楞伽經心印

C. Showing That the Tathagata-garbha Transcends the Delusive Thoughts and Verbal Expressions of Ordinary Beings and Non-Buddhists, Bringing the Stages to Fulfillment and Culminating in the Ocean of Fruition.

1- SHOWING THAT THE TATHAGATA-GARBHA IS NOT THE SAME AS THE SELF OF THE NON-BUDDHISTS.

At that time, Mahamati Bodhisattva-Mahasattva said to the Buddha: “World-Honored One! In the sutras, the Buddha says that the Tathagata-garbha is pure in its intrinsic nature and bears the thirty-two marks within the bodies of all sentient beings, like a most precious jewel tied within a soiled garment. The Tathagata-garbha is permanent and unchanging, and likewise is bound within the soiled garment of the dhatus, skandhas, and ayatanas, and is defiled by desire, anger, delusion, unreal delusive thoughts, and the various afflictions.

This is what all Buddhas teach. Why, World-Honored One, do you speak in the same way as the non-Buddhists, saying that there is a self, saying that there is a Tathagata-garbha? World-Honored One!

The non-Buddhists also say that there is an eternal creator, apart from the gunas, all-pervading and imperishable. World-Honored One! This is what the non-Buddhists call the self.”

Here Mahamati wishes the World-Honored One to elucidate how the Tathagata-garbha is not the same as the self of the non-Buddhists. The self of the non-Buddhists is conceived as the discriminating mind within the five skandhas. The nature of the Tathagata-garbha refers to the permanent and unchanging essence.

Within that essence there is neither truth nor delusion, yet there are awakening and bewilderment. When bewildered, the discriminating mind arises, but it is not true wisdom. When the discriminating mind ceases, that is not true quiescence.

Mistaking wisdom, one regards it as arising; mistaking quiescence, one regards it as ceasing. All of this is due to discrimination and therefore is impermanent. If one awakens, discrimination immediately ends, and one sees that, since there was originally no arising, there is now also no cessation.

That which is neither arising nor ceasing is the intrinsically permanent nature. To eliminate discrimination, it is said that there is no self; this does not mean that there is no permanent and unchanging self of the Tathagata-garbha. To dispel attachment to no-self, the true self is taught, yet it is not the same as the discriminated self of the five skandhas.

Therefore it is said: “The thirty-two marks are borne within the bodies of sentient beings, yet are bound within the soiled garment of the skandhas, dhatus, and ayatanas, and are defiled by desire, anger, delusion, unreal delusive thoughts, and the various sensory objects.” When present amid bewilderment, quiescent wisdom is concealed, while arising and ceasing appear before one. Whatever is grasped belongs entirely to discrimination.

This is why the non-Buddhists falsely cling to a creator. Guna refers to conditioned sensory objects.

The Buddha told Mahamati: “The Tathagata-garbha of which I speak is not the same as the self taught by the non-Buddhists. Mahamati! Such expressions as emptiness, signlessness, wishlessness, the limit of reality, Dharma-nature, Dharma-body, nirvana, freedom from intrinsic nature, neither arising nor ceasing, originally quiescent, and the nirvana of intrinsic nature—all these refer to the Tathagata-garbha. The Tathagata, Arhat, Samyaksambuddha, in order to end ordinary fools’ fear of no-self, teaches that within the realm devoid of anything whatsoever, apart from delusive thought, there is the Tathagata-garbha. Mahamati! Bodhisattva-Mahasattvas of the present and future should not give rise to attachment to the view of self.”

In speaking of the Dharma-body as suchness, emptiness, signlessness, and wishlessness are first taught. In speaking of the nirvana of intrinsic nature, freedom from intrinsic nature, neither arising nor ceasing, and original quiescence are first taught. In this way, the World-Honored One teaches the realm devoid of anything whatsoever—the gateway of the Tathagata-garbha.

At first, because sentient beings cling to the five skandhas as self, the Tathagata teaches no-self. Later, because the sravakas cling to the no-self of dharmas and are deluded concerning intrinsic nature, he teaches the true self. The Nirvana Sutra says: “You should know that the impermanence, suffering, emptiness, and no-self formerly cultivated are not the true Dharma.

It is like people bathing in a great lake in spring. While sitting in a boat and enjoying themselves, they suddenly drop a precious lapis lazuli jewel, which sinks to the bottom of the water. They all dive into the water to search for the jewel, scrambling to seize tiles, stones, grass, wood, gravel, and pebbles.

Each person believes that he has obtained the lapis lazuli jewel and joyfully brings it up, only then realizing that it is not the jewel. At that time the precious jewel still remains in the water, and through the jewel’s power the water becomes clear. Then everyone sees that the jewel is still beneath the water, just as one looks up and sees the moon in empty space.

Among them is a wise person who, employing skillful means, gently and slowly dives into the water and immediately retrieves the jewel. Bhiksus! You should not cultivate impermanence, suffering, emptiness, no-self, impurity, and so forth in this way and regard them as the true meaning.

You would be like those people, each picking up tiles, bricks, grass, wood, gravel, and pebbles and regarding them as the precious jewel. You must thoroughly learn skillful means and, everywhere and at all times, cultivate the perceptions of self, permanence, bliss, and purity. Like that wise person who skillfully retrieved the jewel, these are called the perceptions of self, permanence, bliss, and purity.” Thus it is known that when the Tathagata teaches no-self, his intent lies in the true self; it is taught solely as an antidote for ordinary beings and non-Buddhists.

Therefore, what the followers of the Two Vehicles misunderstand is precisely what ordinary beings fear. How could they know that abandoning delusion is precisely for the purpose of revealing the truth? This realm devoid of anything whatsoever, this gateway of the Tathagata-garbha, is not the same as the non-Buddhists’ belief that consciousness is the self and their attachment to the mark of a creator.

It is like a potter who, from a mass of clay and through the skillful use of labor, water, wood, and a potter’s wheel, fashions various vessels. The Tathagata is likewise: he teaches the Dharma of no-self, free from all marks of delusive thought, employing various kinds of wisdom and skillful means; at times he speaks of the Tathagata-garbha, and at times he speaks of no-self. For this reason, it is said that the Tathagata-garbha is not the same as the self taught by the non-Buddhists.

This is called the teaching of the Tathagata-garbha. In order to guide those non-Buddhists who cling to a self, he teaches the Tathagata-garbha, enabling them to abandon unreal delusive thoughts and the view of self, enter the realm of the three gates of liberation, and aspire swiftly to attain unsurpassed complete perfect enlightenment. Therefore, the Tathagata, Arhat, Samyaksambuddha, expounds the Tathagata-garbha in this way.

Were it not so, it would indeed be the same as the teaching of the non-Buddhists. Therefore, Mahamati, in order to abandon the views and attachments of the non-Buddhists, one should rely upon the selflessness of the Tathagata-garbha.”

This further clarifies that the Tathagata employs various kinds of wisdom and skillful means, sometimes teaching no-self and sometimes teaching the Tathagata-garbha, so that each may elucidate the Tathagata’s pure mark of self. This is to guide non-Buddhists who cling to a self and enable them to abandon the unreal view of self. Therefore, the concluding statement, “One should rely upon the selflessness of the Tathagata-garbha,” is the definitive meaning.

To establish the analogy of the new physician and the old physician, the Nirvana Sutra further proclaims before the assembly: “Bhiksus, you should know that the self taught by the non-Buddhists is like a worm eating into wood and accidentally forming written characters. Therefore, within the Buddha-Dharma the Tathagata teaches no-self in order to tame sentient beings; knowing the proper time, he teaches no-self. Thus, when causes and conditions warrant it, he also teaches that there is a self.

Like that excellent physician who thoroughly knows when milk is medicine and when it is not medicine, this is not the same as ordinary beings’ attachment to the personal self.”

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

Person, skandhas, and continuity,

Conditions together with subtle particles,

Pradhana and Isvara create—

All are delusive thoughts measured by mind.

“Person” means the self within the body composed of the five skandhas. “Continuity” means that this self flows on in arising and ceasing. “Skandhas” means the five skandhas. The non-Buddhists cling to the view that distinct conditions together with subtle particles, the primal nature, and Isvara combine to create things. This is an attachment born of the delusive thoughts of their own minds. The distinct conditions are sattva, rajas, and tamas as taught by the Samkhya masters. For the Samkhya masters maintain that the self, thought, and conditions—these three things—combine to bring things into being.

2- SHOWING THAT THE TATHAGATA-GARBHA IS REVEALED THROUGH SKILLFUL MEANS.

– A GENERAL EXPLANATION OF THE FOUR DHARMAS OF SKILLFUL MEANS.

At that time, Mahamati Bodhisattva-Mahasattva, contemplating sentient beings of the future, again entreated the World-Honored One: “I implore you to teach the uninterrupted practice by which Bodhisattva-Mahasattvas cultivate the great skillful means.”

This is a question concerning skillful means in practice. “Uninterrupted” means never departing from intrinsic nature, but undertaking cultivation in accord with that nature, rather than creating external causes and conditions.

The Buddha said to Mahamati: A great bodhisattva who accomplishes four dharmas attains the great skillful means of cultivation. What are the four? They are: skillfully discerning that which is manifested by one’s own mind; contemplating external natures as having no nature; abandoning views that cling to arising, abiding, and cessation; and attaining the bliss of self-realized noble wisdom. This is called a great bodhisattva’s accomplishment of the four dharmas and attainment of the great skillful means of cultivation.

Skillfully discerning that which is manifested by one’s own mind means knowing that the three realms are all manifestations of consciousness alone and do not arise from any other condition. Contemplating external natures as having no nature means that all external natures are like dreams and illusions, devoid of self-nature. Abandoning views that cling to arising, abiding, and cessation means that, having known that all natures are without nature and are merely one’s own mind, the consciousnesses do not arise, and there is no grasping with regard to knowable dharmas.

The bliss of self-realized noble wisdom means that, having known that the three realms are consciousness alone, that all natures lack self-nature, and that the consciousnesses do not arise, self-realized noble wisdom is like the sun in the open sky, naturally attaining the sovereign bliss of the Dharma. Non-Buddhist practitioners do not know that the three realms are all manifestations of consciousness alone and suppose there is some other cause.

Once they posit another cause, they hold that all natures truly possess an independently arising nature that can be apprehended. Although followers of the Two Vehicles know that there is no other cause, the active manifestations of consciousness cease while its seeds do not; thus they cannot immediately empty themselves of internal and external dharmas. In both cases, discriminating consciousness forms an obstruction, so their own awakened nature is not perfectly wondrous to them.

Therefore, by means of these four, bodhisattvas cultivate skillful means and transcend ordinary fools and non-Buddhist practitioners. Those who aspire to the Mind School should examine this clearly.

– SKILLFULLY DISCERNING THAT WHICH IS MANIFESTED BY ONE’S OWN MIND.

How does a great bodhisattva skillfully discern that which is manifested by one’s own mind? It means contemplating that the three realms are mind-only within such bounds and measures, apart from self and what belongs to self, without movement, and apart from coming and going. Because of the perfuming by false and deceptive habitual tendencies since beginningless time, the various forms and activities within the three realms that bind the physical body and its resources—the faculties—are immediately established, and discriminations accordingly enter and manifest. This is called a great bodhisattva’s skillful discernment of that which is manifested by one’s own mind.

“Bounds and measures” means a delimited extent. Here, “mind-only” means consciousness-only. When deluded about mind, it becomes consciousness; consciousness itself is mind.

Therefore, it is called mind-only. Contemplate that the three realms all arise falsely within bounds and measures because one’s own mind is unaware. Within them, there is truly no person who grasps and no dharma that is grasped.

Therefore, although there is activity, there is nothing acted upon; although coming and going appear, there is no coming or going. “The perfuming by false and deceptive habitual tendencies since beginningless time” refers to the karmic seeds in the storehouse consciousness; that is, the deluded movement of unawareness. Once this deluded movement produces karma, appearance—the subject—arises together with characteristics—the object—and transforms into what seems to be faculties and sense objects.

Thus the various forms and activities—karma—within the three realms come into being, and there appear fixed names and characteristics such as long and short, bending and extending, which can produce bondage. At present, the faculty-body experiences and uses the necessities of the world and then gives rise to various discriminations. Mind and objects enter into one another, combine, and appear;

therefore, this is called “manifested by one’s own mind.” If one can contemplate that which is manifested by one’s own mind, one knows that all forms, activities—karma—names, and characteristics in the three realms, together with all the discriminations involved in one’s bodily experience and use, arise because the nature of the Tathagatagarbha has been obscured since beginningless time, becoming the seeds of consciousness and falsely producing bounds and measures.

Neither the manifesting mind nor the manifested objects can be apprehended; they have no master and no basis of reliance. One then immediately realizes this all at once.

– CONTEMPLATING EXTERNAL NATURES AS HAVING NO NATURE.

How does a great bodhisattva skillfully contemplate external natures as having no nature? It means contemplating the self-nature of all natures, which are like a mirage, a dream, and so forth, and which have as their cause the perfuming by false and deceptive discriminations since beginningless time. When a great bodhisattva skillfully initiates such contemplation of external natures as having no nature, this is called a great bodhisattva’s skillful contemplation of external natures as having no nature.

A mirage, a dream, and so forth mean that all dharmas are like heat waves, dreams, and illusions: they are all transformations of internal consciousness that appear before one as if existent, yet they have no self-nature and are unborn at that very moment. Therefore, one knows that they have no self-nature. “All dharmas are unborn” is the teaching of the Buddhas of the three times and should therefore be honored. “Cause” means that all these natures take false and deceptive seeds of consciousness as their self-nature. When one contemplates that all natures take this consciousness as their self-nature, all natures are seen to have no self-nature. Therefore, this is called “skillfully contemplating external natures as having no nature.”

– ABANDONING VIEWS THAT CLING TO ARISING, ABIDING, AND CESSATION.

How does a great bodhisattva abandon views that cling to arising, abiding, and cessation? It means that all natures are like illusions and dreams, and do not arise from themselves, from another, or from both. Because they accord with the bounds and measures of one’s own mind, one sees that external natures have no nature.

One sees that consciousness does not arise and that conditions do not accumulate, because one sees that conditioned arising is discrimination. Within the three realms, no internal or external dharma can be apprehended. When one sees that dharmas are devoid of self-nature, attachment to arising necessarily ceases.

Knowing that the self-nature of dharmas is like an illusion and so forth, one attains the patience regarding the non-arising of dharmas. Having attained the patience regarding the non-arising of dharmas, one abandons views that cling to arising, abiding, and cessation. This is called a great bodhisattva’s skillful discernment and abandonment of views that cling to arising, abiding, and cessation.

Regarding non-arising from oneself, another, or both, the Madhyamaka Shastra says: “Dharmas do not arise from themselves, nor do they arise from another; they arise neither from both nor without a cause. Therefore, they are said to be unborn.” Examining this, one knows that all external natures, like dreams and so forth, falsely arise within bounds—limits—because one’s own mind is unaware. Since they arise falsely through unawareness, they truly possess no nature of arising; therefore, it is said that one “sees that external natures have no nature.” Since they arise falsely through unawareness, there is truly no arising of consciousness;

therefore, it is said that one “sees that consciousness does not arise.” Although there is neither the arising of natures nor the arising of consciousness, one still sees what appears to be continuous arising.

All of it appears immediately and simultaneously through unawareness; it is not the accumulation of many conditions. Not knowing that it appears immediately and regarding it as conditioned arising is discrimination. When one sees that conditioned arising is discrimination, one then knows that all dharmas in the three realms have no self-nature, and the view that clings to arising immediately ceases.

All things presently appearing are like dreams and illusions, directly revealing that unawareness itself abides in mind-only. Therefore, it is said that “the patience regarding the non-arising of dharmas skillfully abandons views that cling to arising, abiding, and cessation.”

– THE BLISS OF SELF-REALIZED NOBLE WISDOM.

How does a great bodhisattva attain the bliss of self-realized noble wisdom? It means attaining the patience regarding the non-arising of dharmas, abiding in the eighth bodhisattva bhumi, becoming free from mind, manas, and mental consciousness, from the five dharmas, the three self-natures, and the two characteristics of non-self, and attaining the mind-made body.

One knows that dharmas within the three realms are merely transformations of internal consciousness and possess no independently arising nature. Consciousness exists because of delusion; when delusion is awakened to, delusion ceases and the original mind becomes present. At that very moment, one becomes free from mind, manas, and mental consciousness, from the five dharmas, the three self-natures, and the two characteristics of non-self. A verse from the Consciousness-Only teachings states: “Upon reaching the Immovable Bhumi, the storehouse is relinquished.” Therefore, it is said that one attains the fruit of the twofold transformation of the basis and the mind-made body, as will be clarified later in the text.

“World-Honored One! From what causes and conditions does the mind-made body arise?” The Buddha said to Mahamati: “The mind-made body is so called because it is like thought, swift and unobstructed. Just as thought passes unobstructed through cliffs and walls and reaches another place countless yojanas away—because one has previously seen it, remembers it without forgetting, and the continuous flow of one’s own mind never ceases—so its arising is not obstructed by the body.

Mahamati! In this way, the mind-made body arises instantaneously. Through the power of samadhi, great bodhisattvas attain mastery of illusory manifestations and spiritual powers; adorned with wondrous characteristics, a body belonging to the noble kind arises instantaneously.

Like the arising of thought, it is unobstructed and goes wherever one recollects, in accordance with one’s former vows, in order to bring sentient beings to fulfillment through the bliss of self-realized noble wisdom. In this way, a great bodhisattva attains the patience regarding the non-arising of dharmas, abides in the eighth bodhisattva bhumi, transforms and relinquishes body, mind, manas, and mental consciousness, the five dharmas, the three self-natures, and the two characteristics of non-self, and attains the mind-made body and the bliss of self-realized noble wisdom.

This is called a great bodhisattva’s accomplishment of the four dharmas and attainment of the great skillful means of cultivation. Thus should one train.”

This speaks of realizing the noble wisdom of self-awakening, transforming the two bases through the power of the illusory samadhi, attaining mastery of spiritual powers, and naturally obtaining bodies of the noble kinds. These appear simultaneously before sentient beings, just as mind-born bodies do.

3—INDICATING THAT THE TATHAGATAGARBHA TRANSCENDS ALL CAUSES AND CONDITIONS

At that time, the great bodhisattva Mahamati again entreated the Blessed One: “I beseech you to explain the characteristics of the causes and conditions of all dharmas. By awakening to the characteristics of causes and conditions, may I and the other bodhisattvas abandon all deluded attachments to existence and nonexistence and be free from the false conceptual views that things arise successively or simultaneously.”

Dharmas born of causes and conditions are all perceived through one’s own deluded conceptualization, but ignorant ordinary beings do not understand this and cling to the belief that they arise successively or simultaneously. To comprehend this meaning is to transcend every kind of existence and nonexistence, and every notion of successive or simultaneous arising, thereby revealing non-arising. Thus it is said, “All dharmas are unborn.”

The Buddha told Mahamati: “All dharmas have two kinds of conditional characteristics: external and internal. External conditions are such things as clay, a wooden peg, a wheel, water, wood, human labor, and various means by which a jar is made. Just as with an earthen jar, so also silk, mats, sprouts from seeds, ghee, curds, and so forth are produced through various means. This is called the successive arising brought about by external conditions.

“The two kinds of conditions—external and internal dharmas—are respectively the deluded views of the world and the deluded views of ignorant ordinary beings. Therefore, it is said that, apart from the arising of consciousness and the perceptions produced by one’s own discrimination, all things are unborn. External conditions are plainly seen in the world: jars, ghee, curds, and so forth do not arise without successive means. Therefore, the doctrine of external conditions is established.

“What are internal conditions? Dharmas such as ignorance, craving, and karma are given the name ‘conditions.’ From these arise the dharmas of the skandhas, dhatus, and ayatanas, which are called ‘that which is conditioned.’ In reality, there is no differentiation among them, but ignorant ordinary beings falsely conceptualize it. This is called the doctrine of internal conditions.

“Ignorance is the Tathagatagarbha which, through non-awakening, becomes consciousness. The Avatamsaka Sutra says, ‘Not comprehending the truth of the ultimate meaning is called ignorance.’ Among the twelve links, ignorance is the causal condition belonging to the past; craving is the karmic condition of the present; karma consists of clinging and becoming, which in turn serve as conditions for birth, aging, sickness, and death in a future life. The dharmas of the skandhas, dhatus, and ayatanas originally arise dependently throughout the three times, yet in truth, because of ignorance and non-awakening, they have no nature of arising within one’s own mind. Ignorant ordinary beings falsely regard them as real; hence it is said, ‘In reality, there is no differentiation among them.’

“Mahamati! There are six kinds of causes: the cause of future existence, the cause of continuity, the cause of characteristics, the productive cause, the revealing cause, and the relative cause. The cause of future existence means that, once a cause has been produced, internal and external dharmas arise.

The cause of continuity means that, once the conditions that serve as cognitive supports have been produced, internal and external dharmas arise, such as the seeds of the skandhas. The cause of characteristics means that, once characteristics have been produced, they arise continuously and without interruption. The productive cause means exercising a dominant influence, as does a Wheel-Turning King.

The revealing cause means that, once deluded conceptualization arises, the characteristics of the agent and that which is acted upon become manifest, as when a lamp illuminates forms and colors. The relative cause means that, when cessation brings continuity to an end, the nature free from deluded conceptualization arises.”

These six kinds of causes are the causal characteristics within the two kinds of conditions that can produce their different corresponding results. The cause of future existence means that the faculties and their objects in the present produce future results; it corresponds to the causal condition. The cause of continuity means that, based on internal faculties and external objects, craving and clinging arise, again producing seeds that continue without cessation; it corresponds to the object-support condition.

The cause of characteristics produces uninterrupted continuity between cause and effect; it corresponds to the immediately antecedent condition. The productive cause means creating a cause upon the basis of a result, as when a Wheel-Turning King, after obtaining a supreme result, again creates a supreme cause; it corresponds to the dominant condition. The revealing cause means that the causal agent and the effect acted upon are revealed simultaneously, as when a lamp illuminates forms and colors; this is also included within the meaning of causal condition.

The relative cause means that, when the characteristics of an object cease, the arising of the stream of continuity is no longer perceived, causing continuity to be severed and bringing to fulfillment the nature free from deluded conceptualization. The mutual opposition between non-conceptualization and deluded conceptualization is a causal characteristic to which non-Buddhist teachers and ignorant ordinary beings cling.

“Mahamati! The deluded conceptualization of their own characteristics arises neither successively nor simultaneously. Why is this? If it arose simultaneously, there would be no distinction between the agent and that which is acted upon, and the characteristic of cause could not be established. If it arose successively, the characteristic of a self could not be established. Successive arising is in fact non-arising, just as, if no child is born, the names ‘father’ and ‘mother’ do not apply.”

Successive or simultaneous arising is the attachment of ignorant ordinary beings. Because they do not know that things are manifestations of their own mind, they falsely perceive apparent arising and continuity as causes and conditions, and then cling to these as successive or simultaneous. Therefore, the Tathagata specifically teaches that they arise neither successively nor simultaneously. If they arose simultaneously, there would be neither agent nor object, and the characteristic of cause could not be established. If they arose successively, no intrinsic nature could be found. The characteristic of a self is intrinsic nature. Since no intrinsic nature exists, there is immediately non-arising, just as, if no child is born, the names ‘father’ and ‘mother’ do not apply.

“Mahamati! Successive arising is merely a convention for describing continuity. It is not truly so; it exists only through deluded conceptualization.

Cause, object-support condition, immediately antecedent condition, dominant condition, and so forth are regarded as that which produces and that which is produced. Mahamati! Successive arising does not arise, because it is a characteristic of attachment to a falsely conceptualized intrinsic nature.

Neither successive nor simultaneous arising arises, because what appears in one’s own mind as experienced objects—individual characteristics, shared characteristics, and external natures—has no nature of its own. Mahamati! Neither successive nor simultaneous arising arises, except that, through failure to awaken to the manifestations of one’s own mind, deluded conceptualization gives rise to the appearance of arising.

Therefore, regarding the characteristics and expedient operations produced by causes and conditions, one must abandon the views that things arise successively or simultaneously.”

Continuing from the preceding teaching that successive and simultaneous arising do not occur, this reveals that non-Buddhist teachers and ignorant ordinary beings, not knowing that things are manifestations of their own mind, falsely conceptualize and cling to them, whereas in truth no dharma arises. This section places particular emphasis on successive arising and mentions simultaneous arising only incidentally, so that it may be understood that the non-Buddhist and ignorant ordinary beings’ attachment to arising through the four conditions belongs solely to the doctrine of succession.

Therefore, this is clearly explained so that one may know that all internal and external dharmas presently before one are transformations of consciousness and lack intrinsic nature. Although there appear to be causes, conditions, activities, and expedient means, all are established through the deluded attachment of non-awakening. Upon awakening, all is known as mind-only, and both perceiver and perceived cease completely.

Cause, that is, the causal condition, is that which is proximate and capable of producing arising. The object-support condition is that upon which arising depends, such as external forms. The immediately antecedent condition means that internal and external dharmas mutually produce one another in an uninterrupted succession.

The dominant condition means that mind and its objects serve as dominant conditions for one another. These four are commonly taught in the true Dharma. Yet, because true reality is obscured by delusion, they are provisionally established and described as existent, though in truth they possess no inherent substance.

Therefore, it is said that successive arising does not arise. Because of deluded conceptualization and attachment, successive and simultaneous arising are conceived, but in truth neither ever arises. This means that the body, faculties, physical world, individual characteristics, and shared characteristics manifested by one’s own mind all lack intrinsic nature.

Only because one fails to awaken to the manifestations of one’s own mind and clings through deluded conceptualization does the appearance of arising exist. Therefore, regarding the expedient operations produced by causes and conditions, one must abandon the views of successive and simultaneous arising.

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

All things are utterly unborn,

Nor do causes and conditions cease;

Yet within that birth and cessation,

Conceptions of causes and conditions arise.

Cessation and arising are not denied,

Nor the continuity arising from conditions;

This is taught only to sever the conditions

Of ignorant beings’ deluded and confused conceptions.

Whether conditioned dharmas exist or not,

None of them ever arise;

But through the turning of deluded habitual tendencies,

The three realms appear from these.

In ultimate truth, nothing is born from conditions,

Nor is there any cessation;

Contemplate all conditioned things

As flowers in the sky.

The grasping subject and the grasped object—

Abandon confused and deluded views of them;

Nothing has arisen or will arise,

Nor are there causes and conditions.

All things are without anything possessed;

These are all merely verbal expressions.

All dharmas that arise and cease through causes and conditions, whether regarded as existent or nonexistent, are devoid of intrinsic nature. This itself is non-arising. Only because ignorant worldlings are deluded and confused do they falsely perceive the three realms as existing.

Therefore, the Tathagata merely puts an end to delusion and confusion, but does not deny causes and conditions. Causes and conditions are like illusions and shimmering heat waves, and cannot be said either to exist or not to exist. In relation to the primordial reality, all conditioned dharmas are regarded as motes in the sky.

Only when the deluded and confused views that grasp at perceiver and perceived are abandoned is it seen that the arising and cessation of causes and conditions ultimately have no real meaning, but belong merely to worldly theories. The preceding three verses repeatedly speak of putting an end to delusion and confusion. The following three verses speak of reality, which neither arises nor ceases.

Reality is that which has been real from the very beginning; it is the mind of the Tathagatagarbha.

4—REVEALING THAT THE ULTIMATE MEANING OF THE TATHAGATAGARBHA TRANSCENDS VERBAL EXPRESSION AND DELUDED CONCEPTUALIZATION

At that time, Mahamati Bodhisattva Mahasattva again addressed the Buddha: “World-Honored One! I beseech you to explain the characteristics of verbal expression and deluded conceptualization in the mind-teaching of the sutras. World-Honored One! If the other bodhisattva-mahasattvas and I thoroughly understand the characteristics of verbal expression and deluded conceptualization in the mind-teaching of the sutras, we shall be able to penetrate the two meanings of verbal expression and that which is expressed, and swiftly attain unsurpassed, complete, perfect enlightenment. By means of these two—verbal expression and that which is expressed—we shall purify all sentient beings.”

Verbal expression is the disclosure of all realms of experience through words. Deluded conceptualization is the discriminated realm disclosed by words, the meaning they purport to establish. To comprehend these two meanings is to know that all realms of experience are disclosed through words because of deluded conceptual discrimination, and that apart from all discriminations and verbal expressions, there are no characteristics of any realm whatsoever.

Therefore, the ultimate meaning is that which is realized through the noble wisdom of self-realization. It may be entered through verbal expression, but it is not a realm of verbal discrimination. Sentient beings do not know the mind of ultimate meaning; relying solely upon what words disclose, they give rise to various deluded cognitions rather than attaining true realization for themselves.

Consequently, the thicket of wrong views remains uncleansed. This is what Mahamati asked about.

The Buddha told Mahamati: “Listen, listen, and reflect well upon this. I shall explain it for you.” Mahamati addressed the Buddha: “Excellent, World-Honored One! I shall respectfully receive your teaching.” The Buddha told Mahamati: “There are four kinds of characteristics of verbal expression and deluded conceptualization.

They are verbal expression arising from characteristics, verbal expression arising from dreams, verbal expression arising from the conceptualization and calculation of past errors, and verbal expression arising from beginningless deluded conceptualization. Verbal expression arising from characteristics is born from deluded conceptualization that clings to material forms and characteristics. Verbal expression arising from dreams is born from recollection of previously experienced objects.

After one awakens, it arises in relation to a realm devoid of intrinsic nature. Verbal expression arising from the conceptualization and calculation of past errors is born from recollecting karma previously created out of enmity. Verbal expression arising from beginningless deluded conceptualization is born from one’s own seeds and habitual tendencies of false and erroneous attachment accumulated since beginningless time.

These are called the four kinds of characteristics of verbal expression and deluded conceptualization.”

Verbal expression arising from characteristics is born from deluded conceptualization that clings to material forms and characteristics. That is, because discrimination arises in reliance upon objects actually present before one, verbal expression comes into being. Verbal expression arising from dreams is born from recollective deluded conceptualization concerning past objects.

“After awakening, the realm is devoid of intrinsic nature” means that the objects are unreal, just as, upon awakening from a dream, one sees that the dream realm is devoid of intrinsic nature, like an isolated reflected image. Verbal expression arising from attachment to the conceptualization of past errors occurs when one recalls deeds previously committed and then gives rise to remorse; therefore, verbal expression comes into being.

Verbal expression arising from beginningless deluded conceptualization occurs because of the seeds and habitual tendencies of falsity accumulated since beginningless time. Thus, all discrimination is the deluded cognition of ignorance; it does not rely upon the real meaning, and verbal expression is born from this attachment. These four kinds of verbal expression encompass all deluded conceptualizations.

If one can comprehend them, one can remain far removed from the realm of deluded conceptualization and attain the path leading to the noble wisdom of self-realization. Thereafter, whatever verbal expression one employs will disclose that self-realization.

At that time, Mahamati Bodhisattva Mahasattva, on account of this meaning, again earnestly entreated the World-Honored One: “I beseech you to explain further the realm manifested by verbal expression and deluded conceptualization. World-Honored One! Where, through what cause, in what manner, and for what reason does the verbal expression of sentient beings’ deluded conceptualization arise?” The Buddha told Mahamati: “Sounds are produced through the conjunction of the head, chest, throat, nose, lips, tongue, gums, and teeth.” Mahamati addressed the Buddha: “World-Honored One!

Are verbal expression and deluded conceptualization different or not different?” The Buddha told Mahamati: “Verbal expression and deluded conceptualization are neither different nor not different. Why is this? Because the latter is the cause that produces the characteristics of the former.

Mahamati! If verbal expression and deluded conceptualization were different, deluded conceptualization should not be their cause. If they were not different, words would be unable to reveal meaning, yet in fact they do reveal it.

Therefore, they are neither different nor not different.”

Verbal expression and deluded conceptualization are neither different nor not different. If they were different, deluded conceptualization would not be the cause of verbal expression. If they were not different, speech would not reveal meaning. This points to the following passage, which asks whether verbal expression and the ultimate meaning are different or not different. Because the realm cognized through deluded conceptualization is not understood to be false and unreal, verbal expression is able to disclose it. The ultimate meaning is realized through the noble wisdom of self-realization and cannot be reached through verbal expression. Thus, these cannot be spoken of in the same way.

Mahamati again addressed the Buddha: “World-Honored One! Is verbal expression itself the ultimate meaning, or is that which is expressed the ultimate meaning?” The Buddha told Mahamati: “Neither verbal expression nor that which is expressed is the ultimate meaning. Why is this?

The bliss of the noble ones in the ultimate meaning is entered through verbal expression; this is the ultimate meaning. But verbal expression itself is not the ultimate meaning. The ultimate meaning is that which has been attained through the noble wisdom of self-realization.

It is not the realm cognized through the deluded conceptualization of verbal expression. Therefore, verbal expression and deluded conceptualization do not reveal the ultimate meaning. Verbal expression arises, ceases, and fluctuates; it arises successively through causes and conditions.

If it arises successively through causes and conditions, it cannot reveal the ultimate meaning. Mahamati! Because the characteristics of self and other are devoid of intrinsic nature, the characteristics of verbal expression do not reveal the ultimate meaning.

Furthermore, Mahamati! When one enters into the direct perception of what is manifested by one’s own mind, the intrinsic nature of the various external characteristics is seen to be nonexistent. Verbal expression and deluded conceptualization do not reveal the ultimate meaning.

Therefore, Mahamati, you must abandon all the various deluded conceptualizations concerning the characteristics of verbal expression.”

Discerning speech and that which is spoken, and penetrating to the ultimate purport of speech, reveals that the ultimate meaning cannot be reached through speech. Speech here refers specifically to names, phrases, letters, and their embodied combinations. That which is spoken is what speech reveals, comprising delusive conceptualization and characteristics known through comparison.

Therefore, it is said to be the realm apprehended through the delusive conceptualization of speech, not the true ultimate meaning. The ultimate meaning is the domain of noble delight entered through speech, just as one uses a finger to point at the moon, but the finger is not the moon. The Surangama Sutra says: “It is like someone pointing out the moon to another person with his finger.

Because of the finger, that person should look at the moon. If he merely looks at the finger and takes it to be the substance of the moon, then he has not only forgotten the orb of the moon but has also forgotten the finger. Why is this?

Because he takes the pointing finger to be the bright moon; not only does he forget the finger, but he also fails to distinguish brightness from darkness. Why is this? Because he takes the substance of the finger to be the bright moon, and thus cannot clearly discern the characteristics of brightness and darkness.” The ultimate meaning realized by the noble wisdom of self-realization is not the realm apprehended through the delusive conceptualization of speech.

The substance of the finger, the substance of the moon, brightness, and darkness are thus clearly distinguished. Therefore, it is said that the delusive conceptualization of speech does not reveal the ultimate meaning. The movement of arising and cessation refers to the eight activities of the head, chest, and so forth, successively combining together.

This means that the successive conjunction of these causes and conditions cannot reveal the ultimate meaning; it is merely speech. The characteristics of self and other refer specifically to that which is spoken. This means that the realms of self and other spoken of depend upon delusive discrimination and, like flowers in a mirror, possess no true nature.

This is the characteristic of speech. Therefore, it is said: “The characteristic of speech does not reveal the ultimate meaning.” One who truly enters the direct perception of the mind itself sees that all the various external characteristics are without self-nature and are all established by the delusive conceptualization of speech. If the delusive conceptualization of speech is abandoned, no characteristics of any realm remain.

At that very moment, it can only be directly realized and known; speech has no place there. Therefore, it is merely said: “The delusive conceptualization of speech does not reveal the ultimate meaning.” Where language and thought come to an end is the destination of noble delight. When blindness clears, the sun appears; it is like a child meeting its mother.

When the time arrives, that principle reveals itself. Therefore, it is finally said: “One must abandon the characteristics of the delusive conceptualization of speech.”

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

All natures have no self-nature,

Nor are they expressible in words;

The profound meaning of the emptiness of emptiness

Cannot be understood by the foolish.

The self-natures of all natures,

The Dharma expressed in words, are like shadows;

But as for the Noble Wisdom of Self-Realization,

I have taught the ultimate reality.

All dharmas are without self-nature and cannot be expressed in words; this is the profound meaning of the emptiness of emptiness. Samsara is empty, and nirvana is empty. The ground of ultimate reality realized by the noble wisdom of self-realization cannot be understood by the foolish.

Therefore, throughout the sutras, the self-nature expressed in words and the Dharma are said to be like shadows and echoes, for these are skillful means pointing to the place of return. The Record of the Mirror of the School says: “Speech arises from initial and sustained thought; it arises through the conjunction of shared characteristics. Discrimination arises because of the mental consciousness; it arises through calculation, comparison, and measurement.

In summary, both arise because of non-awakening, and teachings and contemplations arise accordingly. If there were no mind of non-awakening, none of the dharmas would have any intrinsic characteristic that could be spoken of, except through the gate of skillful means employed to disclose and reveal them. The ultimate path of return is beyond words.”

5- INDICATING THAT THE NOBLE WISDOM OF SELF-REALIZATION OF THE TATHAGATAGARBHA TRANSCENDS THE FOUR PROPOSITIONS OF EXISTENCE AND NONEXISTENCE.

The great bodhisattva Mahamati again addressed the Buddha: Blessed One! I beseech you to teach that which transcends unity, difference, identity, nonidentity, existence, nonexistence, neither existence nor nonexistence, permanence, and impermanence; which lies beyond the sphere of all non-Buddhist paths and is the sphere of the noble wisdom of self-realization. Transcending delusive conceptualizations of intrinsic characteristics and shared characteristics, may we enter the true ultimate meaning.

Advancing successively through the stages and attaining the characteristic of purity, may we enter in accordance with the characteristics of the Tathagata’s stages, without the need for the original vow to be deliberately activated. Like a mani jewel displaying various forms and colors, may the characteristics and practices of boundless realms, the progressive courses manifested by the characteristics of one’s own mind, and all dharmas be revealed.

May I and all the great bodhisattvas, transcending such views and attachments concerning delusive self-nature, intrinsic characteristics, and shared characteristics, swiftly attain unsurpassed, complete, perfect awakening, enabling all sentient beings to attain complete and abundant happiness in every respect.

In the Western Regions there were ninety-six kinds of non-Buddhist paths, all of which produced the sixty-two nets of views from the four propositions of existence, nonexistence, and so forth. The Ratnagotravibhaga says: “A bodhisattva whose understanding of emptiness is confused still has three doubts regarding this true emptiness and wondrous existence. First is the doubt that emptiness annihilates form, which clings to an annihilationist emptiness.

Second is the doubt that emptiness is different from form, which clings to an emptiness existing outside form. Third is the doubt that emptiness is a thing, which clings to emptiness as existence.” If even bodhisattvas are like this, how much more so foolish ordinary beings and followers of non-Buddhist paths? A verse in the Mahaprajnaparamita Sastra says: “When the two views of existence and nonexistence are extinguished without remainder, the true characteristic of all dharmas is what the Buddha has taught.” The true characteristic of all dharmas refers to the sphere of activity of the noble wisdom of self-realization.

The Contemplation of Complete Nonreliance through Absolute Transcendence says: “This true emptiness cannot be said to be identical with form or not identical with form; it cannot be said to be identical with emptiness or not identical with emptiness. None of it can be spoken, and even the claim that it cannot be spoken cannot itself be spoken. This statement too is not accepted.

It is far transcendent, with nowhere to rest; it cannot be reached by words or comprehended by understanding. This is called the sphere of practice. Why is this?

Because as soon as the mind arises and thought stirs, one immediately turns away from the essence of Dharma and loses right mindfulness. Furthermore, if one’s prior understanding of emptiness is not penetrating and unobstructed, there is no basis for continuing the practice. If one does not understand this Dharma of practice and relinquish that prior understanding, there is no basis for forming this right understanding.

If one retains that understanding and does not relinquish it, there is no basis for entering this right practice. Therefore, practice is accomplished through understanding; when practice arises, understanding ceases.” The true ultimate meaning refers to personally realizing the true characteristic of all dharmas upon entering the path of seeing at the First Ground. The Avatamsaka Sutra, however, teaches that at the initial resolve of the First Abode one clearly sees the Buddha-nature and is no different from the Buddha.

Throughout all the stages, one stage is all stages; through progressive cultivation and perfect interpenetration—gradual progression and sudden awakening—one relies solely upon the effortless path and advances spontaneously toward Buddhahood. Entering boundless lands and universally manifesting bodily forms, none of these lie outside the distinctions manifested by one’s own mind. The four propositions are: unity, difference, both unity and difference, and neither unity nor difference.

The proposition of unity is subsumed under existence and permanence. The proposition of difference is subsumed under nonexistence and impermanence. Each of these three also contains four propositions.

My Dharma likewise has the meaning of refuting the four propositions. The Treatise on the Nirvana Text says: “It remains, yet it is not existent, in order to refute the sravakas’ attachment to permanence. It perishes, yet it is not nonexistent, in order to refute the sravakas’ attachment to annihilation.

It perishes, yet it is not nonexistent: although nonexistent, it is existent. It remains, yet it is not existent: although existent, it is nonexistent.” This is the simultaneous refutation of existence and nonexistence, revealing both existence and nonexistence. Because it exists yet is nonexistent, it is said to be not existent.

Because it is nonexistent yet exists, it is said to be not nonexistent. This refutes both existence and nonexistence and reveals neither existence nor nonexistence. All these propositions mutually refute one another in order to reveal the Middle Way, which is the sphere of the Buddha’s activity.

The Buddha told Mahamati: “Excellent, excellent! You are able to ask me about such a meaning, thereby bringing much peace and happiness, bringing much benefit, and showing compassion for all devas and human beings.” The Buddha told Mahamati: “Listen, listen! Reflect well upon this, and I shall distinguish and explain it for you.” Mahamati said to the Buddha: “Excellent, World-Honored One!

I respectfully accept your instruction.” The Buddha told Mahamati: “Ignorant ordinary beings do not understand that which is measured by mind. They cling to inner and outer natures and rely upon notions of one and different, identical and non-identical, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent. Their intrinsic nature consists of habitual causes, attachment, and false conceptualization.

“When they do not understand that what presently appears is their own mind, everything becomes consciousness; naturally, they do not understand the basis of all inner and outer natures, and, deceived by what appears before their eyes, they falsely give rise to discrimination. This is the source from which the four alternatives arise. ‘Habitual cause’ refers to the seed-consciousness. Not understanding what is measured by mind becomes the habitual cause, and thus attachment naturally arises.

“It is like a herd of deer tormented by thirst: seeing a shimmering mirage in springtime, they conceive it to be water and run about in delusion seeking it, unaware that there is no water. In the same way, ignorant people, perfumed since beginningless time by deceptive false conceptualization, their minds scorched by the three poisons and delighting in the realm of form, perceive arising, abiding, and cessation; cling to inner and outer natures; and fall into false views that apprehend one and different, identical and non-identical, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent.

“It was previously said that all views and attachments arise from being deluded about that which is measured by one’s own mind; this produces the seed-consciousness, whereby one perceives an inner and an outer and gives rise to the four kinds of erroneous views. Here it is said that present activity and seeds generate one another and mutually delude and confuse one another, so that ultimate emptiness becomes ultimate existence.

“It is like a city of gandharvas, which ignorant ordinary beings devoid of wisdom conceive to be a city, when in fact it is merely the appearance of beginningless habitual tendencies of clinging to characteristics. That city is neither existent nor nonexistent. In the same way, adherents of non-Buddhist paths, perfumed since beginningless time by deceptive habitual tendencies of attachment, rely upon views of one and different, identical and non-identical, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent, and are unable to understand that what presently appears is their own mind.

“The appearance of beginningless habitual tendencies of clinging to characteristics is neither a city nor not a city. This states very clearly that mind, form, and all realms presently appearing are transformations of consciousness alone. They are not truly existent or nonexistent; therefore, they are said to be illusory and inconceivable. Adherents of non-Buddhist paths, devoid of wisdom, mistakenly regard them as truly existent and merely multiply erroneous views.

“It is like a person who dreams of men and women, elephants and horses, carriages, cities and villages, gardens and forests, mountains and rivers, ponds and lakes, and various adornments, and sees himself entering among them. Upon awakening, he continues only to remember them. Mahamati, what do you think?

Is that person, who continues to remember the events of the preceding dream and will not relinquish them, intelligent?” Mahamati said to the Buddha: “World-Honored One, he is not intelligent.” The Buddha told Mahamati: “Ordinary beings are likewise gnawed by erroneous views and by the wisdom of non-Buddhist paths. Not understanding that the nature presently manifested is their own mind and is like a dream, they rely upon views and attachments concerning one and different, identical and non-identical, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent.

“Here, seeing things in a dream is used as a comparison so that the matter may easily be understood. Continuing to remember them after awakening and refusing to relinquish them also illustrates ignorant people who clearly know that dharmas have no other cause yet remain obstinately attached to inner and outer dharmas and refuse to forget them.

“It is like a painted image that has no actual elevations or depressions, yet ignorant ordinary beings conceive it as elevated or depressed. In the same way, in later ages, adherents of non-Buddhist paths, replete with the habitual tendencies of erroneous views, will rely upon views and attachments concerning one and different, identical and non-identical, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent, thereby ruining themselves and ruining others.

Moreover, doctrines that speak of non-arising apart from existence and nonexistence are themselves empty words; their views and attachments repudiate cause and effect, uproot wholesome roots, and destroy causes of purity. Those who seek the supreme must keep far away from them. Those who expound such doctrines fall into views and attachments concerning self, other, and identity.

Having falsely conceptualized existence and nonexistence, they sink into establishment of existence and repudiation through nonexistence; because of these erroneous views, they will fall into hell.

“Here the World-Honored One severely reproaches adherents of non-Buddhist paths for their erroneous views: establishing their own doctrines, repudiating the true Dharma, and transmitting these teachings to later generations, they ruin themselves and ruin others and will fall into hell.

“It is like diseased eyes that see strands of hair hanging before them, whereupon one tells everyone, ‘Look at these!’ Yet ultimately, those hanging strands are neither existent nor nonexistent, because they are seen by some and not seen by others. In the same way, adherents of non-Buddhist paths, with their expectations based upon false views, rely upon views and attachments concerning one and different, identical and non-identical, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent. Thus they repudiate the true Dharma, fall themselves, and cause others to fall.

“That they are ultimately neither existent nor nonexistent, because they are seen and not seen, means that all dharmas are like strands of hair hanging before diseased eyes. Their nature is neither existent nor nonexistent, since some people see them while others do not. This directly indicates consciousness-only. The repeated statement that they repudiate the true Dharma, fall themselves, and cause others to fall reveals the Tathagata’s earnest compassion; this may generally be discerned.

“It is like a circle of fire that is not truly a circle, though the ignorant conceive it to be one; those possessing wisdom do not. In the same way, adherents of non-Buddhist paths, in their expectations born of erroneous views, rely upon one and different, identical and non-identical, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent, and conceive that all natures arise.

“The translation produced during the Wei dynasty does not contain this passage. Moreover, this simile, like those throughout the text, has no separate meaning and is therefore treated briefly.

“It is like a bubble of water resembling a mani jewel: an ignorant child devoid of wisdom conceives it to be a mani, clings to it, and seeks to obtain it. Yet that bubble is neither a mani nor not a mani, because some cling to it and others do not. In the same way, adherents of non-Buddhist paths, perfumed by the habitual tendencies of false conceptualization and erroneous views, speak of arising in regard to that which does not exist at all and, in dependence upon that alleged arising, speak of cessation.

“The bubble of water is one and the same; because some cling to it while others do not, it does not truly undergo arising or cessation. Ignorant ordinary beings and adherents of non-Buddhist paths cling to the nonexistent bubble of water as existent. The ignorant, having taken the bubble to exist, then regard its no longer being grasped as cessation. A verse in the Angulimaliya Sutra says:

“Furthermore, Mahamati, there are three kinds of valid cognition and the five-part syllogism. Having established each of them, one attains the noble wisdom of self-realization and, departing from the matter of the two intrinsic natures, nevertheless gives rise to false conceptualization and attachment concerning an existent nature.”

The three kinds of valid cognition are direct perception, inference, and the testimony of the sages. Direct perception means that the real object is immediately present, without falling into conceptual thought or verbal formulation, and one personally realizes the substance of the Dharma without error, just as self-realized noble wisdom accords with direct realization and knowledge. Inference means knowing through comparison, as when, on the basis of the objects in a dream, one knows that they are manifestations of one’s own mind.

Although this is not personal realization, what is known through comparison is not false. The testimony of the sages means that what is spoken by the Dharmakaya Buddha, the Sambhogakaya Buddha, and the Nirmanakaya Buddha is certainly to be taken as the standard. The three members are the proposition, the reason, and the example.

Thus, concerning my teaching, one may formulate an inference as follows: “The mind of ultimate truth, the Tathagatagarbha, is the proposition. The reason is that it is directly perceived by one’s own mind. The examples are flowers in a mirror, the moon at the bottom of the water, and objects in a dream.” Concerning the doctrines of non-Buddhists, one may formulate an inference as follows: Their proposition is that things arise from a supreme primordial nature or a divine self.

The reason is the false habit-energy beginninglessly accumulated and the assertion of an existent or nonexistent creator. The examples are a turtle’s hair, oil extracted from sand, a broken jar, and so forth. These three members are also called the three members of inference; together with application and conclusion, they make five.

The three kinds of valid cognition and the five members were all taught by the Tathagata to reveal self-realized noble wisdom and freedom from views of existence and nonexistence. Yet they do not establish self-realized noble wisdom, but instead give rise to discrimination concerning an inherent nature. This refutes the inward delusion of the characteristic of self.

Mahamati! When the mind, manas, and consciousness—the body and mind—are transformed, all false discriminations of grasper and grasped manifested by one’s own mind cease. Practitioners abiding in the self-realized noble wisdom of the Tathagata’s stage do not give rise there to notions of existence or nonexistence. If, in such a realm, practitioners produce characteristics by grasping existence and nonexistence, they thereby nourish attachment and cling to self and person.

“When the mind, manas, and consciousness—the body and mind—are transformed, the false discriminations of grasper and grasped manifested by one’s own mind cease” means that once mind, manas, and consciousness have been transformed, all false discriminations of the grasping subject and grasped object manifested by one’s own mind are immediately cut off. Therefore it is further said that, within the Tathagata’s self-realized noble wisdom, one should not again give rise to views of existence and nonexistence.

If one who practices the noble conduct, while facing the realm of self-realization that transcends the dharmas of existence and nonexistence, nevertheless becomes attached to the characteristic of an existent nature, one falls into the notions of self, person, sentient being, and life span. Relying on the preceding passage, this further scrapes away yet another layer of attachment to an existent nature. The Sutra of Perfect Enlightenment says: “That very mind, even when it realizes the ultimate state of the Tathagata and clearly knows pure nirvana, is entirely the characteristic of self.” It also says: “Having awakened, one surpasses all realization;

this is entirely the characteristic of a person.” It further says: “Both the comprehension of realization and the comprehension of awakening are self and person.

Yet when the characteristics of self and person no longer reach it, there still remains that which comprehends; this is called the characteristic of a sentient being.” It also says: “When the mind’s illumination is pure and awareness attains that which is comprehended, all karmic wisdom is forever unable to see itself, just like the faculty of life.” It further says: “Just as boiling water melts ice, so that no ice remains apart from the water, yet the knowledge that the ice has melted still leaves a self that is aware of self, so too is it here.” Thus one should know that, even after attaining self-realized noble wisdom and transcending the two inherent natures of existence and nonexistence,

any further arising of false discrimination and attachment to an existent nature still does not transcend these four characteristics.

Mahamati! If one speaks of that nature, inherent nature, individual characteristic, and common characteristic, all these are spoken by the Transformation Buddha, not by the Dharma Buddha. Moreover, all verbal teachings arise in response to the expectations and attached views of foolish people. They are not given to establish separately an approach to the Dharma’s inherent nature. Only for those who have attained self-realized noble wisdom and abide blissfully in samadhi are distinctions made and its meaning revealed.

Here it is further said that whenever the Tathagata speaks of nature, characteristics, and the various notions of self and other, these are all spoken by the Transformation Buddha. Because foolish people hope to attain something, these teachings merely guide them toward the conjured city; they do not truly establish an approach to the Dharma’s inherent nature. They distinguish and reveal it for those who have attained self-realized noble wisdom and abide blissfully in samadhi.

The everyday activity of sentient beings is in truth not impermanent. To remove attachment to permanence, the perception of impermanence is taught. Likewise, it is also not the absence of bliss, self, or purity.

To remove attachment to bliss, self, and purity, the perceptions of the absence of bliss, self, and purity are taught. In self-realized noble wisdom there is also no attainment of fruit or attainment of dhyana; yet in accordance with people’s expectations, the characteristics of fruition and dhyana are taught. If there were no such expectations, the Tathagata would never have spoken of them from beginning to end.

Thus one should know that the emotional views born of expectation are to be swiftly stripped away from the Buddha’s words, while noble wisdom, silently accordant, must open a path to awakening beyond words. What the Tathagata speaks is here, yet its purport lies there. He uses this to make clear that words can never reach it, and thus employs analogies to lead one beyond words so that one may arrive for oneself.

The water is not the moon, yet the radiant moon appears there distinctly. The mirror is not the images, yet the myriad forms in all their profusion stand revealed within it. The ultimate principle has not yet been displayed, yet the noble intent is concealed and disclosed therein.

On examining the later passage, where it is said that the Transformation Buddha’s teachings are like reflected images and so forth, one then understands that the very place where foolish people and non-Buddhists are deluded is the place through which the wise penetrate; there are not two paths.

It is like the reflection of a tree appearing in water: it is neither a reflection nor not a reflection, neither the form of a tree nor not the form of a tree. In the same way, because non-Buddhists are perfumed by habitual views, they falsely discriminate and cling, relying on notions of oneness and difference, identity and nonidentity, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence; therefore, they are unable to understand the direct perception of their own mind.

It is like a bright mirror that, in accordance with conditions, reveals all forms and images without false discrimination. They are neither images nor not images; yet images are seen, though they are not images. Foolish people falsely discriminate and conceive them to be images.

In the same way, non-Buddhists with wrong views falsely discriminate and cling to images manifested by their own minds, relying on views of oneness and difference, identity and nonidentity, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence. It is like the sound produced when wind and water come together. It has neither an inherent nature nor the absence of an inherent nature.

In the same way, the false discriminations of non-Buddhists with wrong views rely on views of oneness and difference, identity and nonidentity, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence. It is like barren ground where no grass or trees grow: through the power of the scorching heat, one sees what appears to be flowing springs, rising waves, and gathering clouds. These have neither an inherent nature nor the absence of an inherent nature, whether there is craving or no craving.

In the same way, foolish people, perfumed since beginningless time by false habit-energy, falsely discriminate and cling, relying on arising, abiding, and cessation; oneness and difference; identity and nonidentity; existence and nonexistence; neither existence nor nonexistence; permanence and impermanence. In regard to the objects at the gateway of conditions in which their own minds abide, it is likewise with the heat shimmer and its billowing waves.

It is like a person who uses spells to set a mechanical figure in motion. Though it does not belong among sentient beings, through the expedient action of a pisaca spirit it is assembled and made to move about restlessly; ordinary people falsely discriminate and cling to the belief that it truly comes and goes. In the same way, non-Buddhists with wrong views, driven by expectation, rely on views of oneness and difference, identity and nonidentity, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence.

They cling to conceptual proliferation, which establishes nothing real. Mahamati! Therefore, one who wishes to attain self-realized noble wisdom must abandon the false discriminations of wrong views concerning arising, abiding, and cessation; oneness and difference; identity and nonidentity; existence and nonexistence; neither existence nor nonexistence; permanence and impermanence; and so forth.

This passage sets forth what is spoken by the Transformation Buddha in order to reveal that both the provisional and the real are expounded together. Since the direct perception of one's own mind is without self and without person, it responds according to conditions and manifests forms to beings as circumstances evoke, while sentient beings, through discrimination, perceive differences. The reflection of a tree in water belongs neither to existence nor nonexistence.

A bright mirror manifests forms, yet fundamentally has no mind that reflects. Wind and water produce sounds that are neither caused nor conditioned. Through the power of the blazing heat, one sees what resembles flowing springs; waves arise and clouds gather, yet greed and non-greed are both neither produced nor extinguished.

Through the power of spells, a corpse walks, a mechanism moves, and a figure rises, though ultimately there is no real event, while the coming and going are clearly apparent. All these are manifestations of one's own mind, neither true nor false, neither that nor this, neither conjoined nor united, neither perceiving nor knowing. The Tathagata employs dreams, illusions, and the moon at the bottom of the water in accord with beings' faculties and inclinations, and applies the complete functioning of the great capacity, enabling them to awaken to this and cultivate accordingly.

Ordinary fools and non-Buddhist practitioners do not know the Dharma of the noble wisdom realized within oneself. They delusively give rise to wrong views, and whatever they establish becomes mere frivolous speculation.

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

Illusions, dreams, reflections of trees in water,

Dangling hairs, and the heat of the hot season—

Contemplate the three realms in this way,

And ultimately attain liberation.

This verse says that the dharmas within the three realms cannot be said to exist or not exist; all are like dreams, illusions, and so forth. By giving rise to such contemplation, one immediately attains liberation.

Just as a thirsty deer imagines,

Its bewildered mind stirring in confusion,

The deer conceives it to be water,

Though in truth there is no water.

In the same way, the seeds of consciousness,

Stirring, cause realms to be perceived;

The foolish give rise to deluded conceptions,

Like eyes obscured by cataracts.

Amid beginningless birth and death,

They cling to the nature of grasping;

As one reverses a peg to remove a peg,

Relinquish craving and grasping.

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

Clouds arising, dreams, and flashes of lightning,

Contemplate the world thus and attain liberation,

Forever severing the three continuities.

There is no creator therein,

Just as with a mirage in empty space;

To know all dharmas in this way

Is precisely to have nothing known.

These five verses state that the three realms are like dreams and illusions, fundamentally devoid of reality. Because of the seeds of consciousness, realms are delusively perceived, just as diseased eyes see illusory flowers and mistakenly suppose that the flowers arise from the eyes, clinging to the eyes that see the flowers as the nature of grasping. This is precisely the fundamental basis of beginningless birth and death: the discriminations of the deluded mind.

If, in the very midst of this discrimination, one can know it to be deluded discrimination, it is like removing a peg. Only then does one know that a mechanism moves, a spell causes something to stand, clouds arise, and dreams and flashes of lightning appear, yet immediately there is no person. One is then able to leave behind the grasping of the three poisons, while there is no person who leaves them behind.

Therefore, it is said that one uses non-acting wisdom to contemplate all dharmas, yet they are not objects of conceptual perception.

Verbal teachings are merely provisional names;

They too are devoid of characteristics.

Deluded conceptions arise regarding them;

The activities of the skandhas are like dangling hairs.

Like paintings, dangling hairs, and illusions,

Dreams and cities of the gandharvas,

Circles of fire and shimmering mirages—

Though nonexistent, they manifest as sentient beings.

Permanent, impermanent, one, different,

The same and not the same are likewise so;

Errors continuing from beginningless time

Are the deluded conceptions of the foolish.

A bright mirror, clear water, and the eye,

And the wondrous mani jewel—

Within them various forms appear,

Yet in truth they cannot be found.

All natures that become manifest

Are like paintings and shimmering mirages;

All manner of forms are displayed,

Yet, like dreams, they cannot be found.

These five verses state that when the Tathagata teaches the Dharma, he likewise provisionally establishes names and words for sentient beings. Because they discriminate and hold deluded views, he tells them: “The five skandhas and all conditioned activities are like dangling hairs and so forth. Within the unborn, phenomena of birth appear.” Even the four propositions of erroneous attachment are likewise so; all are false fabrications from beginningless time.

The foolish do not understand and delusively give rise to discrimination. The final two verses further state that all verbal teachings are manifested according to the faculties and inclinations of sentient beings and are not real dharmas. This uproots the tendency of fools to produce conceptual understanding from words.

The Tathagata guides beings from the provisional back to the real; his intent is exceedingly profound and earnest.

Furthermore, Mahamati! The Dharma spoken by the Tathagata transcends the four propositions in this way. That is, it transcends one and different, the same and not the same, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence.

Transcending the discriminations of establishment and denial regarding existence and nonexistence, it gathers together the path of dependent origination, the ultimate truth, cessation, and liberation. The Tathagata takes this as the starting point when teaching the Dharma. It is not the primal nature, not Ishvara, not causelessness, not minute particles, not time, and not the continuity of an inherent nature; rather, it is for this reason that he teaches the Dharma.

Furthermore, Mahamati! In order to purify the afflictive hindrances and the cognitive hindrances, the Tathagata, like a caravan leader guiding the way, successively establishes the one hundred and eight statements concerning nonexistence, skillfully distinguishing the various vehicles and the characteristics of the various stages.

This is the general conclusion that the Dharma taught by the Tathagata transcends the fourfold discrimination of existence and nonexistence in order to gather together the ultimate truth. The ultimate truth is the truth of the highest meaning, the noble wisdom realized within oneself; it cannot be compared with the Four Noble Truths of the Two Vehicles. Only upon seeing the highest ultimate truth of self-realization can one deeply penetrate the principle of dependent origination.

By cultivating the path in accord with it, one realizes quiescent cessation and attains liberation. This is why it differs from the doctrines of non-Buddhist practitioners concerning such things as primal nature and Ishvara. Severing the two kinds of hindrances is itself the cultivation of the path and the realization of cessation.

Yet all are gathered together in the ultimate truth of self-realization. Therefore, it is said that the one hundred and eight statements are established in nonexistence. Nonexistence here refers precisely to the ultimate truth, which is free from all views and attachments regarding existence and nonexistence.

It is the mundane and yet not mundane; it is supramundane and yet not supramundane. This statement is lucid and radiant, pure and unmixed. Therefore, one should know that nonexistence is the secret treasury of the Tathagata, pure and undefiled.

Having come to abide in this, one naturally becomes able skillfully to distinguish and know the characteristics of the vehicles and stages. This remains the functioning that arises in accord with the nature: skillfully employing various expedient means to adorn oneself, without there being anything separate. The Tathagata teaches the Dharma universally so that bodhisattvas may accomplish self-realization.

Like a caravan leader guiding the way until they reach the Place of Jewels, there is ultimately no real Dharma.

6—INDICATING THE FOUR KINDS OF MEDITATION TO REVEAL THAT THE TATHAGATA'S PURITY IS NOT THE SAME AS THAT OF THE TWO VEHICLES

Furthermore, Mahamati! There are four kinds of meditation. What are the four?

They are the meditation practiced by ordinary fools, the meditation that examines meaning, the meditation that takes suchness as its object, and the Tathagata meditation. What is the meditation practiced by ordinary fools? It is the practice cultivated by shravakas, pratyekabuddhas, and non-Buddhist practitioners, who contemplate the nature of the absence of a self in persons, individual characteristics, shared characteristics, the joints of the bones, impermanence, suffering, and the characteristic of impurity, taking attachment as foremost.

They contemplate such characteristics without contemplating anything beyond them; advancing successively from the earlier to the later, they do not eliminate those characteristics. This is called the meditation practiced by ordinary fools.

Of the four kinds of dhyana, the dhyana practiced by the ignorant is cultivated by followers of the Two Vehicles and non-Buddhists. The dhyana of contemplating meaning and the dhyana of taking suchness as an object are modes of practice pertaining to the various bhumis. Tathagata dhyana is the ultimate characteristic of the noble wisdom of self-realization.

Followers of the Two Vehicles contemplate suffering, emptiness, non-self, and impurity, and cultivate the Four Truths. That is, they know suffering, abandon its accumulation, cultivate the Path, and realize cessation. This counteracts the worldly tendency to regard the impermanent as permanent, what is devoid of happiness as happiness, what is without self as self, and the impure as pure.

They cultivate contemplation of non-self, and when that contemplation is accomplished, they reach the exhaustion of craving and attain nirvana; yet the characteristics of inner and outer dharmas are never entirely eliminated. Because they do not know that inner and outer dharmas are manifestations of their own mind, they believe that there is truly something to be extinguished and truly something to be realized. Although this is the true Dharma, it is nevertheless akin to the teachings of non-Buddhists.

Therefore, at the Nirvana assembly, our Blessed One specifically taught the Four Real Truths for followers of the Two Vehicles. Addressing Bodhisattva Manjusri, he said: “There is suffering, there is truth, and there is reality; there is accumulation, there is truth, and there is reality; there is cessation, there is truth, and there is reality; there is the Path, there is truth, and there is reality. The Tathagata is neither suffering nor truth: this is reality.

Empty space is neither suffering nor truth: this is reality. Buddha-nature is neither suffering nor truth: this is reality.” Here, suffering refers to the characteristic of impermanence and to that which should be abandoned; this is the true truth. The nature of the Tathagata is neither suffering nor impermanent and is not a characteristic that should be abandoned; therefore, it is reality.

What is called accumulation can cause the five skandhas to combine and arise; it is also called suffering and is also called impermanence, and it is a characteristic that should be abandoned. The nature of the Tathagata is not the nature of accumulation, is not the cause of the skandhas, and is not a characteristic that should be abandoned; therefore, it is reality. What is called cessation means the cessation of afflictions; it may also be permanent or impermanent.

What is attained by followers of the Two Vehicles is called impermanent. What is attained by all Buddhas is called permanent and is also called the realized Dharma; this is the real truth. The nature of the Tathagata is not called cessation, yet it can extinguish afflictions; it is neither permanent nor impermanent, nor is it called realization or knowing, but it abides forever without change; therefore, it is reality.

The Path can cut off afflictions; it may also be permanent or impermanent, and it is a Dharma that should be cultivated; this is called the real truth. The Tathagata is not the Path, yet he can cut off afflictions; he is neither permanent nor impermanent, nor is he a Dharma that should be cultivated, but he abides forever without change; therefore, he is reality. It is further said: “Non-Buddhists and others possess the truths of suffering and accumulation, but not the truths of cessation and the Path.

Regarding what is not cessation, they conceive the notion of cessation; regarding what is not the Path, they conceive the notion of the Path; regarding what is not a result, they conceive the notion of a result; and regarding what is not a cause, they conceive the notion of a cause. For this reason, they possess no pure path.” This sutra says: “Progressively advancing from beginning to end, characteristics are not eliminated.” This refers precisely to having characteristics that should be abandoned, characteristics that should be cultivated, and a Dharma that is realized and known.

Hence it is said that regarding what is not a result, they conceive the notion of a result, and regarding what is not a cause, they conceive the notion of a cause.

What is the dhyana of contemplating meaning? It means that, having understood personal non-self, individual characteristics, common characteristics, and the absence of self-nature in the non-Buddhist doctrines of self, other, both, and neither, one then contemplates the non-self of dharmas and progressively advances through the meanings and characteristics of those bhumis. This is called the dhyana of contemplating meaning.

This contemplation of the non-self of dharmas marks the initial entrance into Consciousness-Only. When bodhisattvas realize Consciousness-Only and penetrate the emptiness of all dharmas, this is called the stage of insight into the Path; it is the First Bhumi. From there, they progressively advance through the meanings and characteristics of the various bhumis.

What is the dhyana of taking suchness as an object? It means that conceptualization concerning the two kinds of non-self is itself still conceptualization. In the realm of suchness as it truly is, conceptualization does not arise. This is called the dhyana of taking suchness as an object.

Upon entering the bhumi of true suchness and ultimate reality, one has already seen the purified characteristics of the two kinds of non-self, yet even these no longer appear before one. If these characteristics still appear, they are still called conceptualization and are not called realization and knowledge of things as they truly are.

What is Tathagata dhyana? It means entering the bhumi of the Tathagata, attaining the characteristic of the noble wisdom of self-realization and the three blissful abidings, and accomplishing inconceivable deeds for sentient beings. This is called Tathagata dhyana.

The three blissful abidings refer to the three samadhis: the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness. Emptiness means not perceiving a single real dharma within the twenty-five realms of existence. Wishlessness means giving rise to no aspiration or seeking with regard to the twenty-five realms of existence.

Signlessness means the absence of the ten characteristics: the characteristic of form, the characteristic of sound, the characteristic of fragrance, the characteristic of taste, the characteristic of touch, the characteristic of arising, the characteristic of abiding, the characteristic of cessation, the characteristic of male, and the characteristic of female. The true characteristic also has three kinds of bliss: first, the bliss of experience; second, the bliss of quiescence; and third, the bliss of awakened knowing.

The Tathagata abides forever without change; this is called the true characteristic.

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

The dhyana practiced by ordinary beings,

The dhyana of contemplating meaningful characteristics,

The dhyana of taking suchness as its object,

And the Tathagata’s pure dhyana.

Like the forms of the sun and moon,

The padma, and the profound stillness,

Like empty space and an extinguished fire—

These are contemplated by practitioners.

Such various characteristics

Are proclaimed as dhyana by non-Buddhists;

They also fall within the realms

Of sravakas and pratyekabuddhas.

When all of these are relinquished,

There is then nothing whatsoever to possess.

The Buddhas of all lands,

With their inconceivable hands,

All at once touch their crowns,

And they enter, in accord, the characteristic of suchness.

Padma is translated as “red lotus.” The forms of the sun and moon, the red lotus, the characteristic of the profoundly still sea, empty space, and an extinguished fire are all distinct states of meditative concentration. Because non-Buddhists and followers of the Two Vehicles cling to them, they become wrong views. If all of them are relinquished, self-realization is immediately attained, which is the state in which there is nothing whatsoever to possess. One then receives the empowering aid of all Buddhas and enters, in accord, the Tathagata bhumi of true suchness and the true characteristic.

7—THE TATHAGATAGARBHA’S SELF-NATURE OF NIRVANA IS NOT THE SAME AS THAT OF THE TWO VEHICLES.

At that time, Mahamati Bodhisattva-Mahasattva again addressed the Buddha: Blessed One! When one enters nirvana, what dharmas are referred to as nirvana? The Buddha told Mahamati: The transformation of all self-natures, habitual tendencies, the storehouse consciousness, manas, mental consciousness, views, and habits is called nirvana. The nirvana of the Buddhas and of myself is the realm of the self-nature in which there are no things.

The storehouse of self-nature and habitual tendencies is the eighth consciousness. Manas is the seventh consciousness. Mental consciousness is the sixth consciousness.

These are mind, manas, and mental consciousness. As for the transformation of views and habits, the eighth consciousness is the Tathagatagarbha and undergoes no transformation; what is transformed consists only of views and habits. When the Tathagatagarbha, through non-awakening, moves delusively, it gives rise to the aspect of seeing; because of this, persons and dharmas perfume and transform it into habitual tendencies.

If one can illuminate and understand that consciousness itself is the nature, one immediately leaves behind views and habits; this is called nirvana. Nirvana is called the secret treasury, like the three dots of the character yi (o0o). The Nirvana Sutra says: “The Dharma of liberation alone is not nirvana; the body of the Tathagata alone is not nirvana; maha-prajna alone is not nirvana.

Each of these three distinct dharmas alone is also not nirvana.” Here, the Tathagata’s Dharma-body, wisdom, and liberation are perfect and lacking nothing; they are neither vertical nor horizontal, and therefore this is called the self-nature in which there are no things. It is further said: “Cultivating great nirvana, one sees and knows the Dharma realm, comprehends the true characteristic, sees emptiness in which there is nothing whatsoever, and is without the characteristic of compounded understanding.”

Furthermore, Mahamati! Nirvana is the realm of the noble wisdom of self-realization, free from the extremes of annihilationism and eternalism and from conceptualizations of existence and nonexistence. Why is it not eternal? Because conceptualization of individual characteristics and common characteristics has ceased, it is not eternal. Why is it not annihilation? Because all noble ones of the past, future, and present attain self-realization, it is not annihilation.

The Nirvana Sutra says: “Nirvana has no cause, yet in essence it is a fruit. Why is this so? Because it neither arises nor ceases; because it is not fabricated; because it is not conditioned; because it is unconditioned; because it is eternally unchanging; because it has no location; and because it has neither beginning nor end.

Good man! If nirvana had a cause, it could not be called nirvana. Because it has no cause, it does not fall into eternalism; because its essence is the sacred wisdom of self-realization, it does not fall into annihilationism.

Moreover, nirvana is without self, yet possesses eight kinds of mastery called the great self: First, it can manifest a single body as bodies numerous as motes of dust. Second, it can manifest a body the size of a single mote of dust that fills the entire great trichiliocosm. Third, it can cause a body that fills the entire great trichiliocosm to fly lightly through space.

Fourth, it can perform a single deed and enable every sentient being to bring their respective tasks to completion, or remain in one land while causing beings in other lands all to see it. Fifth, it can enable the six faculties to function interchangeably. Sixth, it can realize all dharmas without anything being attained.

Seventh, it possesses mastery of speech. Eighth, it possesses mastery everywhere without exception. This is the self-realized realm of the great parinirvana of the Tathagatas of the three times.”

Mahamati! Nirvana neither decays nor dies. If nirvana were to die, it would again have to undergo continuous rebirth. If it decayed, it should fall under the characteristics of the conditioned. Therefore, nirvana is free from decay and free from death. For this reason, it is the refuge of practitioners.

The Blessed One often told Kasyapa: “You should not entertain the thought that the nature of the Tathagata becomes utterly extinct. Kasyapa! The cessation of afflictions is not called a thing; because it is eternally ultimate, it is called permanent.” He also said: “It is like a noble king resting in the inner palace or at times strolling in the rear garden.

Although the king is not among his consorts, one cannot say that the noble king has died. The Tathagata is likewise: although he no longer appears in the realm of Jambudvipa and has entered nirvana, he is not therefore called impermanent. The Tathagata has transcended immeasurable afflictions, entered the bliss of nirvana, roams in the flower garden of awakening, and joyfully experiences happiness.” He further said: “I shall now cause all sentient beings, together with my children, the fourfold assembly, to abide entirely within the secret treasury.

I too shall abide therein and enter nirvana.” (All these passages are quoted from the Nirvana Sutra.)

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

The Nirvana Sutra says: “Liberation means that there is no other place. It is like a person who dwells only within a supremely pure and wondrous house and has no other place.” That there is no other place means it is not relinquishment. It also says: “Liberation means that it cannot be grasped.

A person can hold an amalaka fruit, but liberation is not like this; it cannot be held.” That it cannot be held means it is not attainment. It also says: “Liberation means cutting off all conditioned dharmas and giving rise to all uncontaminated dharmas.” Cutting off the conditioned means it is not permanence; giving rise to the uncontaminated means it is not annihilation. It also says: “Liberation means that it cannot be measured, just as the great ocean cannot be measured.

Liberation is also called one flavor, just as milk has only one flavor; liberation is likewise and has only one flavor.” That it cannot be measured means it does not have one meaning; that it has only one flavor means it does not have many meanings.

Mahamati! The nirvana of shravakas and pratyekabuddhas consists in realizing individual and shared characteristics, not drawing near to sensory realms, not holding inverted views, and no longer giving rise to deluded discrimination. Within this state, they conceive the notion of nirvana.

Shravakas and pratyekabuddhas regard views that arise in opposition to the four inversions as non-inverted and take this to be nirvana. What are the four inversions? They do not know that the Tathagata is permanent, blissful, self, and pure. Therefore, within permanence they conceive impermanence; within bliss they conceive suffering; within self they conceive non-self; and within purity they conceive impurity. These are called the four inversions. Because they regard opposition to the four inversions as non-inverted, all their cultivation consists of producing causes rather than revealing causes; hence it is not true nirvana.

Mahamati! There are two characteristics of attachment to self-nature. What are the two? They are attachment to the characteristic of the self-nature of words and attachment to the characteristic of the self-nature of things. Attachment to the characteristic of the self-nature of words arises from attachment to the beginningless habitual tendencies of false speech. Attachment to the characteristic of the self-nature of things arises from unknowingly imposing boundaries upon what is manifested by one’s own mind.

Attachment to the habitual tendencies of speech is like calling a white garment white and a black garment black, although in other lands they may not speak of white and black. Thus, one should know that all such things have been transmitted and habituated since beginningless time and are regarded as definitively white or definitively black. Attachment to the self-nature of things is like form, mind, and so forth, whose arising and cessation appear before one.

Whether one clings to their having a cause or to their having no cause, it is all due to not knowing that they are manifestations of one’s own mind and therefore falsely giving rise to speculation and calculation. These two characteristics of attachment to self-nature are precisely the basis for the attachment to dharmas held by ordinary beings and non-Buddhists; hence they are stated again.

8—INDICATING THAT ESTABLISHMENT THROUGH SPIRITUAL POWER DOES NOT FALL INTO EXISTENCE OR NONEXISTENCE

Furthermore, Mahamati! Through two kinds of spiritual power established by the Tathagata, great bodhisattvas bow to the Buddhas, listen, receive the teaching, and inquire into its meaning. What are these two kinds of established spiritual power? They are the spiritual power of manifesting every kind of bodily form, countenance, and speech while in the direct attainment of samadhi, and the spiritual power of the hand of consecration.

These are the two kinds of spiritual power established by the Tathagata, through which he empowers practitioners and watches over them from beginning to end so that they do not fall into divergent paths. Manifesting bodily forms, countenances, and speech in meditative concentration pertains to abiding in the First Bhumi. The hand of consecration pertains to the completion of the Tenth Bhumi, when one receives consecration and is invested with one’s rank. Without these two kinds of spiritual power, accomplishment is certainly impossible.

Mahamati! When a great bodhisattva attains abiding in the First Bodhisattva Bhumi through the Buddha’s spiritual power, it is said that they enter the Illuminating Samadhi of the Bodhisattva Mahayana. After entering this samadhi, all the Buddhas throughout the worlds of the ten directions, through their powers of spiritual penetration, manifest to them every kind of bodily form, countenance, and speech. Such was the case with the great bodhisattva Vajragarbha and the other bodhisattvas. Great bodhisattvas who possess such marks of merit accomplish this state. Mahamati! This is called the First Bodhisattva Bhumi.

The Illuminating Samadhi is the concentration of radiant light. Bodhisattvas are able to enter this concentration by abiding through spiritual power. At the Avatamsaka assembly, Bodhisattva Vajragarbha relied upon the empowering power of the Buddha; he is cited as one example representing many.

Through the spiritual power of the direct attainment of the bodhisattva samadhi, great bodhisattvas accumulate roots of virtue for hundreds of thousands of kalpas. They accomplish in sequence the characteristics of the bhumis, thoroughly comprehend the remedies and what is to be remedied, and reach the ultimate. Arriving at the Dharma Cloud Bhumi, they abide in the palace of the wondrous Great Lotus, seated upon the precious lion throne of the Great Lotus and surrounded by an assembly of great bodhisattvas of equal standing.

Their bodies are adorned with various precious necklaces and shine like gold, champaka flowers, the sun, and the moon. The supreme heirs of the Buddha come from the ten directions, enter the palace of the Great Lotus, sit upon its thrones, and consecrate that bodhisattva. It is like the consecration of a sovereign wheel-turning sage king or the crown prince of the god Sakra, in which water is poured over the head to confer succession.

This is called the bodhisattva’s spiritual power of the hand of consecration. Mahamati! These are called the two kinds of spiritual power of a great bodhisattva.

If great bodhisattvas abide in these two kinds of spiritual power, they behold the Buddhas, the Tathagatas, face to face. If it is not so, they cannot see them.

Thus, from reliance on the First Bhumi, proceeding through each subsequent bhumi and onward to consecration at the Tenth Bhumi, all consists in abiding through the Buddha’s spiritual power.

Furthermore, Mahamati! Whenever great bodhisattvas discern and practice the various samadhis and supernormal powers, they all abide in the two kinds of spiritual power of the Tathagata. Mahamati!

If great bodhisattvas could expound the Dharma apart from the Buddha’s spiritual power, then all ordinary beings should also be able to expound it. Why? Because they do not abide in that spiritual power.

Mahamati! Through the awe-inspiring spiritual power of the Tathagata, when he enters a city, mountains, rocks, trees, all kinds of musical instruments, city walls, and palaces naturally produce musical sounds. How much more so do sentient beings: the blind, the deaf, the mute, and the speech-impaired are liberated from their immeasurable sufferings.

The Tathagata possesses immeasurable spiritual powers such as these… bringing benefit, peace, and happiness to sentient beings.

This means that ordinary beings are certainly unable to expound the Dharma; whenever bodhisattvas are seen to possess joyful eloquence—the eloquence of delighting in exposition—it is entirely because they abide in the Buddha’s spiritual power. Moreover, the text proceeds from insentient things to sentient beings to reveal the vast and inconceivable spiritual power, yet this too is manifested by the mind itself. The one essence pervades all classes of conscious beings, but because emotional attachment arises, wisdom is obscured.

The great bodhisattva Mahamati again addressed the Buddha: World-Honored One! For what reason does the Tathagata, the Worthy One, the Perfectly Enlightened One, empower great bodhisattvas with his spiritual power when they abide in the right attainment of samadhi and when, advancing to a higher stage, they receive consecration? The Buddha told Mahamati: It is so that they may be free from the deeds of Mara and the afflictions, and may not fall into the meditative stage of the sravakas; so that they may attain the Tathagata’s stage of self-realization; and so that they may advance in the Dharma they have attained.

Therefore, the Tathagata, the Worthy One, the Perfectly Enlightened One, establishes the great bodhisattvas by means of his spiritual power. If they were not established by this spiritual power, they would fall into the false conceptualizations of the erroneous views of non-Buddhists, into what the sravakas aspire to, and into the domain of the hosts of Maras, and they would not attain unsurpassed perfect enlightenment.

For this reason, all Buddhas, the Tathagatas, embrace and sustain the great bodhisattvas through their spiritual power. At that time, wishing to restate this meaning, the World-Honored One spoke this verse:

The spiritual power of the Honored One among humans,

And his great vows, all wholly pure,

Empower those in samadhi and consecration,

From the First Ground through the Tenth Ground.

The Tathagata’s empowerment of practitioners, from beginning to end, is utterly complete; yet foolish people and non-Buddhists do not understand. Their emotional attachments are difficult to break, and in the end they fall into erroneous paths. Practitioners should therefore admonish and remind one another.

9—INDICATING THE DEPENDENT ORIGINATION OF ALL DHARMAS TO REVEAL THAT THE MEANING OF THE TATHAGATAGARBHA IS BEYOND CAUSES AND CONDITIONS.

At that time, the great bodhisattva Mahamati again addressed the Buddha: World-Honored One! When the Buddha teaches dependent origination, he is teaching causation and is not teaching his own path. World-Honored One! Non-Buddhists also teach causation. They say that things arise from a supreme principle, a sovereign creator, time, atoms, and other such natures. Yet, World-Honored One! You say that the various natures arise through causes and conditions expressed in words. Thus there are the interrupted siddhanta and the uninterrupted siddhanta—the gift of Dharma.

In the twelve links of dependent origination, formations arise from ignorance: ignorance is the cause, and formations are the result. Formations are the cause, and consciousness is the result. This is the Dharma of arising through causes and conditions.

Non-Buddhists also say that a supreme nature, a sovereign creator, time, atoms, and so forth are the causes from which all dharmas arise; hence the doubt concerning the uninterrupted siddhanta. “Interrupted” means differentiated. They do not understand that the twelve links of dependent origination proceed from the unawareness of ignorance, that they are neither produced by a creator nor generated from their own essence.

Yet non-Buddhists falsely cling to a supreme nature, saying that it is the creator capable of producing all dharmas. They do not understand that they are deluded about their own essence, and consequently take the essence about which they are deluded to be the cause of all dharmas. In their entirety, all things are consciousness; and since the nature of consciousness is illusory, it is itself without a cause.

World-Honored One! Non-Buddhists also say that being and nonbeing are causes from which being arises. The World-Honored One also says that being arises without a cause and, having arisen, ceases.

As the World-Honored One has said, ignorance conditions formations, and so on through old age and death. Here the World-Honored One speaks of the absence of a cause, not of the presence of a cause. The World-Honored One establishes this arising by saying: “Because this exists, that exists,” rather than establishing a sequential arising.

Upon examination, what the non-Buddhists teach is supreme, not what the Tathagata teaches. Why is this? World-Honored One!

Non-Buddhists say that the cause is not produced through conditions, yet it produces something. The World-Honored One says that by observing the cause, one finds the result, and by observing the result, one finds the cause. In this way, causes and conditions become confused, revolving successively without end.

Non-Buddhists regard a creator as the generative cause, which is actually no cause at all; they therefore suspect that the World-Honored One’s teaching that things falsely arise through unawareness and, once arisen, cease is also a teaching of causelessness. “Because this exists, that exists” means that because ignorance exists, formations exist. They further suspect that the World-Honored One does not establish a sequential generative cause for arising.

If this and that mutually generate one another, causes and conditions become confused. On the contrary, this would be inferior to the non-Buddhists’ teaching of a supreme creator. They do not understand that everything only appears to arise because of unawareness: a cause becomes a result, and the result in turn gives rise to another cause.

All of this is due to false views; in truth, there is no meaning of arising.

The Buddha told Mahamati: I do not teach causelessness, nor do I teach that causes and conditions are confused. “Because this exists, that exists” refers to the absence of intrinsic nature in the apprehender and the apprehended, and to realizing that they are manifestations of one’s own mind. Mahamati! If one clings to the apprehender and the apprehended, fails to realize that they are manifestations of one’s own mind, and regards external objects as possessing or not possessing intrinsic nature, then one commits such errors. But this is not my teaching of dependent origination. I always teach that dharmas arise through the conjunction of causes and conditions, not that they arise without a cause.

Only upon realizing that all things are manifestations of one’s own mind does one understand that both grasper and grasped arise from unawareness, through which one falsely perceives being and nonbeing; external objects do not truly possess intrinsic nature. Non-Buddhists do not realize that things are manifestations of their own minds. Instead, they cling to intrinsic nature and the absence of intrinsic nature in external objects, falsely giving rise to attachment; therefore, they fall into error.

As for worldly causes and conditions, once karmic causes exist, it is difficult to escape the bonds of suffering. If emotional delusion has not yet been exhausted, it is impossible to claim that everything is unobstructed. Therefore it is said: “There is no self, no doer, and no one who experiences the result, yet good and evil karma are never lost.” To say that things do not arise by themselves does not mean that they do not arise, nor does it mean that they arise without a cause.

Mahamati again addressed the Buddha: World-Honored One! Is it not because verbal expressions possess intrinsic nature that all natures exist? World-Honored One! If there were no natures, verbal expressions would not arise. Therefore, because verbal expressions possess intrinsic nature, all natures exist.

Because foolish people and non-Buddhists rely on names and characteristics, they give rise to false conceptualizations and believe that dharmas truly exist. They reason that if dharmas did not exist, verbal expressions would have no basis from which to arise. They do not understand that all realms of experience are falsely manifested because of the mind’s own unawareness. Moreover, because of these false manifestations, grasping and attachment arise, and names and words are falsely clung to. Since all verbal expressions pertain entirely to deluded matters, they possess no true meaning.

The Buddha told Mahamati: Verbal expressions exist even when there is no intrinsic nature, as with the horns of a hare, the hair of a tortoise, and so forth. Such verbal expressions are current in the world. Mahamati! They neither possess intrinsic nature nor lack intrinsic nature; there are only verbal expressions. If, as you say, the intrinsic nature of verbal expressions entails the existence of all natures, then your reasoning is necessarily invalid.

The hair of a tortoise and the horns of a hare illustrate that verbal expressions can exist for nonexistent dharmas; by analogy, all dharmas are falsely manifested through unawareness. From the standpoint of the noble wisdom of self-realization, they likewise resemble the horns of a hare and the hair of a tortoise: they do not exist, yet there are verbal expressions for them.

Mahamati! Verbal expression does not exist in every land. Verbal expression is something constructed.

In some Buddha lands, the Dharma is revealed through gazing; in some Buddha lands, through making bodily forms; in some lands, through raising the eyebrows; in some lands, through blinking the eyes; in others, through smiling, yawning, or clearing the throat; and in still other lands, through contemplation or movement. Mahamati! In such worlds as Gazing and Fragrant Accumulation, and in the land of Samantabhadra, the Tathagata merely gazes, thereby enabling the bodhisattvas to attain the patient acceptance of the non-arising of dharmas and the supreme samadhis.

Therefore, it is not because verbal expressions possess intrinsic nature—or Dharma—that all natures exist. Mahamati! Observe how, in this world, flies, gnats, insects, ants, and other such beings have no verbal expressions, yet each species accomplishes its own activities.

Speech is fabrication, meaning that it is created by the mind. Since it is created by the mind, both speech and that which is spoken are entirely mind-only; even the forming of appearances and the raising of an eyebrow are all the mind itself, and all dharmas are devoid of intrinsic substance. Although dharmas are all devoid of intrinsic substance, each dharma manifests. Each dharma’s manifestation reveals only the mind itself. For the ignorant, this is false grasping; for noble wisdom, it is merely delusion; both reveal the one and only mind itself. It is not that speech possesses an inherent nature or the nature of all things. Flies, gnats, insects, and ants—readily visible things present before us—are all cited to clarify that speech is without inherent nature.

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

Like empty space and a hare’s horns,

And the child of a barren woman,

Though nonexistent, they are spoken of;

Such is the nature of false conception.

Regarding dharmas arising through the conjunction

Of causes and conditions, ordinary fools conceive falsely;

Unable to know them as they truly are,

They wander through the abode of the three realms.

Throughout the entire mundane world, although no dharmas inherently exist, speech concerning them arises entirely from false grasping. In all that transcends the world, likewise, although no dharmas inherently exist, speech is employed solely for the sake of eliminating delusion. Since false grasping is originally empty, its elimination is also not real; hence it is said to be like empty space and so forth.

Ordinary fools do not know the true characteristics of dharmas as they really are. With regard to what arises through the conjunction of causes and conditions, they establish existence by grasping that things are, or denigrate it by grasping that things are not, thereby vainly turning away from the essential nature of the Dharma. Through false discrimination, they take upon themselves the round of transmigration—how truly pitiable!