楞伽經心印

(The beginning of this section is missing)

B—Indicating the five dharmas, self-nature, and non-self, and distinguishing them from the Two Vehicles and non-Buddhist paths, in order to clarify the causes and effects of the true Dharma.

a—Explanation of the five dharmas

– MAHAMATI ASKS:

At that time, Bodhisattva Mahamati, knowing what was in the minds of the assembly of great bodhisattvas concerning the scripture entitled The Discrimination of Self-Nature in the Affair of Noble Wisdom, through the majestic spiritual power of all Buddhas, addressed the Buddha, saying: “World-Honored One! I beseech you to expound the scripture The Discrimination of Self-Nature in the Affair of Noble Wisdom, upon which the one hundred and eight propositions are based.

Relying upon this, the Tathagata, Worthy One, Perfectly Enlightened One, analyzes and teaches how great bodhisattvas enter into the delusory conceptualization of individual characteristics, shared characteristics, and self-nature. Through the analytical exposition of the delusory conceptualization of self-nature, they become capable of skillfully knowing and universally contemplating the non-self of persons and dharmas, completely eliminating delusive thoughts, illuminating the stages, and transcending all the meditative bliss of shravakas, pratyekabuddhas, and non-Buddhist paths.

They contemplate the inconceivable sphere of the Tathagata’s activity and resolutely abandon the five dharmas and self-natures. They skillfully adorn themselves with the wisdom of the Dharma-body of all Buddha-Tathagatas. They manifest illusory realms and ascend through all Buddha lands, from the Tushita Heaven to the Akanishtha Heaven, and immediately attain the eternally abiding Dharma-body of the Tathagata.”

This is an inquiry into the delusory conceptualization of self-nature, intended to reveal noble wisdom and distinguish erroneous attachments. Through confusion about self-nature, delusive conceptualization arises; thus, where originally there was neither self nor other, individual and shared characteristics suddenly appear all at once. It is like eye-consciousness: upon first seeing form, it immediately apprehends the individual characteristic belonging to eye-consciousness; as soon as it falls into discrimination, this becomes a shared characteristic.

All of this is the sphere of delusive conceptualization born of non-awareness. Entering this, all bodhisattvas manifest the various distinctions existing in the mundane and supramundane realms, thereby establishing the one hundred and eight propositions. If they awaken to the fact that delusive conceptualization is not different from self-nature—this being the affair of noble wisdom—they immediately realize that individual and shared characteristics cannot be apprehended.

Without abandoning the various distinctions existing in the mundane and supramundane realms, all bodhisattvas also attain the implicit revelation of what lies beyond the one hundred and eight propositions. This is why the Tathagata analytically teaches the delusory conceptualization of self-nature. Through analyzing this delusive conceptualization, one sees that it possesses no separate self-nature.

Only then is it known that self-nature is originally and intrinsically without cause, and that self-nature is originally and intrinsically without dharmas. Because there is neither cause nor dharma, delusive thoughts can be completely eliminated without exerting effort. One illuminates all the stages without obstructing their perfect interpenetration, transcends the meditative bliss of ordinary beings and non-Buddhist paths, and enters the sphere of the Tathagata’s activity.

Names and characteristics, delusive conceptualization, dependent nature, and imagined nature are immediately and swiftly emptied; yet right wisdom, suchness, and perfected nature also have no actual existence. From the delusory conceptualization of self-nature, this wisdom of the Dharma-body of all Buddha-Tathagatas reveals the measure of mind. Whatever adornment there may be is entirely an adornment of one’s own mind, and thus the realm of delusive conceptualization manifested by one’s own mind is transformed.

Illusory lands are manifested, and one ascends to illusory heavenly palaces. Without departing from one’s own mind, one attains the ultimate, eternally abiding Dharma-body of the Tathagata.

– REFUTING THE DELUSIVE NON-BUDDHIST ATTACHMENT TO EXISTENCE AND NONEXISTENCE.

The Buddha told Mahamati: “There is a class of non-Buddhists who give rise to delusive conceptualization and cling to existence and nonexistence. Because the objects of cognition have come to an end, they conceive them as being like a hare without horns. Just as a hare has no horns, so too, they say, are all dharmas.

Mahamati! There are also non-Buddhists who perceive the elements, gunas, atoms, substances, forms, locations, and arranged dharmas, each differing from the others. Having perceived these, they cling to arranged dharmas and to the hare’s lack of horns, and give rise to the conception that an ox has horns.

Mahamati! They fall into the two views and do not understand the measure of mind. Within the realm of their own mind, delusive conceptualization increases, and on the basis of body and experience they establish the delusive measurement of the faculties.

Mahamati! The nature of all dharmas is likewise so: it is free from existence and nonexistence, and one should not give rise to conceptions concerning it. Mahamati!

If, while supposedly free from existence and nonexistence, one nevertheless gives rise to the conception of a hare without horns, this is called an erroneous conception, because it contemplates a cause established through opposition and dependence. One should not give rise to the conception of a hare without horns. Even down to atoms, the discriminated nature of things is entirely unobtainable.

Mahamati! In the sphere of noble freedom, one should not give rise to the conception that an ox has horns.”

This indicates that, because they do not realize the delusory conceptualization of self-nature, non-Buddhists develop erroneous attachments. Delusive conceptualization arises from non-awareness of the measure of mind. Mind itself does not possess a characteristic of movement; through non-awareness, delusive arising occurs.

Delusive arising is not existence, and delusive cessation is not nonexistence. Both existence and nonexistence are delusive and merely increase non-awareness; they are not the source of the measure of mind. Thus, because they do not understand the characteristic of arising, they become trapped in ignorance and mistakenly cling to the faculties, body, and material world, inevitably falling into the doctrine of an eternal cause.

Even if they contemplate the exhaustion of causes, they then drift into annihilationism. The hare’s lack of horns and the ox’s possession of horns are conceptions arising through mutual opposition. Even within the true Dharma, it is still not easy to abandon them immediately.

As long as the originally inherent measure of mind has not become complete, it is difficult to exhaust deluded feelings and non-awareness. One may clearly know that what is presently manifest is not existent and that silent openness is not nonexistent, yet if this is not momentarily seen in the present thought, conceptions continue to grow secretly even amid stillness. Therefore, it is said, ‘While free from existence and nonexistence, one nevertheless gives rise to the conception of a hare without horns.’ In short, one contemplates emptiness because one is trapped in existence.

Once illusion is clearly trusted and understood, why is nonexistence needed in addition? If existence cannot be apprehended, against what could nonexistence be established? Therefore, it is said, ‘In the sphere of noble freedom, ultimately one should not give rise to the conception that an ox has horns.’ ‘Because the objects of cognition have come to an end’ is like the Samkhya masters who reach the limit of eighty thousand kalpas and then remain in obscurity, knowing nothing.

They infer that the dharmas presently before them ultimately return to complete extinction, like the horns of a hare. The word ‘elements’ refers to the four great elements. Guna is translated as ‘attribute.’ Dravya is translated as ‘substance.’ ‘Arranged dharmas’ means dharmas set out in ordered formation.

Thus the Lokayata masters perceive that the four great elements depend upon atoms as the causes of arising. Because there are arranged dharmas, each differing from the others, they therefore cling to the hare’s lack of horns and give rise to the conception that an ox has horns.

Bodhisattva Mahamati addressed the Buddha: “World-Honored One! Does one who has attained freedom from delusive conceptualization perceive that characteristics do not arise and then, by reasoning and contemplation in accordance with this, refrain from giving rise to delusive conceptualization and declare them nonexistent?”

One who perceives that characteristics do not arise sees that an ox’s horns have no true existence and does not give rise to the characteristic of existence; by comparison with this, one does not give rise to delusive conceptualization. This reaches the ultimate causal basis of the non-Buddhists’ attachment to nonexistence, and Mahamati wishes the World-Honored One to explain it clearly.

The Buddha told Mahamati: “It is not through contemplating that delusive conceptualization does not arise that one declares something nonexistent. Why is this? Because delusive conceptualization arises on account of that very thing. Relying upon those horns, delusive conceptualization arises. Since delusive conceptualization arises in dependence upon the horns, this is therefore said to be a dependent cause. Because it is free from both difference and nondifference, it is not through contemplating that delusive conceptualization does not arise that one declares the horns nonexistent.”

Whatever lies outside noble wisdom—whether perceived as existent or nonexistent—is a cause of delusive conceptualization and therefore must be abandoned. Delusive conceptualization depends upon horns to cling to existence or nonexistence; this is caused by discriminating existence and nonexistence. It is not a true cause, and both difference and nondifference are merely conceptual proliferation.

To depend upon horns and give rise to the delusive conception of existence is nondifference; to depend upon horns and give rise to the delusive conception of nonexistence is difference. Both are causes of delusive conceptualization, and neither is real. Therefore, one who attains noble wisdom certainly does not, through contemplating that delusive conceptualization does not arise, declare that the horns are nonexistent.

“Mahamati! If delusive conceptualization were different from the horns, it would not arise because of the horns. If it were not different, it would arise because of the horns. Even when analyzed down to atoms and sought after, ultimately nothing can be apprehended. Because it is not different from the horns, it too is without self-nature. Since both are without self-nature, what dharma could there be? Why then speak of nonexistence? Mahamati! If it is nonexistent, then there are no horns. Because observation takes them as existent, it is said that a hare has no horns; yet one should not give rise to such a conception. Mahamati! Because it is not a true cause, existence and nonexistence are spoken of, but neither of the two can be established.”

This is directed at those who cling to nonexistence, taking the horn as the cause that gives rise to it. Yet, when the matter is investigated to its utmost, the cause is found to be unreal and what is grasped becomes empty; therefore, no conception should arise. The meaning is that if delusive conception is different from the horn, then logically it should not be caused by the horn; if it is not different from the horn, then it is caused by the horn.

Now, when the horn itself is analyzed down to fine particles, nothing can be obtained; thus, whether there is a nature that is not different from this horn still cannot be determined. Since existence is already devoid of nature, that nonexistence is also devoid of nature. If both are without nature, then what thing or Dharma in the world can be said to be nonexistent?

Seeing nonexistence and speaking of the absence of a horn, or seeing that existence is not real and speaking of the absence of a horn—these are existence and nonexistence dependent upon causes, and one should not give rise to conceptions concerning them. They are not right causes, for they fail to realize the true characteristics of all dharmas; both doctrines of existence and nonexistence become mere frivolous discourse.

Mahamati! Moreover, some adherents of other paths cling to matters of form, emptiness, shape, and location, and to the horizontal extension of dharmas, being unable to understand properly the limits of space. They say that form is separate from space and give rise to delusive views and conceptions concerning its boundaries.

This passage also refutes adherents of other paths who cling to existence and, in addition, explains that nonexistence is established in dependence upon existence as its counterpart; therefore, both must be completely abandoned. To cling to form as different from emptiness means to hold that the four great elements and fine particles can produce all dharmas. Because they do not properly understand the limits of form and space, they give rise to every kind of delusive conception.

Mahamati! Space is form, for it enters into the elements of form. Mahamati! Form is space, for the natures of that which supports and that which is supported are established. You should understand that matters of form and emptiness cannot be differentiated. Mahamati! When the four great elements arise, their individual characteristics are each distinct. Although they do not abide in space, it is not that they are without space.

“To enter into the elements of form” means that in the world there is not a single dharma that, being separate from space, is not permeated by space. “That which supports” means space, which is capable of supporting. “That which is supported” means form, which is supported.

In the world, there is likewise not a single dharma that is not supported by space. This is how the intrinsic natures of form and emptiness are established, and they should be understood accordingly. If emptiness exists dependent upon form and form exists dependent upon emptiness, this is merely the deluded view of ordinary beings and adherents of other paths.

Originally, the meaning of form and emptiness is that, because true nature is deluded and becomes consciousness, both appear simultaneously, with neither before nor after and neither this nor that. The Surangama Sutra says: “Obscurity and dimness become emptiness; the congealing of emptiness becomes form.” It also says: “Space is born within great awakening, as a bubble arises in the sea; defiled lands as numerous as fine particles all arise in dependence upon emptiness.” Now, clinging to form and clinging to emptiness are both limitations within delusion and do not transcend delusive conception.

Only upon awakening to the manifestations of one’s own mind does one know that all manifested realms are alike events in a dream. Space, the sense faculties and body, and the surrounding world suddenly appear within the dream; form and emptiness are still distinguished. Only after awakening does one know that they were produced by conscious thought and cannot be said either to exist or not to exist.

Although the individual characteristics of the four great elements are each distinct and do not abide in space, that which they enter and that which supports them cannot be differentiated. Because some cling to the four great elements and fine particles as the causes that produce all dharmas, this explanation is again presented so that the matter may be understood.

Thus, Mahamati! Observing that an ox has horns, one says that a hare has no horns. Mahamati! Yet if an ox’s horn is further analyzed into fine particles, and the fine particles are further analyzed as not remaining even for a kshana, then what is it that one observes when speaking of nonexistence? If one says that other things are observed, those dharmas are likewise the same.

Ultimately, clinging to nonexistence is also established through clinging to its counterpart, existence; it is not the true characteristic of real existence or real nonexistence. If clinging to nonexistence were not caused by clinging to existence, then when an ox’s horn is analyzed into fine particles, and those fine particles are further analyzed until they do not remain even for a kshana, the horn would already be nonexistent; what, then, could be used as a comparison and observed in order to reveal the characteristic of nonexistence?

Therefore, one clings to the characteristic of nonexistence because one clings to the characteristic of existence. Yet if the characteristic of existence does not abide, where could the characteristic of nonexistence be revealed? It too has no capacity to abide.

When neither existence nor nonexistence abides, what realm is this immediately present realm? “Observing other things” means inferring them from the ox’s horn.

The World-Honored One said to Bodhisattva Mahamati: You should abandon the different views and delusive conceptions concerning a hare’s horns, an ox’s horns, space, and form. You great bodhisattvas should contemplate the delusive conceptions manifested by your own minds. Entering all lands, you should employ skillful means concerning the manifestations of mind itself to instruct the Children of the Victorious One.

This concludes the teaching that one must abandon attachment to the two kinds of delusive conception—existence and nonexistence—and directly contemplate mind-only. If bodhisattvas can observe the direct manifestations of their own minds and see that every realm of delusive conception is manifested by the mind itself, and that because the mind is deluded and becomes consciousness, they all appear simultaneously like magical illusions, they will immediately and swiftly transcend the characteristics of existence and nonexistence, form and emptiness, and so forth. Thereafter, with illusory bodies they enter illusory lands and, for all children of the Buddha, employ illusory skillful means to teach them about the direct manifestations of mind itself.

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

Forms and the rest are absent from mind;

Forms and the rest nourish and increase the mind.

The body and its enjoyments are established;

The storehouse consciousness manifests sentient beings.

Mind, manas, and consciousness,

The five dharmas and the intrinsic natures,

The two kinds of purified selflessness—

These are extensively taught in this way:

Long and short, existence, nonexistence, and the rest

Arise successively in mutual dependence.

Because of nonexistence, existence is established;

Because of existence, nonexistence is established.

When matters are discerned as fine particles,

Delusive conceptions of form do not arise.

Abiding in the measure of mind itself—

Those with wrong views do not delight in this.

It is not the realm of conceptual cognition,

Nor is it that of the shravakas.

What the Savior of the world teaches

Is the realm of self-realization.

This verse says that form and the rest are originally nonexistent within the mind. The mind arises by relying upon form and the rest for its nourishment. Yet if the mind itself is nonexistent, whence could form and the rest exist, and how could the faculties and body and the surrounding world presently manifested serve as the mind’s basis?

It is because true nature is deluded and becomes the storehouse consciousness that all the views and attachments of sentient beings are manifested. Since they are manifested because of delusion, the Tathagata extensively teaches mind, manas, mental consciousness, the five dharmas, the three intrinsic natures, and the two kinds of selflessness. He merely enters into that delusion and reveals names and characteristics, enabling beings to discern and choose rightly.

It is just like the views and attachments concerning form and the rest: long and short, existence and nonexistence are established in mutual opposition; relying on nonexistence, one sees existence, and relying on existence, one sees nonexistence. These are all matters within delusion and are entirely without intrinsic nature. If, in relation to all differentiated realms, one does not give rise to any differentiation but abides solely in the direct manifestation of mind itself, this is the realm of self-realization taught by the Tathagata, the Savior of the world.

“Those with wrong views do not delight in this” means that it is not the realm of ordinary beings or shravakas.

– INDICATING WHETHER PURIFICATION IS SUDDEN OR GRADUAL.

At that time, Bodhisattva Mahamati, wishing to purify the manifesting current of mind itself, again asked the Tathagata, saying to the Buddha: World-Honored One! How is the manifesting current of the minds of all sentient beings purified—is it sudden or gradual?

“The manifesting current of mind itself”: “manifesting” means presently active functioning, and “current” means the continuous flow; these are the presently active functioning and continuous flow of the eight consciousnesses. Previously, the realms of delusive conception manifested by mind itself were clarified. Here, the question concerns those who have realized that they are manifestations of mind itself: what skillful means should be used to teach them to purify the presently active functioning and continuous flow—suddenly or gradually? This expounds right wisdom among the five dharmas.

The Buddha told Mahamati: Purification is gradual, not sudden. Just as the amra fruit ripens gradually, not suddenly, so too does the Tathagata cleanse all sentient beings of the outflow of what manifests from their own minds: purification is gradual, not sudden. Just as a potter fashions vessels gradually, not suddenly, so too does the Tathagata cleanse all sentient beings of the outflow of what manifests from their own minds: purification is gradual, not sudden.

Just as the great earth gradually brings forth the myriad things, rather than producing them suddenly, so too does the Tathagata cleanse all sentient beings of the outflow of what manifests from their own minds: purification is gradual, not sudden. Just as those who study music, painting, and the various crafts master them gradually, not suddenly, so too does the Tathagata cleanse all sentient beings of the outflow of what manifests from their own minds: purification is gradual, not sudden.

Just as a bright mirror suddenly reveals all formless images, so too does the Tathagata cleanse all sentient beings of the outflow of what manifests from their own minds, suddenly revealing the formlessness of the pure realm, which has no true existence. Just as the discs of the sun and moon suddenly illuminate and reveal all forms and images, so too does the Tathagata, in order to free sentient beings from the habitual tendencies of error manifested by their own minds, suddenly reveal the realm of supreme, inconceivable wisdom.

Just as the storehouse consciousness suddenly discriminates and knows what is manifested by one’s own mind, together with the realm in which the body is established and experiences enjoyment, so too do those Reward Buddhas suddenly mature the realms inhabited by sentient beings and establish practitioners in the Akanishtha Heaven. Just as the Dharma-body Buddha manifests the Reward Buddha with brilliant radiance, so too does the noble purport of self-realization illuminate and eradicate erroneous views and deluded discriminations concerning whether dharmic characteristics possess or lack intrinsic nature.

“Sudden” refers to sudden awakening and sudden cultivation in principle. The inclusion of both sudden and gradual applies generally to Buddhas and sentient beings. Before awakening, when true consciousness is obscured, all illusory characteristics appear together in their entirety, without following any sequence.

Therefore, upon awakening, one realizes that delusion has no cause and suddenly sees that suchness, the intrinsic nature, bears no characteristics of arising or cessation. All deluded thoughts cease at once, without any stages. This is the principle of sudden awakening and sudden elimination.

In the Avatamsaka Sutra, the first stage of the Ten Abodes employs the samadhi of non-action: the self-essence accords with the true, while adventitious defilements are wholly devoid of intrinsic nature. There is only the true essence and its functioning, without greed, anger, or delusion—pristinely and naturally Buddha. This may be called sudden awakening and sudden cultivation.

Nevertheless, the stages of practices, dedications, and grounds are clearly distinguished. The Sutra of Perfect Enlightenment sets forth the skillful means of the twenty-five modes, yet says: “This excludes only those of sudden enlightenment and those who do not accord with the Dharma.” Thus it should be known that the Tathagata clearly perceives the principle of perfect and sudden enlightenment, and likewise clearly perceives the faculties and inclinations of sentient beings.

Therefore, both provisional and true teachings are presented together; the Tathagatas of the three times all share a single pattern of Dharma. Yet, when the Buddha’s original intent is examined, it is only sudden and not gradual, for it is also based upon direct cognition by one’s own mind, in which no false dharmas exist; the nature of Dharma is simply thus. The Surangama Sutra says: “When delusion is awakened to, delusion ceases; awakening does not give rise to delusion.” The Lotus Sutra says: “There is only the path of the One Vehicle, though it is analytically taught as three.” This is the definitive purport.

Consider the analogies of the bright mirror and the discs of the sun and moon, which suddenly reveal formless images. The mirror, sun, and moon possess the two meanings of emptiness and luminosity. They illustrate how the Tathagata suddenly reveals that the pure, inconceivable characteristic of wisdom has no true existence, enabling sentient beings to know that the direct cognition of their own minds is originally empty and luminous, originally undefiled, and simultaneously to leave behind the habitual tendencies of error all at once, rather than gradually suppressing them.

The storehouse consciousness, which suddenly discriminates and knows that the faculties of the body and the external world are manifested by one’s own mind, is then used as an analogy. This means that within the everyday functioning of sentient beings—the knowing mind that manifests—there originally exists such a pure functioning of wisdom, illuminating and comprehending everything at once, without before or after. Therefore, the Tathagata as Reward Buddha in the Akanishtha Heaven suddenly teaches all sentient beings whose faculties have matured, without troubling to employ skillful means.

The Dharma-body Buddha manifesting the Reward Buddha is also used as an analogy. This reaches the inconceivable karmic functioning of the Tathagata, whose radiance shines brilliantly. It enables one to realize the noble wisdom of self-realization and to know that the radiance of one’s own Dharma-essence shines forth, suddenly freeing one from all erroneous views of existence and nonexistence, without any distinction.

In summary, the essence of the nature is luminous, while its functioning is divided into delusion and awakening. In delusion, the faculties and body (sentient beings) and the external world (the world) suddenly appear before one, without stages. In awakening, the Dharma-body, Reward-body, Transformation-body, and the supremely beautiful Buddha lands are present—how could they depend upon cultivation?

There are indeed many gates for turning delusion into awakening. As for being simultaneously awakened and deluded, ultimately nothing can be taught or said. Leading beings gradually into the sudden teaching is also an unavoidable expedient of the Tathagata.

– THE THREE BUDDHAS ALONE EXPOUND WISDOM, EACH IN A DISTINCT WAY.

Mahamati! The Dharma Buddha and the Reward Buddha teach that all dharmas, in terms of their individual and common characteristics, arise from the habitual seeds manifested by one’s own mind, and from the continuous attachment to the intrinsic nature imagined through deluded discrimination. All these various unreal things are like illusions, and none of the various attachments can be apprehended.

The individual and common characteristics of all presently appearing dharmas are manifested from the habitual seeds within one’s own mind and can give rise to the continuous attachment of active deluded discrimination. The various things manifested from seeds of dependent origination are like illusions; the various things mistakenly grasped as objects by presently active cognition cannot be apprehended. This is the non-arising of dependent origination, through which the deluded attain awakening.

Purifying Buddha lands and bringing sentient beings to fulfillment are the teachings of the Reward Buddha. The Dharma Buddha is the intrinsically pure awakening of the nature. Sentient beings and Buddhas alike are fully endowed with this intrinsically pure awakening.

When deluded, they are wholly deluded; when awakened, they are wholly awakened. It does not arise through knowledge and views, nor does it depend upon meritorious effort; the intrinsic nature is naturally so. The Reward Buddha is prajna flowing forth from the Dharma-body.

Originally arising from the intrinsic nature, it in turn illuminates that intrinsic nature; by adorning the body and land, it is called the Reward-body. The Transformation Buddha manifests responsively according to each kind of being and universally enters every place. The land of eternal quiescent light belonging to the intrinsic nature is for self-enjoyment and cannot be known by others.

The Reward Buddha’s land of enjoyment for others is shared with bodhisattvas of the Ten Grounds. The realm in which sages and ordinary beings dwell together is the land of the Transformation Buddha; it is entered according to every kind of being, and what is seen differs with each kind. What the Dharma-body Buddha teaches is the unsupported intrinsic nature.

What the Reward Buddha teaches is dependent origination devoid of intrinsic nature. The Transformation Buddha teaches according to what is desired, examining beings’ faculties, without any fixed doctrine. Yet, when considered in terms of principle, these teachings may interpenetrate: the Dharma, Reward, and Transformation Buddhas are neither three nor one.

The bodies and lands are thus, and the teaching of the Dharma is likewise. Even the causality of the heavenly and human realms contains the principle of supreme, right, and true awakening. The Nirvana Sutra says: “At times the Tathagata speaks of conventional truth, yet people take it to be ultimate truth; at times the Tathagata speaks of ultimate truth, yet people take it to be conventional truth.” Likewise, the Four Noble Truths and the shared contemplations of the Three Vehicles are all without fixed determination.

Furthermore, Mahamati! Attachment to the intrinsic nature of dependent origination gives rise to the intrinsic nature of imagined characteristics. Mahamati! It is like illusionists who, relying upon grasses, trees, tiles, and bricks, produce various illusions. They conjure all manner of sentient beings in numerous shapes and colors, giving rise to various deluded discriminations. Yet those deluded discriminations are themselves unreal.

Relying upon the intrinsic nature of dependent origination, the intrinsic nature of deluded discrimination arises. It is like an illusionist who, relying upon grasses, trees, tiles, bricks, and so forth, conjures various shapes and colors. The various deluded discriminations arise; because dependent origination is illusory, deluded discrimination is false.

So it is, Mahamati! Relying upon the intrinsic nature of dependent origination, the intrinsic nature of deluded discrimination arises: the various deluded states of mind, the various characteristics of activities and events, the characteristics of deluded discrimination, and attachment to the habitual tendencies of deluded discrimination. These are the characteristics through which the intrinsic nature of deluded discrimination arises. Mahamati! This is called the Reward Buddha’s teaching of the Dharma.

Dependent upon this dependent origination, the nature of false discrimination appears. This indicates the immediate cause for the arising of false thoughts. Yet, when examined from the beginning, dependent origination first manifests in reliance upon habit-energy from beginningless time.

Therefore, it is said: “the various falsely discriminating minds, the various characteristics of activities and affairs, and the characteristics of false discrimination.” Once dependent origination has manifested, it can in turn activate habit-energy, causing false thoughts to continue without interruption. Therefore, it is called “attachment to the habit-energy of false discrimination.” Little do they know that all habit-energy is due to non-awakening, and that this dependent origination is immediately unborn.

To understand that objects are mind-only and that false thoughts have nowhere to lodge—this is spoken by the Reward-body Buddha.

Mahamati! The Dharma Buddha is free from the characteristics of mind and self-nature; it is established through the objects of the self-realized realm of the sages.

To be free from the characteristics of mind and self-nature means to be free from the characteristics of dharmas corresponding to one’s own mind. Once the characteristics of mind have been left behind, the essence of awakening immediately manifests: it has no master and no support, and is neither mind nor object. Language and thought are utterly cut off there; only one who has realized it can know it. This is what the Dharma Buddha teaches.

Mahamati! The Transformation Buddha teaches generosity, morality, patience, diligence, meditative concentration, and the mind of wisdom; freedom from the skandhas, dhatus, and ayatanas; liberation from the characteristics of consciousness; and the establishment of discerning contemplation, wholly transcending the views and attachments of non-Buddhists and their attachment to the Formless Realm.

The six paramitas are taught to guide bodhisattvas. Freedom from the skandhas, dhatus, and ayatanas, through which the gateway of liberation is attained, is necessarily a teaching common to the Three Vehicles. All discern and establish the characteristics of consciousness as their own realization, unlike non-Buddhists, who take consciousness to be mind and form attachments concerning consciousness and perception in the Formless Realm.

Mahamati! Furthermore, the Dharmakaya Buddha is free from conditioned grasping, and even the separation from conditioned grasping is relinquished. All characteristics produced by faculties and measures are extinguished. This is not the attachment of ordinary beings, shravakas, pratyekabuddhas, or non-Buddhists to the characteristic of self and to the objects they grasp. It is the establishment of the ultimate differentiated characteristics of the sages’ self-realization. Therefore, Mahamati, you must diligently cultivate and study the ultimate differentiated characteristics of the sages’ self-realization; the views manifested by your own mind must be eliminated.

To be free from conditioned grasping means to be free from that which is grasped; for the separation from conditioned grasping to be relinquished means that there is no person who separates himself from conditioned grasping. Once grasper and grasped have both been left behind, everything produced by faculties and measures is extinguished. This is the ultimate characteristic of the direct manifestation of one’s own mind, unlike the attachment of foolish ordinary beings and non-Buddhists to the object of the characteristic of self.

“Views manifested by one’s own mind” are characteristics manifested by one’s own mind. When mind is used to view mind, awakening is transformed into an object. This is the characteristic of self; therefore, it is said that such differentiation must be eliminated.

It is further said that this is taught by the Dharmakaya Buddha, whose own essence accords with true reality; it is not the realm of the Reward-body Buddha or the Transformation Buddha.

– DISCERNMENT OF THE DISTINCTIONS IN THE SELF-REALIZATION OF THE SAGES IN THE TWO VEHICLES.

Furthermore, Mahamati! There are two classes within the Shravaka Vehicle distinguished by their common characteristics: those who attain the differentiated characteristics of the sages’ self-realization, and those who are attached to the self-nature of the nature of false discrimination. What is meant by shravakas who attain the differentiated characteristics of the sages’ self-realization?

It means that, regarding the realm of impermanence, suffering, emptiness, and non-self, they attain the ultimate truth of dispassionate quiescence; they put an end to the individual and common characteristics of the skandhas, dhatus, and ayatanas, and know things as they truly are without destroying external characteristics. Their minds attain stillness. Once their minds are still, they attain meditative concentration, liberation, samadhi, the fruits of the path, and the liberating right attainments.

Yet they have not abandoned the habit-energy of inconceivable transformational birth and death, and they attain the Shravaka’s joyful abiding in the self-realization of the sages. This is called the shravaka’s attainment of the differentiated characteristics of the sages’ self-realization.

This distinguishes two classes of shravakas. First are those who advance on the basis of what they have attained; second are those who remain bound by attachment to dharmas. All this is taught as an admonition to bodhisattvas.

What is attained is the wisdom of the sages’ self-realization. These shravakas initially contemplate suffering, emptiness, and non-self and abide in the ultimate truth. Through the power of dispassionate quiescence, they are able to put an end to the individual and common characteristics of the skandhas, dhatus, and ayatanas, and to know things as they truly are without destroying external characteristics.

“Without destroying characteristics” refers to the true suchness and true characteristics of all dharmas. “Knowing as they truly are” means knowing in accordance with their true characteristics, without any separate seeing or hearing; therefore, it is called the ultimate truth. Because their minds attain stillness, they abide in the bliss of meditative concentration and liberation, thereby giving rise to differentiation.

Habit-energy means habit-energy from beginningless time. Until this habit-energy has been abandoned, they cannot immediately assume mastery of the eight consciousnesses. They still depend upon the quiescence of meditation to transform the coarse into the subtle, and have not yet forgotten the dharmas outside the mind.

Those of the Two Vehicles do not see Buddha-nature. Bodhisattvas at the Tenth Abode see a small portion of Buddha-nature. That is, those of the Two Vehicles possess much concentration but little wisdom.

Although they attain the wisdom of the sages’ self-realization, they do not know that the essence of wisdom is originally quiescent, and they falsely perceive the bliss of stillness. Being obstructed by that stillness, they are said not to see. Bodhisattvas at the Tenth Abode possess much wisdom but little concentration.

Because they have just begun to see the wisdom of the sages’ self-realization, the characteristic of wisdom is lucid and clear, yet they have not fully penetrated the original stillness of the essence of wisdom; therefore, they are said to see only a small portion. This does not mean that, apart from sacred wisdom, one must additionally rely upon meditative quiescence to balance it. But is this a general or a particular teaching?

From the standpoint of the Perfect Teaching of the Avatamsaka, one at the first of the Ten Abodes is no different from the Buddha; therefore, in principle, such a person should see clearly. This subtle distinction should be carefully examined. In the passage below, bodhisattvas are earnestly admonished not to abide in the shravakas’ bliss of the wisdom of the sages’ self-realization.

This is precisely its meaning.

Mahamati! When a mahabodhisattva attains the joyful abiding of the differentiated self-realization of the sages, it is not the bliss of the gateway of cessation. Even while experiencing that bliss, the bodhisattva remains mindful of and compassionate toward sentient beings and remembers the original vows, without arousing the thought of final attainment. Mahamati! This is called the shravaka’s bliss of attaining the differentiated characteristics of the sages’ self-realization. A mahabodhisattva should not cultivate or study that bliss of attaining the differentiated characteristics of the sages’ self-realization.

This completely quiescent bliss of the shravakas’ differentiated self-realization is also present in bodhisattvas; yet, moved by their original vows, bodhisattvas do not grasp at its realization. The Buddha admonishes bodhisattvas not to cultivate it because, upon entering the bliss of the differentiated characteristics of self-realization, they may easily become submerged and stagnant there.

Mahamati! What is meant by the shravakas’ attachment to the self-nature of the nature of false discrimination? It means that the primary elements—blue, yellow, red, and white; solidity, moisture, warmth, and movement—arise without being created, and that their individual and common characteristics were skillfully taught by the Former Victorious One, the Buddha.

Having perceived them, they give rise to false discrimination concerning their self-nature. A mahabodhisattva should understand this and relinquish it, progressively entering the characteristic of the non-self of dharmas, extinguishing the characteristic and view of personal non-self, and successively establishing continuity through the various bhumis. This is called the shravakas’ attachment to the self-nature of the nature of false discrimination.

Attachment to the self-nature of the nature of false discrimination means attachment arising from the belief that dharmas possess their own intrinsic nature. Although shravakas know that dharmas such as the primary elements—blue, yellow, red, and white—have no creator, and thus differ from the erroneous views of non-Buddhists, they see that the Buddha previously distinguished the individual and common characteristics of dharmas and assume that everything taught in the scriptures truly exists. They thereby form attachment to dharmas. Therefore, bodhisattvas must leave behind the characteristic of personal non-self at this point, enter the non-self of dharmas, and progressively advance through the bhumis.

– DISCERNMENT OF THE ATTAINMENT OF THE PERMANENT AND INCONCEIVABLE SACRED WISDOM.

At that time, Mahabodhisattva Mahamati said to the Buddha: Blessed One! The Blessed One has spoken of the permanent and inconceivable realm of the sacred destination of self-realization and of the realm of ultimate truth. Blessed One! Is this not the permanent and inconceivable cause and condition spoken of by non-Buddhists?

Here, the permanent and inconceivable ultimate truth of the sacred destination of self-realization is compared with the permanent and inconceivable creator posited by non-Buddhists, and the Buddha is asked to explain the distinction between the two.

The Buddha told Mahamati: The permanence and inconceivability of the non-Buddhists are not attained through causes and conditions. Why is this so? Because the permanent and inconceivable asserted by non-Buddhists is established without the intrinsic characteristic of a cause. If the permanent and inconceivable is established without the intrinsic characteristic of a cause, then through what cause could the permanent and inconceivable be revealed? Furthermore, Mahamati! If the inconceivable were established by the intrinsic characteristic of a cause, it would necessarily be permanent. Yet because a creator is taken as the characteristic of its cause, their permanent and inconceivable cannot be established.

The Tathagata’s inconceivable permanence is established by the intrinsic characteristic of its cause; therefore, it is permanent. The intrinsic characteristic is the direct perception of one’s own mind. Although this direct perception of one’s own mind remains uninterrupted even in the state of delusion, it is obscured by adventitious defilements, so there is temporary unawareness. Once awakened, it is abiding permanence. It is unlike a creator imagined into existence through deluded attachment. If it were not manifested through a true cause, inconceivable permanence could not be established.

Mahamati! My inconceivable permanence of ultimate truth is established through the causal characteristic of ultimate truth. It transcends existence and nonexistence and possesses the characteristic of self-realization; therefore, it has a characteristic.

Because the wisdom of ultimate truth is its cause, it has a cause. Since it transcends existence and nonexistence, it is like uncreated space, nirvana, and cessation; therefore, it is permanent. Thus, Mahamati, it is unlike the doctrines of the inconceivable permanence of the non-Buddhists.

Thus, Mahamati, this inconceivable permanence is realized by the Tathagatas through the noble wisdom of self-realization. Therefore, because inconceivable permanence is realized by the noble wisdom of self-realization, it should be cultivated and studied.

This reveals the causal characteristic of ultimate truth in order to show how it differs from that of the non-Buddhists. To transcend existence and nonexistence means to transcend the characteristics of being and nonbeing. “Possessing the characteristic of self-realization”: self-realization is intrinsic awakening, and characteristic means its essential characteristic.

Thus, “it has a characteristic” means that this intrinsic awakening truly possesses an essential characteristic and is not illusory. The wisdom of ultimate truth is the wisdom of initial awakening. Because intrinsic awakening exists, there is initial awakening; through initial awakening, intrinsic awakening is known.

Intrinsic awakening and initial awakening unite as one, encompassing and corresponding to one another. Taking this as the cause is called the causal wisdom of ultimate truth, which transcends all faults of existence, nonexistence, and so forth. The three kinds of the unconditioned are dharmas of true quiescence and cessation, free from conceptual elaboration; therefore, they are used as analogies.

This inconceivable permanence is unlike that of the non-Buddhists. It is realized by the Tathagatas through the noble wisdom of self-realization; therefore, it should be cultivated and studied.

Furthermore, Mahamati! The inconceivable permanence of the non-Buddhists is impermanent in nature, because its cause bears a different characteristic. It is not permanent through the power of an intrinsic causal characteristic. Furthermore, Mahamati! Having observed the impermanence of the existence and nonexistence of conditioned things, the non-Buddhists reflect upon it and cling to it as permanent and inconceivable.

This explains that the inconceivable permanence of the non-Buddhists is an attachment born of deluded thought. That is, what the non-Buddhists call inconceivable permanence is actually the differing characteristic of impermanence, yet they cling to it as permanent; it is not something with a true intrinsic nature that can be called permanent. How do they cling to the differing characteristic of impermanence as permanent? The non-Buddhists observe that all conditioned things are impermanent in the two aspects of existence and nonexistence. They then construct an inconceivable realm upon this and, through reflection, cling to it as permanent. This is a deluded cause, not a true cause.

Mahamati! Using the same reasoning, after observing the impermanence of the existence and nonexistence of conditioned things, I awaken to the noble realm and declare that their permanence is without a cause. Mahamati! If the non-Buddhists’ causal characteristic establishes inconceivable permanence, then the intrinsic characteristic of that cause—existence and nonexistence—is like a hare’s horn. Such inconceivable permanence is merely the delusion of verbal assertions. The non-Buddhists commit this error. Why? Because it is only a delusion of verbal assertions, like a hare’s horn, and has no share in an intrinsic causal characteristic.

The Tathagata also observes the impermanence of the two aspects—existence and nonexistence—of conditioned things, yet he does not thereby give rise to attachment to inconceivable permanence. Because there is the noble realm of self-realization, which transcends thought and language, it is said that their permanence has no cause. The intrinsic characteristic of permanence to which the non-Buddhists cling is unreal, like a hare’s horn, and exists only in words; therefore, it is said to have no share in an intrinsic causal characteristic. This means that they have no share in the Tathagata’s self-realized causal characteristic.

Mahamati! My inconceivable permanence has the characteristic realized through the cause of self-realization. Because it transcends the existence and nonexistence of conditioned things, it is permanent. It is not the permanence to which the non-Buddhists cling through reflecting upon the impermanent existence and nonexistence of things. Mahamati! If the non-Buddhists reflect upon the impermanent existence and nonexistence of things and cling to them as permanent, they do not know the intrinsic cause and characteristic of inconceivable permanence. They are far removed from the realm of the noble wisdom of self-realization; therefore, their assertion is untenable.

This further clarifies that the Tathagata’s inconceivable permanence takes the noble wisdom of self-realization as its cause. It does not take as its cause the attachment to permanence based on the two external, impermanent aspects of existence and nonexistence in conditioned things. The non-Buddhists do not know the causal characteristic of self-realization. Therefore, they do not directly realize within themselves the causal characteristic of self-realization, but instead cling to an external cause. This is why they are so far removed from it.

– DISTINGUISHING HOW THE TWO VEHICLES ABANDON DELUSION TO SEEK THE TRUE.

Furthermore, Mahamati! The sravakas, fearing the deluded suffering of birth and death, seek nirvana. They do not know that all distinctions between birth and death and nirvana are unreal delusions. Afterward, when the realms of the faculties cease, they give rise to the notion of nirvana. This is not the destination of the noble wisdom of self-realization, wherein the storehouse consciousness is transformed. Therefore, ordinary fools speak of three vehicles and say that the mind’s projected destinations truly exist. Thus, Mahamati, they do not know that the past, future, and present are all realms manifested by the Tathagatas’ own minds. Clinging to realms manifested outside the mind, they revolve ceaselessly through birth and death.

Here, by showing that the sravakas cling to the existence of nirvana, it is further clarified that all views of anything outside the mind are delusions. The sravakas fear the delusion of birth and death and seek nirvana, not knowing that the natures of birth and death and nirvana are nondual. To perceive a distinction between them is entirely an attachment born of deluded thought, not true nature.

That is, when they realize that within the three realms the causes of birth and the future activity of faculties and objects cease, they give rise to the notion of nirvana. They have not realized the state of the noble wisdom of self-realization and transformed the storehouse consciousness into nirvana. Such ordinary fools speak only of three vehicles and do not speak of the quiescent cessation of mind-only.

They do not know that the past, future, and present are all manifested by the Tathagatas’ own minds. Believing that realms exist outside the mind, they deludedly give rise to grasping and rejecting and thus still remain within the cycle of birth and death.

Furthermore, Mahamati! That all dharmas are unborn is taught by the Buddhas of the past, future, and present. Why?

Because what is manifested by one’s own mind has no intrinsic nature and arises apart from existence and nonexistence. Mahamati! All natures are unborn.

All dharmas are like the horns of a hare or a horse, and so forth. Because ignorant ordinary beings do not awaken to the intrinsic nature of deluded thought, they engage in delusion. Mahamati!

That all dharmas are unborn is the destination of the noble wisdom of self-realization: the intrinsic characteristics of all natures are unborn. It is not the twofold realm imagined by those foolish beings, in which the intrinsic characteristics of body and possessions are established as a destination. Mahamati!

The characteristics of the storehouse consciousness turn through the grasping subject and grasped objects. Foolish beings fall into the two views, cling to arising, abiding, and cessation, and hope for the arising of all natures. Delusions of existence and nonexistence arise; such is not the way of noble sages…

Mahamati! You should cultivate and study this.

Again, the teaching that all dharmas are unborn is presented to reveal the ultimate purport of self-realization. This is what the Buddhas of the three times teach. Because dharmas are manifested by mind, dharmas have no intrinsic nature.

Since dharmas have no intrinsic nature, they do not fall into existence or nonexistence. Because they do not fall into existence or nonexistence, the nature of arising presently before us is like a hare’s horn. It is only through deluded thought that all natures appear to exist.

If one accords with self-realization, all dharmas are empty. Hopes concerning the existence or nonexistence of grasping subjects and grasped objects arise in dependence upon the body with its faculties (sentient beings) and the containing world (the world itself); all are the attachments of ignorance and do not belong to noble sages. Thus, we know that when one follows the storehouse consciousness in its ceaseless flow, existence and nonexistence appear distinctly within the dream.

When one realizes the realm of noble wisdom, grasping subject and grasped objects within the mirror immediately vanish. Freeing beings from their delusion within self-realization, one gathers the myriad dharmas into the one mind. Therefore, one can transcend the imagined intrinsic nature of a turtle’s hair and cut off the cause of arising of a hare’s horn.

This is where ordinary beings and sages diverge, distinguished according to awakening and delusion.

– REVEALING THE DISCRIMINATIVE WISDOM OF THE DISPOSITIONS AND THEIR VARIOUS DISTINCTIONS.

Furthermore, Mahamati! There are five uninterrupted dispositions. What are the five? They are the uninterrupted disposition of the sravaka vehicle, the uninterrupted disposition of the pratyekabuddha vehicle, the uninterrupted disposition of the Tathagata vehicle, the indeterminate disposition, and the separate dispositions.

The dispositions are established in order to disclose fully the distinctions within noble wisdom; all can be transformed and brought to ultimate consummation. “Uninterrupted” means that the Dharma-nature is uninterrupted, while the seeds and present activities of each kind differ. Through the beginningless perfuming of the seeds together with the accumulation created by present activities, dispositions are formed.

“Seed” means kind or category; within one category there are similarities and differences. “Nature” means the supporting nature; because it abides dependent upon the seeds, it is said, “Habit and nature are formed together.” Although the five dispositions differ, they share the same Dharma-nature. The Nirvana Sutra says, “Icchantikas all possess Buddha-nature.

If they can give rise to faith, they are not called icchantikas.”

How is the uninterrupted disposition of the sravaka vehicle recognized? If, upon hearing it said that the intrinsic and common characteristics of the skandhas, dhatus, and ayatanas can be immediately known through their cessation, a person’s whole body bristles, they feel peaceful and joyful, and they delight in cultivating the characteristics of wisdom but do not cultivate awakening through the characteristics of dependent origination, this is called the uninterrupted disposition of the sravaka vehicle.

The uninterrupted sravaka sees the eighth bhumi. Their active afflictions have ceased, but the habitual seeds of affliction have not yet ceased. They have not transcended the inconceivable death of transformation, though they have transcended fragmentary birth and death.

At that time, they proclaim with a lion’s roar: “My births are ended, the holy life has been fulfilled, no further body will be received.” Knowing thus in accordance with reality, they cultivate the non-self of persons until they attain awakening and enter nirvana.

“To know immediately through cessation” means that by ceasing the individual and common characteristics of the skandhas, dhatus, and ayatanas, one immediately attains realized knowledge. “Delighting in cultivating the characteristics of wisdom” means cultivating the wisdom of liberation with regard to worldly characteristics and cultivating the wisdom of meditative concentration with regard to supramundane characteristics.

“Awakening through dependent origination” means contemplating the non-arising of dependent origination and thereby awakening. The uninterrupted sravaka sees the eighth bhumi. The Avatamsaka Sutra says, “On the eighth bhumi, one realizes the suchness of the emptiness of self.

If one does not emerge from the concentration of cessation, the Tathagatas of the ten directions exhort one with a single voice, saying: ‘The samadhi you have attained is also attained by those of the Two Vehicles.’” Therefore, uninterrupted sravakas see their own realization as identical with this. “Active afflictions” means present activities. “Habitual afflictions” means seeds.

Those of the Two Vehicles eliminate present activities but do not eliminate the seeds. They have transcended fragmentary birth and death but have not yet transcended the death of transformation. The non-self of persons is the causal characteristic of the Two Vehicles.

Entry into nirvana is the resultant characteristic of the Two Vehicles.

Mahamati! The separate uninterrupted dispositions are those who hold to a self, a person, a sentient being, a life, a nourisher, or a person. Those beings give rise to such notions and seek to enter nirvana. There are also other non-Buddhist practitioners who say that everything is produced by a creator. Having perceived the nature of all things, they say that this is entry into nirvana. Giving rise to such notions, they have no share in realizing the non-self of dharmas, and they have no liberation. Mahamati! These are the non-Buddhist dispositions found among those of the uninterrupted sravaka vehicle; they have not escaped, yet imagine that they have escaped. In order to transform the wrong views of these people, one must cultivate and study.

These separate dispositions are the icchantikas spoken of below. Their notions of a self, a person, a life, and so forth arise from apprehending the characteristic of a self within the five skandhas. “Creator” means that they separately posit a creator as the cause of birth; this is an extraneous cause.

These non-Buddhist practitioners do not understand mind-only and falsely suppose that there are objects which are known. Whenever one sees nirvana as existing outside the mind, one is far removed from the true Dharma; all such people are called icchantikas and have no share in the non-self of dharmas. Thus it should be known that sravakas and non-Buddhist practitioners alike have not attained liberation, yet conceive themselves to be liberated.

Therefore, it is said that they have not escaped, yet imagine that they have escaped. Because their wrong views must be transformed, one must cultivate and study.

Mahamati! Regarding the uninterrupted disposition of the pratyekabuddha vehicle: if, upon hearing it said that each condition is distinct and uninterrupted, a person’s whole body bristles and tears stream down their face; if conditions do not draw near one another and there is non-attachment in some respect; and if they manifest various bodies, various supernormal powers, separation or union, and various transformations—when they hear these words, their minds enter into accord with them. If one recognizes that they possess the uninterrupted disposition of the pratyekabuddha vehicle, one should teach them the pratyekabuddha vehicle in accordance with their disposition. This is called the characteristic of the uninterrupted disposition of the pratyekabuddha vehicle.

Pratyekabuddhas attain the path by contemplating the twelve links of dependent origination. Because the twelve links of dependent origination revolve through the three times, they are said to be uninterrupted. “Conditions do not draw near one another, and there is non-attachment in some respect” means that their faith is firm, profound, and earnest. Pratyekabuddhas generally liberate beings through the power of supernormal abilities, not through spoken words. This is a realm that counteracts the states of sentient beings, yet it is not precisely the realm of sentient beings. They take it to be an inconceivable realm; this is why it differs from the Mahayana.

Mahamati! The uninterrupted disposition of the Tathagata vehicle has four kinds: 1) the uninterrupted disposition of the Dharma of intrinsic nature; 2) the uninterrupted disposition of the Dharma apart from intrinsic nature; 3) the uninterrupted disposition of attaining noble self-awakening; and 4) the uninterrupted disposition of the excellence of external Buddha-fields. Mahamati! If, upon hearing these four matters explained one by one, and upon hearing that body and possessions manifested by one’s own mind establish an inconceivable realm, a person’s mind is not frightened, this is called the characteristic of the uninterrupted disposition of the Tathagata vehicle.

The Dharma of intrinsic nature is the Dharma-body of the Tathagata. The Dharma apart from intrinsic nature is the liberation of the Tathagata. The nature of self-awakening is the prajna-wisdom of the Tathagata. The excellence of external Buddha-fields is the transformation body; there are great transformation bodies and transformations according to the various classes of beings, each manifesting Buddha-fields. Through the noble wisdom of self-awakening realized by the Tathagata, one sees that all sentient beings and worlds are manifestations of one’s own mind, beyond language and thought, and inconceivable. If one hears this teaching without becoming frightened, one should know that such a person is a fit vessel for the Buddha vehicle.

Mahamati! The indeterminate disposition means that, when the other three dispositions are taught, one enters according to whichever teaching one hears and becomes established accordingly. Mahamati! This is the initial remedial bhumi, upon which the dispositions are established. This establishment is made so that one may advance and enter the bhumi where nothing exists. When the storehouse of self-awakening has cleansed itself of the habitual seeds of affliction, one sees the non-self of dharmas. Though one may delight in abiding in the samadhi of the sravakas, one will attain the supreme body of the Tathagata.

“Indeterminate” means that one has not previously accumulated the habits of any of the vehicles and therefore can enter according to whatever is taught. The distinctions among the dispositions are taught for those newly entering the bodhisattva bhumis, to encourage them to advance toward ultimate consummation and prevent them from falling into the provisional Lesser Vehicle, while also exhorting those in the provisional Lesser Vehicle to arouse the Mahayana mind.

It does not mean that dispositions can never change. “Storehouse” means the storehouse consciousness. That is, if one can realize and know that the eighth consciousness is the Tathagatagarbha, then, when the habitual seeds of affliction have been cleansed, one naturally sees the non-self of dharmas.

Though one may delight in abiding in the samadhi of the sravakas, one can still attain the supreme body of the Tathagata.

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

The fruit of srota-apanna,

Once-returner and non-returner,

And attainment of arhatship—

All these minds remain deluded and confused.

Srota-apanna is translated as “stream-enterer,” the first fruit, when one first enters the stream of the noble ones. “Once-returner” is the second fruit: because the afflictions of thought have not yet been exhausted, one must pass once into the heavenly realm and return once to the human world before entering nirvana. “Non-returner” is the third fruit: the nine grades of the afflictions of thought have been exhausted, and one no longer returns to the Desire Realm.

Arhat is translated as “one beyond training”; this is the fourth fruit, in which the four wisdoms are complete and there is no Dharma left to study. All these practitioners fear the suffering of birth and death and seek nirvana. Because their habitual attachment has not yet been exhausted, they are said to be deluded and confused.

The Three Vehicles and the One Vehicle,

And the non-vehicle, I have taught

For foolish people of little wisdom;

The noble ones leave quiescence far behind.

The Three Vehicles are those of the sravakas, the pratyekabuddhas, and the indeterminate. The One Vehicle is the Tathagata vehicle. The non-vehicle consists of the separate dispositions. All are taught for foolish people of little wisdom. The noble ones leave quiescence behind because they wish such people swiftly to relinquish distinctions.

The Dharma-gate of ultimate truth

Is far removed from the twofold teaching;

Abiding where nothing exists,

Why establish the Three Vehicles?

The Dharma of ultimate truth is the sole reality, without a second or a third. In intrinsic nature, there are no phenomena; therefore, it is said to abide where nothing exists.

All the countless dhyanas,

The formless samadhis,

Where feeling and perception are wholly extinguished—

There, too, is no measure of mind.

The dhyanas are the four dhyanas. The immeasurables are the four immeasurable minds. The formless refers to the formless concentrations. Samadhi means even concentration and meditative absorption. The extinction of feeling and perception refers to the concentration of non-perception and the concentration of cessation. Here, mind-only is distinctly revealed; therefore, it is said that all are nonexistent.

– POINTING OUT FALSE IMAGINATION, WISDOM, AND SUCHNESS AS EQUAL, TO REVEAL THAT THE BUDDHA-NATURE OF THE ICCHANTIKA IS NEVER CUT OFF.

Mahamati! As for those icchantikas who are not icchantikas, who turns them toward liberation from the world? Mahamati! There are two kinds of icchantikas:

1) Those who abandon all roots of goodness, and those who, for the sake of beginningless sentient beings, make a vow. What does it mean to abandon all roots of goodness? It means slandering the bodhisattva treasury and uttering the evil words, “This is not taught according to the scriptures of liberation.” Because they abandon all roots of goodness, they cannot enter nirvana.

These icchantikas are precisely those of the distinct dispositions mentioned previously. In speaking of icchantikas while also mentioning the bodhisattvas’ skillful means, it is intended that one understand how bodhisattvas, out of compassion for sentient beings, manifest according to their kind in order to gather in and transform those with whom they work. “Who turns them toward liberation from the world?” means that there is no nirvana.

This generally indicates both kinds. When explained according to mind-only, both may therefore be said to be “not icchantikas.” If the two kinds are distinguished, then abandoning all roots of goodness means not believing in one’s own mind. Slandering the bodhisattva treasury is contrary to the realization of nirvana.

Out of compassion for sentient beings, bodhisattvas vow not to enter nirvana because they have profoundly realized their own mind, not because they lack the nature of nirvana. These must not be confused.

2) Bodhisattvas, because of their own ancient vows and skillful means, do not refrain from entering nirvana; rather, they enter nirvana for the sake of all sentient beings. Mahamati! Their entering nirvana is called not entering the dharma-characteristic of nirvana. They, too, reach the state of the icchantika.

This means that, out of compassion for sentient beings, they do not enter nirvana, in accordance with their own vows and skillful means. “They do not refrain from entering nirvana” means that they see sentient beings as having already entered nirvana, yet, because those beings are unaware of it, they vainly undergo transmigration. Out of compassion for them, bodhisattvas do not give rise to the realization for themselves; thus, they too reach the state of the icchantika.

Mahamati addressed the Buddha: “World-Honored One! Why do they ultimately not enter nirvana?” The Buddha told Mahamati: “The bodhisattva-icchantikas know that all dharmas have from the beginning already entered nirvana, and ultimately they do not enter nirvana. Yet they are not like the icchantikas who abandon all roots of goodness. Mahamati! Even icchantikas who abandon all roots of goodness may, through the spiritual power of the Tathagata, at some time give rise to roots of goodness. Why is this? Because the Tathagata does not abandon any sentient being. For this reason, bodhisattva-icchantikas do not enter nirvana.”

“All dharmas have from the beginning already entered nirvana, and ultimately they do not enter nirvana” means that all dharmas are suchness itself, devoid of the characteristics of self and other and devoid of the characteristic of verbal expression. To realize the noble course of self-realization is to see that the establishment of body, possessions, and views manifested by one’s own mind is entirely an inconceivable realm.

Yet everyone is fully endowed with this realm. Only because of non-awakening are they unable to realize and know it, and thus it becomes the conventional truth that circulates throughout the world. Therefore, even icchantikas who abandon all roots of goodness may, through the spiritual power of the Tathagata, at some time give rise to roots of goodness.

Although this accords with the Tathagata’s original vow, it is also because Buddha-nature is never cut off; perfumed and aroused from within and without, it truly possesses causes and conditions. For this reason, bodhisattva-icchantikas do not enter nirvana.

b- Explanation of the three self-natures.

Furthermore, Mahamati! Mahabodhisattvas must thoroughly understand the three self-natures. What are the three self-natures? They are the self-nature of false imagination, the self-nature of dependent origination, and the perfected self-nature.

This answers the question concerning the three self-natures. “Self-nature” is also called essential nature. By thoroughly knowing these three essential natures, one can, through dependent origination, realize the imagined nature and return to the perfected nature, all within a single instant.

Mahamati! The self-nature of false imagination arises from characteristics. Mahamati addressed the Buddha: “World-Honored One!

How does the self-nature of false imagination arise from characteristics?” The Buddha told Mahamati: “The characteristics of the phenomena of the self-nature of dependent origination and the characteristics of phenomena manifest through activity give rise, through attachment, to two kinds of the self-nature of false imagination. The Tathagata, the Worthy One, the Perfectly Enlightened One, establishes them as attachment to names and characteristics, and attachment to the characteristics of phenomena.

Attachment to names and characteristics means attachment to all internal and external dharmas. Attachment to the characteristics of phenomena means attachment to their individual and common characteristics, internal and external, in this manner. These are called the two kinds of characteristics of the self-nature of false imagination.

That which arises in dependence upon a basis and conditions is dependent origination.”

The self-nature of false imagination arises from characteristics. These are the two kinds of characteristics of dependent origination, namely, name and characteristic among the five dharmas. The self-nature of a phenomenon is name.

The phenomenon manifested through activity is characteristic. For example, on account of a jar it receives the name “jar,” and because the jar is hollow within and can contain water, it acquires the characteristic of a jar. From this arise attachment to the name “jar” and attachment to the characteristic of the jar—the two kinds of false imagination.

These are called the two kinds of characteristics of the self-nature of false imagination. Internal and external dharmas are all the faculties and their objects within and outside the skandhas; hence this is called attachment to names. The individual and common characteristics of internal and external dharmas are called attachment to characteristics.

Yet who established names and characteristics before attachment arose? By examining the two characteristics of dependent origination and finding them causeless, one awakens to the fact that the self-nature of false imagination comes from attachment. One then realizes suchness and perfects the wisdom of the perfected nature—what else need one await?

What is the perfected self-nature? It means being free from the falsely imagined names, characteristics, and characteristics of phenomena; it is the noble wisdom that has been attained and the sphere of activity of the realm reached by the noble wisdom of self-realization. This is called the perfected self-nature, the mind of the Tathagatagarbha.

This explanation of the perfected self-nature likewise does not go beyond realizing that names and characteristics are suchness and understanding that false imagination is right wisdom. The noble wisdom that has been attained is right wisdom. The sphere of activity of the realm reached by the noble wisdom of self-realization is suchness. This means that, upon being free from the false imagination of names and characteristics, one enters suchness through wisdom; original awakening and initial awakening unite as one. This is called the perfected self-nature, the mind of the Tathagatagarbha.

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

Names, characteristics, awareness, and conception—

These are the two characteristics of self-nature;

Right wisdom and suchness—

These are the characteristics of perfection.

Mahamati! This is called the Sutra of Contemplating the Characteristics of the Five Dharmas and the Self-Natures, the sphere of activity reached by the noble wisdom of self-realization. You mahabodhisattvas should cultivate and study it.

Through contemplation of the five dharmas, one attains the realm of the true characteristics of the three self-natures. Without the noble wisdom of self-realization, one cannot realize and know this or perfect that practice. This is the place of the noble ones’ blissful practice. Bodhisattvas should cultivate and study it.

c- Explanation of the two kinds of no-self.

– EXPLANATION OF THE NO-SELF OF PERSONS.

Furthermore, Mahamati! Mahabodhisattvas must skillfully contemplate the two characteristics of no-self. What are the two characteristics of no-self?

They are the no-self of persons and the no-self of dharmas. What is the no-self of persons? It means being free from self and what belongs to self.

The skandhas, dhatus, and ayatanas come together, and ignorance, karma, and craving give rise to them. Through the apprehension of and attachment to the eye, forms, and so forth, consciousness arises; all the faculties are manifestations of one’s own mind. The worlds and sentient beings are established and revealed as characteristics of the storehouse consciousness’s own false imagination.

Like a river, a seed, a lamp, the wind, or a cloud, they perish successively from instant to instant. Coarsely agitated like apes and monkeys, delighting in impure places like flies, and insatiable like wind fanning a fire, they turn like a waterwheel because of false habitual tendencies accumulated since beginningless time. Revolving in birth and death throughout the various realms, they assume many kinds of physical bodies.

They are like figures made to move by illusion, spells, and mechanisms. Thoroughly knowing these characteristics is called the wisdom of the no-self of persons.

This answers the question concerning the selflessness of persons. Because one clings to the skandhas, dhatus, and ayatanas as truly combined and possessing a self and what belongs to a self, the characteristics of a personal self are formed. If the self and what belongs to the self are relinquished, then within the skandhas, dhatus, and ayatanas there is immediately no person.

Ignorance, karma, and craving give rise to them; this explains the initial arising of the skandhas, dhatus, and ayatanas. Then there are the eye and the other consciousnesses, which apprehend all forms and so forth. Yet all sentient beings and worlds are manifestations of mind itself, falsely established by the storehouse consciousness, and have no true substance.

The five analogies, beginning with a flowing river, explain their moment-by-moment change and destruction. The three analogies, beginning with monkeys and apes, explain delusion and frantic falsehood. Because of this falsity, beginningless in origin, beings revolve through birth and death, like the wheel of a water-driven mill turning ceaselessly.

It is further said that the physical body is like an illusion, a mantra, or a mechanical figure that moves and walks; this means that within the body of five skandhas there is truly no sovereign controller. Although followers of the Two Vehicles know to relinquish the self and what belongs to the self and thereby realize the selflessness of persons, they do not know that all things are established by the storehouse consciousness and are manifestations of mind itself.

Therefore, they cannot directly illuminate the inconceivable realm. This selflessness of persons is precisely what is realized by the wisdom of ultimate truth.

– TEACHING ON THE SELFLESSNESS OF DHARMAS.

What is the wisdom of the selflessness of dharmas? It is the realization that the characteristics of the skandhas, dhatus, and ayatanas are the intrinsic nature of false conception. The skandhas, dhatus, and ayatanas are free from the self and what belongs to the self.

The skandhas, dhatus, and ayatanas accumulate; bound by karma and craving, they arise through successive conditions, yet they do not move. All dharmas are likewise. They are free from the characteristics of false conception, while the power of false conception makes their individual and common characteristics appear unreal.

These arise for ordinary beings, not for noble sages, because they are free from mind, mentation, mental consciousness, the five dharmas, and the three intrinsic natures. Mahamati! Great bodhisattvas must skillfully discern the selflessness of all dharmas.

The dharmas of the skandhas, dhatus, and ayatanas originally have no intrinsic nature; through the characteristics of false conception, an intrinsic nature is imposed upon them. Upon realizing this very point, one immediately relinquishes what belongs to the self. Although ignorance produces karma, and craving and grasping continue in succession, giving rise through successive conditions, the originally abiding principle—the true nature—nevertheless remains unmoved.

Only then does one know that the individual and common characteristics of all dharmas are entirely transcended. Because false and deceitful conception mistakenly perceives characteristics, the power of delusion increases; ordinary beings, confused and attached, cannot reach the source of dharmas. Suchness is without intrinsic nature, and mind and dharmas share the same source; the boundaries falsely distinguished cannot be thoroughly fathomed.

If one realizes that false conception arises from non-awakening, one then understands that the myriad dharmas are ultimately suchness. The non-awakening of mind, mentation, and mental consciousness is like flowers in the sky—why would it need to be eliminated? The five dharmas and three natures are suchness; their essence is quiescent—why labor to transform them?

Ordinary beings falsely regard them as existent, while followers of the Two Vehicles analyze them into emptiness; both turn them into obstructions of dharmas. This still does not say that the skandhas, dhatus, and ayatanas do not exist, but speaks of them as they are. The direct manifestation of mind itself cannot be known through discriminative knowledge.

Being well versed in the selflessness of dharmas, a great bodhisattva will before long attain the first bhumi. The bodhisattva contemplates the characteristics of the bhumi of nonexistence, examines and awakens to the Joyous Bhumi, and then advances in sequence until surpassing the characteristics of the ninth bhumi and attaining the Dharma Cloud Bhumi. There, immeasurable jeweled adornments, great precious lotuses, kingly elephants, and great jeweled palaces are established—the realm whose intrinsic nature is illusory and which arises through cultivation.

Seated there among those of the same kind, the Supremely Victorious Children, and surrounded by a retinue, the bodhisattva receives consecration from Buddhas who come from all Buddha lands and place their hands upon the bodhisattva's head, just as the crown prince of a wheel-turning king is consecrated. Surpassing the stage of a child of the Buddha and reaching the course of the Dharma of self-realized noble wisdom, one will attain the sovereign Dharma body of the Tathagata through seeing the selflessness of dharmas.

This is called the characteristic of the selflessness of dharmas, in which you great bodhisattvas should train.

Nonexistence and Joyousness are both characteristics of the first bhumi. Dharma Cloud is the tenth bhumi. The lands manifested from this bhumi are all illusory realms of intrinsic nature, arising through cultivation. Only after surpassing the bhumi of the Buddha's children does one reach the noble course of self-realization. If one realizes that all manifestations are of mind itself, one sees that the body, possessions, and all that is established are inconceivable realms. Swiftly entering the noble course of self-realization, one immediately transcends all the bhumis and realizes in a single instant, not through sequential stages. Only then does one know the true selflessness of dharmas.

– INDICATING THE SELFLESSNESS OF WHOLESOME DHARMAS.

+ TRANSCENDING ESTABLISHMENT AND DENIGRATION.

At that time, the great bodhisattva Mahamati again addressed the Buddha: World-Honored One! I beseech the World-Honored One to explain the characteristics of establishment and denigration, so that I and all the great bodhisattvas may transcend the two extreme wrong views of establishment and denigration and swiftly attain unsurpassed, complete, perfect enlightenment. Having awakened, may we transcend the view of permanence, which is establishment, and the view of annihilation, which is denigration, so that we do not disparage the true Dharma.

Establishment and denigration are the two views of existence and nonexistence. Only the true Dharma can transcend them. Yet followers of the Two Vehicles, who perceive dharmas outside the mind, still have to eliminate such views. Those who seek the truth outside the skandhas cannot avoid falling into erroneous inclinations—how much less can non-Buddhists do so? Therefore, the self-realized noble wisdom, which is far removed from both extremes, is taught to bodhisattvas; this is the true cause of bodhi.

The World-Honored One accepted the request of the bodhisattva Mahamati and spoke this verse:

Establishment and denigration—

That mind's measure does not exist.

Body and enjoyments are established,

Yet they cannot be known by mind.

The ignorant, devoid of wisdom,

Establish and denigrate.

The two views of existence and nonexistence are false attachments to things outside the mind. “That mind's measure does not exist” means that existence and nonexistence are not ultimate, but are constructions of the measuring mind. The myriad dharmas are like a dream, arising from a single moment of delusion. The sentient beings and worlds within the dream are not objects that mind can truly know. To take the distinctions among dream events and attempt thereby to speak truly about the awakened mind is no different from drawing the shape of empty space; it merely increases ignorance.

Wishing to restate the meaning of this verse clearly, the World-Honored One told Mahamati: There are four kinds of establishing what does not exist. What are the four? They are: establishing characteristics that do not exist, establishing views that do not exist, establishing causes that do not exist, and establishing intrinsic natures that do not exist. These are called the four kinds of establishment. Denigration, moreover, means that one finds nothing in what has been established and, upon examination, apprehends nothing; one then gives rise to denigration. These are called the characteristics of establishment and denigration.

The direct manifestation of mind itself is originally without characteristics, yet characteristics are established; it is originally without views, yet views are established; it is originally without causes, yet causes are established; it is originally without intrinsic nature, yet intrinsic nature is established. All this occurs because the direct manifestation of mind itself is not understood; therefore, everything established is devoid of true meaning. Because it is devoid of true meaning, one then gives rise to denigration, which is no different from establishment. These two kinds of attachment are exceedingly far removed from the direct manifestation of mind itself.

Furthermore, Mahamati! What does it mean to establish characteristics that do not exist? It means that although the skandhas, dhatus, and ayatanas have no individual or common characteristics, one gives rise to attachment, saying, “This is thus; this is not otherwise.” This is called establishing characteristics that do not exist. Establishing what has no characteristics arises from the error of false and deceitful conception beginninglessly accumulated, together with the various habitual tendencies of attachment.

From this point onward, it is clearly explained that although characteristics and so forth originally do not exist, one nevertheless gives rise to attachment to characteristics and so forth. Although the skandhas, dhatus, and ayatanas originally have no individual or common characteristics, one gives rise to attachment to their individual and common characteristics. Thus it is said, “The attachment to a self in dharmas is held firmly and not relinquished,” and therefore the canonical passage states, “This is thus; this is not otherwise.” Yet all of this is due to delusion concerning the Tathagatagarbha, from which arise the karmic characteristic, the characteristic of turning, and all kinds of falsity and deception.

Furthermore, one follows the faculties and consciousnesses, which evoke various habitual tendencies. Traced to its origin, all this arises from attachment.

Mahamati! Establishing the characteristics of views that do not exist means that, regarding those skandhas, dhatus, and ayatanas, one establishes such attachments as a self, a person, a sentient being, a living being, one who nurtures, and an individual. This is called establishing the characteristics of views that do not exist. Mahamati! Establishing the characteristics of causes that do not exist means that the first consciousness arises without a cause, while what follows is unreal, like an illusion, and originally unborn; yet one holds that the eye, form, light, space, and attention previously arose and that, once arisen and truly existent, they later return to destruction. This is called establishing the characteristics of causes that do not exist.

View means the view of a self with regard to the skandhas, dhatus, and ayatanas; therefore, it is called the personal self. That consciousness initially arises without a cause means that, through delusion concerning the tathagatagarbha, it becomes consciousness; hence there are the karmic aspect and the turning aspect, all of which are matters within delusion. They appear to arise, yet there is no cause of arising. Since they only appear to arise, they are unreal, like an illusion, and are fundamentally unborn. Because the eye, consciousness, form, and light appear to arise in succession, continuity occurs and then ceases again. In brief, what fundamentally has no cause is falsely grasped as having a cause, and conceptual constructions arise from this.

Mahamati! The characteristic of establishing what has no nature refers to space, cessation, and parinirvana, which are not produced, yet are grasped and established as having a produced nature. These are apart from nature and non-nature. All dharmas are like the horns of a hare or a horse, and like seeing floating hairs; they are apart from existence and nonexistence. This is called the characteristic of establishing what has no nature. Establishment and denigration are the deluded conceptions of foolish ordinary beings who are not skilled in observing the direct perception of their own minds; they do not belong to the noble sages. Therefore, one should abandon the erroneous views of establishment and denigration and undertake the practice.

Space, cessation, and nirvana do not possess a produced nature, yet a produced nature is falsely grasped; this is the establishment of what has no nature. To be apart from nature and non-nature means to be apart from existence and nonexistence. Since these are not of a produced nature, they are apart from existence; nonexistence, too, is established in opposition to existence, so being apart from existence is also being apart from nonexistence.

Upon careful examination, all dharmas are apart from existence and nonexistence, like the horns of a hare or a horse and like the appearance of floating hairs. One should therefore understand that establishment and denigration are both false graspings of foolish ordinary beings. Those who are not skilled in observing the direct perception of their own minds cannot deeply penetrate the true characteristic; therefore, they must undertake the practice.

+ ADVANCING TO ULTIMATE LIBERATION.

Furthermore, Mahamati! Mahabodhisattvas who thoroughly understand the characteristics of mind, manas, consciousness, the five dharmas, the three self-natures, and the two kinds of no-self advance to the ultimate state. In order to bring beings peace, they manifest various forms and kinds, just as the falsely conceived self-nature arises in dependence upon conditions.

Like the various colors appearing within a wish-fulfilling jewel, bodhisattvas manifest universally throughout all the Buddha lands. Wherever all the Tathagatas assemble with their great congregations, they are present among them to hear and receive the Buddha-Dharma. Thus they teach that all dharmas are like illusions, dreams, mirages, and the moon reflected in water; that all dharmas are apart from arising and cessation, annihilation and permanence; and that they are apart from the teachings of the sravakas and pratyekabuddhas.

They attain hundreds of thousands of samadhis, even hundreds of thousands of kotis of nayutas of samadhis. Having attained these samadhis, they journey to the Buddha lands, make offerings to the Buddhas, and take birth in heavenly palaces to proclaim the Three Jewels. They manifest the body of a Buddha, surrounded by sravakas, bodhisattvas, and great assemblies.

Through the direct perception of their own minds, they liberate beings, discerningly expounding that external natures are devoid of nature and causing all to abandon views that grasp at existence, nonexistence, and so forth.

This is a general conclusion that bodhisattvas must thoroughly understand the characteristics of mind, manas, consciousness, the five dharmas, the three self-natures, and the two kinds of no-self. Because they thoroughly understand these characteristics, they can abide in the direct perception of their own minds and advance to the ultimate state. That is, only when their direct perception is ultimate and is not circumscribed by views and attachments concerning ordinary beings and sages can they manifest at any time, freely and without obstruction.

Thereafter, to bring beings peace, they manifest various illusory forms and kinds, display various illusory lands, attain various illusory samadhis, journey through illusory Buddha lands, make various illusory offerings, take birth in illusory heavenly palaces, manifest various illusory Buddha bodies, assemble various illusory congregations of bodhisattvas and sravakas, teach various illusory dharmas, and liberate various illusory beings.

All this proceeds from the direct perception of their own minds, through which they abandon views and attachments concerning existence, nonexistence, and so forth, and advance to the ultimate state. While in the state of delusion, within this direct perception of one’s own mind, various false conceptions arise in dependence upon conditions; each is likewise like an illusion, a dream, a mirage, or the moon reflected in water, apart from all forms of existence and nonexistence and also apart from the teachings of the sravakas, pratyekabuddhas, and so forth.

It is only because of non-awakening that one cannot realize and know this. Those who awaken to the direct perception of their own minds can bring forth and manifest all these things. The statement above, “just as the falsely conceived self-nature arises in dependence upon conditions,” refers precisely to ultimate direct perception.

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

The mind-measure of the world

Is observed by the Buddha’s children;

All the various kinds of bodies

Are apart from conditioned creation.

Attaining the power of supernormal faculties,

They accomplish sovereign mastery.

The verse says that the mind-measure of the world and the various kinds of bodily characteristics are all apart from the nature of creation. By contemplating this, bodhisattvas can immediately bring forth the power of supernormal faculties from within and accomplish sovereign mastery. This still means penetrating the falsely conceived self-nature as it arises in dependence upon conditions: within a single instant, consciousness turns into wisdom; their essence is the same, but their functions differ.

– SHOWING THAT THROUGH THE NO-SELF OF DHARMAS, THE FOUR CHARACTERISTICS OF THE NO-SELF OF DHARMAS ARE ATTAINED.

+ THE CHARACTERISTIC OF THE EMPTINESS OF DHARMAS.

At that time, the mahabodhisattva Mahamati asked the Buddha: “I beseech the Blessed One to teach us that all dharmas are empty, unborn, nondual, and apart from the characteristics of self-nature. When we and the other bodhisattvas awaken to the emptiness, non-arising, nonduality, and freedom from the characteristics of self-nature of dharmas, we shall abandon false conceptions of existence and nonexistence and swiftly attain unsurpassed complete perfect enlightenment.” The Blessed One told the bodhisattva Mahamati: “Listen, listen carefully! Reflect well upon this, and I shall now extensively distinguish and explain it for you.” Mahamati said to the Buddha: “Excellent, Blessed One! We respectfully receive your instruction.”

Emptiness, non-arising, nonduality, and freedom from the characteristics of self-nature—through these profound principles the Blessed One constantly reveals self-nature without falling into existence or nonexistence. The passage below distinguishes the four propositions, but first points out that practitioners attain the place of personal realization by abandoning false conceptions. Thereafter, they understand that one enters the meaning of the scriptures through language, but that ultimate truth does not reside in verbal expressions.

The Buddha told Mahamati: “The emptiness of emptiness is precisely the locus of falsely conceived self-nature. Mahamati! For those attached to falsely conceived self-nature, emptiness, non-arising, nonduality, and freedom from the characteristics of self-nature are taught. Mahamati! Briefly stated, there are seven kinds of emptiness, namely: the emptiness of characteristics; the emptiness of the self-nature of nature; the emptiness of activity; the emptiness of non-activity; the emptiness of all dharmas as being apart from verbal expression; the great emptiness of noble wisdom of ultimate truth; and the emptiness of one thing with respect to another.”

Here, true emptiness is indicated within falsely conceived self-nature. True emptiness is not itself empty; therefore, it is called the emptiness of emptiness. The emptiness of emptiness is precisely the locus of falsely conceived self-nature; it can only be realized and known, not expressed in words.

Because beings do not understand that falsely conceived self-nature is true emptiness, they mistakenly give rise to attachment. Therefore, emptiness, non-arising, nonduality, and freedom from the characteristics of self-nature are taught so that they may awaken, within false conception itself, to the sphere in which the noble ones delight. They need only abandon attachment, and they will immediately realize it; there is nothing separate apart from this.

First, seven characteristics of emptiness are set forth. Non-arising, nonduality, and freedom from self-nature are comparable in meaning to emptiness; none of these meanings exists separately through the abandonment of false conception.

What is the emptiness of characteristics? It means that the individual and common characteristics of all natures are empty. By observing that phenomena arise through mutual dependence and accumulation, one discerns that they have no nature. Since individual and common characteristics do not arise, and since self-nature, other-nature, and both together are all devoid of nature, characteristics do not abide. Therefore, it is said that all characteristics of natures are empty; this is called the emptiness of characteristics.

The nature of all dharmas is devoid of individual and common characteristics. Because one falsely sees individual characteristics, common characteristics appear; because one falsely sees common characteristics, individual characteristics appear. They arise through mutual dependence and accumulation, all owing to discrimination. Once discriminating nature is seen to be empty, the characteristics of self and other are likewise illusory. Characteristics themselves are without characteristics; therefore, this is called the emptiness of characteristics.

What is the emptiness of the self-nature of nature? It means that a nature’s own self-nature does not arise. This is called the emptiness of the self-nature of the nature of all dharmas; therefore, it is called the emptiness of the self-nature of nature.

The nature of all dharmas is falsely perceived as existent or nonexistent; it is not that all dharmas truly possess a nature of their own. Wholesome dharmas have no inherent nature of wholesomeness, and unwholesome dharmas have no inherent nature of unwholesomeness. All dharmas have no inherent nature as any dharma whatsoever. Therefore, the nature of inherent nature is empty; it is not the absence of a nature that is called emptiness.

What is the emptiness of formations? It means that the skandhas are free from self and what belongs to self. Because they are produced by causes, the activities they create arise through expedient means; this is called the emptiness of formations.

“What is produced by causes” refers to seeds, while “the activities they create” refers to present activities. These are that from which the skandhas arise. When, through delusion, mind becomes consciousness, seeds and present activities mutually perfume one another, and the mind-king and mental factors intermingle and falsely arise. Since there is neither self nor what belongs to self, they are empty.

Mahamati! The very emptiness of formations such as this arises through the successive operation of conditions, and its inherent nature is devoid of nature. This is called the emptiness of non-formation.

The spheres in which the skandhas function are, in their very essence, entirely empty; this itself is nirvana. On account of emptiness, the skandhas are spoken of; on account of the skandhas, emptiness is spoken of. Arising through the successive operation of conditions, they are all without inherent nature. Since there are neither skandhas nor emptiness, this is called the emptiness of non-formation.

What is the emptiness of all dharmas being free from verbal expression? Since the imagined inherent nature has no verbal expression, all dharmas are free from verbal expression. This is called the emptiness of all dharmas being free from verbal expression.

The imagined inherent nature is itself not an imagined inherent nature, nor is there any verbal expression apart from the imagined inherent nature. Therefore, it should be known that all dharmas are free from verbal expression.

What is the great emptiness of the noble wisdom of the ultimate meaning of all dharmas? For one who attains the noble wisdom of self-realization, all faults, habitual tendencies, views, and attachments are empty. This is called the great emptiness of the noble wisdom of the ultimate meaning of all dharmas.

The noble wisdom of self-realization is originally free from all erroneous views and attachments concerning existence and nonexistence. When this is directly known, every place, every time, and every matter becomes the ultimate meaning. This is the great emptiness of the ultimate meaning.

What is the emptiness of one thing in another? It means that in one thing, another thing is absent; this is called the emptiness of one thing in another. Mahamati!

For example, in the house of Mrigaramata there are no elephants, horses, cattle, sheep, and so forth, but it is not devoid of bhiksus; thus it is said that those things are absent there. It is not that the house is empty of the nature of a house, nor that bhiksus are empty of the nature of bhiksus, nor that elephants and horses are absent elsewhere. This is called the individual characteristic of all dharmas.

When, in that place, that thing is absent, it is called the emptiness of one thing in another. These are called the seven kinds of emptiness. The emptiness of one thing in another is an extremely crude emptiness, and you should abandon it.

Because this is absent there and that is absent here, it is called the emptiness of one thing in another. For example, the house of Mrigaramata is devoid of elephants, horses, cattle, and sheep, but it is not devoid of the assembly of bhiksus; thus those things are said to be absent there. This is the meaning of the emptiness of one thing in another.

Yet although the house of Mrigaramata is devoid of elephants, horses, cattle, and sheep, it is not devoid of the assembly of bhiksus. Likewise, the house is not devoid of the inherent nature of a house, and bhiksus are not devoid of the inherent nature of bhiksus. Although the house of Mrigaramata is devoid of elephants and horses, it is also not the case that elephants and horses are absent elsewhere.

This means that all dharmas are empty of the characteristics of other things, but not empty of their own characteristics. Therefore, the emptiness of one thing in another is extremely crude and meaningless and should be abandoned. It is the emptiness grasped by non-Buddhists and is unlike my true Dharma, which has six meanings of emptiness.

Right there, one is freed from all habitual tendencies, views, and attachments concerning existence and nonexistence. This is the emptiness of another nature, but not the emptiness of inherent nature.

+ THE CHARACTERISTIC OF NON-ARISING.

Mahamati! It does not arise by itself, yet it is not that it does not arise. Except in the case of one who abides in samadhi, this is called non-arising.

“It does not arise by itself” means that its own essence is originally without a nature of arising. “It is not that it does not arise” means that when causes and conditions converge, there appears to be a continuous arising. So long as deluded feelings have not ended, one cannot say that there is nothing; yet because the essence of delusion is originally empty, arising also does not truly exist. Thus it is said, “Dharmas arise from causes and conditions; I declare that they are emptiness itself.” This is called non-arising; it is not the non-arising spoken of by one abiding in samadhi.

+ FREEDOM FROM THE CHARACTERISTIC OF INHERENT NATURE.

Freedom from inherent nature is itself non-arising. When there is freedom from inherent nature, moment-to-moment continuity and flowing transformation occur, and the characteristic of change appears. Every nature is free from inherent nature; therefore, every nature is devoid of inherent nature.

Freedom from inherent nature is the hidden indication of non-arising; therefore, it is again said to be non-arising itself. Precisely because there is no inherent nature, at the very moment of arising there is no arising. Although there is continuous flowing transformation, it does not remain for even a moment, and the characteristic of change appears. Therefore, it should be known that every nature is free from inherent nature.

+ THE CHARACTERISTIC OF NON-DUALITY.

What is non-duality? It means that all dharmas are like cold and heat, long and short, black and white. Mahamati! All dharmas are nondual. It is not that this is nirvana and that is samsara, nor that this is samsara and that is nirvana. Because differing characteristics and differing causes appear to possess a nature, this is called non-duality. Just as with nirvana and samsara, so it is with all dharmas. Therefore, emptiness, non-arising, non-duality, and freedom from the characteristic of inherent nature should be cultivated and studied.

They are spoken of as two, just as cold differs from heat, long differs from short, and black differs from white; hence they are said to have differing characteristics and differing causes. Yet the characteristics are not two characteristics, and the causes are not two causes; this is called non-duality. Therefore, it should be known that there is no samsara apart from nirvana and no nirvana apart from samsara.

The characteristics of samsara and nirvana differ, and the causes of samsara and nirvana differ. Yet the characteristics are not two characteristics, and the causes are not two causes; thus it is said that differing causes and differing characteristics appear to possess a nature. Delusion and awakening are the causes; truth and falsity become the characteristics.

This delusion, this awakening, this truth, and this falsity appear to be seen as different, yet they do not have two separate essences. All dharmas are likewise.

+ INCLUSION OF THE FOUR CHARACTERISTICS IN ALL SCRIPTURES.

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

I always teach the Dharma of emptiness,

Far removed from annihilationism and eternalism.

Samsara is like an illusion or a dream,

Yet its karma is not destroyed.

Space and nirvana,

And the two attainments of cessation are likewise.

Foolish beings give rise to false conception;

The noble ones are free from existence and nonexistence.

The emptiness of dharmas taught by the Tathagata is the true emptiness of the imagined inherent nature. The true emptiness of the imagined inherent nature transcends annihilationism and eternalism; throughout samsara, it is always like a dream or illusion. Within a dream or illusion, there are no characteristics of destruction or nondestruction. To say that karma is destroyed still belongs to views and attachments concerning existence and nonexistence. The true emptiness of inherent nature is like the three unconditioned dharmas: it immediately transcends existence and nonexistence and is free from all faults. Therefore, it is unlike foolish beings who pursue false conceptions and, through lack of awakening, cling to them.

The Blessed One again addressed the great bodhisattva Mahamati: “Mahamati! Emptiness, non-arising, non-duality, and freedom from the characteristic of inherent nature pervade all the scriptures of the Buddhas. Every scripture teaches this meaning.

Because all scriptures accord with the aspirations in the minds of sentient beings, they explain and reveal that meaning to them through distinctions, yet the truth does not reside in verbal expression. It is like a thirsty deer imagining water and thereby misleading the entire herd. The deer cling to that appearance as real water, although there is no water there.

Likewise, the various dharmas taught in all scriptures are intended to cause foolish beings to give rise to joy; true noble wisdom does not reside in verbal expression. Therefore, one should rely on the meaning and not cling to verbal expression.”

Here it is again concluded that emptiness, non-arising, non-duality, and freedom from the characteristic of inherent nature are taught because of imagined inherent nature and attachment. If one can directly know the imagined inherent nature, one is immediately freed from attachment and becomes quiescent right there. Thus it should be understood that emptiness, non-arising, non-duality, and freedom from inherent nature still serve only to point ultimately toward the essential meaning; they do not directly reveal the ultimate meaning itself.

Therefore, it is said that the scriptures reveal that meaning in accordance with the aspirations in the minds of sentient beings, but that the truth does not reside in verbal expression. “Revealing that meaning” means entering the meaning through words, just as a lamp illuminates objects; yet the truth does not reside in the words themselves. Therefore, one cannot rely upon words to apprehend the meaning.

This teaches that one should rely on the meaning and not rely on verbal expression.