楞伽經心印

10—POINTING OUT THAT ALL DHARMAS ABIDE PERMANENTLY LIKE ILLUSIONS, IN ORDER TO REVEAL THE UNBORN SELF-NATURE OF THE TATHAGATAGARBHA.

– REVEALING THAT DELUSION PERMANENTLY ABIDES.

At that time, Mahabodhisattva Mahamati again addressed the Buddha: “World-Honored One! To what does the term ‘permanent’ refer?” The Buddha said to Mahamati: “It refers to delusion, because that delusion also appears to the noble ones, yet they are not confused by inversion. Mahamati! A springtime mirage, a firebrand’s wheel, floating hairs, a city of the gandharvas, an illusion, a dream, and a reflection in a mirror are inversely perceived by the world, but not by those of clear wisdom; nevertheless, they do appear. Mahamati! That delusion appears in various forms. It is not that delusion is impermanent. Why? Because it is apart from both existence and nonexistence.

All dharmas are entirely devoid of self-nature. Like a springtime mirage or a firebrand’s wheel, they cannot be said either to exist or not to exist; this is why the Tathagata speaks of permanence. To cling to the existence or nonexistence of delusion is inverted conception. Inversion can cease, whereas the Dharma-nature permanently abides. The Lotus Sutra says:

The unsurpassed Honored One, endowed with the twofold perfection,

Knows that dharmas are permanently without self-nature;

The Buddha-seed arises through conditions,

Therefore he teaches the One Vehicle.

All dharmas abide in their Dharma-position;

The marks of the world permanently abide.

The Nirvana Sutra also says: “I likewise do not say that the six internal and external entrances and the six consciousnesses are permanent. What I declare to be permanent is the cessation of the six internal and external entrances and the arising of the six consciousnesses.” In general, the internal and external are mind-only and appear alike to noble ones and ordinary beings. Delusion is due to consciousness, from which the distinction between delusion and awakening arises.

Thus, ordinary beings are said to have two kinds of conception: first, conventional conception current in the world; second, clinging conception. All noble ones possess only conventional conception current in the world and have no clinging conception. Therefore, know that when clinging conception ceases, one is free from both existence and nonexistence; springtime mirages, firebrand wheels, and all dharmas are naturally and permanently thus.

Mahamati! What does it mean to be free from the existence or nonexistence of delusion? It refers to the various realms perceived by all foolish ordinary beings. It is like the waters of the Ganges, which hungry ghosts do not see while others do see. It is not that delusion possesses no nature merely because it appears to others. With regard to delusion such as this, the noble ones are free from both inversion and non-inversion. Therefore, delusion is permanent, because its characteristic marks are not destroyed. Mahamati! It is not the various marks of delusion that are destroyed, but the marks of false conception; therefore, delusion is permanent.

Hungry ghosts do not see the waters of the one Ganges, so they cannot be said to exist; other beings see them, so they cannot be said not to exist. They are devoid of the nature of either existence or nonexistence, yet this does not mean that there is no water. Thus it is said that, without destroying the marks of the world, the supramundane Dharma is realized. All dharmas are discriminated through false conception, yet dharmas themselves make no discrimination. That dharmas make no discrimination is called permanent abiding. Inversion belongs to the dharmas of ordinary beings, while non-inversion belongs to the dharmas of the Two Vehicles. Both inversion and non-inversion are discriminations and are not the true marks of dharmas. Therefore, the noble ones are free from both.

Mahamati! In what sense is delusion true? If it arises through causes and conditions, then regarding this delusion the noble ones give rise neither to the awareness of inversion nor to the awareness of non-inversion. Mahamati! Apart from the noble ones, anyone who entertains even the slightest conception regarding this delusion does not possess the mark of the realization of noble wisdom. Mahamati! Whatever existence is asserted is the false speech of foolish ordinary beings, not the speech of the noble ones.

Here, once again, the realization of noble wisdom is explained: regarding the dharma of delusion, there is not even the slightest conception. Ordinary beings and followers of non-Buddhist paths regard dharmas that are illusory and impermanent as permanent; likewise, what is devoid of self, bliss, and purity they grasp as self, bliss, and purity. These are the inverted activities of ordinary beings and followers of non-Buddhist paths.

Those of the Two Vehicles regard illusory dharmas, which are permanent, as impermanent; likewise, what is self, bliss, and purity they grasp as no-self, absence of bliss, and impurity. Thus the Two Vehicles counteract ordinary beings and followers of non-Buddhist paths and consider themselves non-inverted. They do not know that both inversion and non-inversion are movements produced by conceptual awareness, and thus they do not accord with the true intrinsic marks of delusion.

Therefore, know that to entertain even the slightest conception is to be unable to enter the realization of noble wisdom.

– POINTING OUT THAT DELUSION GIVES RISE TO TWO KINDS OF NATURE, IN ORDER TO REVEAL THE EQUALITY OF TRUE SUCHNESS.

+ POINTING OUT THAT DELUSION GIVES RISE TO TWO KINDS OF SPIRITUAL DISPOSITION.

That delusion, through false conceptions of inversion and non-inversion, gives rise to two kinds of spiritual disposition: the spiritual disposition of noble ones and that of foolish ordinary beings. The spiritual disposition of noble ones is divided into three kinds: the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle. How do the false conceptions of foolish ordinary beings give rise to the spiritual disposition of the Sravaka Vehicle?

Through attachment to the individual and common marks, the spiritual disposition of the Sravaka Vehicle arises; this is called the false conception that gives rise to the spiritual disposition of the Sravaka Vehicle. Mahamati! That very false conception regarding delusion gives rise to the spiritual disposition of the Pratyekabuddha Vehicle.

That is, by not becoming intimately attached to the individual and common marks of that very delusion, the spiritual disposition of the Pratyekabuddha Vehicle arises. How do the wise give rise to the spiritual disposition of the Buddha Vehicle from that very delusion? By realizing that what appears as direct perception is one’s own mind, that external existence is nonexistent, and that there are no marks of false conception, the spiritual disposition of the Buddha Vehicle arises.

This is called giving rise to the spiritual disposition of the Buddha Vehicle from that very delusion. Furthermore, foolish ordinary beings mistakenly conceive the nature of various phenomena and thereby give rise to the spiritual disposition of foolish ordinary beings.

Here, the arising of these two kinds of spiritual disposition is revealed within delusion itself, in order to clarify that the dharma of delusion is originally equal in itself; if one can only abandon all discrimination, it is immediately called true suchness. Attachment to individual and common marks means that Sravakas contemplate the skandhas, dhatus, and ayatanas as empty, give rise to the conception of no-self, and realize the no-self of persons; yet because individual and common marks have not ceased, they do not realize the no-self of dharmas.

Not being intimately attached to individual and common marks means that Pratyekabuddhas, regarding individual and common marks, adhere to dependent origination and take no delight in noisy places; yet they have still not entirely forgotten the selfhood of dharmas. Giving rise to the spiritual disposition of the Buddha Vehicle from that very delusion means that, within delusion itself, there is precisely no delusion. Right there, all conception is exhausted; this is the Buddha of suchness itself.

This is the realization that what appears as direct perception is one’s own mind. Seeing that all dharmas possess no substantial entity, false conceptions do not arise. All ordinary beings and followers of non-Buddhist paths grasp the various phenomena presently appearing before them as truly existent; this is the spiritual disposition of foolish ordinary beings.

Thus, what is not permanent is conceived as permanent, and what is devoid of bliss, self, and purity gives rise to conceptions of bliss, self, and purity.

+ POINTING OUT THAT, APART FROM DELUSION, THERE IS THE EQUALITY OF TRUE SUCHNESS.

It is neither an existent phenomenon nor a nonexistent phenomenon; this is called the meaning of spiritual disposition. Mahamati! In that very delusion there is no false conception. When the noble ones transform the errors and habitual tendencies inherent in mind, mentation, and consciousness, the nature of dharmas is transformed; this is called suchness. Therefore, it is said that suchness is apart from mind. I speak this phrase to reveal freedom from conception; that is, freedom from all conceptions.

Based on the foregoing, various spiritual dispositions arise regarding the dharma of delusion. That dharma of delusion is neither a truly existent phenomenon nor a truly nonexistent phenomenon; discrimination exists through dependence upon false conception. Noble ones endowed with wisdom contemplate that delusion as free from all discrimination.

They transform all false conceptions and habitual tendencies of mind, mentation, and consciousness and return to the source of self-nature. Seeing the Dharma-nature is called true suchness; therefore, it is said that “suchness is apart from mind.” When one is free from every discriminating mind, the true suchness of the Dharma-nature naturally becomes manifest. This phrase refers to the true suchness of the Dharma-nature.

The true suchness of the Dharma-nature reveals the Dharma-gate of freedom from discrimination; apart from freedom from all discrimination, it has no other meaning. Therefore, know that in every delusion, dharmas themselves do not discriminate, and the nature of all false conceptions is itself nondiscriminating. Entirely because of inner non-awakening, the deluded mind arises and outwardly perceives deluded dharmas.

Both inner and outer delusion are devoid of any true phenomenon, yet within delusion they cannot be said to be wholly nonexistent.

– POINTING OUT THAT DELUSION IS DEVOID OF DHARMAS.

+ POINTING OUT THAT DELUSION IS DEVOID OF DHARMAS, LIKE AN ILLUSION.

Mahāmati said to the Buddha: “World-Honored One! Does delusion exist or not?” The Buddha told Mahāmati: “Like an illusion, it has no characteristic to which one can cling. If delusion had a characteristic to which one could cling, then the nature of attachment could not be extinguished. Because of dependent origination, it would be like the teaching of non-Buddhists that dharmas arise from causes and conditions.”

This question as to whether the dharma of delusion exists or does not exist arises because, based on what was maintained above, the meaning of delusion was said to be permanent. It is not understood that what is called permanent refers to the cessation of the six consciousnesses produced by the six internal and external sense entrances. It does not mean that there truly exists a permanent dharma.

Once the six consciousnesses produced internally and externally have ceased, dharmas have no intrinsic nature and cannot be said either to exist or not to exist. When they are said to be like an illusion, the characteristic to which one clings has no basis from which to arise. If an illusion still had a characteristic to which one could cling, then the dharma of attachment could certainly never be extinguished, as the non-Buddhists claim.

Regarding the twelve links of dependent origination, non-Buddhists cling to the view that they arise from causes. This is because they do not know that they are manifestations of their own minds and mistakenly see them as truly existent.

Mahāmati said to the Buddha: “World-Honored One! If delusion is like an illusion, will it in turn serve as the cause of other delusions?” The Buddha told Mahāmati: “Illusion is not the cause of delusion, because it does not give rise to faults. Mahāmati! Illusion does not give rise to faults because it is free from false conceptualization. Mahāmati! An illusion is produced by a magical spell; it is not produced from the habitual tendencies arising from the fault of false conceptualization. Therefore, it does not give rise to faults. Mahāmati! This is the deluded attachment of the minds of foolish ordinary beings, not that of sages and worthies.”

The question whether delusion, being like an illusion, will in turn serve as the cause of other delusions means this: although this dharma of delusion is like an illusion, if people still give rise to false attachment regarding it, then illusion cannot bring delusion to an end and will instead serve as a cause of delusion. This is a precaution against those who nihilistically reject everything as empty but cannot deeply penetrate the meaning of illusion.

Their deluded emotions have certainly not yet been exhausted, and their former conceptions still remain. Although they borrow words to speak of flowers in empty space, they thereby become inverted once again. They do not know that in the Western Regions, magical illusions arise from magical spells.

This illustrates that illusory dharmas appear falsely from the non-awakening of one’s own mind, having no master and no awareness. Thus it is said, “Illusion does not give rise to faults and is free from false conceptualization.” That it is not produced from the habitual tendencies arising from the fault of false conceptualization means that false conceptualization results from failing to realize that all dharmas are manifestations of one’s own mind and arise alike as illusions.

Following habitual tendencies, one falsely clings to existence and nonexistence, and this is the fault. When one realizes that dharmas are like illusions, false attachment immediately ceases; therefore, illusion is said not to be the cause of delusion. From confusion arise delusion and disorder; upon awakening, all is seen to be like magical transformation.

The falsely conceptualizing mind then has nowhere to lodge, and the fabrication of causes and conditions is empty. From the beginning, the sages and worthies have truly had no two separate purports.

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

Sages do not see delusion;

The interval between is also unreal.

If the interval between were true reality,

Delusion itself would be true reality.

Having abandoned all delusions,

If there were a characteristic arising there,

That too would be delusion,

Impure, like an obstruction.

“Sages do not see delusion” means that delusion itself is true reality. One cannot posit, within the interval of delusion, something that is not delusion and regard it as true reality. Therefore, it is said: “If the interval between were true reality, delusion itself would be true reality.” Knowing delusion to be the true, one immediately departs from characteristics and views concerning the internal and external.

This is awakening to the manifestations of one’s own mind and reaching the state of nothing whatsoever, like crystal free from every obstruction. Bodhisattvas dwelling on the Ninth Ground still see that dharmas possess a nature, and so it is said that they “do not yet see Buddha-nature.” This means that when one sees Buddha-nature, one no longer sees any dharma as possessing a nature. The Nirvana Sutra states: “A great bodhisattva truly has nothing whatsoever that is seen.” Having nothing that is seen is precisely having nothing whatsoever.

Having nothing whatsoever is precisely all dharmas; therefore, it is said, “Delusion itself is true reality.”

+- FURTHER INDICATING THAT ILLUSION IS FREE FROM FAULT.

Furthermore, Mahāmati! If things were not illusory, there would be nothing comparable by which to see that all dharmas are like illusions. Mahāmati said to the Buddha: “World-Honored One!

Is it because of attachment to the various characteristics of illusions that all dharmas are said to be like illusions? Or is it because of attachment to other characteristics? If it is because of attachment to the various characteristics of illusions that all natures are said to be like illusions, then, World-Honored One, there are natures that are not like illusions.

Why is this? It is because the various characteristics of form are not their cause. World-Honored One!

There is no cause by which the various characteristics of form appear like illusions. World-Honored One! Therefore, there is no similarity between attachment to the various characteristics of illusions and the nature of being like an illusion.”

All dharmas have no master and no awareness. If they were not illusory, there would be nothing with which to illustrate them. Therefore, the World-Honored One states this once again; yet it is not because of attachment to various characteristics that they are said to be like illusions.

If they were said to be like illusions because of attachment to various characteristics, then the characteristics of form appearing before us would still manifest even without attachment. The statement that “there are natures that are not like illusions” would then mean that they are not without a cause. Wishing to reveal that all dharmas arise through confusion regarding one’s own mind and thus are not the same as the causal characteristics posited by a creator,

he therefore said: “There is no cause by which the various characteristics appear like illusions.” He later also said: “There is no similarity between attachment to the various characteristics of illusions and the nature of being like an illusion.” Thus the purport of the World-Honored One’s statement that all dharmas are like illusions becomes self-evident.

Therefore, one should know that the various causes posited by non-Buddhists all result from their failure to understand that the characteristics of form appearing before them are manifestations of their own minds. The natures of existence and nonexistence are both utterly unobtainable. All dharmas are unborn; all dharmas are like illusions.

This is the secret essential purport of the Tathagata. Mahāmati deeply received this essential Dharma and used the teaching that things are like illusions, rather than characteristics to which one clings, to express the direct revelation of the Dharma-nature.

The Buddha told Mahāmati: “It is not because the various characteristics of illusions resemble all dharmas that all dharmas are said to be like illusions. Mahāmati! Rather, all dharmas are unreal and perish swiftly like lightning; this is what it means to be like an illusion. Mahāmati! It is like a flash of lightning appearing for a kshana: once it appears, it immediately vanishes. It is not as the realm perceived by foolish ordinary beings appears to be. In this way, observe that all natures—the individual characteristics and common characteristics projected by one’s own false conceptualization—are without nature and do not truly appear; they seem to appear only because of attachment to the characteristics of form.”

This explains that all dharmas are not said to be like illusions because of attachment to their various characteristics. Rather, all dharmas perish swiftly like lightning, and therefore they are said to be like illusions. All dharmas are like a flash of lightning appearing and cannot be said either to exist or not to exist. Fools do not realize the true characteristics of dharmas and falsely give rise to discrimination, believing that individual characteristics and common characteristics truly appear. They do not know that what falsely appears is devoid of nature. It is only because of attachment to the characteristics of form; right there, they are unborn. Whether viewed horizontally, vertically, or from every direction, nothing can be grasped.

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

Were things not illusory, there would be no analogy;

Therefore, Dharma-nature is taught to be like an illusion.

Unreal and swift like lightning,

Thus it is said to be like an illusion.

Dharmas have no intrinsic nature; at the very moment of arising, they do not arise. Not arising is called emptiness; they arise yet are without arising, and therefore they are said to be like illusions. This is the manifestation revealed by one who has attained the true characteristics of dharmas.

– DIRECTLY INDICATING THE UNBORN AND ILLUSORY, SO THAT HOPEFUL EXPECTATION MAY BE ABANDONED.

Mahāmati again said to the Buddha: “As the World-Honored One has said that all natures are unborn and are like illusions, does this not mean that the World-Honored One’s earlier and later statements contradict each other? For you say that the unborn nature is like an illusion.”

All dharmas are unborn; all dharmas are like illusions. This is the essential purport that, at the very moment of arising, they do not arise. Because their nature has no intrinsic nature, they are said to be unborn: nonexistent, yet not nonexistent. Like spots appearing in empty space, they are said to be like illusions: existent, yet not existent. The secret of the Tathagata is not a realm that intellectual understanding can reach. The objection that the earlier and later statements contradict each other is raised in order to elucidate this meaning.

The Buddha told Mahamati: I have not said that the nature of non-arising is like an illusion in a way that entails the fault of contradicting what was said before and after. Why is this? Because although things arise, they are unborn.

When one realizes that they are manifestations of the mind’s own direct perception, they exist and yet do not exist. When external natures are seen to be devoid of nature, the principle of non-arising becomes manifest. Mahamati!

What I have said does not entail the fault of contradicting what was said before and after. Rather, in order to refute the non-Buddhists’ attachment to arising from causes, I teach that all natures are unborn. Mahamati!

In their extreme delusion, the non-Buddhists wish to establish that both existence and nonexistence have arising, unaware that this is merely their own false imagining and manifold attachments. Mahamati! I do not assert that existence and nonexistence have arising; therefore, I explain this through the teaching of non-arising.

Arising yet not arising—this is the definitive essential principle of the Tathagata. This secret is taught for those who realize the mind’s own direct perception. Because things are manifested by one’s own mind, they are not devoid of nature. Because their manifestation exists only within one’s own mind, they do not possess an inherent nature. When all external natures are seen to be devoid of nature, non-arising is immediately present. To say that existence arises from causes or that nonexistence arises from causes is in both cases attachment born of one’s own false imagining.

Mahamati! The assertion that there is a nature is taught in order to embrace samsara, to destroy attachment to the view of emptiness and the view of annihilation, and so that my disciples may accept that manifold karma entails places of rebirth. Thus, through verbal expressions concerning nature, I teach the acceptance of samsara.

The word “nature” here means dharma. The Buddha teaches that there are such dharmas so that his disciples may understand the causes by which samsara is embraced and so as to refute attachment to the annihilationist view that denies causation. The Nirvana Sutra says: “The karmic activities of sentient beings are neither permanent nor annihilated, yet they bring about their results.

Although they perish from moment to moment, they cannot be lost. Although there is no agent, karma is created. Although there is no recipient, karmic results exist.

Although the recipient perishes, the result is not rendered void. Though there is no conscious knowing, things come to be through conjunction. Although all sentient beings travel together with the twelve links of dependent origination, they neither see nor know them.

Because they neither see nor know, there is neither before nor after.” This is why the Buddha teaches the nature of causes and conditions. Verbal expressions consist of names and phrases. This means that although there are no dharmas to be appropriated, verbal teachings nevertheless exist.

They are necessary only to indicate that karmic activity arises from delusion; upon awakening, its nature is immediately relinquished. The Nirvana Sutra teaches this for sentient beings, not for those who are awakened. This cannot be discussed with those whose deluded feelings have not yet been exhausted.

Mahamati! The illusory nature and the characteristics of intrinsic nature are taught so that beings may relinquish nature and the characteristics of intrinsic nature. Foolish ordinary beings fall into evil views, longing for appearances; they do not understand the mind’s own direct perception, deny arising through an effective cause, and cling to the characteristics of intrinsic nature as arising from conditions.

The intrinsic nature and characteristics of all dharmas are therefore said to be like illusions and dreams, so that foolish ordinary beings holding evil views will not long for and cling to all dharmas as self and other. From what they regard as reality, they construct erroneous doctrines. Mahamati!

To see all dharmas as they truly are is to transcend the mind’s own direct perception.

Illusions have no intrinsic nature; they are manifested by mind alone. Appearing like dreams and illusions, they cannot serve as the cause that gives rise to all dharmas. This is taught to destroy the hopes and attachments of foolish people. “As they truly are” means that all dharmas are manifested by one’s own mind alone and are like illusions, without falling into existence or nonexistence, perceiver or perceived. Therefore, this is called “the true characteristic of all dharmas.” Only when one sees not a single dharma does one see the true characteristic. This is the awakened realm of the mind’s own direct perception and corresponds only with direct realization.

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

The unborn is created and lacks true nature;

To possess a nature belongs to samsara.

Observe all things as illusions and the like;

Do not falsely imagine their characteristics.

All dharmas have no nature of arising. Because of delusion, fabrications come to be, and one consequently undergoes samsara. Samsara is like an illusion, yet because it is sustained by false imagining, it is said neither to arise by itself nor to be entirely unarisen. Non-arising is dependent origination, and dependent origination is non-arising. Those who awaken to this point may naturally transcend it and attain freedom for themselves.

11- INDICATING THAT MEANING IS ATTAINED ONLY BY TRANSCENDING WORDS; PUTTING AN END TO THE NON-BUDDHISTS’ DIFFERENCES FROM FOOLISH ORDINARY BEINGS; DISCERNING THE AWAKENED MIND AND ESTABLISHING NIRVANA.

– INDICATING THAT MEANING IS ATTAINED ONLY BY TRANSCENDING WORDS.

Furthermore, Mahamati! The characteristics of bodies of names, phrases, and forms should be explained. Mahabodhisattvas who skillfully contemplate bodies of names, phrases, and forms quickly attain unsurpassed, complete, perfect enlightenment by following the bodies of names, phrases, and forms.

Having awakened in this way, they awaken all sentient beings. Mahamati! A body of names means that a name is established in dependence upon a thing; this is called a body of names.

A body of phrases means that a phrase embodies meaning and that its intrinsic nature is definitive and ultimate; this is called a body of phrases. A body of forms means that which visibly displays names and phrases; this is called a body of forms. Furthermore, a body of forms refers to what is long or short, high or low.

Furthermore, a body of phrases means a trace, like the tracks left by elephants, horses, people, animals, and so forth; hence, it is called a body of phrases. Mahamati! As for names and forms, names are used to designate the four skandhas without form; therefore, they are called names.

Because their individual characteristics become manifest, they are called forms. These are called bodies of names, phrases, and forms. The characteristics and limits of bodies of names, phrases, and forms have thus been explained, and they should be studied and cultivated.

Previously, it was said that verbal teachings do not reveal the ultimate meaning. Here it is said that by following the meaning of bodies of phrases and forms, one quickly attains unsurpassed, complete, perfect enlightenment. This means that neither verbal teaching itself is the ultimate meaning, nor is what verbal teaching expresses the ultimate meaning.

The bliss of noble wisdom in the realm of ultimate meaning is entered through verbal teaching. Therefore, one should understand that what is entered through verbal teaching is precisely the definitive and ultimate intrinsic nature of a phrase. Once one enters the definitive and ultimate, neither verbal teaching nor what it expresses can adequately reveal it.

Nevertheless, one reaches this point by means of verbal teaching. This is called using one peg to remove another peg; therefore, it must be skillfully contemplated. A name established in dependence upon a thing is like calling a vessel for soy sauce a “jar,” based upon its being made from water, earth, and human labor.

The definitive and ultimate intrinsic nature is like relying on the phrase “all dharmas are like illusions” and thereby definitively realizing that all dharmas lack intrinsic nature, attaining the ultimate meaning of the Tathagatagarbha and true suchness. Written characters may be long or short, and sounds may have high or low intonations. From characters, names are obtained, and characters are combined to form phrases; hence, forms are said to reveal names and phrases.

A trace means that by observing tracks, one knows that elephants, horses, people, or animals have passed, just as by contemplating a phrase, one obtains its meaning. The four skandhas without form are feeling, perception, formations, and consciousness. Through the names feeling, perception, formations, and consciousness, one knows the four skandhas without form.

By observing written marks—dots, long and short strokes—and the high and low intonations of sounds, the individual characteristics of characters become manifest. Through bodies of names, phrases, and forms, one enters the ultimate, supreme meaning. Therefore, it is said that one quickly attains bodhi, awakening oneself and awakening others.

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

Bodies of names and bodies of phrases,

And the distinctions among bodies of forms—

Ordinary and foolish beings cling to them,

Like an elephant mired in deep mud.

This verse reproaches foolish non-Buddhists who do not understand that meaning is attained by transcending words. Instead, they are turned about by the realm of conceptual cognition, like elephants mired in mud—truly worthy of compassion.

– PRESENTING THE DOCTRINE OF LOGICAL INQUIRY TO CLARIFY THAT MEANING DOES NOT RESIDE IN WORDS.

Furthermore, Mahamati! In future ages, worldly wise people, relying on my general teaching that meaning transcends oneness and difference, identity and nonidentity, views and characteristics, will question people lacking wisdom. Those people will then reply, “This is not a proper question.” That is to say, whether form and so forth are permanent or impermanent, different or not different; and likewise regarding all formations and nirvana, characteristic and that which is characterized, guna and that which possesses guna, creator and created, seer and seen, particles and minute particles, cultivation and the cultivator, and such successive comparative characteristics.

When questions such as these are asked, the Buddha says they are indeterminate. The doctrine of logical inquiry is not something those foolish people can understand, for their wisdom derived from hearing is insufficient. The Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, declares them indeterminate so that they may be freed from fear; he does not give them determinate answers.

Moreover, he does so to put an end to the doctrinal views and attachments of non-Buddhists, not to expound them.

The setting-aside discourse is one of the four kinds of discourse and has two meanings. First, it sets aside the indeterminate discourses of non-Buddhists: no definitive answer is given because they are foolish and devoid of wisdom, in order to free them from their fear and to put an end to erroneous disputation. Second, it sets aside those whose faculties have not yet matured, so that they may relinquish attachment, tacitly accord with that which is beyond words, and await the proper time and conditions.

Therefore, even if wise people of later generations use the Tathagata’s meaning, which transcends the four propositions and applies universally, to question those without wisdom, the answers they receive will certainly be incorrect. Conversely, those people will use such characteristics as form and the successive dualities of apprehender and apprehended to pose many difficult questions. These are what the Buddha called indeterminate questions, which should therefore be set aside and not discussed.

Because those foolish people do not understand and lack sufficient wisdom derived from learning, even if a definitive teaching were given to them, they would surely become frightened. This is because the meaning of emptiness, which transcends the four propositions, is exceedingly profound and is not a domain upon which consciousness can rely. If one falls into the four propositions, however, it becomes frivolous speculation and increases wrong views.

For this reason, the Tathagata admonished people of later generations. “Form and so forth” refers to the four propositions concerning permanence and difference as applied to the skandhas, dhatus, and ayatanas. “Practices and nirvana” means the practices capable of realizing nirvana.

“Characteristic and that which is characterized” means the characterizer and the characterized. “Basis and that which is based” means that which depends and that upon which it depends. “Maker and that which is made” means the maker and the made.

“Seer and that which is seen” means the seeing subject and the seen object. “Dust and minute particles” means a lump of earth and its minute particles. “Cultivation and the cultivator” mean the self of the person and the self of dharmas.

These arise successively in mutual dependence; they are empty and devoid of any real meaning. Since no definitive answer can be recorded concerning them, they are called indeterminate.

Mahamati! The non-Buddhists say that the life-principle is identical with the body; such are their indeterminate modes of discourse. Mahamati!

Those foolish non-Buddhists formulate indeterminate theories concerning a causal agent; these are not what I teach. Mahamati! What I teach is freedom from apprehender and apprehended, wherein false conceptualization does not arise.

Why do I set their questions aside? Mahamati! Those who cling to apprehender and apprehended do not know that all things are direct manifestations of their own mind; therefore, I set their questions aside.

Mahamati! The Tathagata, the Worthy One, the Perfectly Enlightened One, teaches the Dharma to sentient beings by means of four kinds of discourse. Mahamati!

As for the setting-aside discourse, I always expound it for those whose faculties have not yet matured, not for those whose faculties have matured.

This explains the reason for teaching the setting-aside discourse. The life-principle is considered the root of birth and death; regarding it as the body gives rise to the notion of a causal agent. This is the indeterminate discourse of non-Buddhists, not the teaching of the Tathagata.

The meaning is that the Tathagata teaches freedom from grasper and grasped, wherein false conceptualization does not arise, yet he does not directly reveal that all is mind, because those who cling to the existence of a causal agent do not know that things are manifestations of their own mind; therefore, he sets the matter aside. Nevertheless, all Buddha-Tathagatas employ the four kinds of discourse to guide sentient beings.

The setting-aside discourse is used not only for non-Buddhists but also for those whose faculties have not yet matured and for whom the proper time has not yet arrived, so that their attachment to names and words will not be increased. When the proper time is near, the Tathagata wishes them to awaken to the essential meaning beyond words; therefore, he speaks to prevent their errors but does not state what is correct. The Nirvana Sutra says: “Just as a pair of mandarin ducks accompanies the kalavinka bird, roaming together and never parting from one another, the Tathagata teaches that this dharma is suffering, that dharma is bliss, another dharma is permanent, a different dharma is impermanent, this dharma is self, and that dharma is non-self.

When the proper time arrives, that principle will reveal itself.”

Furthermore, Mahamati! All dharmas are free from production; apart from causes and conditions, they do not arise. Since there is no agent, all dharmas are unborn.

Mahamati! Why are all natures devoid of self-nature? Because when examined through self-realized wisdom, neither individual nor common characteristics can be apprehended; therefore, it is said that all dharmas are unborn.

Why can no dharma be brought here or taken away? Because if one seeks to bring its individual or common characteristics here, there is no place from which they come; and if one seeks to take them away, there is no place to which they go. Therefore, all dharmas are free from coming and going.

Mahamati! Why are all dharmas unceasing? Because their characteristics and natures, as well as their self-natures, are empty, and no dharma can be apprehended; therefore, all dharmas are unceasing.

Mahamati! Why are all dharmas impermanent? Because the characteristic of arising is itself the nature of impermanence; therefore, all dharmas are said to be impermanent.

Mahamati! Why are all dharmas permanent? Because the characteristic of arising is the nature of non-arising and is eternally impermanent; therefore, all dharmas are said to be permanent.

This directly explains the teaching of the setting-aside discourse. All dharmas are unborn and free from subject and object because there is no agent. All dharmas lack self-nature because neither individual nor common characteristics can be apprehended.

All dharmas neither come nor go because their individual and common characteristics come from nowhere and go nowhere. All dharmas are unceasing because they have neither nature nor characteristics. All dharmas are impermanent because the nature of the characteristic of arising is impermanent.

All dharmas are permanent because arising itself is non-arising, and the nature of impermanence is eternally abiding. To understand these six meanings is to understand that there is only nonexistence. Apart from nonexistence, nothing can be spoken of; therefore, this is called the setting-aside discourse.

It is used to subdue non-Buddhists and also to point separately to the profound meaning. One must tacitly accord with the Tathagata’s innermost profundity.

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

There are four kinds of discourse:

Direct answer and counter-question,

Analytical answer and setting aside;

They serve to subdue non-Buddhists.

Arising from existence and nonexistence,

The Samkhya and Vaisheshika teachers—

All these are wholly indeterminate;

Thus are their doctrines displayed.

The Perfectly Enlightened One has discerned

That self-nature cannot be apprehended;

Because it transcends verbal expression,

It is said to be devoid of self-nature.

A direct answer is an immediate reply. A counter-question is an answer given by questioning in return. An analytical answer is a clear and detailed reply. Setting aside is an answer given by putting the question aside. Samkhya refers to the Enumeration School, which established the twenty-five fundamental principles. Vaisheshika refers to the Particularist School, which established six categories. Neither causality nor non-causality possesses any real meaning. Since nothing can be said about them, only the absence of inherent nature is taught.

– DISTINGUISHING THE FOUR FRUITS TO REVEAL TRUE AWAKENING.

+ QUESTIONING THE DISTINCTIONS AMONG THE FOUR FRUITS.

At that time, the great bodhisattva Mahamati again addressed the Buddha: Blessed One! I beseech you to explain the common characteristics and distinctions of stream-enterers and the path of stream-entry. If great bodhisattvas thoroughly understand the distinctions and common characteristics of the path of stream-entry, as well as the characteristics and skillful means pertaining to once-returners, non-returners, and arhats, then, having discerned them, they may teach the Dharma to sentient beings accordingly.

That is, they may explain the characteristics of the two kinds of non-self and the purification of the two obstructions, pass through the stages, attain ultimate penetration, and reach the Tathagata’s ultimate inconceivable realm. Like a mani jewel displaying every color, they will skillfully benefit all sentient beings and embrace and nurture them all with the realm of all dharmas and inexhaustible resources of body and wealth.

He asks about the characteristics of the four fruits in order to clarify what is common and what is distinct between the four fruits and the stages of awakening, so that these may be distinguished and revealed to sentient beings, enabling them to cast off the two obstructions of the self of persons and the self of dharmas, realize the two kinds of non-self, transcend the characteristics of all stages, penetrate the Buddha-stage, and ultimately become adorned with the wish-fulfilling jewel, using nonexistence to guide one another to liberation. “The realm of all dharmas” means the realm of nonexistence.

+ ENUMERATING THE THREE KINDS OF STREAM-ENTERERS.

Showing the characteristics of the fruit of stream-entry.

The Buddha told Mahamati: Listen, listen! Reflect well upon this, and I shall now explain it for you. Mahamati addressed the Buddha: Excellent, Blessed One!

I shall reverently listen and receive the teaching. The Buddha told Mahamati: There are three classes of stream-enterers, distinguished within the fruit of stream-entry. What are the three?

They are the lower, middle, and higher classes. Those of the lower class enter nirvana only after as many as seven lifetimes. Those of the middle class enter nirvana after three or five lifetimes.

Those of the higher class enter nirvana in that very lifetime. These three classes have three fetters, which may be lower, middle, or higher. What are the three fetters?

They are identity view, doubt, and attachment to precepts and observances. As the distinctions among these three fetters are progressively overcome, one advances until attaining arhatship.

Tu is translated as “free from outflows.” Đà-hoàn is translated as “cultivation.” Thus it means the cultivation of freedom from outflows. Again, Tu is translated as “stream,” and Đà-hoàn as “against”; thus it means going against the stream of birth and death. It is also translated as “entry,” meaning entry into the stream of the noble ones.

The lower, middle, and upper grades are each divided into those of sharp and dull faculties. Those of dull faculties must undergo seven more births in the heavenly realms before entering nirvana. “In this very life” refers to those of exceptionally sharp faculties.

These three classes of persons sever three kinds of fetters. The Tang translation does not contain the three words “lower, middle, and upper.” Nevertheless, the severing of the fetters is also distinguished according to sharp and dull faculties; hence it speaks of differences among the three fetters.

– EXPLANATION OF THE DIFFERENCES IN THE FETTERS SEVERED BY A STREAM-ENTERER.

Mahamati! There are two kinds of view of a self in the body: the innate and the conceptualized. They are like the conceptualization of dependent origination and the conceptualization of self-nature.

For example, based upon the self-nature of dependent origination, attachment to the self-natures imagined through various conceptualizations arises. Yet these are neither existent nor nonexistent, nor both existent and nonexistent, because the characteristics of conceptualization are unreal. Fools conceptualize and become attached to the characteristics and self-natures of their various conceptualizations, just as a thirsty deer, seeing a mirage in the heat, imagines it to be water.

This is the stream-enterer’s conceptualized view of a self in the body. Through the apprehension of the absence of self-nature by means of the teaching of personal non-self, it has long since been severed and eliminated, although ignorant attachment still remains.

There are two kinds of view of a self in the body: the innate and the discriminative. Conceptualization is precisely discrimination. Discrimination belongs to the delusions of view.

Although it broadly encompasses all internal and external dharmas, it also depends upon the five skandhas to falsely grasp existence and nonexistence. Just as an illusory person arises through conditions and displays male and female forms and such characteristics as bending and stretching, giving rise to all the discriminations of sentient beings, while in truth being neither existent nor nonexistent and utterly devoid of reality, so too these are merely characteristics of conceptualization.

It is like a thirsty deer falsely seeing real water. By means of the wisdom of personal non-self, the stream-enterer contemplates and apprehends the absence of self-nature, thereby eliminating and severing this view. Considered closely, the stream-enterer severs these two kinds of affliction and does not fall into the non-Buddhist belief in an existent agent or creator.

Yet the stream-enterer still relies upon the wisdom of personal non-self to extinguish the nature of apprehension and therefore has no share in the realization of the non-self of dharmas.

Mahamati! As for the innate view, the stream-enterer’s view of a self in the body concerns one’s own body, the bodies of others, and so forth. The four skandhas apart from form have no characteristics of form. The form skandha consists of the primary elements and the forms derived from them, whose characteristics successively serve as causes for one another; yet the great elements and form do not constitute an aggregate entity. When the stream-enterer contemplates their categories and neither existence nor nonexistence appears, the view of a self in the body is severed. Once this view of a self in the body is severed, craving necessarily ceases to arise. This is called the characteristic of the view of a self in the body.

The innate view belongs to the delusions of thought. The sravaka analyzes the five skandhas as empty and thereby attains liberation. This means that feeling and the other three skandhas have no characteristics of form. The form skandha depends upon the four great elements and the forms produced by those four great elements, which combine with one another; there is neither self nor other, and the wrong views of existence and nonexistence are left far behind. Thoughts of craving do not arise, and both kinds of view are severed. This is called the severing of the view of a self in the body.

Mahamati! The characteristic of doubt is this: because one attains the characteristic of properly seeing the Dharma, and because the two kinds of conceptualized view of a self in the body have previously been severed, doubt concerning the Dharma does not arise. One no longer forms views concerning some other person as the Great Teacher, nor speculates whether that person is pure or impure. This is called the characteristic of doubt severed by the stream-enterer.

“To attain the characteristic of properly seeing the Dharma” means seeing the ultimate truth. By leaving behind the causes of existence and nonexistence and seeing the ultimate truth, one realizes proper vision of the Dharma. Once the view of a self in the body has been severed, doubt necessarily ceases to arise.

There are three kinds of doubt: doubt concerning the Dharma, doubt concerning oneself, and doubt concerning others. Upon realizing proper vision of the Dharma, one no longer doubts the Dharma. Once the view of a self in the body has been severed, one no longer doubts oneself.

When one doubts neither the Dharma nor oneself, one also no longer doubts others. Thus, because doubts concerning the Dharma, oneself, and others have been severed, one no longer regards some other person as the Great Teacher. “Pure or impure” is precisely an expression of doubt.

Mahamati! As for attachment to precepts, why does a stream-enterer not cling to precepts? It is because the stream-enterer properly sees the characteristic of suffering in the places of rebirth and therefore does not cling to them. Mahamati! “Clinging” means that fools resolutely undertake ascetic practices, seeking rebirth so as to obtain various pleasures. The stream-enterer certainly does not cling in this way, except by dedicating such practice to supreme self-realization, abandoning conceptualization, and observing the precepts as an expedient practice of the undefiled Dharma. This is called the characteristic of the severance of attachment to precepts by a stream-enterer.

To observe precepts while seeking rebirth in a pleasurable realm is attachment to precepts. Whenever a stream-enterer receives and upholds the precepts, it is entirely for the sake of supreme self-realization and dedication to the practices of the undefiled Dharma. Therefore, attachment to precepts has been severed.

When a stream-enterer has severed the three fetters, craving and delusion do not arise. If a stream-enterer were to think, “I am no longer subject to these fetters,” that person would immediately incur two faults: falling into the view of a self in the body and failing to sever the fetters. Mahamati said to the Buddha, “World-Honored One!

The World-Honored One has spoken of many kinds of sensual craving. How does the stream-enterer sever craving?” The Buddha told Mahamati, “Delighting in and craving a woman, becoming persistently attached, committing evil karma through various bodily and verbal means, experiencing pleasure in the present while planting the cause of future suffering—these do not arise in a stream-enterer. Why?

Because the stream-enterer has attained the bliss of proper absorption in samadhi. Therefore, that craving is severed; it is not the craving that advances toward nirvana that is severed.”

The Diamond Prajnaparamita Sutra says: “Does a stream-enterer entertain this thought: ‘I have attained the fruit of stream-entry’?” Subhuti replied, “No, World-Honored One. Why? Because a stream-enterer is called one who has entered the stream, yet in truth there is no place entered…” and so forth, up to: If an arhat were to think, “I have attained the path of arhatship,” that would be attachment to a self, a person, a sentient being, and a life span.

From this it may be known that to entertain the notion of having severed the fetters is to fall into the view of a self in the body and to fail to sever the fetters. A stream-enterer severs only sensual craving. As for craving for nirvana, even those who have attained the fourth fruit have not severed it.

Proper absorption in samadhi arises from realizing proper vision of the Dharma. This means that samadhi obstructs that sensual craving, enabling it to be severed in the present. This is because a stream-enterer has not yet exhausted the delusions of thought.

+ EXPLANATION OF THE CHARACTERISTICS OF THE FRUIT OF A ONCE-RETURNER.

Mahamati! What are the characteristics of a once-returner? It means that, upon swiftly illuminating how conceptualization arises from the characteristics of form, discrimination is seen and the characteristics no longer arise. Through properly seeing the course of dhyana, one swiftly comes into this life, reaches the end of suffering, and attains nirvana. Therefore, such a one is called a once-returner.

The phrase “upon swiftly illuminating how conceptualization arises from the characteristics of form” means that because this once-returner understands that the characteristics of form give rise to discrimination, discrimination no longer arises. Here, “discrimination” refers only to the delusions of thought, not to the delusions of view. “Properly seeing the course of dhyana” means the meditative concentration arising from realization of proper vision of the Dharma. The Mahaparinirvana Sutra says: “A once-returner binds the mind to cultivation of the path in order to sever sensual craving, anger, delusion, and arrogance. Because of this binding of the mind, after one more round of departure and return, that person reaches the end of suffering and enters nirvana.”

+- EXPLANATION OF THE CHARACTERISTICS OF THE FRUIT OF A NON-RETURNER.

Mahamati! What is a non-returner? It means that, with respect to the characteristics of form throughout the past, present, and future, one sees the faults in the nature and non-nature that give rise to them, causing conceptualization no longer to arise; and because the fetters have been severed, one is called a non-returner.

A non-returner is able to see the faults of the discriminations arising from the characteristics of form throughout the three periods of time, exhausts all such discriminations, and forever abandons the fetters. This “discrimination” also refers only to the delusions of thought. There are seven classes of non-returners who enter nirvana.

First is one who enters nirvana in the intermediate state. This means that, having left the desire realm but not yet reached the form realm, one enters nirvana in the interval between them. Apart from one who enters nirvana in the present life, the person who enters nirvana in the intermediate state possesses sharp faculties.

Second is one who enters nirvana through exertion, of whom there are two kinds: first, one who is diligent but lacks mastery of meditative concentration; second, one who is indolent but possesses mastery of meditative concentration. Examined here, the passage speaks only of seeing the faults and does not mention the bliss of dhyana; it therefore likely refers to one of sharp faculties who is diligent…

+ EXPLANATION OF THE CHARACTERISTICS OF THE FRUIT OF AN ARHAT.

Mahamati! An arhat is one who possesses all dhyanas and samadhis, liberations, powers, and higher knowledges, and in whom the various afflictions, sufferings, and conceptualizations no longer remain. Such a one is called an arhat.

An arhat is one who has nothing more to learn. Through morality, samadhi, wisdom, liberation, the knowledge and vision of liberation—the fivefold Dharma body—one reaches the other shore, forever severing the causes of birth throughout the three times and also putting an end to the skandha body within the three realms. Therefore it is said: “My births have ended, the holy life has been established, and I shall assume no further body.”

+ THE ARHAT ALONE IS NOT THE SAME AS TRANSCENDENT AWAKENING.

Mahamati said to the Buddha: “World-Honored One! The World-Honored One has spoken of three kinds of arhats. Which arhat is being spoken of here? World-Honored One! Is it one who has attained the path of tranquility of the One Vehicle, a great bodhisattva who expediently manifests as an arhat, or one created by a Transformation Buddha?”

The Buddha told Mahamati: “It is a sravaka who has attained the tranquil path of the One Vehicle, not either of the other kinds. The others are bodhisattvas who practice the bodhisattva conduct and those created by Transformation Buddhas. Because of their original vows, they employ skillful means and manifest birth among the assembly in order to adorn the Buddha’s retinue.

Mahamati! Amid deluded conceptualizations, various teachings of the Dharma are expounded. That is, attainment of fruition and attainment of dhyana, as well as the meditator entering dhyana, are all completely transcended.

Manifesting the direct perception of one’s own mind and attaining the characteristic of fruition is spoken of as attaining fruition. Furthermore, Mahamati! Those who wish to transcend the dhyanas, the immeasurable states, and the formless realm must relinquish the characteristics of the direct perception of their own minds.

Mahamati! As for the samadhi of the cessation of sensation and perception, it is not the case that it transcends the direct perception of one’s own mind. Why?

Because the measure of mind still remains.”

The arhats spoken of above are solely those whose nature is fixed in the One Vehicle among the three vehicles; they are not bodhisattvas manifesting as arhats or those created by Transformation Buddhas. Bodhisattvas and Transformation Buddhas, responding to the various deluded conceptualizations of sentient beings, expound such diverse teachings as attaining fruition and attaining dhyana. Ultimately, however, there is neither an apprehending subject nor an apprehended object, for these are merely the direct perception of one’s own mind.

This characteristic of attaining fruition is not the same as the fixed nature, for it gathers in those who work alongside them and guides them onward into the Mahayana. Therefore, those who wish to transcend the four worldly dhyanas, the four immeasurable minds, and the four samadhis of non-perception must relinquish the characteristics of the direct perception of their own minds.

Moreover, the supramundane samadhi of the cessation of sensation and perception also belongs to the measure of mind. Transcending the direct perception of one’s own mind is not like this. A later passage says, “If one awakens, one attains liberation,” and it is precisely this that is indicated here. On the one hand, it speaks of attaining the direct perception of one’s own mind; on the other, it speaks of relinquishing the direct perception of one’s own mind. Attainment means awakening. Awakening means relinquishment.

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

The dhyanas and four immeasurables,

The formless samadhis,

And the complete cessation of sensation and perception—

The measure of mind is absent from these.

The fruition of stream-entry,

Once-returning and non-returning,

Together with arhatship—

All these are the mind’s confusion and delusion.

The meditator, the meditation, and its object,

Cessation, knowledge, and seeing the true reality—

These are the measures of deluded conceptualization;

If one awakens, one attains liberation.

The meditator and the meditation are the entering subject and that which is entered, as spoken of above. Once there are an apprehending subject and an apprehended object, there is an objective condition upon which meditation depends. “Cessation” is the cessation of the origin of suffering. “Knowledge” is knowledge of suffering. Through knowing suffering and ending its origin, one sees the true reality, yet one has not departed from the measure of mind. “Awakening” means awakening to the direct perception of one’s own mind. Upon awakening, one immediately relinquishes it; only by relinquishing the direct perception of mind does one truly realize the direct perception of mind.

– DISCERNING THE AWAKENED MIND.

+ DIRECTLY INDICATING CONTEMPLATION OF THE CHARACTERISTICS OF AWAKENING.

“Furthermore, Mahamati! There are two kinds of awakening. They are contemplative awakening and the awakening established through grasping and attachment to the characteristics of deluded conceptualization.

Mahamati! Contemplative awakening means that, when one awakens to and discerns the characteristics, nature, and intrinsic nature of things, one finds that apart from the four propositions they cannot be apprehended. This is contemplative awakening.

Mahamati! Those four propositions are: one and different; identical and not identical; existent and nonexistent; neither existent nor nonexistent; permanent and impermanent. These are called the four propositions.

Mahamati! All dharmas are said to be apart from these four propositions. Mahamati!

These four propositions must be used to contemplate all dharmas; therefore, one should cultivate and study this.”

All sentient beings fail to attain the noble wisdom of self-awakening because they do not understand that the dharmas before their eyes are manifestations of mind alone, and thus they falsely give rise to calculation and discrimination. As soon as calculation and discrimination arise, they fall within the four propositions. If one can contemplate all dharmas and find that, apart from the four propositions, they cannot be apprehended, the deluded conceptualizations of one’s own mind will consequently cease, and the essence of awakening will naturally remain as it is.

Thus, whether in movement or stillness, coming or going, there is neither dependence nor master; there is no discriminative knowing, yet all is lucid illumination. There is neither self nor other, and no place in which anything may be established. Therefore it is said, “If one awakens, one attains liberation.” This is contemplative awakening, which one should cultivate and study.

To discern the characteristics, nature, and intrinsic nature means clearly to discern the substance and characteristics of all dharmas, knowing what is false and what is real. Only when one is no longer deluded by the objects before one can one transcend them and immediately relinquish them.

+ INDICATING AWAKENING TO THE CHARACTERISTICS OF DELUDED CONCEPTUALIZATION IN ORDER TO CLARIFY THE NOBLE BLISS OF SELF-AWAKENING.

“Mahamati! What is the awakening established through grasping and attachment to the characteristics of deluded conceptualization? It means grasping and clinging to the characteristics of deluded conceptualization.

For example, solidity, moisture, heat, and movement are unreal characteristics of deluded conceptualization attributed to the four primary elements. Through attachment to proposition, reason, characteristic, and example, one establishes as real what is unreal and unestablished. This is called the awakening established through grasping and attachment to the characteristics of deluded conceptualization.

These are the characteristics of the two kinds of awakening. If great bodhisattvas accomplish these two characteristics of awakening, they bring the characteristics of the selflessness of persons and dharmas to consummation and skillfully know the expedient awakening to nonexistence. Contemplating the practices of the stages, they immediately attain the first bhumi and enter a hundred samadhis.

They attain distinct samadhis and behold a hundred Buddhas and a hundred bodhisattvas. They know the events of a hundred kalpas in the past and future, and their radiance illuminates a hundred lands. Knowing the characteristics of the higher bhumis, possessing supreme great vows and sovereign spiritual powers, they attain the Dharma Cloud bhumi and enter the stage of consecration.

They will attain the Tathagata’s stage of self-awakening. Skillfully focusing their minds upon the ten inexhaustible statements, they bring sentient beings to maturity. Their manifold transformations are adorned and radiant, and they attain the samadhi and right absorption of the noble bliss of self-awakening.”

Solidity, moisture, heat, and movement refer to the four primary elements. This means that, relying upon the four primary elements, one falsely grasps, discriminates, and establishes unreal characteristics. For example, relying upon the characteristic of earth, one formulates the inference: “This is a truly existent dharma,” taking this as the proposition.

As the reason, one says, “Because it is solid.” As the example, one says, “Like a diamond.” These are unreal discriminated characteristics, falsely grasped, discriminated, and established. If one can fully comprehend the two kinds of characteristics of awakening, one knows that such grasping belongs to foolish ordinary people and non-Buddhist practitioners, and one knows that the selflessness and nonexistence of persons and dharmas are contemplated through self-awakening.

Only then does one know that all the dharmas before one falsely appear because one’s own mind is unaware. What appears is mind alone, without any other causal characteristic. Knowing that there is nothing else and that all is due to unawareness, one sees that within unawareness there is no agent—this is the absence of a person; and apart from unawareness there is no other cause—this is the absence of dharmas.

In this way, the two kinds of selflessness are brought to consummation. When one contemplates in this manner, discrimination immediately ceases. One naturally knows skillfully how to use the awakened mind of nonexistence to understand clearly the practices of the bhumis.

One then enters the first bhumi and attains hundreds of thousands of distinct samadhis. In a single moment, one immediately sees and enters the boundless lands of the ten directions and the three times. Through the spiritual power of one’s original vows, one attains sovereign freedom without obstruction, passes through the various bhumis, ascends beyond them to the Dharma Cloud bhumi at the stage of consecration, and reaches the consummate Dharma body of the Tathagata’s self-awakening.

Relying upon the ten inexhaustible wholesome roots, one universally manifests transformation bodies and continues teaching without end, yet never departs from the noble wisdom of self-awakening and abides in the realm of supreme bliss.

+ CLARIFYING THAT FORMS PRODUCED BY THE FOUR PRIMARY ELEMENTS ENTER CONTEMPLATIVE AWAKENING.

Furthermore, Mahamati! A great bodhisattva should clearly understand form produced by the four great elements. How does a bodhisattva clearly understand form produced by the four great elements?

Mahamati! A great bodhisattva awakens to this understanding: With respect to that ultimate truth, the four great elements do not arise. Regarding the non-arising of those four great elements, he undertakes such contemplation.

Having contemplated them, he realizes that names, characteristics, conceptual discriminations, and their distinctions are distinctions manifested by his own mind. Since their self-nature is not an intrinsic nature, this is called the distinctions of conceptual discrimination manifested by the mind. That is, within the three realms, he contemplates the nature of form produced by the four great elements as being detached, entirely purified of the four propositions, and free from self and what belongs to self.

He abides in the individual segments of their own characteristics according to true suchness and accomplishes the non-arising of their own characteristics.

This teaches how to skillfully enter contemplative realization concerning form produced by the four great elements. The four great elements are earth, water, wind, and fire. Produced form consists of form, odor, taste, and tangible objects.

To awaken to that ultimate truth means to awaken to the ultimate truth of the four great elements. What is called the ultimate truth of the four great elements? It means that the four great elements have no self-nature and are perceived as existing only through discrimination.

Before discrimination arises, the Dharma-nature is ever quiescent. The names, characteristics, and distinctions presently manifested throughout the three realms are all appearances conceived and discriminated by one’s own mind, while this Dharma-nature remains ever quiescent and does not come or go through discrimination. Therefore, one knows that the four great elements and the forms they produce are entirely pure, without remainder.

To be free from the four propositions is to be free from self and what belongs to self and to abide constantly in the true characteristics of dharmas themselves. Abiding in dharmas as they truly are, one establishes the individual segments of their own characteristics, and the patient acceptance of the non-arising of dharmas is thereby accomplished.

Mahamati! How do those four great elements give rise to produced form? Through the great element moistened by conceptual discrimination, the water element arises internally and externally. Through the great element endowed with potency by conceptual discrimination, the fire element arises internally and externally. Through the great element set in motion by conceptual discrimination, the wind element arises internally and externally. Through the great element of form divided by conceptual discrimination, the earth element arises internally and externally. Form and space coexist; through attachment to false truth, the five skandhas assemble, and form produced by the four great elements arises.

The four great elements are formed from conceptual discrimination and give rise to the four great elements internally and externally. Thus it is said that conceptual discrimination’s moistening forms the great element of water and gives rise to the water element internally and externally; the same is also true of earth, fire, and wind. Because one is deluded about one’s own mind, conceptual discrimination arises.

It does not arise from a cause, nor without a cause, nor from something else as its cause. Followers of non-Buddhist paths falsely maintain that the five great elements can produce the eleven faculties. They do not know that form and space have manifested simultaneously from beginningless non-awakening.

The Sutra of the Buddha’s Crown says: “The sea of awakened nature is tranquil and perfect; the perfect clarity of awakening is originally wondrous. From original luminosity and illumination, objects arise; once objects are established, the nature of illumination is lost. Through delusive confusion, space comes to be; relying on space, worlds are established.

Coagulated thought becomes lands, while awareness becomes sentient beings.” Yet they mistakenly regard both form and space as capable of serving as causes; this is false truth.

Mahamati! That consciousness, because it delights in the various traces and characteristics of objective realms, continues through the various realms of existence. Mahamati! Earth and the other four great elements, as well as produced form and the like, have the four great elements as conditions and also have what is not the four great elements as conditions. Why is this so? It means that nature, shape, characteristics, location, and the means by which something is fashioned are involved; without nature, the great elements would not arise. Mahamati! Nature, shape, characteristics, location, and the means by which something is fashioned arise through conjunction; they are not formless. Therefore, the non-Buddhist conception that the four great elements produce form is not my Dharma.

Following the preceding explanation that the four great elements arise through conceptual discrimination, this passage further points out that the four modes of birth throughout the various realms all appear delusively because of non-awakening; it is not that those four great elements can serve as their generative causes. Consciousness here means conceptual discrimination. The four great elements are already transformations manifested by internal consciousness, yet the nature of this consciousness also delights in seeing the various forms and characteristics and is capable of continuing through the various realms.

Thus it should be known that all internal and external forms and characteristics within the three realms are transformations of consciousness and thought. Since they continue through consciousness and thought, those four great elements cannot be their generative causes. Because the four great elements arise from conceptual discrimination, it is said that the four great elements are conditions.

Because the four great elements cannot themselves serve again as generative causes, it is said that what is not those four great elements is also a condition. Moreover, earth and the others each have their own substance, each have their own shape and characteristics, each have their own spatial location, and each have the means by which they are fashioned. Although they have no self-nature, they are not without shape and form.

How could shape and form serve as causes for shape and form, much less as causes for the formless skandhas? This is indeed a grave error. Therefore, it is said that the conceptual discrimination of followers of non-Buddhist paths is not my Dharma.

Furthermore, Mahamati! I shall explain the characteristics of the self-nature of the skandhas. What are the characteristics of the self-nature of the skandhas?

They are the five skandhas. What are the five? They are form, feeling, perception, formations, and consciousness.

The four skandhas that are not form are feeling, perception, formations, and consciousness. Mahamati! Form consists of the four great elements and produced form, each of which has different characteristics.

Mahamati! What is not form does not have the number four, just as space does not. For example, space transcends numerical characteristics and is apart from number, yet through conceptual discrimination one speaks of a single space.

Mahamati! In the same way, the skandhas transcend numerical characteristics, are apart from number, apart from being and non-being, and apart from the four propositions. Such numerical characteristics are spoken of by ignorant ordinary people, not by sages.

This passage further distinguishes the self-nature of the five skandhas to show that the four great elements cannot produce the five skandhas. The form skandha is said to arise from the four great elements and to be produced by form, yet it still has the number four, each having its own distinct characteristics. The formless skandhas, however, do not have the number four, just as space does not.

Space is apart from numerical characteristics and does not even possess the name “space”; only through delusive discrimination is it regarded as a single space. The skandhas are likewise apart from all numerical characteristics, apart from the four propositions of being and non-being. Therefore, the assertion that the four great elements can produce them remains the wrong view of non-Buddhist paths.

That is, they hold that form, feeling, perception, formations, and consciousness truly possess individual characteristics that can be apprehended. This too is the speech born of the delusive attachment of ignorant ordinary people, not of the sages. Examining this distinction of the self-nature of the five skandhas, although it shows that the four great elements cannot produce the five skandhas, it also directly reveals that the five skandhas are apart from all characteristics, apart from being and non-being, and apart from the four propositions; right there, they are unborn.

Mahamati! The sages see all forms and images as illusions, free from the establishment of difference and non-difference, and likewise as dreams, shadows, and the body of a person, because they are free from both difference and non-difference. Mahamati!

What noble wisdom reaches is identical with the skandhas manifested by conceptual discrimination; this is called the characteristics of the self-nature of the skandhas. You should eliminate them. Having eliminated them, teach the Dharma of quiescence and cut off all the views and attachments of followers of non-Buddhist paths concerning the Buddha-realms.

Mahamati! When the Dharma of quiescence is taught, one sees the purity of the selflessness of dharmas and enters the Immovable Ground, the eighth bodhisattva ground. Having entered the Immovable Ground, one attains mastery of immeasurable samadhis and obtains the mind-made body.

One attains the illusion-like samadhi, penetrates ultimate realization, and gains mastery of supernormal powers and the three higher knowledges. One rescues, protects, benefits, and brings welfare to all sentient beings, just as the earth bears and nourishes sentient beings. Great bodhisattvas universally assist and benefit sentient beings in the same way.

The five skandhas are like illusions, apart from both difference and non-difference. To awaken to their own characteristics as they truly are—this is called the domain reached by noble wisdom. Failing to awaken to their own characteristics, one falsely gives rise to discrimination—this is called deluded conception.

With regard to these same five skandhas, delusion and awakening divide the ways. Therefore it is said that the domain reached by noble wisdom and the manifestations of deluded conception are the same. The Buddha told Kaundinya: “Form is impermanent; through extinguishing that form, one realizes the eternally abiding liberation of form.

Feeling, perception, formations, and consciousness are likewise impermanent; through extinguishing that consciousness, one realizes the eternally abiding liberation of consciousness. Form is suffering; through extinguishing that suffering of form, one realizes the blissful liberation of form. Feeling, perception, formations, and consciousness are likewise so.

Form is emptiness; through extinguishing that emptiness of form, one realizes the nonempty liberation of form. Feeling, perception, formations, and consciousness are likewise so. Form is non-self; through extinguishing that form, one realizes the liberation of form as the true self.

Feeling, perception, formations, and consciousness are likewise so.” Therefore, one should understand that what must be eliminated here is precisely these five skandhas characterized by impermanence, suffering, emptiness, and non-self. What is spoken of after their elimination is precisely these five skandhas as eternally abiding liberation, blissful liberation, nonempty liberation, and liberation as the true self. Hence this is called the Dharma of quiescence.

Ordinary beings and non-Buddhists identify form as the self and, within phenomena that are impermanent, without self, impure, and devoid of bliss, falsely perceive permanence, bliss, self, and purity. The foolish believe that a self exists apart from form. In order to counteract ordinary beings and non-Buddhists, they then falsely perceive impermanence, absence of bliss, non-self, and impurity within the Dharma of permanence, bliss, self, and purity.

All of these are deluded conceptions. When these deluded conceptions are extinguished and one has departed from the contrived four alternatives of difference and non-difference, one immediately attains quiescence. Seeing the purity of the non-self of phenomena without remainder, one enters the eighth, Immovable Ground.

One accomplishes immeasurable samadhis, attains a mind-made body, and possesses unhindered mastery of supernormal powers like an illusion, just as the earth universally sustains all living beings. Because deluded discrimination falsely arises from non-awakening, there is confusion. When one awakens to the fact that all arising discrimination comes from one’s own mind, all confusion, like an illusion or a dream, is originally suchness itself; then this very discrimination becomes wondrous observation.

Therefore it is said that ordinary beings see duality, while the wise fully comprehend that its nature is nondual.

– ESTABLISHING NIRVANA ALONE.

+ SEPARATELY PRESENTING THE NIRVANA OF NON-BUDDHISTS AND THE TWO VEHICLES IN ORDER TO REVEAL THE TATHAGATA’S NIRVANA.

Furthermore, Mahamati! The non-Buddhists have four kinds of nirvana. What are the four? They are: nirvana in which the nature of intrinsic nature is held to be non-existent; nirvana in which the nature of various characteristics is held to be non-existent; nirvana consisting in awareness that the own characteristics and intrinsic nature are non-existent; and nirvana consisting in the cessation of the continuous flow of the individual and shared characteristics of the skandhas. These are called the four kinds of nirvana of the non-Buddhists; they are not the Dharma taught by me. Mahamati! What I teach is that the extinction of discriminating consciousness is called nirvana.

The four kinds of nirvana were first enumerated in order to refute false causes and false fruits. Thereafter, nirvana within my true Dharma was set forth. “Nirvana in which the nature of intrinsic nature is held to be non-existent” refers to the Samkhya teachers, who mistakenly take the Primordial Principle to be ultimate: from the Primordial Principle arises intellect, and from intellect arises the ego-mind; ultimately, all returns to the Primordial Principle.

“Nirvana in which the nature of various characteristics is held to be non-existent” refers to the teachers of the Vedas, who cling to the Great Brahma, time, direction, the primal limit, space, and self;

they hold these seven dharmas to be eternally abiding and capable of producing all dharmas, and that all dharmas ultimately return to the eternally abiding. “Nirvana consisting in awareness that the own characteristics and intrinsic nature are non-existent” refers to the Lokayata teachers, who maintain that all dharmas—form, mind, and so forth—are caused by the extremely subtle particles of the four great elements, and that within those four great elements there is an extremely subtle and numinous faculty capable of cognition, which is the substance of awareness and serves as the mental principle.

They hold that the own characteristics and intrinsic nature of all sentient and insentient beings alike contain this extremely subtle substance of awareness. Thus it is said that they cling to universal awareness and take it as nirvana. “Nirvana consisting in the cessation of the continuous flow of the individual and shared characteristics of the skandhas” means that the continuous flow is the skandha of formations.

When the skandha of formations ceases, it is silent and unmoving, but this is not true quiescent extinction. It is like the flow of a waterfall, which appears to be still. Therefore it is said: “Quietly entering into stillness, one returns to the boundary of consciousness.” Those of the Two Vehicles do not know that it is their own mind that appears; regarding the cessation of continuity, they give rise to the conception of nirvana, yet in every case they have not departed from consciousness.

The Tathagata’s nirvana is the extinction of discriminating consciousness—that is, the extinction of the consciousness that discriminates. This discriminating consciousness arises from delusion regarding one’s own mind and from non-awakening. When one awakens to what is manifested by one’s own mind, discrimination does not arise; this itself is nirvana.

Self-awakening is the cause, and the extinction of consciousness is the fruit. Here, speaking of the extinction of consciousness uses the fruit to clarify the cause.

+ THE EXTINCTION OF DISCRIMINATING CONSCIOUSNESS ALONE IS NIRVANA.

Mahamati said to the Buddha: World-Honored One! Are not eight consciousnesses established? The Buddha said: They are established.

Mahamati said to the Buddha: If they are established, why is it said to depart from the mental consciousness, rather than to depart from the seventh consciousness? The Buddha told Mahamati: Because those two—the sixth and eighth consciousnesses—serve respectively as its cause and as the conditions it grasps, the seventh consciousness does not arise. The mental consciousness clings to the realm of segmented birth, generating habitual tendencies and nurturing them within the storehouse consciousness.

Manas, the seventh consciousness, simultaneously clings to self and what belongs to self; it arises through the causes and conditions of deliberation, yet does not destroy the bodily characteristic of the storehouse consciousness. Because it grasps and clings to the realm manifested by its own mind, the cluster of mental consciousnesses immediately arises, each successively serving as a cause for the others. It is like the ocean and its waves: when the wind of the realm manifested by one’s own mind blows, they arise or cease in the same manner.

Therefore, when the mental consciousness ceases, the seventh consciousness also ceases.

The Tathagata had already answered that eight kinds of consciousness are established, yet Mahamati specifically doubted why the seventh consciousness was not separately abandoned. This doubt arose because he was confused about the fact that the Tathagatagarbha in its entirety is consciousness, while consciousness in its entirety is the storehouse; therefore, the eighth consciousness cannot be abandoned. Nevertheless, when the eighth consciousness delusively gives rise to its perceiving aspect, it becomes the seventh consciousness’s attachment to self, which, one might suppose, should therefore be eliminated.

He did not understand that the sixth and eighth consciousnesses serve as causes, while the eighth and sixth consciousnesses also serve as conditions; dependent upon them, the seventh consciousness arises and has no intrinsic nature of its own. This reveals that the fault lies with the mental consciousness. From this point onward, the two meanings of cause and condition are elucidated to demonstrate that the seventh consciousness does not arise independently and that the mental consciousness must therefore be extinguished.

The mental consciousness gathers the objects of the external sensory realm and falsely discriminates them, thereby activating habitual tendencies and deepening delusion within the storehouse consciousness. Consequently, the seventh consciousness—manas—simultaneously arises with it, clinging to self and what belongs to self, and is continuously produced through the causes and conditions of deliberation. Yet the seventh consciousness and the storehouse consciousness are the same single Tathagatagarbha and do not destroy its true characteristic; they arise through delusion regarding the truth and do not possess two separate substances.

This explains that the sixth and eighth consciousnesses serve as causes, upon which the seventh consciousness arises, without any intrinsic nature of its own. The storehouse consciousness serves as the cause that manifests the six sense objects—the realm of one’s own mind. Because of these, the sixth consciousness grasps and clings, giving rise to the cluster of minds constituting the seventh consciousness.

This explains that the eighth and sixth consciousnesses serve as conditions, upon which the seventh consciousness arises, without any intrinsic nature of its own. Within the successive chain of causes and conditions, the fault lies with the mental consciousness. It is like the ocean of mind and the waves of manas: because the sixth consciousness takes the realm manifested by one’s own mind as its object, it acts as the wind that blows and thereby brings about arising and cessation.

If the sixth consciousness ceases, mind and manas naturally come to rest. Just as when the great ocean is without wind, this whole scene becomes empty and luminous. Yet all of this results from delusion regarding the measure of one’s own mind, and so the perceiving aspect and the perceived aspect arise accordingly.

Perceptual attachment is manas, and consciousness arises by taking characteristics as its objects. If one awakens to the direct manifestation of one’s own mind, discrimination does not arise with regard to any realm; perceptual attachments thereupon immediately cease, and the mind of the Tathagatagarbha becomes perfectly quiescent. Yet it is not said here that awakening to the direct manifestation of one’s own mind is nirvana, because Buddha-nature is the cause and nirvana is the fruit.

That cause, not being the fruit, is called Buddha-nature; that fruit, not being the cause, is called nirvana. Since the matter is now explained in terms of the fruit, it is said that consciousness is extinguished.

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

My nirvana is not a nature,

Nor something made, nor a characteristic;

Deluded conception, the known, and consciousness—

When these cease, this is my nirvana.

That cause and those conditions,

The mind, proceeding, all form the body;

Together with that cause is mind,

Which is the support of consciousness.

Just as when a great river runs dry,

Its waves necessarily cease to arise,

So too, when mental consciousness ceases,

The various other consciousnesses do not arise.

Nirvana has neither inherent nature nor grasping and relinquishing; it is merely manifested by one’s own mind. Where conceptual perception ceases—this is nirvana. Although the eighth consciousness serves as the cause, the sixth consciousness as the condition, and the seventh consciousness personally turns and operates, their marks of arising and ceasing turn together. The objects of the six sense-fields, manifested by mind alone, seem to appear presently and continuously serve as the support of consciousness. Unless one realizes one’s own mind, discrimination is difficult to stop. Just as when a great river runs dry, its waves necessarily cease to arise, so when consciousness ceases, the ocean of mind is naturally calm.

+ EXHAUSTING THE DISTINCTIONS OF DELUSIVE CONCEPTUALIZATION TO REVEAL WISDOM, SUCHNESS, THE PERFECTLY REAL, AND THE OCEANIC FRUIT OF NIRVANA.

Furthermore, Mahamati! I shall now explain the general characteristics of discrimination concerning the inherent nature of delusive conceptualization. If you thoroughly discern the general characteristics of discrimination concerning the inherent nature of delusive conceptualization, then you and the great bodhisattvas will abandon delusive conceptualization and reach the noble state of self-realization. You will clearly perceive the common path followed by non-Buddhist schools, awaken to the cessation of delusive conceptualization concerning the apprehending subject and apprehended object, and no longer give rise to delusive conceptualization regarding the various characteristics and activities of inherent nature that arise through conditions.

It was said above that the cessation of delusive consciousness is called nirvana. Here the intention is that bodhisattvas thoroughly penetrate the distinctions of delusive conceptualization, immediately abandon them, and reach the noble state of self-realization. Dependent origination is originally devoid of two dharmas, and awakening from delusion likewise does not involve two minds. When delusion is exhausted, there is no cause; realization and awakening are not separate or different. Only upon reaching the cessation of apprehender and apprehended does one understand that this and the non-Buddhist schools share the same dependent origination. The course taken by the inherent nature of delusive conceptualization is precisely where the noble wisdom of self-realization is revealed.

Mahamati! What are the general characteristics of discrimination concerning the inherent nature of delusive conceptualization? They are delusive conceptualization of speech, delusive conceptualization of the things spoken of, delusive conceptualization of characteristics, delusive conceptualization of gain, delusive conceptualization of inherent nature, delusive conceptualization of causes, delusive conceptualization of views, delusive conceptualization of established conclusions, delusive conceptualization of arising, delusive conceptualization of non-arising, delusive conceptualization of continuity, and delusive conceptualization of bondage and non-bondage.

These are called the general characteristics of discrimination concerning the inherent nature of delusive conceptualization. Mahamati! What is delusive conceptualization of speech?

It is attachment to various pleasing sounds, songs, and verses; this is called delusive conceptualization of speech.

Mahamati! What is delusive conceptualization of the things spoken of? It means that the inherent nature of the things expressed in speech is what noble wisdom knows, yet in dependence upon those things delusive conceptualization of speech arises. This is called delusive conceptualization of the things spoken of.

Mahamati! What is delusive conceptualization of characteristics? It means becoming attached, in various ways, to the things spoken of, as a thirsty deer imagines water, and then clinging to them. It includes delusive conceptualization of all such natures as solidity, moisture, warmth, and motion. This is called delusive conceptualization of characteristics.

Mahamati! What is delusive conceptualization of gain? It is delight in various kinds of gold, silver, precious gems, and treasures. This is called delusive conceptualization of gain.

Mahamati! What is delusive conceptualization of inherent nature? It is maintaining that an inherent nature remains thus and does not change. This delusive conceptualization based on wrong views is called delusive conceptualization of inherent nature.

Mahamati! What is delusive conceptualization of causes? It means that, through discriminating the existence or nonexistence of causes and conditions, the characteristics of causes arise. This is called delusive conceptualization of causes.

Mahamati! What is delusive conceptualization of views? It consists of the various wrong views of existence, nonexistence, unity, difference, sameness, and non-sameness—the delusive conceptualizations and attachments of non-Buddhist schools. This is called delusive conceptualization of views.

Mahamati! What is delusive conceptualization of established conclusions? It means imagining a self and what belongs to the self, and formulating definitive doctrines concerning them. This is called delusive conceptualization of established conclusions.

Mahamati! What is delusive conceptualization of arising? It is attachment to the arising, through conditions, of existence or nonexistence. This is called delusive conceptualization of arising.

Mahamati! What is delusive conceptualization of non-arising? It means holding that all natures are originally unborn, that there are no seeds, causes, or conditions, and that things arise in substance without a cause. This is called delusive conceptualization of non-arising.

Mahamati! What is delusive conceptualization of continuity? It means that things of the same kind continue in succession, like a needle and thread. This is called delusive conceptualization of continuity.

Mahamati! What is delusive conceptualization of bondage and non-bondage? It is attachment to causes and conditions of bondage and non-bondage, like a person who, through expedient means, either binds or releases. This is called delusive conceptualization of bondage and non-bondage.

These are the general characteristics of discrimination concerning the inherent nature of delusive conceptualization, to which all foolish ordinary beings cling as existent or nonexistent.

Pleasing sounds and verses include tones and literary expressions. Tones may be clear or turbid, while literary expressions may be refined or vulgar; these serve as the basis upon which discrimination arises.

“The things expressed in speech” means that words express phenomena and principles. “They are what noble wisdom knows, yet in dependence upon them delusive conceptualization arises” means that what noble wisdom reveals must be realized and entered into. If one cannot see the moon by means of the pointing finger, then what is revealed becomes an object of conceptual perception.

“The things spoken of are like water imagined by a thirsty deer” means that, upon hearing earth spoken of, one forms the concept of solidity; upon hearing water spoken of, one forms the concept of moisture; upon hearing fire spoken of, one forms the concept of heat; and upon hearing wind spoken of, one forms the concept of motion. Upon hearing of the five skandhas, one supposes that form, feeling, perception, formations, and consciousness possess truly existent characteristics as dharmas. One then gives rise to various discriminations concerning identity with the skandhas or separation from the skandhas, like a thirsty deer imagining water.

Delusive conceptualization of gain means that one gives rise to attachment in dependence upon gold, silver, precious gems, and treasures. “Maintaining that this inherent nature remains thus and does not change” means discriminating that all dharmas possess their own substantial natures and then grasping and refusing to relinquish them.

“Through discriminating whether causes or conditions exist or do not exist, the characteristics of causes arise” means that, regarding causes and conditions, one discriminates characteristics of causation or absence of causation. One declares that this cause has this condition and that cause has that condition; that cause lacks this cause, and this cause lacks that cause. All characteristics of causes arise through discrimination.

Existence, nonexistence, unity, difference, sameness, and non-sameness are the fourfold propositions of dharmas, constituting the discriminative wrong views of non-Buddhist schools.

“Imagining a self and what belongs to the self, and formulating definitive doctrines” means clinging to what belongs to the self as fixed dharmas—for example, discriminating mind and its objects, self and other, or the bodily faculties and the external world, and formulating definitive doctrines concerning them.

“The arising, through conditions, of existence or nonexistence” means holding that the existence and nonexistence of all dharmas both arise from conditions: when conditions exist, they appear; when conditions do not exist, they do not appear—without cause and effect.

“All natures are originally unborn, without seeds, causes, or conditions, and things arise in substance without a cause” means holding that all dharmas have no cause of arising and do not arise through conditions, just as a heron is invariably white and a crow invariably black: they suddenly appear without a causal nature.

“They continue in the same way, like a needle and thread” means that all dharmas are formed through combination, as with space and form, or a vessel and earth and water; because they depend upon one another, all dharmas are formed.

“Attachment to causes and conditions of bondage and non-bondage, like a person who, through expedient means, either binds or releases” means that because there is something capable of binding, there is something that is bound; whether bondage or liberation occurs depends upon oneself. Discrimination arises through clinging to the power of expedient means.

Because of these twelve distinct kinds of delusive conceptualization, all foolish ordinary beings cling to existence and nonexistence. Through them, all wise persons fully comprehend and eliminate such clinging. Therefore, it is said that noble wisdom of self-realization clearly distinguishes where its path is shared with that of non-Buddhist schools.

Mahamati! Through attachment to dependent origination, one becomes attached; through the various deluded discriminations, one becomes attached to self-nature, while the various bodies manifested like illusions are seen by ordinary beings, in their deluded discrimination, as various things distinct from illusion. Mahamati!

Illusion and the various things are neither different nor not different. If they were different, illusion would not be the cause of the various things. If they were not different, there would be no distinction between illusion and the various things, yet distinctions are perceived.

Therefore, they are neither different nor not different. Thus, Mahamati, you and the other great bodhisattvas should not become attached to the deluded self-nature of dependent origination, which is like an illusion, as being different or not different, existent or nonexistent.

Illusion is an analogy for all dependently originated dharmas. The various things manifested by illusion, which ordinary beings deludedly perceive as real, illustrate attachment to the various natures and characteristics of dependent origination. Various bodies appear in dependence upon illusion, just as events within a dream occur in dependence upon the dream; fools perceive them as real and say that they are distinct from illusion.

If they were distinct from illusion, logically illusion would not be their creative cause; yet in truth they are produced by illusion, just as events within a dream truly arise from the dream. If they were not different, there would be no distinction between illusion and the various things; yet when the various things appear, it is not that they are entirely absent, just as when a dream appears, events are truly perceived as appearing.

Therefore, know that the various things manifested by illusion are neither different nor not different. Dependent origination, which is like an illusion, and the various characteristics of dharmas to which one becomes attached are likewise neither different nor not different. One who awakens to the manifestations of one’s own mind should not give rise here to notions of existence, nonexistence, difference, or nondifference.

This is why the Blessed One directly revealed this teaching.

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

When the mind is bound to its objects,

Cognition and conception turn accordingly.

From nonexistence and the supreme state,

The wisdom of equality is born.

Deluded self-nature is held to exist,

But in dependent origination it surely does not.

Delusion may appear to apprehend,

Yet dependent origination is not delusion.

The various constituent parts arise;

Being like illusions, they are not established.

Those characteristics appear in various forms;

Yet deluded discrimination is not established.

This teaches that delusion regarding dependent origination is the imagined nature. Penetrating dependent origination is the perfectly accomplished nature. Dependent origination is like an illusion, and one who has not awakened to the manifestations of one’s own mind cannot penetrate it.

Failing to awaken to what one’s own mind manifests, one deludedly clings to the appearing objects as existent or nonexistent. Therefore, it is said that when the mind is bound to its objects, cognition and conception turn accordingly. The supreme state of nonexistence is awakening to the objects of one’s own mind and knowing their own characteristics as they truly are; hence it is called the wisdom of equality.

This one verse has exhausted the essential purport. What follows enables one to understand deeply the principle that dependent origination truly has no self-nature. Any attachment to its various aspects is entirely deluded discrimination.

Therefore, it is said that deluded self-nature is held to exist, but in dependent origination it surely does not. Yet within delusion, this discrimination seems to involve apprehension. Only when one penetrates the principle that dependent origination is like an illusion does one know that delusion is fundamentally not an apprehending nature.

Since its nature is not apprehension, no delusion can be found; nevertheless, the constituent parts manifested like illusions do not become realities, nor do their various characteristics admit of discrimination. Therefore, it is said, “Yet deluded discrimination is not established.” At this point, one must awaken and see clearly for oneself.

Those characteristics themselves are faults,

All arising from the mind’s bondage.

Delusion has nothing that it knows,

Yet it discriminates dependent origination.

The nature of these delusions

Is precisely that dependent origination.

Delusion appears in various forms,

Discriminating dependent origination.

It was said above that dependent origination has no self-nature; therefore, its constituent parts are not established, its characteristics are fundamentally false, and deluded discrimination has nowhere to lodge. Here it is further said that if one perceives characteristics as existent, this itself is the fault of a mind in bondage. Because one does not understand delusion, one gives rise to discriminating views and attachments regarding dependent origination, which is like an illusion.

Yet since the discriminating nature has nothing that it knows, it is identical with dependent origination. The characteristic of the mind’s bondage has no cause, and so too does the mind’s characteristic of delusion. Therefore, it is said that the nature of these delusions is precisely that dependent origination.

Though discrimination appears in various forms, like the various things manifested by illusion, none of them can be apprehended.

Conventional truth and ultimate truth;

A third, causelessly arisen, does not exist.

Deluded discrimination speaks of conventional truth;

When it ceases, there is the noble realm.

This speaks of conventional truth and ultimate truth: their transformation occurs according to delusion and awakening, but they are not separately taught. In delusion, even noble wisdom is reduced to cognition and conception. In awakening, all discrimination becomes the wisdom of wondrous observation.

Conventional truth is conditioned by delusion; ultimate truth is conditioned by awakening. Apart from these two conditions of delusion and awakening, the two truths have no cause. To cling deludedly without a cause is not what the noble ones teach.

Therefore, it is said, “A third, causelessly arisen, does not exist.” Regarding all dependently originated dharmas, the Tathagata wishes people to awaken to the manifestations of their own minds; then deluded attachment immediately ceases, and this is the realm of ultimate truth. Directly assume it without the slightest remainder: it is neither this nor that and permits no conceptual deliberation.

It is like the practice of meditation:

Within the one, various things appear;

Yet in that one, no such variety exists.

The characteristics of delusion are likewise so.

It is like those afflicted with eye disease,

For whom deluded colors appear;

The disease is neither form nor non-form;

So is dependent origination when not understood.

It is like refining pure gold,

Removing all its dross;

Like empty space uncovered by clouds,

So too is delusion purified.

The various forms and characteristics that appear in meditative contemplation are fundamentally false. The colors seen by diseased eyes cannot be said either to exist or not to exist; this illustrates how, through failure to understand dependent origination, the various characteristics of delusion arise—such is the natural order of things. Yet dependent origination is fundamentally illusory, and delusion is nothing other than oneself. If the dross of non-awakening is removed, pure gold appears before one. If the clouds obscuring the diseased eye are cleared away, empty space remains just as it is. This further illustrates that when delusion is purified, no separate truth exists apart from it.

There is no nature of delusion,

Nor is there that dependent origination.

Assertions and denials

All arise from corruption by delusion.

If delusion had no nature,

While dependent origination had a nature,

Then from what has no nature, a nature would exist;

From existence, nonexistence would arise.

Depending upon deluded discrimination,

That dependent origination is obtained;

Characteristics and names always follow each other,

And thus the various delusions arise.

When ultimately they are not established,

One passes beyond all delusions;

Thereafter, wisdom is purified:

This is called ultimate truth.

Delusion and dependent origination are both entirely unreal, yet attachment to existence, nonexistence, permanence, and views arises because of corruption by delusion. That delusion has no self-nature is still relatively easy for people to understand, but the falsity of dependently originated dharmas is extremely difficult to comprehend. Therefore, the proposition, “If delusion did not exist but dependent origination did,” would mean that dependently arisen things exist apart from delusion; this would be a dharma arising without a cause.

Not understanding that delusion regarding the Tathagatagarbha transforms it into consciousness, one deludedly perceives seeing as arising, after which characteristics arise. Depending upon characteristics, names are established, which in turn generate discrimination, like a bundle of reeds without any underlying reality. Knowing that there is no underlying reality, one immediately attains perfect illumination; this is the unobstructed purity of ultimate truth.

The Surangama Sutra says: “The faculties and their objects share the same source; bondage and liberation are not two. The nature of consciousness is false, like flowers in the sky. Cognition arises because of objects, and characteristics exist because of the faculties.

Characteristics and seeing have no self-nature; they are like a bundle of reeds.” It further says: “To establish knowing upon seeing and knowing is the root of ignorance. Seeing and knowing free from attachment—this is nirvana, the true and undefiled purity.” How could one posit anything else within this? The faculties and their objects are precisely the dharmas of dependent origination.

The nature of consciousness is still deluded discrimination. The Treatise on Consciousness-Only says: “All dharmas of form and mind are transformed solely by inner consciousness and appear as though present before us.” Therefore, know that dependent origination fundamentally arises from consciousness and in turn gives rise to consciousness. Since the nature of consciousness is fundamentally false, upon what could the faculties and their objects be established?

Thus, the nature of seeing and knowing is wholly pure, with nothing remaining.

There are twelve kinds of delusion,

And six kinds of dependent origination.

What is known through self-awakening

Has no distinctions among them.

The five dharmas are true;

There are three kinds of self-nature.

Practitioners who discern these

Do not depart from suchness.

Building upon the foregoing, it was said that when deluded conceptualization is purified, it becomes the ultimate truth. Therefore, it is stated here that those who realize self-awakened noble wisdom clearly perceive that deluded conceptualization, dependent origination, wisdom and that which is known, the five dharmas, and the three natures are all without distinction, converging in the true intrinsic characteristic of suchness.

Characteristics and dependent origination—

That is called the arising of deluded conceptualization.

Those characteristics of deluded conceptualization

Arise from that dependent origination.

When discerning wisdom skillfully observes,

There are neither conditions nor deluded conceptualization.

Once established, it has no nature;

How, then, can deluded conceptualization be awakened?

That intrinsic nature of deluded conceptualization

Establishes the three intrinsic natures.

The manifold appearances of deluded conceptualization

Are the pure realm of the noble ones.

Deluded conceptualization is like painted colors;

Through dependent origination, deluded conceptualization is grasped.

If there were something apart from deluded conceptualization,

That would accord with the doctrines of non-Buddhist paths.

Deluded conceptualization speaks of what thought projects;

It arises through the conjunction of causes and seeing.

Those who are free from the twofold deluded conceptualization

Are thus accomplished.

These five verses explain reciprocally that deluded conceptualization is precisely right wisdom, names and characteristics are precisely suchness, and dependent origination is precisely the consummate nature. The foolish discriminate and see them as two; the wise fully comprehend that their nature is nondual. Relying upon dependent origination, one falsely grasps names and characteristics; yet dependent origination is like an illusion, so the characteristics grasped are originally empty.

When all illusions have ceased, the true nature becomes manifest before one. Because there is no separate true nature, how could the thought of awakening to delusion remain? The nature is originally nondual; it is only through delusion that distinctions are established.

The Nirvana Sutra says: “When wisdom is present, there are no afflictions; when afflictions are present, there is no wisdom.” It also says: “If it is said that all dharmas are without self, then the secret treasury of the Tathagata also has no self.” Ordinary beings regard them as two; the wise fully comprehend that their nature is nondual. The nondual nature is the true nature. Therefore, it is said: “The manifold appearances of deluded conceptualization are the pure realm of the noble ones.” Only then does one know that the true nature of ignorance is precisely Buddha-nature.

To awaken is to realize that delusion is originally true; truth does not exist apart from delusion. One need only eliminate deluded grasping; the nature grasped is not delusion. To leave it and seek elsewhere is to posit a different cause, as do non-Buddhist paths.

“Deluded conceptualization is like painted colors; through dependent origination, deluded conceptualization is grasped” means that dependent origination originally appears from deluded conceptualization, and yet it is precisely within dependent origination that discrimination arises. It is like painting an image of hell: one paints it oneself and then fears it oneself. It still comes from deluded conceptualization speaking of something and then projecting it again.

That which manifests and that which is manifested combine to form the twofold delusion. To know delusion is immediately to be free of it; to be free of delusion is precisely the real. There are not two separate paths.

D. Self-Awakened Wisdom of the One Vehicle Alone Illumines the Stages, Skillfully Severs All Outflows, Perfects the Buddha-Body, and Does Not Fall into Existence or Nonexistence.

1—SELF-AWAKENED WISDOM OF THE ONE VEHICLE ALONE.

—SELF-AWAKENED NOBLE WISDOM ALONE.

The great bodhisattva Mahamati again addressed the Buddha: “World-Honored One! I beseech you to explain the characteristics of self-awakened noble wisdom and of the One Vehicle. If I and the other bodhisattvas thoroughly understand the characteristics of self-awakened noble wisdom and of the One Vehicle, then without depending upon others, we shall penetrate the Buddha-Dharma.” The Buddha told Mahamati: “Listen, listen, and reflect well upon this;

I shall explain it for you.” Mahamati said to the Buddha: “Yes, I shall reverently receive the teaching.” The Buddha told Mahamati: “The noble ones of former times clearly understood and transmitted among themselves that ‘deluded conceptualization has no intrinsic nature.’ Dwelling alone in a secluded place, a great bodhisattva awakens personally and contemplates; without depending upon others, he abandons views and attachments born of deluded conceptualization, advances directly upward, and enters the stage of the Tathagata.

This is called the characteristic of self-awakened noble wisdom.”

This passage answers the question concerning self-awakened noble wisdom by saying that the noble ones of former times clearly understood and transmitted among themselves that “deluded conceptualization has no intrinsic nature.” Thus it should be known that all ordinary beings who are unable to penetrate the nature of awakening are constrained by deluded conceptualization. As they eliminate one layer after another, subtler thoughts arise again.

If they know that these thoughts have no intrinsic nature, delusion itself immediately becomes truth. Where all thoughts concerning awakening have ceased, realization does not depend upon others; hence it is called self-awakening. Master Yongming Jue said: “Because all share the same absence of intrinsic nature, realization is manifestly accomplished.

The nature of delusion is originally empty; sentient beings have fundamentally always been Buddhas. Since the true nature is already attained, how could it have been accomplished only now?” This refers to fundamental wisdom.

—THE ONE VEHICLE ALONE.

“Mahamati! What is the characteristic of the One Vehicle? Because one awakens to the path of the One Vehicle, I speak of the One Vehicle. What does it mean to awaken to the path of the One Vehicle? It means that, with regard to the deluded conceptualization of that which apprehends and that which is apprehended, one accords with reality and gives rise to no deluded conceptualization. This is called awakening to the One Vehicle. Mahamati! Awakening to the One Vehicle is not attainable by followers of non-Buddhist paths, shravakas, pratyekabuddhas, Brahma kings, and others. It is attained only by the Tathagata; therefore, it is called the One Vehicle.”

“With regard to the deluded conceptualization of that which apprehends and that which is apprehended, one accords with reality and gives rise to no deluded conceptualization” means that the realm of deluded conceptualization presently appearing to sentient beings is itself the field of great quiescent extinction of all Buddhas and Tathagatas. The ultimate and the conventional are nondual; equally, there is one Dharma realm without distinction.

The Sutra of the Most Victorious King says: “For one who cultivates the practice of bodhi, with regard to the realm of the noble ones, its essence is neither identical nor different. Without abandoning the conventional and without departing from the ultimate, one relies upon the Dharma realm. The Dharma realm means that all sentient beings are true emptiness, eternally abiding; their intrinsic characteristics, intrinsic nature, and original limit are in accordance with reality, neither arising nor ceasing, and without cognition or awareness.

This is the domain traversed by the Tathagata; it is not understood by ordinary beings, nor is it known by the noble ones.” Therefore, it is said: “It is not attainable by followers of non-Buddhist paths, shravakas, pratyekabuddhas, Brahma kings, and others.” Hence it is called “ultimate awakening.”

—THE THREE VEHICLES ARE TAUGHT ACCORDING TO CAPACITY.

Mahamati again addressed the Buddha: “World-Honored One! Why do you teach the Three Vehicles rather than the One Vehicle?” The Buddha told Mahamati: “Because shravakas and pratyekabuddhas do not enter the Dharma of nirvana by themselves, the One Vehicle is not taught to all shravakas and pratyekabuddhas. All shravakas and pratyekabuddhas are disciplined by the Tathagata and are given the skillful means of quiescence, through which they attain liberation; it is not attained through their own power.

Therefore, the One Vehicle is not taught to them. Furthermore, Mahamati! Because they have not severed the obstruction of afflictions, karma, and habitual tendencies, the One Vehicle is not taught to all shravakas and pratyekabuddhas.

Because they have not awakened to the selflessness of dharmas and have not transcended fragmentary birth and death, the Three Vehicles are taught.”

The Tathagata does not teach the Dharma of the One Vehicle for sravakas and pratyekabuddhas. This is because sravakas and pratyekabuddhas cannot depart from speech and what is spoken of to attain the sacred wisdom of self-realization, nor do they attain the Dharma of entering nirvana by themselves. To enter nirvana by oneself is the nirvana of self-nature.

The inherent self-nature is originally quiescent and does not undergo birth and death. While within birth and death, it is not intruded upon by the dharmas of birth and death; it is ever quiescent in itself, and just this is suchness. The nature of suchness, when it cannot awaken to itself, must depend upon conditions to arise.

Encountering worldly conditions, it immediately gives rise to discrimination, clings to sounds and forms, creates causes within the three realms, and incurs the fruits of samsara. Encountering supramundane conditions, it immediately gives rise to aversion and detachment, clings firmly to meditative concentration, creates the causes of the Four Noble Truths and the twelve links of dependent origination, and realizes the fruit of liberation.

Yet the suchness of self-nature is not samsara and does not depart from samsara; it is not liberation and does not depart from liberation; it is neither of these two extremes, nor does it depart from them. The Tathagata, out of compassion for ordinary beings who are deluded by and attached to the world, teaches impermanence because they regard the world as permanent; teaches suffering because they regard the world as blissful; teaches impurity because they regard the world as pure; and teaches non-self because they regard the world as self.

Those of the Two Vehicles use these teachings to discipline themselves and attain the path of liberation, but this is not the liberation of self-nature. Manifestly arisen afflictions have been severed, but the habitual tendencies of affliction have not; they attain the non-self of persons but do not awaken to the non-self of dharmas. The habitual tendencies of affliction arise from ignorance, non-awakening, and the movement of karma; those who have not awakened to self-nature cannot leave them far behind.

If karmic habits have not been severed, one merely remains unknowing and unaware. The Blessed One often said: “Sravakas and pratyekabuddhas do not even see the true nature of non-self, much less the true nature of self.” There is a single true nature, entered through non-self; yet because they have not awakened to self-nature, it is said that they “do not see.” Sentient beings’ discrimination between self and others is the error of non-awakening.

Neither suppression nor abandonment is employed; therefore, it is said that “the delusion of the apprehending and the apprehended is precisely suchness”—something truly difficult to bear. As soon as discrimination arises, one falls into the known. The phrase “not free from fragmentary birth and death” is rendered in the Wei-dynasty translation as “not yet attaining inconceivable transformational birth.” Those of the Two Vehicles have left fragmentary birth and death behind, but have not yet severed transformational birth and death.

Yet the words “inconceivable transformational birth” specifically refer to appearing responsively according to each kind of being, in which those of the Two Vehicles have no share.

– ONLY THE ONE VEHICLE IS EQUAL.

Mahamati! Those persons have severed all manifestly arisen afflictions and the faults of habitual tendencies, and have awakened to the non-self of dharmas. Having severed all manifestly arisen afflictions and the faults of habitual tendencies, they no longer cling to the savor of samadhi bliss as having an inherent nature, and awaken to the undefiled realm. Having awakened, they then enter the supreme, supramundane, undefiled realm; perfecting all manner of merits, they will attain the inconceivable and sovereign Dharma body of the Tathagata.

The Surangama Sutra says: “Awakening is not that which is illumined. Through illumination, an object of awakening is established; once the object has been falsely established, your false illuminating subject arises.” The object refers to the objective aspect. The Surangama Sutra speaks of the object before the subject, thereby tracing the self of dharmas to its very root.

Its habitual tendencies are exceedingly subtle and hidden; only when a bodhisattva reaches Wondrous Awakening are they exhausted. Manifestly arisen afflictions constitute the self of persons. Although those of the Two Vehicles have severed manifestly arisen afflictions, they have not yet forgotten the faults of the habitual tendencies of the subjective aspect.

When it is said here that these are severed, it means that when the time and conditions have matured, there is sudden awakening; where habitual tendencies are severed, the non-self of dharmas naturally becomes clear. Clinging to the savor of samadhi is a habitual tendency of the self of dharmas. Regarding that which does not turn, they conceive the notion that it turns, just as an intoxicated person sees the moon and sun—which in truth are not revolving—and conceives the notion that they revolve.

Therefore, through the notions of impermanence, suffering, emptiness, and non-self, while clinging to the savor of samadhi, they obtain worldly liberation from that flow of transmigration and enter the undefiled realm. If they awaken here, they see that clinging to the savor of samadhi also has no fixed nature; habitual tendencies are immediately severed, all attachments to views cease, and this itself is the supramundane undefiled state.

The nature of original awakening then manifests and the Dharma body becomes perfectly evident; this does not mean that there is some separate supramundane undefiled realm.

– CONCLUDING VERSES.

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

The vehicles of devas and Brahma,

The vehicles of sravakas and pratyekabuddhas,

The vehicle of all Buddha-Tathagatas—

These are the vehicles that I teach.

So long as there is a mind that turns,

None of these vehicles is ultimate.

When that mind is completely extinguished,

There is neither vehicle nor one who rides;

There is no vehicle to establish—

This I call the One Vehicle.

Even the Tathagata Vehicle, so long as a discriminating mind remains, is not ultimate. Therefore, the ignorance of the known remains subtle and unexhausted even at the eleventh bhumi. Only when this has been completely exhausted does the suchness of self-nature become present.

There is neither vehicle nor one who rides; it transcends all enumeration and cannot be established, and therefore it is called the One Vehicle. The Buddha told Sariputra: “The Tathagata knows, sees, and awakens to all things, yet he does not cognize himself as one who knows, sees, and awakens. If one supposes that the Tathagata gives rise to characteristics of knowing, seeing, and awakening, then he is not a Buddha, a Blessed One, but is called an ordinary being.” Thus it should be known that the path of the One Vehicle cuts off characteristics and leaves behind notions of inherent nature; it stands alone without companion, free from the three kinds of conditions and habitual tendencies, leaving only wondrous, perfect awakening and nothing else.

The Sutra of Perfect Awakening says: “The mind of wondrous, perfect awakening of all Tathagatas originally has neither bodhi nor nirvana; neither the attainment of Buddhahood nor the non-attainment of Buddhahood; neither deluded samsara nor non-samsara.” Unless one has realized the true, equal suchness of the self-nature of all dharmas, one cannot see this.

In order to guide sentient beings,

The various vehicles are taught distinctly.

There are three kinds of liberation,

Together with the non-self of dharmas.

Afflictions and wisdom alike

Are left far behind in liberation,

Like a tree floating upon the sea,

Ever carried away by wind and waves.

Ignorant sravakas are likewise so,

Drifting wherever the winds of characteristics blow.

Their manifestly arisen afflictions are extinguished,

Yet they remain ignorant through habitual afflictions.

Clinging to the savor of samadhi bliss,

They abide in the undefiled realm;

They do not advance to the ultimate,

Nor do they regress.

Having attained the various samadhi bodies,

They remain unawakened even for kalpas,

Just as a person overcome by intoxication

Awakens only after the wine’s effect has passed.

Their awakening to the Dharma is likewise so:

They attain the unsurpassed Buddha body.

The three kinds of liberation are the fruits realized by the Three Vehicles. The non-self of persons and dharmas, and the afflictions of the known, are all taught in order to guide those of the Two Vehicles. Those who attain liberation through the One Vehicle leave all these far behind; therefore, it is said, “There is neither vehicle nor one who rides.” Those of the Two Vehicles sever manifestly arisen afflictions, yet remain ignorant through habitual afflictions and are constantly turned about by emptiness and quiescence, like a tree floating on the sea and carried away by the wind.

Seeing all internal and external dharmas turn according to the known, they cling to the savor of samadhi and abide in an external realm. They thereby cut off the cause of birth, and therefore do not regress. Intoxicated by this samadhi, they remain unawakened for many kalpas; when they awaken, that very awakening is unsurpassed.

Therefore, it is said: “The true suchness of self-nature is not any of the various forms of liberation, nor does it depart from liberation.”