, without needing to abide in spiritual power.

– Mahamati! When the Tathagata enters a city, he manifests the majestic spiritual power of a Buddha, causing insentient things of every kind—mountains, rocks, trees, musical instruments, towns, and palaces—spontaneously to produce music. How much more so those who possess conscious minds! Even the blind, the deaf, the mute, the speech-impaired, and those afflicted by immeasurable suffering are all liberated. The Tathagata possesses immeasurable spiritual powers such as these for the benefit and happiness of sentient beings.

The Bodhisattva Mahamati again addressed the Buddha:

– World-Honored One! For what causes and conditions does the Tathagata, Arhat, Perfectly Enlightened One grant the support of his spiritual power to bodhisattvas while they abide in proper samadhi absorption and when, upon attaining the Stage of Further Advancement, they receive consecration by anointing the crown?

The Buddha told Mahamati:

– It is so that, being free from the disturbing works of Mara, they will not fall into the meditation of the Shravaka Vehicle; and so that they may attain the Tathagata’s Stage of Self-Realization and acquire the Dharma of vigorous progress. Therefore, the Tathagatas, Arhats, Perfectly Enlightened Ones all establish great bodhisattvas by means of their spiritual power. If they did not establish them through spiritual power, the bodhisattvas would fall into the erroneous views and delusions of non-Buddhists, fall into the Shravaka Vehicle, or fall prey to the expectations of the hosts of maras, and would be unable to attain unsurpassed complete and perfect enlightenment. For this reason, all Buddha-Tathagatas embrace and support great bodhisattvas through their spiritual power.

At that time, wishing to restate this meaning, the World-Honored One spoke these verses:

The spiritual power of all Buddhas

Arises from their pure, great vows.

They consecrate the bodhisattvas,

From the First Bhumi through the Tenth.

At that time, the Bodhisattva Mahamati again addressed the Buddha:

– World-Honored One! The Buddha teaches dependent origination, namely, the doctrine that things arise from causes and conditions; he does not teach that the path arises from the deluded discriminations of one’s own mind. World-Honored One! Non-Buddhists also teach causes and conditions, saying that the initial arising of minute particles depends upon a supreme nature, the sovereign power of a divine self, and that the arising of other natures occurs in the same way. Yet the World-Honored One says that causes and conditions can produce the various natures, employing either the Siddhanta with Intervals or the Siddhanta without Intervals—the principle of accomplishment—to teach and transform sentient beings.

– World-Honored One! Non-Buddhists also teach that existence arises and that nonexistence arises. The World-Honored One likewise teaches that nonexistence arises and that, after arising, it ceases. In the Twelve Links of Dependent Origination taught by the World-Honored One, from ignorance conditioning formations through old age and death, the World-Honored One’s teaching is one of causelessness, not one of causation. The World-Honored One establishes such a doctrine, saying, “Because this exists, that exists,” rather than establishing the meaning of gradual arising. Is this not the same as the non-Buddhists’ doctrine of “contemplating the supreme nature”? Why? Because non-Buddhists teach that a cause, without itself arising from conditions, produces what arises. Yet the World-Honored One teaches that, upon examining the cause, there is an effect, and upon examining the effect, there is a cause. By speaking of causes and conditions in such a confused manner, they would condition one another without end.

The Buddha told Mahamati:

– I do not teach causelessness, nor do I teach confused causes and conditions. Because this exists, that exists; yet both the grasping and the grasped are devoid of self-nature—this is realized through the direct perception that everything is a manifestation of one’s own mind. Mahamati! Those who cling to the grasping and the grasped do not realize the direct perception that everything is a manifestation of their own mind, and they posit the existence or nonexistence of a realm outside it. They have this error, but it is not my teaching of dependent origination. I always teach that all dharmas arise through the conjunction of causes and conditions, not that they arise without a cause.

Mahamati again addressed the Buddha:

– World-Honored One! Is it not because verbal expression has a nature that all natures exist? World-Honored One! If there were no nature, verbal expression would not arise. Therefore, verbal expression has a nature, meaning that all natures exist.

The Buddha told Mahamati:

– There can be verbal expressions for what has no nature, such as a tortoise’s hair or a rabbit’s horns; these are verbal expressions appearing in the world. Mahamati! They have no nature; they are merely verbal expressions. Thus, your assertion, “Because verbal expression has a nature, all natures exist,” is thereby overturned.

– Mahamati! Not every land has verbal expression; verbal expression is merely something fabricated. In some Buddha lands the Dharma is revealed through gazing; in others, through forming gestures, raising the eyebrows, blinking the eyes, smiling, yawning, coughing, recollection, or movement. In all those Buddha lands, the various dharmas are revealed without reliance upon verbal expression. Mahamati! In the World of Fragrant Accumulation and the land of the Tathagata Samantabhadra, a mere gaze enables bodhisattvas to attain the Patient Acceptance of the Non-Arising of Dharmas and the Excellent Samadhi. Therefore, it is not because verbal expression has a nature that all natures exist. Mahamati! As you have seen, the various flies, gnats, worms, and ants in this world accomplish their activities without verbal expression.

At that time, wishing to restate this meaning, the World-Honored One spoke these verses:

Like empty space and a rabbit’s horns,

And the child of a barren woman:

Though nonexistent, they have verbal expressions;

Such is the nature of deluded conception.

Through the conjunction of causes and conditions, birth arises;

Ordinary beings give rise to deluded thoughts.

Unable to know things as they truly are,

They therefore transmigrate through the three realms.

At that time, Bodhisattva Mahamati said to the Buddha:

“World-Honored One! Upon what basis is the meaning of TRUE PERMANENCE revealed through words and sounds?”

The Buddha told Mahamati:

“It is taught on account of delusion. Because sentient beings are deluded, the sages manifest words and sounds to teach and transform them through the Dharma. This is called verbal teaching, and it is not inverted. Mahamati! Mirages, firebrands whirled in circles, cataract-induced flowers in the sky, cities of gandharvas, dreams, illusions, reflections in mirrors, and so forth are the inversions of the world and not the illuminating wisdom of the sages; nevertheless, it is not that these phenomena do not appear.

“Mahamati! Deluded beings experience all the various illusory appearances described above, but it is not that delusion produces impermanence. Why?

Because it is apart from both existence and nonexistence. Mahamati! What does it mean that delusion is apart from both existence and nonexistence?

It means that each and every realm perceived by ordinary beings is like the way hungry ghosts see the Ganges as fire and do not see water. This nature of delusion appears only to hungry ghosts; to other sentient beings there appears a nature free from delusion. Yet it is not nonexistent, for they all see the waters of the Ganges.

Such is the nature of delusion. Therefore, sages are free from both inversion and non-inversion. Hence it is said that delusion is permanent, because each and every characteristic cannot be destroyed.

Mahamati! It is not the individual characteristics of delusion that are destroyed; only the characteristics of deluded thought are destroyed. Therefore, delusion is said to be permanent.

“Mahamati! Why is delusion regarded as true reality? Speaking in terms of causes and conditions, sages do not give rise, in relation to deluded phenomena, to perceptions of either inversion or non-inversion. If even the slightest thought concerning deluded phenomena should arise, it would not be noble wisdom, for the presence of even a slight thought is merely the conceptual proliferation of ordinary beings and not the characteristic of noble wisdom. All assertions of existence and nonexistence are deluded statements of ordinary beings, not the words of sages. Deluded people speak of inversion and non-inversion, but both belong to deluded thought. Based upon delusion, two kinds of lineage arise: the lineage of sages and the lineage of ordinary beings.

“THE LINEAGE OF SAGES is divided into three kinds: the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle. When ordinary beings engage in deluded thought, the lineage of the Shravaka Vehicle arises, because they cling to individual and shared characteristics. Thus it is said that the lineage of the Shravaka Vehicle arises from deluded thought.

Mahamati! Likewise, based upon that deluded thought and delusion, the lineage of the Pratyekabuddha Vehicle arises; that is, when one does not personally cling to the individual and shared characteristics within that very delusion, the lineage of the Pratyekabuddha Vehicle arises. Why do the wise also give rise to the lineage of the Buddha Vehicle based upon that same delusion?

Because they awaken to the direct perception that what appears is their own mind, and that external existence and nonexistence are devoid of inherent nature; since there are no characteristics of deluded thought, the lineage of the Buddha Vehicle arises. This is called giving rise to the lineage of the Buddha Vehicle within that very delusion.

“Furthermore, when ordinary beings give rise to deluded thoughts regarding each and every phenomenon and nature, the lineage of ordinary beings arises. The meaning of what is called ‘lineage’ is neither something existent nor something nonexistent. Mahamati! Within that very delusion, where there is no deluded thought, the mind, mentation, consciousness, the faults of habitual tendencies, the intrinsic nature of dharmas, the transformations of dharmas, and so forth, as realized by the sages, are all called SUCHNESS. Therefore, it is said that SUCHNESS is apart from mind. In saying this, I reveal freedom from thought; that is, this teaching is apart from all conceptual thought.”

Bodhisattva Mahamati said to the Buddha:

“World-Honored One! Is delusion existent or nonexistent?”

The Buddha told Mahamati:

“Phenomena that are like illusions possess no characteristics to which one may cling. If delusion possessed characteristics to which one could cling, the nature of such clinging could never be extinguished. Then the dependent origination I teach would necessarily be the same as the doctrines of causally produced phenomena taught by non-Buddhists.”

Bodhisattva Mahamati said to the Buddha:

“World-Honored One! If delusion is like an illusion, must it not serve as the cause of another delusion?”

The Buddha told Mahamati:

“It is not a cause or condition of delusion, and therefore there is no fault. Mahamati! An illusion does not give rise to faults, because it has no deluded thought. Mahamati! An illusion arises from someone skilled in conjuring it; it does not arise from the faults of its own habitual tendencies and deluded thoughts. Therefore, there is no fault. Mahamati! It is only the deluded minds of ordinary beings that cling to it, not the sages and worthies.”

At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:

Sages do not perceive delusion,

Nor is there reality within it.

If reality existed therein,

Delusion itself would be reality.

Though one has left all delusion far behind,

If characteristics still arise,

That too is delusion,

Impure like the vision of one with cataracts.

“Furthermore, Mahamati! Since it has been said that delusion itself is true reality, what is illusory is thus non-illusory, and what is non-illusory is thus like an illusion. The true essence of the non-illusory has no likeness. Yet in speaking of the non-illusory, this does not mean failing to see that all dharmas are like illusions.”

Bodhisattva Mahamati said to the Buddha:

“World-Honored One! Is it because of clinging to various illusory characteristics that all dharmas are said to be like illusions? Or is it because of clinging to various non-illusory characteristics that all dharmas are said to be like illusions? World-Honored One! If the illusory and the non-illusory have distinct natures, there must necessarily be a nature that is not like an illusion. Why? Because each and every form and appearance is without a cause. World-Honored One! If each and every form and appearance is without a cause yet manifests characteristics like an illusion, then there are no various illusory characteristics to which one might cling and whose similarity would cause them to be considered like illusions.”

The Buddha told Mahamati:

“It is not because of clinging to various illusory characteristics as being similar that all dharmas are said to be like illusions. Rather, because all dharmas are unreal and swiftly perish like lightning, they are said to be like illusions. It is like a flash of lightning appearing for an instant: as soon as it appears, it vanishes. All natures are likewise: they belong neither to existence nor to nonexistence. It is only because one’s own mind deludedly conceives and clings to individual and shared characteristics that they appear so. If one contemplates all dharmas as devoid of inherent nature, then they are not the manifested forms and appearances to which ordinary beings cling.”

At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:

The non-illusory affords no analogy;

The nature of dharmas is taught as like an illusion.

They are unreal, like flashes of lightning;

Therefore, they are said to be like illusions.

Bodhisattva Mahamati again said to the Buddha:

“As the World-Honored One has taught, all natures are unborn and like illusions. But does this not make the World-Honored One’s earlier and later teachings contradictory? Why is it said that the unborn nature is like an illusion?”

The Buddha told Mahamati:

“My statement that ‘the unborn nature is like an illusion’ is not at fault for contradicting what was taught earlier and later. Why is birth spoken of, although there is no birth? It is spoken of so that one may awaken to the direct perception that appearances are one’s own mind and understand that what seems to exist does not truly exist and that external existence and nonexistence are devoid of inherent nature.

This is an expedient means for revealing the unborn nature of dharmas. My teaching is therefore not at fault for contradicting what was taught earlier and later. To refute the non-Buddhists’ doctrine that things arise from causes, I teach that all natures are unborn.

Mahamati! Deluded non-Buddhists maintain that both existence and nonexistence are real because they do not know that the various causes and conditions they cling to arise from the deluded thoughts of their own minds.”

– Mahamati! I teach the doctrine of non-arising in order to destroy attachment to existence and nonexistence. Mahamati! I teach the nature of sound—that is, verbal instruction—because My disciples create various kinds of karma and thereby undergo birth and death, and in order to refute those who cling to views of nonexistence and annihilationism. Mahamati! Because ordinary beings fall into evil views and expectations and do not know that these are manifestations of their own minds, I teach that the characteristics of all dharmas are like illusions, so that they may abandon the various characteristics and natures of self-nature. In order to destroy their attachment to characteristics arising through causes and conditions, I say that the characteristics and self-natures of all dharmas are like dreams and illusions. This enables them to abandon the snare of attachment, evil views, and expectations concerning all dharmas, whether pertaining to self or other, to perceive things as they really are, and not to establish false doctrines. Mahamati! To perceive all dharmas as they really are is to transcend the manifestations of one’s own mind.

At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

Uncreated, their nature is non-arising;

Attachment to nature perpetuates birth and death.

Contemplate all dharmas as illusions,

And regarding characteristics, give rise to no delusion.

– Furthermore, Mahamati! A great bodhisattva skillfully contemplates the body of names, the body of phrases, and the body of forms. Because a great bodhisattva skillfully contemplates names, phrases, and forms, he teaches the characteristics of names, phrases, and forms, and thereby enters into the meanings of the body of phrases and the body of forms, swiftly attaining unsurpassed, complete, perfect enlightenment. Having awakened himself in this way, he then awakens all sentient beings. Mahamati! The term “BODY OF NAMES” means that names are established in dependence upon things; this is called the body of names. The term “BODY OF PHRASES” means that a phrase contains a body of meaning that determines the ultimate meaning of self-nature; this is called the body of phrases. The term “BODY OF FORMS” means that which reveals the meanings of names and phrases; this is called the body of forms. Moreover, “BODY OF FORMS” also means long and short, high and low. “BODY OF PHRASES” also means paths and traces, such as the paths and tracks of elephants, horses, people, animals, and so forth. Mahamati! As for names and forms: names are said to reveal the four incorporeal skandhas—feeling, perception, formations, and consciousness—while forms are so called because they manifest their own characteristics. Together, these are called the bodies of names, phrases, and forms. One should study and cultivate to the utmost extent the characteristics of the bodies of names, phrases, and forms.

At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

The body of names and the body of phrases,

And the distinctions of the body of forms—

Ordinary beings falsely cling to them,

Like an elephant trapped in a marsh.

– Furthermore, Mahamati! In future ages, wise persons who comprehend the meaning of what I teach will employ meanings free from views and attachments concerning such characteristics as oneness, difference, identity, and nonidentity to question the unwise. The latter will reply: “This question is improper. To speak of whether material characteristics are permanent or impermanent, different or not different; whether these are conditioned activities or nirvana; to establish characteristics and that which is characterized, dependence and that upon which it depends, seeing and that which is seen, creating and that which is created, particles and minute particles, cultivation and the cultivator, and so forth—all these are characteristics established through successive comparisons.” In truth, the questions asked by the wise as stated above are among the indeterminate questions and silenced speculative discussions taught by the Buddha. They possess profound meaning, which such deluded people cannot understand because they lack the wisdom gained from hearing the Dharma. The Tathagata, Arhat, Completely and Perfectly Enlightened One teaches the Dharma of indeterminate answers and answers through silence in order to free them from fear and also to refute the dualistic doctrines of non-Buddhists; it is not because He has nothing to teach.

– Mahamati! Non-Buddhists maintain that the life principle is identical with the body; statements such as these constitute indeterminate doctrines. Mahamati! Deluded non-Buddhists establish indeterminate doctrines concerning causes, but these are not what I teach. Mahamati! What I teach is free from apprehender and apprehended and does not give rise to deluded conceptualization; it is taught solely to destroy their attachments to views. Mahamati! Because they cling to apprehender and apprehended and do not know that these are manifestations of their own minds, I destroy their attachments. Mahamati! The Tathagata, Arhat, Completely and Perfectly Enlightened One teaches the Dharma to sentient beings by means of four kinds of answers. Mahamati! When I teach answers through silence, I do so for those whose faculties have not yet matured, not for those whose faculties have already matured.

– Furthermore, Mahamati! All dharmas are apart from creation by causes and conditions; this is called non-arising. Because there is no creator, all dharmas are non-arising. Mahamati! Why are all dharmas devoid of self-nature? Because when one personally gives rise to awakened contemplation, one sees that neither the characteristics of individual nature nor those of common nature can be apprehended; therefore, all dharmas are said to be non-arising. Why can no dharma be brought here or taken away? Because individual characteristics and common characteristics cannot be apprehended. Thus, when one wishes to bring something here, there is nothing that can be brought; and when one wishes to take something away, there is nothing that can be taken. Therefore, all dharmas are said to be free from coming and going. Mahamati! Why are all dharmas not extinguished? Because when the nature and characteristics of self-nature do not exist, all dharmas are unapprehendable; therefore, all dharmas are not extinguished. Mahamati! Why are all dharmas impermanent? Because the characteristics of arising possess no permanent nature; therefore, all dharmas are said to be impermanent. Why are all dharmas said to be permanent? Because the nature of non-arising has no characteristic of arising; therefore, impermanence is permanence, and thus all dharmas are said to be permanent.

At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

There are four kinds of answers (1):

Categorical answers and counter-questions,

Analytical answers and answers through silence,

Used to counteract non-Buddhists.

The masters of Samkhya (2)

And Vaisheshika explain matters thus:

Dharmas that exist and do not exist—

All are indeterminate.

If perfect enlightenment analyzes them,

Self-nature cannot be apprehended.

Because it is apart from verbal expression,

It is said to be devoid of self-nature.

(1) THERE ARE FOUR KINDS OF ANSWERS: To destroy the attachments of non-Buddhists, Shakyamuni Buddha used four ways of answering their challenges:

1.- Categorical Answer: An affirmative, definitive answer.

2.- Counter-Question: Responding with a question.

3.- Analytical Answer: A conditional answer that addresses both aspects.

4.- Answer Through Silence: Remaining silent for a long while as the answer.

(2) SAMKHYA: This doctrine was established by disciples of the yellow-haired non-Buddhist teacher. “Samkhya,” or “enumeration,” refers to using number and quantity to measure wisdom. From enumeration arises the doctrine, and the doctrine can also produce enumeration; therefore, it is called Samkhya. Those who created the Samkhya doctrine and those who study it are called Samkhya masters.

At that time, Bodhisattva Mahamati again said to the Buddha:

– Blessed One! Please teach this assembly the common and distinctive characteristics of the four fruits and four approaches to fruition of the shravaka vehicle. If great bodhisattvas skillfully understand the common and distinctive characteristics of the four fruits and four approaches, they will possess many skillful means for teaching the Dharma to sentient beings, enabling them to penetrate the ultimate, such as the two kinds of non-self, to eliminate completely the two kinds of afflictions and the cognitive obstructions, to pass through the characteristics of all the bhumis, and to reach the Tathagata’s ultimate, inconceivable realm. Like a mani jewel reflecting every color, they will skillfully employ all dharmas and the inexhaustible resources of body and wealth within every realm to embrace and benefit all sentient beings.

The Buddha told Mahamati:

– Listen attentively and remember well. I shall now explain this for you.

Bodhisattva Mahamati said to the Buddha:

– Excellent, Blessed One! I shall reverently receive the teaching.

The Buddha told Mahamati:

– There are three classes of stream-enterers and three distinctions in the fruit of stream-entry. What are the three? They are the lower, middle, and higher. Those of the lower class enter nirvana only after seven lifetimes. Those of the middle class enter nirvana after three or five lifetimes. Those of the higher class enter nirvana in that very lifetime. In these three classes, the three fetters also have lower, middle, and higher degrees. They are the view of a self in the body, skeptical doubt, and attachment to precepts and observances. These are the three distinct fetters. By gradually advancing beyond them, one attains the fruit of arhatship.

There are two kinds of VIEW OF A SELF: the innate view, which is present from birth, and the discriminative view. Just as dependent origination is discriminatively conceived and self-nature is discriminatively conceived, so, in dependence upon the self-nature of dependent origination, all kinds of discriminative attachment to self-nature arise. Because discriminatively conceived characteristics are unreal—neither existent nor nonexistent, and neither both existent and nonexistent—ordinary beings discriminatively conceive and cling to every kind of self-nature, just as a thirsty deer mistakes a mirage for water.

This is the Stream-enterer’s discriminative view of a self. Such a one cultivates the non-self of persons, embraces the absence of self-nature in dharmas, and eliminates the ignorance and attachments accumulated over a long time.

– Mahamati! The innate view is the Stream-enterer’s view of a self, which clings to the existence of one’s own body, the bodies of others, and so forth. Because the four formless skandhas possess characteristics, the creator and the created successively serve as causal characteristics from which form arises. Because the great elements and form are not one, when the Stream-enterer contemplates dharmas and neither existence nor nonexistence appears, the view of a self is immediately severed. When the view of a self is severed, sensual craving does not arise. This is called the characteristic of the extinction of the view of a self.

– Mahamati! The CHARACTERISTIC OF DOUBT is this: upon seeing the wholesome nature of all dharmas—that is, upon realizing the non-self of persons, doubts concerning the principle cease—and when the two kinds of discriminative view of a self described above have been severed, doubts concerning the Dharma do not arise. Such a one no longer gives rise to doubtful views elsewhere as to whether the Teacher is pure or impure; thus doubt concerning the Teacher ceases. At this point, doubts concerning the principle, the Dharma, and the Teacher have all ended. This is called the severance of the Stream-enterer’s characteristic of doubt.

– Mahamati! What is ATTACHMENT TO PRECEPTS AND OBSERVANCES? A Stream-enterer does not cling to precepts and observances, for, clearly seeing the characteristic of suffering in future rebirths, such a one does not cling to them. Mahamati! What is meant by CLINGING is the determined practice of ascetic hardship and diligence by ordinary beings who seek rebirth in the pleasurable realms of the heavens. Such a one does not cling to these, but dedicates oneself to the supreme realization of self-awakening, which is originally free from discrimination, cultivates the undefiled Dharma, and practices skillful means. Although not clinging, such a one nevertheless observes the factors of moral discipline—the undefiled portion of moral discipline. This is called the severance of the Stream-enterer’s attachment to precepts and observances. The Stream-enterer severs the three fetters, and craving and delusion do not arise. If a Stream-enterer were to think, “I have not brought these fetters to an end,” there would necessarily be two faults: falling into the view of a self and failing to sever the fetters.

Bodhisattva Mahamati said to the Buddha:

– World-honored One! The Buddha has spoken of many kinds of sensual craving. Which sensual craving do they sever?

The Buddha told Mahamati:

– They sever such bonds as delighting in women, craving and clinging through all manner of means, committing evil karma with body and speech, and accepting present pleasure while sowing future suffering. The sensual craving described above does not arise in them. Why? Because they attain the bliss of the samadhi of right absorption. Therefore, they sever worldly sensual craving, but they do not sever the aspiration for nirvana.

– Mahamati! What is the characteristic of a Once-returner? It is the sudden illumination of the discriminatively conceived characteristics of form, without giving rise to the perception that characteristics arise. Because such a one clearly sees the characteristics of meditative practice, one returns to this world only once, hoping to bring suffering completely to an end and attain nirvana. Therefore, such a one is called a Once-returner.

– Mahamati! What is a Non-returner? It means severing the arising of erroneous views produced by accumulated fetters—the habitual tendencies of the afflictions—and no longer giving rise to discrimination concerning the characteristics of form in the past, future, or present, whether possessing self-nature or lacking self-nature. Such a one is called a Non-returner.

– Mahamati! One who is called an arhat, through the illuminating power of liberation and the samadhis of the dhyanas, has completely ended all suffering and all afflictions arising from discrimination concerning self-nature and the absence of self-nature. Therefore, such a one is called an arhat.

Mahamati said to the Buddha:

– World-honored One! The Buddha has taught three kinds of arhats. To which kind does this arhat belong? World-honored One! Because great bodhisattvas have attained the quiescence of the path of the One Vehicle, they skillfully manifest as arhats in order to assist the Buddha in teaching and transforming beings.

The Buddha told Mahamati:

– The attainment of quiescence is the path of the One Vehicle of the shravakas, not another vehicle. The other vehicle is the practice of the bodhisattva conduct. Through skillful means arising from the four vows, bodhisattvas manifest birth among sentient beings and assist the Buddha in teaching and transforming them; they also thereby adorn the Buddha’s retinue. Mahamati! Within discrimination, all kinds of dharmas are taught, and it is said that fruits and dhyanas are attained and that meditators enter dhyana. One must completely transcend all such notions and manifest the realization that everything is the measured manifestation of one’s own mind. Attaining the characteristic of a fruit is called attaining the fruit. Furthermore, Mahamati! In order to transcend the innumerable meditations of the Formless Realm, one must relinquish the characteristic of the measured manifestation of one’s own mind. Mahamati! To say that right absorption, feeling, and perception transcend the measured manifestation of one’s own mind is incorrect. Why? Because mental measurement still remains.

At that time, the World-honored One, wishing to restate this meaning, spoke in verse:

The dhyanas and Four Immeasurables,

The formless samadhis,

And the cessation of all feeling and perception—

Mental measurement is originally nonexistent. (1)

The first fruit and the second fruit,

The third fruit of the Non-returner,

And the fourth fruit of the arhat

All bring deluded mind to an end.

The meditator takes meditative concentration as an object,

Severs attachment, and sees the True Principle.

Though discriminations are immeasurable,

Upon awakening, one is immediately liberated.

THE FIRST FOUR LINES OF THE VERSE refer to the various meditations of ordinary beings, non-Buddhists, and the Lesser Vehicle, which were explained above.

– Furthermore, Mahamati! There are two kinds of awakening: awakening through observation and awakening established by grasping and clinging to discriminatively conceived characteristics. Mahamati! AWAKENING THROUGH OBSERVATION means that, when the characteristic of the self-nature of the nature of awakening is examined and distinguished, it is found to be apart from the four propositions and unobtainable. This is called awakening through observation. Mahamati! The FOUR PROPOSITIONS means being free from oneness and difference, sameness and non-sameness, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence. This is called the four propositions. Mahamati! Freedom from these four propositions is called all dharmas. These four propositions, by which all dharmas are examined, should be studied and cultivated.

– Mahamati! What is AWAKENING ESTABLISHED BY GRASPING AND CLINGING TO DISCRIMINATIVELY CONCEIVED CHARACTERISTICS? It refers to grasping and clinging to discriminatively conceived characteristics. Such characteristics are unreal, as are earth, water, fire, and wind; the four great elements; and the characteristics of propositions, causes, and analogies. Awakening to the unreality of what has been established, yet clinging to that establishment, is called awakening established by grasping and clinging to discriminatively conceived characteristics.

– If a great bodhisattva perfects these two characteristics of awakening and reaches the ultimate characteristic of the non-self of persons and dharmas, that bodhisattva will clearly understand the skillful means of awakening to nonexistence, observe the stages of practice, attain the First Bhumi, enter a hundred samadhis and attain their distinct varieties, manifest a hundred Buddhas and a hundred bodhisattvas, know the events of a hundred past and future kalpas, illuminate a hundred lands with the light of one’s own mind, and know the successive characteristics of the bodhisattva bhumis. Through supreme great vows and sovereign spiritual powers, that bodhisattva will reach the consecration of the Dharma-cloud Bhumi and then realize the Tathagata’s Stage of Self-attainment. Skillfully employing the mind of the Ten Inexhaustible Principles (1), that bodhisattva will bring sentient beings to fulfillment, adorn them with all kinds of transformations and radiant light, and attain the samadhi of right absorption in the sacred bliss of self-awakening.

(1) THE TEN INEXHAUSTIBLE PRINCIPLES: These are also the ten kinds of nonduality of the Tathagatas. The Buddhas possess ten kinds of definitive nonduality: 1. All Buddhas skillfully bestow predictions in a nondual manner. 2.

They can accord with the thoughts of sentient beings and enable them to fulfill their wishes in a nondual manner. 3. They skillfully know the fundamental equality and nonduality of all Buddhas of the three times and all sentient beings taught and transformed by those Buddhas. 4. They can know that worldly dharmas and the Dharma-nature of the Buddhas are not different, being definitively nondual. 5.

They skillfully know that the Buddhas of the three times share the same roots of virtue in a nondual manner. 6. They can thoroughly comprehend all dharmas and expound their meanings and principles in a nondual manner. 7. They fully possess the nondual wisdom of the Buddhas of the three times. 8.

They know every instant of the three times in a nondual manner.

9. They know all Buddha-lands of the three times as entering into a single land in a nondual manner. 10. They know that the words spoken by all Buddhas of the three times are the words spoken by a single Buddha in a nondual manner.

– Furthermore, Mahamati! A great bodhisattva should thoroughly understand how form is produced by the four great elements. How does a bodhisattva thoroughly understand how form is produced by the four great elements? Mahamati! When a great bodhisattva realizes the ultimate truth, he sees that the four great elements are unborn. Contemplating in this way where the four great elements are unborn, he then realizes the limits of the names and characteristics of delusion, the limits of what is manifested by the mind itself, and the absence of intrinsic nature in external things. This is called the limits of delusion manifested by the mind. He contemplates the three realms as being devoid of the form produced by the four great elements, comprehends the four propositions, is free from self and what belongs to self, realizes individual characteristics as they truly are, and is free from abiding in fragmentary birth and death, thereby perfecting the intrinsic characteristic of non-arising.

– Mahamati! How do those four great elements give rise to produced form? It is said that delusion moistens the great elements, first producing the internal and external element of water; then the generative power of delusion concerning the great elements produces the internal and external element of fire. The movement of delusion concerning the great elements produces the internal and external element of wind; the obstructive division of delusion concerning the great elements produces the internal and external element of earth. Because of attachment to form and space and adherence to erroneous principles, the five skandhas aggregate, and thus the form produced by the four great elements arises.

– Mahamati! What is called the SKANDHA OF CONSCIOUSNESS arises because of delighting in the various pleasures of the objects of the six senses, clinging to them and not relinquishing them; hence there must be continuous rebirth among the various classes of beings. Mahamati! The four great elements of earth, water, fire, and wind, together with the forms they produce and so forth, arise because the skandha of consciousness, conditioned by karma, gives rise to the four great elements; it is not that the four great elements themselves serve as conditions producing the skandha of consciousness. Why? Because shapes and characteristics have no intrinsic nature, and whatever is produced is merely an expedient devoid of intrinsic nature; therefore, the great elements do not arise. Mahamati! Shapes and characteristics arise through the conjunction of the expedients by which they are produced; they are not formless. Therefore, the doctrine that the four great elements perform acts of production is the delusion of non-Buddhist schools, not my teaching.

– Furthermore, Mahamati! I shall now explain the intrinsic characteristics of the skandhas. What are the intrinsic characteristics of the skandhas? The FIVE SKANDHAS are form, sensation, perception, formations, and consciousness. The four skandhas that are not form are sensation, perception, formations, and consciousness. Mahamati! What is called the SKANDHA OF FORM consists of the four great elements and the forms they produce, each having distinct and different characteristics. Mahamati! The four formless skandhas do not, because they are FORMLESS, possess the four numerical categories of sensation, perception, formations, and consciousness in the way that space might. Just as space transcends numerical characteristics and is apart from number, having no quantity, yet delusion speaks of it as one space, so too, Mahamati, the four FORMLESS skandhas transcend numerical characteristics and are apart from number, apart from existence and nonexistence, and apart from the four propositions. To speak of CHARACTERISTICS AND NUMBER is the discourse of ordinary beings, not that of the sages.

– Mahamati! The state of the sages is like an illusion. Each and every characteristic of form is free from conceptual establishment as either different or not different, just as the dreamlike shadow-body of a person is free from difference and nondifference. Mahamati! What is called the wisdom of the sages is regarded as identical to the manifested characteristics of the delusion of the five skandhas. These are called the intrinsic characteristics of the skandhas, and you should eliminate them. Having eliminated them, teach the Dharma of quiescence, putting an end to all the views and attachments of non-Buddhist schools throughout all Buddha lands.

– Mahamati! To teach quiescence is to perceive the purity of the Dharma of non-self and to enter the Immovable Ground, the Eighth Ground. Having entered the Immovable Ground, one attains mastery of immeasurable samadhis and acquires a mind-made body. One attains the illusion-like samadhi, fully comprehends ultimate clarity and mastery, and rescues and benefits all sentient beings. Just as the great earth nourishes sentient beings, so too does a great bodhisattva universally liberate sentient beings.

– Furthermore, Mahamati! The non-Buddhist schools teach four kinds of nirvana. What are the four? 1. Nirvana in which the intrinsic nature of things has no intrinsic nature. 2. Nirvana in which the individual characteristics of intrinsic nature have no intrinsic nature. 3. Nirvana in which the characteristic of realization has no intrinsic nature. 4. Nirvana in which the continuous flow of the individual and shared characteristics of the five skandhas is severed. These are called the four kinds of nirvana taught by the non-Buddhist schools; they are not the Dharma that I teach. Mahamati! The Dharma that I teach declares that nirvana is the cessation of the consciousnesses arising from delusion.

Bodhisattva Mahamati addressed the Buddha:

– World-Honored One, have you not established an eighth consciousness?

The Buddha replied:

– I have established it.

Bodhisattva Mahamati addressed the Buddha:

– If it has been established, why is one freed only from mental consciousness, the sixth consciousness, and not from the seventh consciousness?

The Buddha told Mahamati:

– When the object-oriented activity of the sixth consciousness ceases, the seventh consciousness does not arise. Mental consciousness discriminates the discrete realms perceived by the first five consciousnesses. While discriminating, it immediately gives rise to attachment. The habitual tendencies nurtured in the storehouse consciousness then manifest and perfume the seeds. Transmitted by the seventh consciousness into mental consciousness, they are thus together within the eighth consciousness. Through attachment to self and what belongs to self, causes, conditions, and discursive thought arise. So long as the bodily form is not destroyed, when the storehouse consciousness is conditioned by the object-oriented activity of mental consciousness, the realm manifested by the mind itself appears, and the mind’s attachment immediately arises. The consciousnesses successively serve as causes for one another, just as waves arise upon the sea. Blown by the wind of the realm manifested by the mind itself, the waves of the consciousnesses likewise arise and cease. Therefore, when mental consciousness ceases, the seventh consciousness ceases along with it.

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

I do not abide in nirvana,

Nor in the marks of agent and act.

The nature of nirvana that I teach

Is free from delusion and perceived objects.

Because consciousnesses condition one another,

Various bodily forms come to be.

Their fundamental cause is precisely mind,

The basis upon which consciousnesses depend.

Just as when a stream has run dry,

No waves can arise,

So when mental consciousness has ceased,

The other consciousnesses do not arise.

– Furthermore, Mahamati! I shall now explain the general characteristics of the discriminations of deluded intrinsic nature. If you and the other great bodhisattvas can thoroughly discern the general characteristics of the discriminations of deluded intrinsic nature, you will become free from delusion and reach the state of self-realized noble wisdom. When delusion is no more, each and every characteristic, conditioned activity arising from deluded intrinsic nature, and both the apprehending and the apprehended will cease. You will also realize that the views and supernatural powers of non-Buddhist schools are attachments.

– Mahamati! What are the general characteristics of the discriminations of deluded intrinsic nature? They comprise delusion concerning speech, delusion concerning the things spoken of, delusion concerning characteristics, delusion concerning gain, delusion concerning intrinsic nature, delusion concerning causes, delusion concerning views, delusion concerning formation, delusion concerning arising, delusion concerning non-arising, delusion concerning continuity, and delusion concerning bondage and non-bondage. These are called the general characteristics of the discriminations of deluded intrinsic nature.

– Mahamati! What is delusion concerning SPEECH? It is attachment to the various modulations and melodies of sound, regarding them as pleasurable. This is called delusion concerning speech.

– What is delusion concerning the THINGS SPOKEN OF? It is the assertion that there exists something possessing an intrinsic nature that is spoken of and known through noble wisdom, in dependence upon which delusion concerning speech arises. This is called delusion concerning the things spoken of.

– What is delusion concerning CHARACTERISTICS? It is, with regard to the things spoken of, like a thirsty deer imagining a mirage to be water: each unreal thing is grasped as real, and the characteristics of the four great elements and all intrinsic natures are said to exist. All of these belong to delusion. This is called delusion concerning characteristics.

– What is delusion concerning GAIN? It is delighting in various kinds of gold, silver, jewels, and precious objects. This is called delusion concerning gain.

– What is delusion concerning INTRINSIC NATURE? It is the assertion that intrinsic nature possesses a real, enduring existence in just such a manner, no different from the deluded false views to which one clings. This is called delusion concerning intrinsic nature.

– What is delusion concerning CAUSES? It is the discrimination of existence and nonexistence in terms of either causes or conditions, from which the characteristic of causation arises. This is called delusion concerning causes.

– What is delusion concerning VIEWS? It is the arising of deluded attachment to the false views of non-Buddhist schools concerning existence and nonexistence, identity and difference, sameness and dissimilarity. This is called delusion concerning views.

– What is the delusion of ESTABLISHMENT? It is to formulate a definitive doctrine concerning the notions of self and what belongs to self; this is called the delusion of Establishment.

– What is the delusion of ARISING? It is to say that, depending upon the nature of existence and nonexistence, attachment arises; this is called the delusion of Arising.

– What is the delusion of NON-ARISING? It is to say that all natures are originally unborn and without a seed, and that through causes and conditions there arises a body without a first cause (that is, without an initial cause); this is called the delusion of Non-Arising.

– What is the delusion of CONTINUITY? It is to say that this thing and that thing are mutually connected, just as a needle and thread must be joined together before sewing can be done; this is called the delusion of Continuity.

– What is the delusion of BONDAGE AND NON-BONDAGE? It is to say that bondage and non-bondage arise through attachment to causes and conditions, like the means employed by a person either to bind or to untie; this is called the delusion of Bondage and Non-Bondage.

– Mahamati! With regard to the common and distinct characteristics of the self-nature of delusion, all ordinary beings cling to them as existence and nonexistence. Mahamati! Through dependent origination, they cling to each and every delusion arising from attachment to self-nature. Various bodily forms appear like illusions, and ordinary beings, through delusion, perceive the various illusory appearances as different from one another. Mahamati! These various illusory appearances are neither different nor not different. If it is said that they are “different,” then illusion would not be the cause of those various appearances; if it is said that they are “not different,” then illusion and those various appearances would be without distinction, yet distinctions are perceived. Therefore, they are said to be neither different nor not different. Thus, Mahamati, you and the great bodhisattvas should not cling to whether the illusory characteristics of dependent origination in the self-nature of delusion are different or not different, existent or nonexistent.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

When the mind is bound to its objects,

Discriminating cognition turns accordingly.

Through supreme understanding, abiding nowhere,

The wisdom of equality arises.

Delusion appears to possess a nature,

But in dependent origination it is absent.

Delusion and appropriation

Are not the dependent origination of delusion.

Each discrimination arises,

Like an illusion, yet is not established.

Though various appearances manifest,

Delusion itself is not established.

Clinging is the error,

All born from the bondage of mind.

Delusion is originally without knowledge,

Yet one deludedly conceives dependent origination.

The nature of these delusions

Is precisely that dependent origination.

Delusions are of many kinds,

Conceived within dependent origination.

Conventional Truth and Ultimate Meaning—

Non-Buddhists cling to these and establish a third (1).

They maintain that things arise without a cause.

When delusion concerning Conventional Truth ceases,

That is the realm of the noble ones.

It is like the practice of cultivation:

In the one emptiness (open sky), many clouds appear.

The sky itself is originally without clouds,

Yet clouds appear in this manner.

The mind is also like the sky,

Where delusion manifests many forms.

They appear through dependent origination,

Yet they are neither form nor non-form.

It is like refining pure gold,

Filtering out all impurities;

The true gold then appears.

The purification of delusion is likewise.

Self-nature is not delusion,

Yet comes to exist through dependent origination.

Establishment and denial

All arise through delusion.

If delusion has no nature,

Yet dependent origination has a nature,

Then non-nature gives rise to nature,

And nature gives rise to non-nature.

Depending upon one another within delusion,

The characteristics of dependent origination are formed.

Names and characteristics always follow one another,

Giving rise to all delusions.

When all delusions are transcended,

Pure wisdom is attained;

This is called Ultimate Meaning.

Dependent origination is of six kinds,

And delusion is of twelve.

Self-realization and jñeya

Are originally without distinction.

The five dharmas are all true;

Self-nature is of three kinds.

One who practices and penetrates this meaning

Does not depart from suchness.

All characteristics and dependent origination

Are called “the arising of delusion.”

Those delusory characteristics

Arise from dependent origination.

When awakened wisdom skillfully observes,

There are neither conditions nor delusion.

Having realized the nature of non-arising,

How could one cognize delusion?

Through the delusion of self-cognition,

Two self-natures are established:

The delusory appearance of perceived objects,

And the realm of the noble ones.

Delusion is like a painting;

Dependent origination itself is delusion.

To say that it is different from delusion

Is the doctrine of non-Buddhists.

Through the conjunction of dualistic views,

The conceiving subject and conceived object arise.

Apart from these two, subject and object,

The wisdom of equality is attained.

(1) CONVENTIONAL TRUTH AND ULTIMATE MEANING—NON-BUDDHISTS CLING TO THESE AND ESTABLISH A THIRD: Non-Buddhists say that the First is the arising of cognition from the primal beginning; the Second is the arising of the ego-mind from cognition; and the Third is the arising from the ego-mind of the five sense objects—form, sound, fragrance, taste, and touch. Not knowing the basis of dependent origination, they further claim that things arise without a cause, thereby establishing something outside the two truths of ultimate and conventional truth.

Bodhisattva Mahamati again addressed the Buddha:

– Blessed One! I beseech you to expound to this assembly the characteristics of the Noble Wisdom of Self-Realization and the One Vehicle, so that I and the other bodhisattvas may skillfully attain self-realization and penetrate the Buddha-Dharma without relying upon others.

The Buddha told Mahamati:

– Listen attentively and remember well. I shall explain it for you.

Bodhisattva Mahamati addressed the Buddha:

– I respectfully await your instruction.

The Buddha told Mahamati:

– According to what the noble ones of old realized, delusion is devoid of self-nature, and this teaching has been transmitted from generation to generation. This means that great bodhisattvas themselves contemplate self-realization in purity and, without obtaining it from others, abandon the delusive attachment to views. Gradually advancing and entering the stage of the Tathagata—this is called the CHARACTERISTIC OF THE NOBLE WISDOM OF SELF-REALIZATION.

– Mahamati! What is the CHARACTERISTIC OF THE ONE VEHICLE? It is awakening to the path of the One Vehicle; this I call the One Vehicle. What is awakening to the path of the One Vehicle? It means that, regarding the grasping and the grasped of delusion, no delusion arises in the state of reality; this is called Awakening to the One Vehicle. Mahamati! As for AWAKENING TO THE ONE VEHICLE, apart from the Tathagata, neither non-Buddhists, shravakas, pratyekabuddhas, nor King Brahma can awaken to it; therefore, it is called the One Vehicle.

Bodhisattva Mahamati addressed the Buddha:

– Blessed One! Why do you teach the Three Vehicles rather than the One Vehicle?

The Buddha told Mahamati:

– Because none of the shravakas and pratyekabuddhas can personally realize the Dharma of nirvana, I do not teach them the One Vehicle. The Tathagata, wishing to discipline all shravakas and pratyekabuddhas, transmits to them the Dharma of quiescence. They attain liberation through skillful means, not through realization by their own power; therefore, I do not teach them the One Vehicle.

– Furthermore, Mahamati! Because they have not eliminated the habitual tendencies of karma, hindrances, and afflictions, the One Vehicle is not taught to all shravakas and pratyekabuddhas. Because they have not fully realized the Dharma of non-self and have not transcended fragmentary birth and death, the Three Vehicles are taught. Mahamati! If they eliminate the faults of habitual tendencies and awaken to the Dharma of non-self, then none of the faults arising from the habitual tendencies of afflictions will arise. Although they have awakened to the undefiled state, they remain attached to and delight in the flavor of samadhi. Having awakened, they will again enter and leave the world; gradually, from the undefiled state, they will reach perfect bodhi and realize the Tathagata’s inconceivable, sovereign Dharma-body.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

The devas and the hosts of Brahma,

The Vehicles of the shravakas and pratyekabuddhas,

And the Vehicle of the Buddhas, the Tathagatas—

These are the vehicles I teach.

As long as mind and consciousness continue to turn,

The vehicles are not ultimate.

If mind and consciousness are completely extinguished,

There is then neither vehicle nor non-vehicle.

Since no “Vehicle” is established,

I therefore speak of the One Vehicle.

To guide sentient beings,

I distinguish and teach the various vehicles.

Liberation is of three kinds;

There is the non-self of persons and of dharmas.

When the afflictive and cognitive hindrances

Are left far behind, liberation is attained.

Like a piece of wood floating upon the sea,

Turning as it follows the waves,

The shravakas are likewise,

Drifting as the winds of characteristics blow.

They cultivate the cessation of afflictions,

Yet habitual tendencies still remain.

Delighting in the flavor of samadhi,

They abide in the undefiled realm.

They do not reach the ultimate state,

Yet neither do they fall back.

Attaining the various bodies of samadhi,

Unaware, they pass through many kalpas in vain.

Like a person intoxicated with wine,

Who awakens only when the wine’s effects have faded.

Their realization of the Dharma is likewise;

Ultimately, they will still attain Buddhahood.

END OF VOLUME TWO