楞伽經心印

2—THE ILLUMINATION OF THE BHUMIS BY NOBLE WISDOM.

—EXPOUNDING THE THREE KINDS OF MIND-MADE BODY.

At that time, the Blessed One said to the great bodhisattva Mahamati: “I shall now explain and distinguish the general characteristics of the mind-made body. Listen, listen! Reflect well upon this.” Mahamati said to the Buddha: “Excellent, Blessed One! I shall reverently receive the teaching.” The Buddha told Mahamati: “There are three kinds of mind-made body. What are the three? They are: the mind-made body of the bliss of samadhi and right reception; the mind-made body that awakens to the essential nature of phenomena; and the mind-made body that is spontaneously co-arisen with all classes, without deliberate action. Practitioners who clearly understand the characteristics of the First Bhumi and advance through the bhumis attain these three kinds of body.

The three kinds of body, from the First Bhumi to the Buddha Bhumi, are distinguished according to what is realized. The bliss of samadhi and right reception extends from the First Bhumi to the Seventh Bhumi. Awakening to the essential nature of phenomena extends from the Eighth Bhumi to the Tenth Bhumi.

The body spontaneously co-arisen with all classes, without deliberate action, is attained at the final stage of the Vajra Bhumi, when the Dharma body is realized; it manifests before beings according to their kind, like a mani jewel. These three bodies may be correlated with the three contemplations. Samadhi and right reception belong to calming.

Awakening to the essential nature of phenomena belongs to contemplation. “Classes” means the classes of noble beings; the inconceivable reflection of the essential nature of all Buddhas belongs to the dhyana of the Middle Way. Awakening to the manifestations of one’s own mind means that all three contemplations are simultaneously complete.

These three virtues of the essential nature are one yet three, and three yet one. This differs from the provisional vehicle of the elementary teaching, in which those at one stage do not know another stage. Nevertheless, according to the depth or shallowness of the bhumis, there is no obstruction to each stage having its own embodied realization.

Thus it is said that perfect interfusion, or sudden realization, does not obstruct sequential practice, or gradual realization.

—EXPOUNDING THE CHARACTERISTICS OF THE BODY FROM THE SEVENTH BHUMI UPWARD.

“Mahamati! What is the mind-made body of the bliss of samadhi and right reception? It means that at the Third Bhumi, the Fourth Bhumi, and the Fifth Bhumi, through the bliss of samadhi and right reception, the manifold activities of one’s own mind become quiescent. Abiding peacefully in the ocean of mind, the waves of the characteristics of consciousness no longer arise. Knowing that the nature of the realms manifested by one’s own mind—phenomena—is devoid of intrinsic nature—empty of phenomena—is called the mind-made body of the bliss of samadhi and right reception.

“From the First Bhumi to the Fourth Bhumi, the delusions of views are completely severed; from the Fifth Bhumi to the Seventh Bhumi, the delusions of thought are completely severed. Those in the Mahayana who awaken to the manifestations of their own mind have already severed these two kinds of delusion. Although they differ from followers of the two vehicles, who perceive phenomena as truly existent, become intoxicated with samadhi, and employ it as an antidote to samsara, nevertheless, when the waves of consciousness are transformed and one awakens that all manifestations of one’s own mind are entirely unreal, the quiescence of one’s own mind suddenly becomes present.

Whatever samadhi is attained arises entirely from the cause of discernment. Therefore, it is said that one abides peacefully in the ocean of mind, without experiencing bliss.

—EXPOUNDING THE CHARACTERISTICS OF THE BODY AT THE EIGHTH BHUMI.

“Mahamati! What is the mind-made body that awakens to the essential nature of phenomena? It means that at the Eighth Bhumi, through contemplation and awakening, one realizes that all phenomena are like illusions and entirely unreal.

Body and mind are transformed, and one attains the illusion-like samadhi and the other gateways of samadhi. Immeasurable characteristics, powers, masteries, and illuminations, like beautiful flowers adorning one, are swiftly obtained at will. Like illusions, dreams, the moon in water, and reflections in a mirror, these are neither an agent of creation nor something created.

Yet, as though there were an agent and something created, every form, with its various limbs and parts, is complete and adorned, and enters all Buddha lands where great assemblies are gathered. Because one has thoroughly penetrated the essential nature of phenomena, this is called the mind-made body that awakens to the essential nature of phenomena.

“At the Eighth Bhumi, one sees the selflessness of phenomena and awakens that all realms manifested by one’s own mind are like dreams and illusions. One then uses self-awakened wisdom to illuminate and understand the transformation of body and mind, bringing forth function in accord with the essential nature. One enters the illusion-like samadhi and immeasurable powers and superknowledges of samadhi, manifesting every kind of body like the moon in water and reflections in a mirror, freely and at will throughout all Buddha lands. One profoundly understands that the nature of phenomena is neither existent nor nonexistent, is not produced through deliberate action, and is naturally complete and adorned.

—EXPOUNDING THE CHARACTERISTICS OF THE BUDDHA-BHUMI BODY THAT ACTS WITHOUT DELIBERATION, AND THE VERSES.

“Mahamati! What is the mind-made body that is spontaneously co-arisen with all classes, without deliberate action? It means awakening to the joyful characteristics attained through the conditions of all Buddha-Dharmas. This is called the mind-made body that is spontaneously co-arisen with all classes, without deliberate action. Mahamati! You should cultivate and study by contemplating and awakening to the characteristics of those three bodies.”

“Awakening to the joyful characteristics attained through the conditions of all Buddha-Dharmas” means realizing the Dharma body of the essential nature realized by all Tathagatas. It is like a mani jewel that manifests according to the five colors. The Tathagata’s Dharma body of the essential nature is likewise: it immediately manifests before sentient beings according to their minds. The Tathagata entertains no mental conception. This is accomplished through compassionate vows made over many kalpas; it is also the natural principle that the characteristics of the Dharma, in their essential nature, should be so. Only a Buddha can perfectly realize it.

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

My vehicle is not the Great Vehicle;

It is neither speech nor words,

Neither truth nor liberation,

Nor a realm of existence or nonexistence.

Yet within this Great Vehicle,

One attains mastery through right contemplation;

The various kinds of mind-made body

Are freely adorned with flowers.

These verses reveal that the Tathagata’s self-awakened noble wisdom is free from the characteristics of all vehicles. It cannot be reached through words; it is not any truth, not any liberation, nor is it a realm of unreal nonexistence. This precisely reveals the ultimate meaning of the Mahayana Dharma gate, personally realized and personally known. Upon entering this Dharma gate, one naturally attains the adornment and mastery of the three kinds of body, without needing deliberate effort.

3—EXPOUNDING THE SKILLFUL MEANS OF ENTERING THE FIVE PRACTICES.

—IN RESPONSE TO MAHAMATI’S QUESTION, ENUMERATING THE FIVE DEEDS OF IMMEDIATE RETRIBUTION.

The great bodhisattva Mahamati said to the Buddha: “Blessed One! As the Blessed One has said, ‘If a man or woman commits the five deeds of immediate retribution, that person does not enter the Avici Hell.’ Blessed One! How can a man or woman commit the five deeds of immediate retribution yet not enter the Avici Hell?” The Buddha told Mahamati: “Listen, listen! Reflect well upon this, and I shall explain it for you.” Mahamati said to the Buddha: “Excellent, Blessed One! I shall reverently receive the teaching.” The Buddha said: “Mahamati! What are the deeds of immediate retribution? They are killing one’s father, killing one’s mother, harming an arhat, disrupting the harmonious Sangha, and, with an evil mind, causing the Buddha’s body to bleed.

“Killing one’s father, killing one’s mother, harming an arhat, disrupting the harmonious Sangha, and causing the Buddha’s body to bleed—these five deeds of immediate retribution assuredly bring retribution in the Avici Hell. Yet the Buddha has also sometimes said that some people commit the five deeds of immediate retribution without incurring retribution in the Avici Hell. Therefore, this is elucidated in the passage below.

—EXPOUNDING THE SEVERANCE OF THE TWO ROOTS.

“Mahamati! What is the mother of sentient beings? It is craving that leads to renewed birth and is accompanied by attachment and delight; just as one is born through dependence upon a mother. Ignorance is the father that gives birth within the village of the six entrances and twelve ayatanas. Severing these two roots is called killing one’s father and mother.

“Craving is the link of craving among the twelve links of dependent origination. Because it can moisten and foster birth, it is said to ‘lead to renewed birth and be accompanied by attachment and delight,’ which bears the meaning of nurturing; therefore, it is said, ‘just as one is born through dependence upon a mother.’ The link of ignorance can initiate karma and is therefore called the father. When the mother of craving joins with the father of ignorance, one enters the village of the six entrances and twelve ayatanas, forming the body of a future life. These two are the causes of samsara and are therefore called the roots. Severing these two roots is called killing one’s father and mother.

—EXPOUNDING THE ULTIMATE SEVERANCE OF ALL PHENOMENA.

“Those latent tendencies do not manifest, yet they cause phenomena to erupt like the effects of a poisonous rat; utterly severing them is called harming an arhat.

“An arhat has severed the ten primary afflictions but has not severed their habitual tendencies. ‘Causing an eruption like a poisonous rat’ means that when a poisonous rat bites someone, even though the wound has healed, it erupts again when thunder and lightning occur. This illustrates that an arhat has severed the internal form but not the external form; therefore, when conditions are encountered, agitation immediately arises. When self-awakened wisdom is realized, habitual tendencies are swiftly eliminated, and all existing phenomena that might arise like the effects of a poisonous rat are permanently severed. This is called harming an arhat.

—EXPOUNDING THE ULTIMATE SEVERANCE OF THE SKANDHAS.

“What is disrupting the harmonious Sangha? It means that the various characteristics of the skandhas have combined and accumulated together; utterly severing them is called disrupting the Sangha.”

Form, feeling, perception, formations, and consciousness are the distinct characteristics of the skandhas. The five skandhas, harmoniously combined, contain and amass birth and death; therefore, they are called the Sangha. If one can sever them, this is called causing a schism in the Sangha, for Sangha signifies harmonious union.

– INDICATING THE SEVERANCE OF THE SEVEN CONSCIOUSNESSES.

Mahamati! Because one is unaware that the individual and common characteristics of external objects are manifestations of one’s own mind, the body of seven consciousnesses arises. By means of the three liberations, which are undefiled and free from evil conceptualization, one ultimately severs those seven consciousnesses—the Buddha; this is called drawing blood from the body of the Buddha with an evil mind. If a man or woman performs these uninterrupted deeds, they are called the five uninterrupted deeds and are also called the equality of the uninterrupted.

The eight consciousnesses have the two meanings of awareness and non-awareness. When one is unaware that the individual and common characteristics of external objects are all manifestations of one’s own mind, awareness becomes the mark of self belonging to the seven consciousnesses. Because of the deluded awareness of the seeing aspect of the eighth consciousness, the seventh consciousness immediately grasps it as a self.

This is called the body of seven consciousnesses. The Tang-dynasty translation reads “eight consciousnesses,” yet it accords with the same essential meaning. If one awakens to the manifestations of one’s own mind, one can immediately abide, through signlessness, wishlessness, and non-action, in the non-awareness within the tranquil ocean of mind.

Therefore, it is said, “By means of the three liberations, which are undefiled and free from evil conceptualization, one severs that body of awareness.” When these five practices are united, one realizes the true and rightly genuine Dharma; therefore, it is called “the equality of the uninterrupted.”

– INDICATING THE EXTERNAL FIVE UNINTERRUPTED DEEDS, TOGETHER WITH THE VERSES.

Furthermore, Mahamati! There are external five uninterrupted deeds, which I shall now explain. After you and the other great bodhisattvas have heard this meaning, you will not fall into delusion in future ages.

What are the five uninterrupted deeds? They are the uninterrupted deeds previously discussed. If a person can practice this Dharma, yet in regard to each of the three gates of liberation does not attain the Dharma of the equality of the uninterrupted—apart from such a person, there are those who manifest the equality of the uninterrupted through transformed spiritual powers, such as shravakas through transformed spiritual powers, bodhisattvas through transformed spiritual powers, and Tathagatas through transformed spiritual powers.

For the sake of others who have committed uninterrupted offenses, they manifest uninterrupted deeds through transformation by spiritual powers in order to remove doubt and remorse and to encourage and inspire them. No one who wholly commits uninterrupted deeds can escape the equality of uninterrupted retribution, except one who awakens to the direct manifestation of one’s own mind, abandons the conceptualizations of body—the person—and possessions—the objective realm—and abandons the grasping at self and what belongs to self; or one who, upon encountering a good spiritual friend, is freed from the continuous flow of conceptualization throughout the various realms of existence.

In relation to the preceding five uninterrupted deeds, these should be called the external uninterrupted deeds. As for the three classes who employ transformed spiritual powers, they do so to remove the doubts of those who have committed uninterrupted offenses and cause them to feel remorse. As shown in the Vinaya, all such transgressions belong to provisional manifestations.

For example, while Devadatta was in hell, he experienced pleasure like that of the Heaven of the Third Dhyana and suddenly received a prediction from the Blessed One. Never has anyone who wholly creates uninterrupted karma escaped uninterrupted retribution. “Except one who awakens to the manifestation of one’s own mind” means except one who, in this very life, awakens to the manifestation of one’s own mind and swiftly abandons every conceptualization of subject and object concerning the bodily faculties and the external world.

The nature of karma then abides neither within, without, nor between. Just as one’s own mind is not within, without, or between, so too is the nature of karma. If one cannot attain this, then upon encountering a good spiritual friend who teaches one to eliminate it, one can immediately be liberated from the various destinies.

Thus King Ajatashatru, in the very presence of the Buddha, attained rootless faith and destroyed his evil mind; this does not mean that one must wait until another life. If this body has already perished, it is difficult to escape cause and effect.

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

Craving and attachment are called the mother;

Ignorance itself is the father;

The consciousness aware of objects is the Buddha;

The defilements are the arhats;

The assembled skandhas are called the Sangha;

Severing the uninterrupted deeds in succession

Is called the five uninterrupted deeds,

Yet one does not enter the Uninterrupted Hell.

Awareness is Buddha-nature; yet when, within sentient beings, it is deludedly discriminating objects, it is deluded awareness. This is what should be severed, and it is also called drawing blood from the Buddha’s body. In arhats, the defilements do not manifest; yet the text says that the defilements are the arhats because its wording is concise.

4- INDICATING THE PERFECT FULFILLMENT OF THE BUDDHA’S AWAKENING.

– INDICATING THE BUDDHA’S AWAKENING.

The bodhisattva Mahamati again addressed the Buddha: “Blessed One! I beseech you to explain the Buddha’s awareness and knowledge. Blessed One! What are the Buddha’s awareness and knowledge?” The Buddha said to Mahamati: “To awaken to the selflessness of persons and dharmas, clearly understand the two obstructions, be forever free from the two kinds of death, and sever the two kinds of affliction—this is called the Buddha’s awareness and knowledge. When shravakas and pratyekabuddhas attain this Dharma, they too are called Buddhas. For this reason, I teach the One Vehicle.”

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

Skillfully knowing the two kinds of selflessness,

Severing the two obstructions and afflictions,

Forever free from the two kinds of death—

This is called the Buddha’s awareness and knowledge.

The Three Vehicles share the same nature of awareness and knowledge, yet their awareness and knowledge are not the same. Because awareness and knowledge differ, their realizations also differ. The Tathagata awakens in accordance with that nature; therefore, there is no other awakening.

He knows in accordance with that nature; therefore, there is no other knowing. To awaken in accordance with that nature is to be without non-awareness. To have no other awakening is to be without deluded awareness.

Neither non-awareness nor deluded awareness exists; this is called suchness—the intrinsically pure and unobscured self-nature. Awareness of a person and awareness of dharmas both arise as deluded awareness because of non-awareness of the self-nature. Awareness that distinguishes self and other is the characteristic of a person.

Awareness that distinguishes self-nature and other-nature is the characteristic of dharmas. When one awakens in accordance with that nature and there is no other awakening, the personal self and the dharma-self dissolve at that very point. The two obstructions are the obstruction of delusion and the obstruction of knowledge.

Delusions consist of delusions of views and delusions of thought. Knowledge refers to the known. When both kinds of delusion are empty, yet the knowing that apprehends emptiness and the principle of emptiness that is apprehended have not been cleansed down to the slightest trace, this obstruction has not yet been forgotten.

Even at the eleventh bhumi, there remain two extremely subtle aspects of ignorance concerning the known, as though separated by a thin veil of silk; only a Buddha can bring them to an end. In summary, when one awakens in accordance with that nature and there is no other awakening, everything is swiftly completed at once.

The two kinds of death are the ordinary beings’ birth and death in sections and the transformation birth and death of those of the Two Vehicles. “Transformation” means that as the cause shifts, the result changes. Although they have left behind birth and death in sections within the three realms, there still remain the realm of expedient means and so forth, where transformation birth and death persists. The afflictions of the four abiding grounds bring about birth and death in sections, while the affliction of ignorance brings about transformation birth and death. When these two kinds of death have been abandoned, the two kinds of affliction are also severed.

Of the afflictions of the four abiding grounds, the delusions of views within the three realms constitute one abiding ground. The abiding ground of all delusions of views refers to the discriminative delusions of views within the three realms. Because the faculty of mind discriminates in relation to mental objects, various wrong views arise and abide in attachment to the three realms.

The delusions of thought within the three realms are divided into three abiding grounds. 1) The abiding ground of delusion concerning desire and attachment: because the five faculties encounter the objects of the five senses, craving and attachment arise, causing one to abide in attachment to the desire realm. 2) The abiding ground of delusion concerning attachment to form: this refers to the delusions of thought within the form realm.

Because one does not understand these delusions, one abides in attachment to the meditative concentrations of the form realm and cannot relinquish them. 3) The abiding ground of delusion concerning attachment to existence: this refers to the delusions of thought within the formless realm. Because one does not understand these delusions, one abides in attachment to the meditative concentrations of the formless realm and cannot relinquish them.

The affliction of ignorance refers solely to fundamental ignorance. It means being deluded about the Tathagatagarbha and, through non-awareness, initiating karma. Those of the Two Vehicles do not know this affliction.

Even Mahayana bodhisattvas who have not completely severed delusion still dwell in the Realm of True Reward; only a Buddha can bring it to an end. Yet when one awakens in accordance with that nature and there is no other awakening, everything is swiftly completed at once. Therefore, it is said: “When shravakas and pratyekabuddhas attain this Dharma, they too are called Buddhas.

For this reason, I teach the One Vehicle.” Thus one should know that the One Vehicle is precisely the nature of awareness and knowledge. The nature of awareness and knowledge does not differ, yet awareness and knowledge of that nature are not the same. Because of this dissimilarity, the realizations attained differ.

Those of the Two Vehicles do not awaken to the self-nature and deludedly posit something to be awakened to; this is the difference. Yet deluded awareness is originally false, while the true nature ever abides. To awaken to what is deluded is itself the true; when the true is known, delusion is extinguished.

Ultimately, there is no duality.

– INDICATING THE FOUR IDENTITIES OF THE TATHAGATA: THE WRITTEN WORD, SPEECH, BODY, AND DHARMA.

At that time, Bodhisattva Mahamati said to the Buddha: “World-Honored One! Why did the World-Honored One proclaim before the great assembly these words: ‘I was all the Buddhas of the past and underwent various kinds of birth. At those times, I was Mandhatr, a wheel-turning sage king; a great six-tusked elephant; a parrot; Sakra, Lord of the Devas; the seer Sunetra; and so forth—the sutras recount hundreds of thousands of such lifetimes’?”

This doubt arises from thinking that, since initial enlightenment and original enlightenment differ, would not the Dharma-body, reward-body, and transformation-body likewise be different? Hence this question was asked. It is not understood that, because original enlightenment possesses initial enlightenment, the initial is like the original.

The Dharma-body gives rise to the reward-body and transformation-body, and the reward-body and transformation-body are like the Dharma-body. There is only the one path of equality, in which before and after are nondual. The Treatise on the Avatamsaka says: “Throughout boundless lands, self and other are not separated by even a hair’s breadth; the ten ages, past and present, before and after, never depart from the present thought.” One who has attained the noble wisdom of self-realization naturally has no doubt about the past or the present, others or oneself, cause or effect, the faculties and body or the vessel-world, sentient beings or insentient things, unity or difference, present accomplishment or originated production.

Only when there is no doubt whatsoever does one realize and know.

The Buddha told Mahamati: “Because of four equalities, the Tathagata, the Arhat, the Perfectly Enlightened One, proclaimed before the great assembly these words: ‘At those times, I was Krakucchanda Buddha, Kanakamuni Buddha, and Kasyapa Buddha.’ What are the four equalities? They are equality of names, equality of speech, equality of Dharma, and equality of bodies. These are called the four equalities. Because of these four kinds of equality, the Tathagata, the Arhat, the Perfectly Enlightened One, made this proclamation before the assembly.”

Because of the four equalities, the Tathagata proclaimed before the great assembly that Kasyapa, Krakucchanda, and Kanakamuni were himself. Here the Tathagata answers while revealing both the provisional and the real. Those who realize the noble wisdom of self-realization know and realize it for themselves, but cannot express it in words. Since provisional means are used to reveal it, it is called provisional; since one may also tacitly realize the truth directly herein, it is called real. Thus both the provisional and the real are revealed together.

“What is equality of names? The written name by which I am called ‘Buddha’ is also the written name by which all those Buddhas are called. The intrinsic nature of that written name is without distinction. This is called equality of names.

“What is equality of speech? I possess sixty-four kinds of Brahma sounds from which the characteristics of speech arise. Those Tathagatas, Arhats, and Perfectly Enlightened Ones also possess sixty-four kinds of Brahma sounds from which the characteristics of speech arise in this same way, neither more nor fewer and without distinction. The nature of their Brahma sounds is like that of the kalavinka bird.

“Equality of names means that ‘name’ refers to appellations. The Tathagatas of the three times are all named Buddha. The intrinsic nature of the written word ‘Buddha’ reveals the meaning of the intrinsic nature of enlightenment, and this likewise is without distinction.

“Regarding equality of speech, an ancient commentary says: In the language of the Western Regions, there are eight inflections: 1) substance, 2) object, 3) instrument, 4) purpose, 5) origin, 6) possession, 7) location, and 8) address. In each of these eight inflections, the Tathagata possesses eight qualities: 1) harmonious, 2) gentle and pliant, 3) clear and certain, 4) easy to understand, 5) unconfused, 6) free from a shrill, feminine tone, 7) sonorous, and 8) profound.

Eight times eight makes sixty-four characteristics. Moreover, the Mahayana Sutra of the Inconceivable Secret also says: ‘The Buddha told Bodhisattva Santamati: The Tathagata does not produce sounds from the lips, teeth, tongue, throat, or mouth. Know that the Tathagata’s voice issues from empty space and is endowed with sixty-four wondrous and sublime characteristics: 1) fluent, 2) gentle and pliant, 3) pleasing, 4) lovable, 5) pure, 6) free from defilement, 7) lucid, 8) sweet, 9) delightful to hear, 10) undiminished, 11) complete, 12) harmonious, 13) without raspiness, 14) without harshness, 15) soft and mild, 16) agreeable to the ear, 17) pleasing to the body, 18) causing the mind to become keen and vigorous, 19) gladdening the mind, 20) delightful, 21) free from affliction,

22) accordant with the teaching and command, 23) readily understood, 24) lucid and distinct, 25) deeply endearing, 26) causing joy to arise, 27) causing people obediently to practice according to the teaching, 28) enabling people to understand well, 29) accordant with principle, 30) beneficial, 31) free from the fault of repetition, 32) like the voice of a lion, 33) like the voice of a dragon, 34) like the sound of thunder, 35) like the voice of a naga king, 36) like the beautiful singing of a kinnara, 37) like the voice of the kalavinka bird, 38) like the voice of the Brahma King, 39) like the voice of the jivajivaka bird, 40) like the beautiful voice of Sakra, 41) like the beating of a drum, 42) not high, 43) not low, 44) responsive, 45) without deficiency, 46) indestructible,

47) undefiled, 48) without expectation, 49) replete, 50) majestic, 51) revelatory, 52) perfect in all sounds, 53) delighting the faculties, 54) irreproachable, 55) not frivolous, 56) unwavering, 57) responsive to every assembly, 58) complete in all characteristics, 59) causing the minds of sentient beings to rejoice, 60) expressing the mental conduct of sentient beings, 61) entering the minds of sentient beings, 62) accordant with the faith and understanding of sentient beings, 63) immeasurable to those who hear it, and 64) beyond the conception and estimation of sentient beings.’ Contemplating this passage together with the present one reveals the ultimate subtlety and sublime uniqueness of the voice.

Therefore, the speech of the Tathagatas of the three times is equal. Kalavinka is the name of a bird whose voice surpasses the voices of all other birds; hence it is used as an analogy.

“What is equality of bodies? It means that I and all Buddhas are without distinction in the Dharma-body and in the excellent marks of the physical body. Except when various distinct physical bodies are manifested in the different destinies in order to tame sentient beings, there is no distinction. This is called equality of bodies.

“What is equality of Dharma? It means that I and those Buddhas have attained the thirty-seven factors of enlightenment and the wisdom that, in brief, teaches the Buddha-Dharma without obstruction. This is called the fourfold equality. Therefore, the Tathagata, the Arhat, the Perfectly Enlightened One, made this proclamation before the great assembly.”

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

Kasyapa and Krakucchanda,

Kanakamuni—all were I.

Because of the four kinds of equality,

I teach this to the Buddha’s children.

The Dharma-body of the Tathagata is of two kinds: 1) the Dharma of principle, namely, the intrinsically pure and luminous essence that has always been free from thought, equal to the realm of empty space, pervading everywhere, and identical in sentient beings and Buddhas; 2) the Dharma of wisdom, namely, the ultimate wisdom of initial enlightenment, which accords with the pure principle of original enlightenment. Principle and wisdom interpenetrate, and form and mind are nondual. Because it is manifested through wisdom, it is called the Dharma of wisdom.

The form body is the recompense body, and it too is of two kinds: 1) The body of self-enjoyment, also called the perfect recompense body. This means that, through causes cultivated by oneself, one experiences in accordance with one’s nature the various joys of the Dharma, freely and without obstruction. Since body and land are not separate, it is also called the land of self-enjoyment, or the land adorned with true recompense.

It is brought forth by the immeasurable roots of goodness cultivated by all Buddhas throughout countless kalpas; pervading the entire Dharma realm, it is their self-enjoyment. Great bodhisattvas can only hear its name but cannot behold it. 2) The body of enjoyment for others, meaning that it is seen in response to the capacities of other beings. In order to enable bodhisattvas to experience the great joy of the Dharma and advance in the cultivation of supreme practices, the Buddhas manifest it as appropriate; the land is likewise manifested for their enjoyment.

The various differentiated form bodies are the transformation bodies, which are also of three kinds: 1) Great transformations, such as the thousand-zhang body of Locana, manifested in empowering accord with Mahayana bodhisattvas. It may display eighty-four thousand excellent marks, or excellent marks as numerous as motes of dust, filling all space. 2) Lesser transformations, such as the golden body sixteen feet tall, possessing the thirty-two excellent marks, manifested in accord with the capacities of followers of the Lesser Vehicle, humans, devas, and so forth. 3) Transformations according to kind, such as entering among beings according to their kind as Crown-born, the wheel-turning sage-king; Sakra, Lord of the Devas; Good-Eyed; a great elephant; a parrot; an ape; a deer; and so forth.

These recompense and transformation bodies are both included within the form body and are attained through the Dharma of wisdom. If one is deluded about the Dharma of principle, there is deluded awareness, and dependent upon the causes and conditions of deluded awareness, the twelve kinds of bodies within the three realms arise. When one awakens to the Dharma of principle, deluded awareness is transformed into initial awakening.

When initial awakening accords with original awakening, it becomes fundamental wisdom. Through the power of fundamental, non-active wisdom, compassionate vows are evoked, and all recompense bodies and transformation bodies are successively accomplished. In this, the Buddhas of the three times are neither two nor different.

The thirty-seven factors of enlightenment are: the four foundations of mindfulness (body, feeling, mind, and dharmas); the four right efforts (to cause evil already arisen to cease forever, to prevent unarisen evil from arising, to cause unarisen good to arise, and to cause good already arisen to increase); the four bases of spiritual power (the base of spiritual power through aspiration, the base through diligence, the base through mindfulness, and the base through contemplation); the five faculties (the faculties of faith, diligence, mindfulness, concentration, and wisdom); the five powers (the powers of faith, diligence, mindfulness, concentration, and wisdom);

the seven factors of awakening (discernment of dharmas, diligence, joy, tranquility, equanimity, concentration, and mindfulness); and the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration).

Together these constitute the thirty-seven factors. These are the thirty-seven Mahayana dharmas that assist enlightenment, encompassing immeasurable asamkhyeyas of dharmas that assist enlightenment. They are revealing causes, not producing causes.

The Mahaparinirvana Sutra says: “Great Nirvana does not arise from a producing cause; it arises only from a revealing cause.” The revealing cause refers to the thirty-seven dharmas that assist the Way. Through this revealing cause, the Buddhas of the three times accomplish the sacred state of self-realization of the ultimate truth, liberating themselves and teaching others, equally and without distinction. Because these four kinds of equality converge, the Tathagata proclaimed before the great assembly: “Kasyapa, Krakucchanda, and Kanakamuni are myself.” May the secret purport be tacitly understood through this.

Beyond this point, nothing further can be expressed; it can only be realized through direct correspondence. How could it ever be fathomed through exhaustive thought and calculation?

– ONLY THE BUDDHA’S AWAKENING IS SELF-REALIZED AND CANNOT BE EXPRESSED.

Mahamati again said to the Buddha: “As the Blessed One has said, ‘From the night when I attained unsurpassed perfect enlightenment until the night when I enter Nirvana, throughout that interval I have not spoken a single word; nor have I spoken or shall I speak. Not speaking is the Buddha’s speaking.’ Blessed One, for what reason does the Tathagata, the Worthy One, the Perfectly Enlightened One, say, ‘Not speaking is the Buddha’s speaking’?” The Buddha told Mahamati: “I say this on account of two dharmas. What are the two? They are the Dharma personally realized through conditions and the eternally abiding Dharma. These are called the two dharmas. On account of these two dharmas, I speak in this way.”

That the Tathagata, from the time he attained Buddhahood until his entrance into Nirvana, did not speak a single word throughout that interval indicates that one must transcend both speaker and what is spoken in order to attain the sacred state of self-realization of the ultimate truth. Previously, four kinds of equality were taught; here, non-speaking is taught. The four kinds of equality are still words that accord with the nature, not the realm of self-realization.

Only upon reaching self-realization does one know that words cannot reveal it; therefore it is said, “not speaking.” That which is personally attained through conditions refers to the Dharma of wisdom. Eternal abiding refers to the Dharma of principle. Regarding the Dharma of principle, whether a Buddha appears or does not appear, the Dharma-nature remains thus.

Regarding the Dharma of wisdom, a thousand Buddhas and ten thousand Buddhas all realize the same wisdom; none of this is the realm of words, discourse, delusion, or discriminative awareness.

“What is the Dharma personally realized through conditions? Whatever that Tathagata attained, I too attained in precisely the same way, with neither increase nor decrease. The ultimate realm of the Dharma personally realized through conditions transcends deluded conceptualization expressed in speech and transcends the two paths of words and letters.

“The ultimate realm, with neither increase nor decrease, means that when this fundamental wisdom is realized, it is just like that nature and cannot be increased or diminished. The ultimate sphere of the sacred joy of practice is free from the marks of speech, free from the marks of discrimination, and free from all marks of the realms of that which expresses and that which is expressed. The two paths of words and letters are that which speaks and that which is spoken.

“What is the eternally abiding Dharma? It means that the Way of the ancient sages is like the nature of gold, silver, and so forth: the Dharma realm abides eternally. Whether a Tathagata appears in the world or does not appear in the world, the Dharma realm abides eternally, just like the road leading to that city.

Suppose a person traveling through a wilderness sees a level road leading to an ancient city. Following it, he enters the city and obtains whatever joys he wishes. Mahamati, what do you think?

Did that person create the road and the various delights within the city?” He replied, “No, he did not.” The Buddha told Mahamati: “The eternally abiding Dharma realm realized by me and by all Buddhas of the past is likewise. Therefore it is said: ‘From the night when I attained unsurpassed perfect enlightenment until the night when I enter Nirvana, throughout that interval I have not spoken a single word; nor have I spoken or shall I speak.’”

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

On that night I attained the Way;

On that night I shall enter Nirvana.

Throughout the interval between,

I have never uttered a word.

The personally realized Dharma and the abiding Dharma—

Because of these, I speak in this way.

Those Buddhas and I

Are all without distinction.

The eternally abiding Dharma of principle is identical with the Dharma realm. Just as gold, silver, and so forth, though still within the ore, do not change in their nature, so too the road to the ancient city and its various joys were not created today. Therefore, know that the self-nature’s original awakening is equally complete in sages and ordinary beings. Depending upon non-awakening, the three realms arise; depending upon the Dharma of wisdom, the three bodies are perfectly complete. It is neither existent nor nonexistent, like an illusion or a shimmering mirage; only one who realizes it can correspond with it. The Buddhas of the three times share this same secret and ultimately have nothing that can be spoken.

– ONLY THE REALM OF THE BUDDHA’S AWAKENING TRANSCENDS THE TWO EXTREMES.

+ SHOWING THE WORLD’S ATTACHMENT TO EXISTENCE AND NONEXISTENCE.

Bodhisattva Mahamati again requested the Buddha: “I beseech you to explain the characteristics of existence and nonexistence in all dharmas, so that I and the great bodhisattvas may transcend the characteristics of existence and nonexistence and swiftly attain unsurpassed, complete, perfect enlightenment.” The Buddha told Mahamati: “Listen, listen, and reflect well upon this. I shall explain it for you.” Mahamati said to the Buddha: “Excellent, Blessed One! I shall respectfully receive your teaching.” The Buddha told Mahamati: “This world relies upon two things: reliance upon existence and reliance upon nonexistence. It falls into being and non-being, while seeking to perceive freedom from characteristics without actually transcending them.”

These two kinds of attachment to existence and nonexistence both cause the true Dharma to fall into the views and attachments of non-Buddhist paths. Yet the attachment to nonexistence is especially grave, for it clings parasitically to the sacred teachings in order to undermine the true Dharma; no other attachment surpasses it. The Buddha elucidated this matter step by step to illuminate it for later generations, enabling practitioners to understand the Dharma and discern correctly.

Reliance on existence means taking such dharmas as form, mind, and so forth, which are presently manifest before one’s eyes, to possess self-nature and true existence, thereby giving rise to the conception of separation. Reliance on nonexistence means observing such dharmas as form, mind, and so forth to be impermanent, changing, and perishing, and then taking them to be devoid of nature and nonexistent, thereby giving rise to the conception of quiescence.

Neither of these has departed from the characteristic of separation.

+ INDICATING THE CAUSES AND CHARACTERISTICS OF THE TWO ATTACHMENTS TO EXISTENCE AND NONEXISTENCE.

Mahamati! What is the worldly reliance on existence? It means maintaining that the world arises through causes and conditions and is not nonexistent; that it arises from what exists, not from what does not exist.

Mahamati! To speak in this way is to say that the world has no cause. Mahamati!

What is the worldly reliance on nonexistence? It means first acknowledging the existence of greed, anger, and delusion, and afterward, through deluded conceptualization and attachment, asserting that the nature of greed, anger, and delusion either exists or does not exist. Mahamati!

If one does not acknowledge that such a nature exists, it is because the nature and its characteristics are quiescent. One then says that the Tathagatas, shravakas, and pratyekabuddhas do not acknowledge the nature of greed, anger, and delusion as either existent or nonexistent.

Because worldly dharmas arise from causes and conditions, some explain that there is something apart from the skandhas, while others separately understand that one must abandon delusion to seek the truth. This results from not knowing that all is manifested by one’s own mind; on delusively perceiving causes and conditions, one immediately declares that there is no cause. This attachment to existence arises from hearing the words of the sages and delusively clinging to dharmas as real.

Yet it is still not equal to the immense harm caused by attachment to nonexistence. When the Tathagata says that greed, anger, and delusion have no nature of their own, it is because the minds of greed, anger, and delusion all arise from non-awakening and originally possess no fixed nature. This teaching is intended precisely to reveal that one is immediately open and empty, so that delusion may swiftly cease; this is why neither existence nor nonexistence is acknowledged.

Those of non-Buddhist paths acknowledge that the nature of greed, anger, and delusion exists in the present, and afterward, through deluded conceptualization and attachment, maintain that the supposedly existent nature of greed, anger, and delusion originally has no existent nature. Considering their deluded attachment to be without existent nature, they merely perceive the nature and characteristics as quiescent. They then attach themselves to the sacred teachings and say that the Tathagatas, shravakas, and pratyekabuddhas acknowledge neither existence nor nonexistence.

They do not understand that although all natures and characteristics are originally quiescent, the mind that presently acknowledges existence continues to revolve in samsara. This is deluded conceptual attachment, not the wisdom of self-awakening. The wisdom of self-awakening is to awaken to the fact that the manifested realm appears delusively because of confusion regarding one’s own mind.

What appears delusively does not truly exist; it exists because of confusion. When confusion is awakened to, confusion ceases; awakening does not give rise to confusion. At once, both the mind within and its objects without become pure.

The Surangama Sutra says: “One’s own mind grasps one’s own mind. What is not illusory becomes an illusory dharma. When there is no grasping, even the non-illusory does not exist.

Since even the non-illusory does not arise, from where could illusory dharmas be established?” This reveals the secret purport, the single essential mind shared by the Tathagatas of the three times. It has been recorded and upheld for a thousand generations precisely so that those who pride themselves on the Mind School—the Chan School—and recklessly discourse on nonobstruction may take up this passage and examine it carefully.

How could they then fail to feel profound shame?

+ REBUKING THE ATTACHMENT TO NONEXISTENCE THAT DESTROYS THE TRUE DHARMA.

Mahamati! What herein constitutes destruction? Mahamati said to the Buddha: World-Honored One!

It is when one first acknowledges that the nature of greed, anger, and delusion exists and afterward no longer acknowledges it. The Buddha told Mahamati: You understand it thus—excellent, excellent! Mahamati!

It is not only the assertion that the nature of greed, anger, and delusion either exists or does not exist that is destructive; it is also destructive toward the shravakas, pratyekabuddhas, and Buddhas. Why is this? Because neither the internal nor the external can be apprehended, and because the nature of the afflictions is neither different nor nondifferent.

Mahamati! Greed, anger, and delusion, whether internal or external, cannot be apprehended. The nature of greed, anger, and delusion has no embodiment and involves no grasping.

It is not the Buddhas, shravakas, and pratyekabuddhas who are destructive, for the Buddhas, shravakas, and pratyekabuddhas are liberated in their self-nature, since both bondage and the cause of bondage are nonexistent. Mahamati! If there were a person who is bound, there should be bondage and a cause of bondage.

Mahamati! The destruction spoken of in this way is called the absence of characteristics.

This further clarifies attachment to nonexistence. Those who attach themselves to the true Dharma say that the Tathagata also teaches that the nature of greed, anger, and delusion cannot be apprehended, thereby causing ignorant beings to doubt and malign the true Dharma, declaring it destructive. How could they know that greed, anger, and delusion, whether internal or external, cannot be apprehended because they originally have no self-nature and appear delusively due to confusion?

Therefore, it is said that they have “no embodiment.” When confusion is awakened to, confusion ceases; awakening does not give rise to confusion. This is non-grasping. The Tathagatas, shravakas, and pratyekabuddhas do not agree with that destructive doctrine.

The Tathagata clearly sees self-nature, and therefore deluded conceptualization does not arise. Since there is neither a mind that binds nor an object that is bound, both subject and object are brought to rest; only this is liberation. If there were an object that is bound, there would necessarily be a mind that binds; hence this is called the “cause of bondage.” While the cause of bondage remains unsevered, one delusively clings to nonexistence.

To call this destruction refers precisely to attachment to the absence of characteristics.

Mahamati! For this reason, I say that it is preferable to entertain a view of existence as great as Mount Sumeru than to give rise to the overweening pride of attachment to absolute nonexistence. Mahamati! The overweening pride of absolute nonexistence is called destruction. One falls into the expectation born of views and attachments concerning individual and common characteristics, not knowing what is manifested in the direct perception of one’s own mind. Seeing external natures to be impermanent, disintegrating successively from moment to moment, and seeing the continuous flow of the skandhas, dhatus, and ayatanas changing and perishing, one delusively imagines oneself apart from the characteristics of written words. This is called destruction.

The view mentioned here is the attachment to existence. It is preferable to cling to that view, for one who does so merely remains caught within the realms of devas and humans. It is not as harmful as attachment to nonexistence, which obliterates cause and effect, deceives through the true Dharma, and spreads endless poison.

To fall into the expectation born of individual and common characteristics means that all dharmas of form and mind already present the delusively conceived realms of individual and common characteristics; one falls into these and gives rise to thoughts of delight and attachment, never departing from the cause of bondage. Therefore, it is said: Failing to comprehend that all is but the measure of mind, one merely sees external dharmas as impermanent and the skandhas and dhatus as changing and perishing, and thus declares them nonexistent and utterly without reality, not knowing the boundless calamity one thereby incurs.

As for being apart from the deluded conceptualization of the characteristics of written words: when one awakens to what is manifested in the direct perception of one’s own mind, the path of language is cut off and the place of mental activity ceases. This is being apart from the characteristics of written words, for one has directly penetrated the very source of mind. Those who do not know what is manifested in the direct perception of their own mind merely speak of being apart from written words, while still opposing the teachings of the sages and indulging in unrestrained absurdities.

This is precisely to destroy the lake of mind by chasing deluded conceptualization; it destroys oneself, destroys others, and extinguishes the lineage of the Buddhas.

+ GENERAL VERSES.

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

Existence and nonexistence are two extremes,

Extending even to the realm of mind.

When that realm is completely eradicated,

The mind is equal, quiescent, and extinct.

Not grasping the nature of any realm,

Cessation is not mere nonexistence.

Whatever exists is entirely suchness,

As in the realm of the sages and saints.

Without a seed, yet there is arising;

Having arisen, it then again ceases.

Causes and conditions exist and do not exist—

Such views do not abide in my teaching.

Neither non-Buddhist nor Buddha,

Neither self nor something other;

Arising through the conjunction of causes and conditions,

How could it be nonexistent?

What exists through assembled causes and conditions—

Why then declare it nonexistent?

Erroneous views theorize about arising dharmas;

Deluded conceptualization clings to existence and nonexistence.

If one knows there is nowhere they arise,

And likewise nowhere they cease,

Contemplating all these as empty and quiescent,

One departs from both existence and nonexistence.

Apart from the two extremes of existence and nonexistence, awakening to the measure of one’s own mind, equal and quiescent, without attachment to any realm, is precisely originally inherent suchness, the sphere of practice of sages and worthies; it is not annihilation in which nothing remains. The two verses above speak of the mind of equality, far removed from the realms of existence and nonexistence. The following verse says that to hold that something arises without a seed is attachment to existence, while to hold that, having arisen, it subsequently ceases is attachment to nonexistence.

These doctrines of causation concerning existence and nonexistence are identical to those of non-Buddhist schools. This means that they are not the teaching of the Tathagata. The final three verses speak of arising through the convergence of causes and conditions.

According to the Dharma-nature, there is no Buddha, no sentient being, no non-Buddhist, and no person or self. Distinctions exist only through the convergence and arising of causes and conditions. The Lotus Sutra says: “The unsurpassed Honored One, Perfect in Wisdom and Merit, knows that dharmas are eternally without self-nature; the Buddha-seed arises from conditions.” To maintain that there are habitual causes and yet say there are none is to fall into the wrong views of non-Buddhist schools.

This occurs because one does not understand the causal arising of the continuous flow and therefore falsely clings to existence and nonexistence. If one knows that mind is originally unborn, that through delusion it merely seems to exist, and that upon awakening it is originally unborn and therefore does not cease, then one sees that from the beginning it has been empty and quiescent, with nature and characteristics being one suchness.

One does not cling to a nature of arising, and both existence and nonexistence are merely conceptual elaborations.

E. Revealing That Both the Essential Principle and Its Exposition Are Thoroughly Penetrated, in Order to Clarify the Functions and Terminology of Consciousness and Wisdom, Distinguish Them from the Ignorant and Non-Buddhist Teachings, Help Oneself and Others Advance, and Attain Liberation Through the True Dharma.

1- REVEALING THAT BOTH THE ESSENTIAL PRINCIPLE AND ITS EXPOSITION ARE THOROUGHLY PENETRATED, FREE FROM ATTACHMENT TO DELUSIVE CONCEPTUALIZATION.

– REVEALING THAT BOTH THE ESSENTIAL PRINCIPLE AND ITS EXPOSITION ARE THOROUGHLY PENETRATED.

At that time, Bodhisattva Mahamati again addressed the Buddha: “World-Honored One! I beseech you to explain for me and the bodhisattvas the characteristic of penetrating the essential principle. If we can skillfully distinguish the characteristic of penetrating the essential principle, I and the bodhisattvas will comprehend it.

Having comprehended it, we shall swiftly attain unsurpassed, complete, perfect enlightenment and shall not follow conceptual notions or the various Maras and non-Buddhist schools.” The Buddha told Mahamati: “Listen carefully, listen carefully! Reflect well upon this, and I shall explain it to you.” Mahamati addressed the Buddha: “Yes, I respectfully accept your teaching.” The Buddha told Mahamati: “For all shravakas, pratyekabuddhas, and bodhisattvas, there are two kinds of penetration: penetration of the essential principle and penetration of exposition.”

To reach the ultimate self-nature is the essential principle; to be perfectly integrated and nondual is penetration. To reveal it according to beings’ capacities without becoming confined by provisional teachings is called penetration of exposition. Through these two dharmas, bodhisattvas perfect themselves and bring others to perfection without falling into the realms of the Maras, non-Buddhist schools, or conceptual notions. This is what must be learned.

“Mahamati! Penetration of the essential principle means relying upon the characteristic of personally attained supreme advancement, remaining far removed from words, letters, and delusive conceptualization, reaching the personally realized characteristic of the stage of self-awakening in the untainted realm, remaining far removed from all false conceptual notions, subduing all non-Buddhist schools and hosts of Maras, turning toward the destination of self-awakening, and emitting radiant light. This is called the characteristic of penetrating the essential principle.”

“Relying upon the characteristic of personally attained supreme advancement” means that “personal” refers to self-nature: one personally realizes that nature, which is most honored and supreme; that is, one has realized fundamental wisdom. Relying upon this fundamental wisdom, one remains far removed from words and delusive conceptualization and reaches the ultimate untainted ground of awakening. Thus it is said: “Buddha-nature is the cause; nirvana is the fruit.” This personal awakening that penetrates the essential principle is the sphere of sacred bliss in which the noble ones practice. Its wisdom is lucid and penetrating, subduing all, while nothing can subdue it.

“What is the characteristic of penetrating exposition? It means expounding the nine divisions of the teachings while remaining apart from such characteristics as different, not different, existent, nonexistent, and so forth. Through skillful means, one accords with sentient beings and teaches the Dharma as appropriate, enabling them to attain liberation. This is called the characteristic of penetrating exposition. Mahamati! You and the other bodhisattvas should cultivate and study this.”

The nine divisions are: 1) Sutra, translated as “discourses corresponding to the truth.” 2) Geya, translated as “verses in reiteration.” 3) Gatha, translated as “verse.” 4) Itivrittaka, translated as “accounts of past events.” 5) Jataka, translated as “accounts of former births.” 6) Adbhutadharma, translated as “unprecedented events.” 7) Udana, translated as “spontaneous utterances.” 8) Vaipulya, translated as “extensive teachings.” 9) Vyakarana, translated as “prophecies of attainment.” The reason the twelve divisions are not mentioned is that the Mahayana sutras directly expound the great Dharma without depending upon causes and conditions, discuss only the perfect principle and put an end to all disputation, and uniquely reveal true permanence without awaiting analogies.

Therefore, three divisions are absent. Nevertheless, those three divisions are also fully present. These nine divisions of scripture are all skillful means adapted to beings’ capacities.

They reveal that the point of entry does not depart from self-nature, that the ultimate and conventional truths are perfectly integrated, and that all views are transcended. Since there is no substantial dharma, this is called penetration.

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

Penetration of the principle and exposition,

Rely upon oneself and upon the teachings;

Seeing well and discerning well,

One does not follow conceptual notions.

There is no true intrinsic nature

Such as ignorant people falsely conceive.

How could their delusive concepts arise

And what lacks nature be deemed liberation?

Observing all conditioned things,

Arising and ceasing continue in succession;

These two attachments thereby increase—

Inverted, they do not understand.

The one alone is ultimate truth;

Freedom from defilement is nirvana.

Observe the world’s delusive concepts

As dreams, illusions, and plantain trees.

Although greed, anger, and delusion exist,

In truth there is no person;

From craving arise the skandhas,

All existing like illusions and dreams.

The first verse says that the true Dharma’s essential principle and exposition both rely upon self-nature and self-awakening. Verbal instruction is given for the sole purpose of reaching this essential point; one must discern it well and not follow conceptual notions, that is, delusive conceptualization. The second and third verses say that what ignorant people falsely conceive is not a true nature and cannot bring liberation.

They merely observe arising and ceasing and thereby increase the two attachments, which are formed through inverted views. The fourth and fifth verses say that this ultimate truth of self-awakening is one alone and not two. One need only add no stain of wrongdoing to the essence of self-awakening, and that itself is nirvana.

Yet the delusive defilements of the world—all dharmas of form and mind—are like illusions and dreams. Although the poisons of greed, anger, delusion, and so forth appear to exist, right there no person exists. All the present skandhas arise from craving and are wholly unobtainable.

If one can know this, one immediately and swiftly becomes detached and sees the originally real nature.

– REVEALING THE ULTIMATE CHARACTERISTIC OF THE ARISING OF DELUSIVE CONCEPTUALIZATION IN ORDER TO DISCLOSE THE ULTIMATE MEANING.

+IN RESPONSE TO MAHAMATI’S QUESTION, REVEALING THE CHARACTERISTIC OF THE ARISING OF DELUSIVE CONCEPTUALIZATION.

At that time, Bodhisattva Mahamati addressed the Buddha: “World-Honored One! I beseech you to explain the characteristic of unreal delusive conceptualization. How does unreal delusive conceptualization arise?

What dharmas are called unreal delusive conceptualization? Within which dharmas does unreal delusive conceptualization occur?” The Buddha told Mahamati: “Excellent, excellent! You have skillfully questioned the Tathagata about this meaning.

This will bring much benefit and much peace and happiness, out of compassion for all humans and devas in the world. Listen carefully, listen carefully! Reflect well upon this, and I shall explain it to you.” Mahamati addressed the Buddha: “Excellent, World-Honored One!

I respectfully accept your teaching.” The Buddha told Mahamati: “Because of attachment to various objects and various forms of unreal delusive conceptualization, delusive conceptualization arises. Mahamati! Through attachment to the apprehending subject—the mind—and the apprehended object—the realm of objects—without knowing that they are manifestations measured by one’s own mind, one falls into views of existence and nonexistence.

Increasing the habitual tendencies of delusive conceptualization in accordance with the views of non-Buddhist schools, one becomes attached to various external objects. Thus mind and mental factors give rise to delusive attachment to self and what belongs to self.”

This is the ultimate characteristic of the arising of delusion, elucidated in order to reveal the ultimate truth in which delusion does not arise. Mahamati asked from where the unreal characteristics of delusion arise. The Blessed One replied: Unreal delusions arise on account of various objects.

“Various” refers to all dharmas—form, mind, and so forth—and to all true and false names and characteristics, whether noble or ordinary. These characteristics of dharmas have no self-nature; they transcend existence and nonexistence and transcend the four propositions, yet delusion arises in dependence upon them. Therefore, it is called “unreal delusion.” Here it is only said that unreal delusion arises in dependence upon these things.

Later, the passage explains “why delusion is unreal,” thereby answering the questions “What dharma is unreal?” and “Within what dharma is it unreal?” The apprehending and the apprehended constitute the essential nature of delusion. That is, because this delusion fails to know that the various objects are merely manifestations of one’s own mind, it falls into views of existence and nonexistence, strengthens habitual tendencies derived from non-Buddhist views, and perfumes and stimulates the mind-kings and mental factors, giving rise to all delusions and attachments to apprehender and apprehended.

The essential point of the Blessed One’s answer is that failure to know the direct manifestation of one’s own mind is the root of delusion. Although the various objects upon which delusion depends appear to give rise to unreal views and attachments concerning apprehender and apprehended, existence and nonexistence, all these various objects are without self-nature and originally transcend views—the mind—and characteristics—the objects.

Right there is the ultimate truth. Thus, regarding these very same various objects, on the one hand, delusions concerning them arise in dependence upon them; on the other hand, in the ultimate truth, delusion does not arise. This meaning will become clear in the following passage presenting the objection.

In brief, when one awakens to the manifestations of one’s own mind, delusion does not arise; when one does not awaken to the manifestations of one’s own mind, delusion arises in dependence upon them. It is not that the various objects themselves, being devoid of nature and apart from views, cause the distinction between the existence and nonexistence of delusion. This must be carefully examined. “Mind” refers to the eight consciousnesses as mind-kings. “Factors” refers to the fifty-one mental factors. There are five omnipresent factors, five object-determining factors, eleven wholesome factors, six fundamental afflictions, twenty derivative afflictions, and four indeterminate factors; each of the eight consciousnesses as mind-kings is fully accompanied by them.

+ OBJECTION: DELUSION ARISES ON ONE SIDE BUT DOES NOT ARISE ON THE OTHER.

Mahamati said to the Buddha: Blessed One! If unreal delusion arises from various objects and the various deluded attachments—attachment to the apprehending mind and the apprehended objects—through not knowing the direct manifestation of one’s own mind and falling into views and attachments concerning existence and nonexistence, thereby strengthening the habitual tendencies of delusion in accordance with non-Buddhist views, becoming attached to various external objects, and giving rise to the delusions of mind—the mind-kings—and mental factors, as well as attachment to self and what belongs to self: Blessed One, if this is so, then the various characteristics of external objects fall within the characteristics of existence and nonexistence, yet are apart from nature and non-nature,

and apart from views—the mind—and characteristics—the objects.

Blessed One! The ultimate truth is likewise apart from the characteristics of valid cognition, faculties, propositions, examples, and reasons. Blessed One!

Why is it that in one case delusion arises from unreal objects and deluded attachment to various natures, while in the other case delusion does not arise from attachment to the characteristics of the ultimate truth? Would this not mean that the Blessed One is propounding a doctrine of false causation? It would amount to saying that one arises and the other does not arise.

This repeats the Blessed One’s answer while separately pointing out that the various external objects and the characteristics of views concerning existence and nonexistence are, right where they are, devoid of nature, and that neither views nor characteristics can be apprehended; yet the Blessed One says that delusion arises in dependence upon them. The ultimate truth, valid cognition, tenets, reasons, and examples are likewise, right where they are, devoid of nature, and neither views nor characteristics can be apprehended; yet the Blessed One says that delusion does not arise.

Both are equally devoid of nature, characteristics, and views, yet regarding one side he says that various objects are falsely grasped as existent or nonexistent, while regarding the other he says that in the ultimate truth delusion does not arise. Would this not mean that the Blessed One also falls into a false doctrine—that on one side he maintains that there is arising, while on the other he maintains that there is no arising?

What is not understood is that, although in both the attachment of non-Buddhists and the teachings of the noble ones all natures and characteristics are utterly unapprehendable and all views and attachments are immediately relinquished, there is nevertheless a difference of a thousand miles arising from the slightest deviation between awakening to the direct manifestation of one’s own mind and failing to awaken to it while declaring that nothing whatsoever can be apprehended.

Nowadays, Chan practitioners throughout the world claim to follow the Mind School and declare that nothing whatsoever can be apprehended and that they are free and unobstructed. Yet none of this lies beyond the deluded perceptions of mind. They drift along with their notions of awakening while complacently imagining that they have illuminated their own mind.

All natures are empty; conventional truth and ultimate truth are neither two nor different. Yet they do not understand the distinction between first clinging to the existence of a nature and afterward declaring it nonexistent, and never clinging to the existence of any nature, in equality and quiescent cessation. Herein lies the distinction between awakening to one’s own mind and failing to awaken to it, between the genuine and the counterfeit.

Students must examine this carefully.

+ ONLY BY AWAKENING TO THE MEASURE OF ONE’S OWN MIND DOES DELUSION NOT ARISE.

The Buddha told Mahamati: It is not that one delusion arises while another does not arise. Why is this? It means that delusions of both existence and nonexistence do not arise, although externally there appear nature—existence—and non-nature—nonexistence.

When one awakens to the direct manifestation of one’s own mind, delusion does not arise. Mahamati! I say that ignorant people give rise to attachment through the various deluded characteristics of their own minds and through deluded attachment to the various natures and characteristics of activities appearing before them.

How can the ignorant become free from attachment to self and what belongs to self; become free from the faults of causes and conditions, agent and action; awaken to the deluded perceptions of their own minds; transform body and mind; ultimately comprehend all stages and the Tathagata’s realm of self-realization; and become free from the five dharmas, self-natures, and deluded views concerning phenomena? For this reason, I say that delusion arises from attachment to various unreal objects.

By knowing objects as they truly are, one is liberated from the various delusions of one’s own mind.

It is not that one delusion arises while another does not arise; rather, delusions of both existence and nonexistence do not arise. This directly indicates that, for one who awakens to the direct manifestation of one’s own mind, all delusions concerning existence and nonexistence cease to arise. Now, while abiding within existence, to declare that all natures are empty and that nothing whatsoever can be apprehended is deluded attachment.

One who awakens to the direct manifestation of one’s own mind has no such notion at all. Therefore, it is said: “Not clinging to the existence of any nature, there is equality and quiescent cessation.” Regarding the various characteristics and activities appearing before them, ignorant people grasp them as existent and also grasp them as nonexistent; all of this occurs because they drift along with delusion. Without awakening to the direct manifestation of one’s own mind, whether they stir thoughts or suppress thoughts, they invariably return to delusion.

Therefore, it is said: “If one wishes to become free from the various faults concerning self and what belongs to self, one must awaken to the deluded perceptions of one’s own mind. Awaken to the fact that all delusions are merely manifestations of mind.” When that which is manifested is unreal, the notions within the mind are relinquished. One then transforms that unawakened body and mind in accordance with the wisdom of self-realization, illuminating all stages up to the stage of the Tathagata, where all five dharmas and three self-natures are seen to be mere conceptual elaborations.

Delusion arises through dependence upon attachment to various unreal objects. The ultimate truth is realized through knowing self-nature as it truly is. Liberation in its very essence is the non-arising of delusion.

This is certain.

+ CONCLUDING VERSES.

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

All causes together with conditions—

From these the world arises;

Delusion clings to the four propositions,

Not clearly knowing what belongs to self.

The world does not have arising,

Nor again is it without arising;

It does not arise from existence or nonexistence,

Nor does it arise from neither existence nor nonexistence.

All causes together with conditions—

Why do the ignorant form delusions?

Neither existent nor nonexistent,

Nor again both existent and nonexistent.

Contemplating the world in this way,

The mind turns and realizes non-self.

All natures are unborn,

Because they arise from conditions.

All are produced by conditions,

Yet what is produced has no existence of its own.

A phenomenon does not itself produce a phenomenon,

For that would entail the fault of two phenomena.

Because the fault of two phenomena is absent,

No nature whatsoever can be apprehended.

This passage explains that everything in the world arises from causes and conditions. Not knowing conditioned arising, one delusively clings to the four propositions of existence and nonexistence. Yet in this world, directly and truly, none of the four propositions can be apprehended; they all arise because fools, through deluded thinking, fail to comprehend this principle.

If one can carefully contemplate in this way, one will then know that all things are without self. Intrinsic nature does not arise; everything originates from conditions. Since conditioned arising is also empty, both the agent and the thing produced are without real nature, and one is immediately free from them.

A phenomenon does not produce itself; the phenomenon is the resultant phenomenon. This means that an effect must depend upon a cause, and the cause becomes the effect; it has no nature of self-production. In short, because the mind at the very beginning is unaware and cannot master itself, it mistakenly follows causes and conditions, so that arising and cessation seem to exist.

Fools do not know this and delusively cling to existence and nonexistence; the awakened swiftly abandon them, for they are originally without real nature.

Contemplate all conditioned dharmas,

Apart from the apprehending and the apprehended;

The mind’s freedom from mental measurement—

This I call mind-only measurement.

The intrinsic nature of that measurement,

And conditioned arising, are both transcended;

Its ultimate nature is wondrously pure—

This I call mind-only measurement.

Earlier it was said that the world arises from conditions and, because it arises from conditions, is without intrinsic nature. Here it is newly revealed that the awakened one knows the measurement of one’s own mind: one need only be free from the apprehending and the apprehended, and immediately there is no discriminating mind; one then accords with mind-only measurement. This means that the intrinsic nature of this mind is originally without an apprehending subject or apprehended object and is ultimately perfect and wondrous. If, outside the mind, one gives rise to even the slightest attachment, one falls into deluded thinking; this is not original direct perception.

The conventionally established self

Is devoid of any actual reality;

The established skandha-body

Is likewise devoid of reality.

There are four kinds of equality:

Characteristics and the cause of their arising;

Third, self and non-self are alike;

Fourth, the person, dharmas, and cultivation.

Earlier it was said that, within the measurement of the mind’s intrinsic nature, all natures are transcended in their very essence, which is wondrously pure. Here it is said that the establishment of the five skandhas, whether as person or dharmas, and even characteristics and absence of characteristics, arising and non-arising, self and non-self, that which cultivates and that which is cultivated—all are equal and without real nature.

This reveals that there is only the measurement of the mind’s intrinsic nature, and apart from this nature there is nothing distinct. The establishment of conventional truth pertains to the characteristics of a person. The establishment of the skandhas pertains to the characteristics of dharmas.

The four kinds of equality are those of characteristics, cause, self, and cultivation. “Characteristics” means the characteristics of the five skandhas. Since the five skandhas are not real, characteristics and absence of characteristics are equal.

Characteristics necessarily have a cause; this cause is the truth of accumulation among the Four Noble Truths and is the cause that produces the five skandhas. Since the resultant characteristics are already false, arising and non-arising are equal. When cause and effect produce one another, the notion of self is fully present; when cause and effect do not arise, self and non-self are equal.

Clearly realizing that the self is not a self is called cultivation; clearly realizing that there is nothing to be realized means that cultivation and non-cultivation are equal.

Deluded habitual tendencies revolve,

Giving rise to all kinds of mind;

External realms seem to appear—

This is conventional mind-only measurement.

What appears externally does not exist,

Yet the mind perceives those various things;

It establishes them as body and possessions—

This I call mind-only measurement.

This explains that conventional mind-only measurement is produced through the activity of habitual tendencies: discrimination arises delusively, and external objects seem to exist. Awakening to this principle is to return to the measurement of the mind’s intrinsic nature. That which appears externally does not exist separately; it is delusively perceived by the mind. The sense faculties, the body, and the surrounding world—all that appears is mind-only.

Free from all views,

And free from the conceiving and conceived;

Neither attained nor produced—

This I call mind-only measurement.

Neither nature nor absence of nature,

Nature and non-nature are wholly transcended;

That is called the mind’s liberation—

This I call mind-only measurement.

Suchness and the limit of emptiness,

Nirvana and the Dharma realm,

The various mind-born bodies—

These I call mind-only measurement.

“All views” refers to the two views of self: the self of persons and the self of dharmas. “The conceiving and conceived” means the conceiving subject and the conceived object. When one is free from these, one attains the source of one’s own mind; yet it is not newly attained, and therefore it is said to be “not attained.” When mind-only measurement is present, one does not cling to an existent nature; both arising and its cause are then cut off, and therefore it is said to be “not produced.” The two dharmas of existence and nonexistence arise from the four propositions.

When the four propositions have been transcended, there is liberation directly and immediately. Suchness, the limit of emptiness, nirvana, and the Dharma realm all indicate the true, pure, perfect mind-only measurement. Even the essence and function of the various mind-born bodies are wondrous.

All these statements explain intrinsic nature to its ultimate point.

2—INDICATING LANGUAGE, MEANING, CONSCIOUSNESS, AND WISDOM TO REVEAL THE FUNCTION OF PENETRATION OF THE PRINCIPLE.

—INDICATING LANGUAGE AND MEANING.

+ IN RESPONSE TO MAHAMATI’S QUESTION, FIRST INDICATING THE CHARACTERISTICS OF LANGUAGE.

At that time, Bodhisattva Mahamati said to the Buddha: “World-Honored One! As the World-Honored One has said, great bodhisattvas should be thoroughly versed in language and meaning. How does a bodhisattva become versed in language and meaning? What is language? What is meaning?”

The Buddha told Mahamati: “Listen, listen! Reflect well upon this, and I shall explain it for you.”

Mahamati said to the Buddha: “Excellent, World-Honored One! I shall respectfully receive the teaching.”

The Buddha told Mahamati: “What is language? It is speech formed through the conjunction of written symbols and deluded conceptualization, dependent upon the throat, lips, tongue, teeth, gums, jaw, and cheeks. Through these, speech arises from attachment born of habitual tendencies and deluded conceptualization. This is called language.”

Language is the verbal teaching by which the Tathagata expounds the Three Vehicles and the One Vehicle. Meaning is the sphere in which the noble ones delight in the ultimate truth. Through verbal expression, one enters the sphere in which the noble ones delight in the ultimate truth.

Having entered that sphere, one can leave far behind all realms of verbal expression, deluded conceptualization, and discriminative cognition. Because one enters meaning by means of language, it is said that language illuminates and makes clear. Yet meaning is not produced in dependence upon language, for that would amount to falling back into conceptual cognition.

First, the essential characteristics of the two kinds—language and meaning—are distinguished; afterward, it is explained that one enters meaning through language, just as a lamp illuminates forms, although the lamp itself is not those forms. This penetration of the principle reveals the purport of the teaching. One borrows words in order to enter it and should not depend upon words to cling to the distinct characteristics of deluded thought.

Deluded habitual tendencies combine with the seven—the throat and so forth—to constitute the essential characteristics of language. This is explained according to the worldly level. As for the noble verbal teaching, it is the wondrous mind of ultimate truth skillfully revealed.

Therefore, a later passage says, “Language is not different from meaning.” Because meaning is discerned through language and one enters meaning through language, this is called the definitive teaching. Deluded habitual tendencies and the wondrous mind of ultimate truth are one in essence but different in name. Both arise through the transformation of delusion and awakening.

Thus, one should know that penetration of the principle is revealed by entering through words; it is not a realm of deluded conceptualization.

+ INDICATING THE CHARACTERISTICS OF MEANING.

“Mahamati! What is meaning? Meaning is freedom from all characteristics of deluded conceptualization and from the characteristics of verbal expression. This is called meaning. Mahamati! With regard to such meaning, a great bodhisattva dwells alone in a secluded place and cultivates the wisdom born of hearing, reflection, and cultivation. Taking self-awakened realization as the object, the bodhisattva proceeds toward the accomplishment of nirvana. After the body formed by habitual tendencies has been transformed, the bodhisattva, within the realm of self-awakened realization, examines the characteristics of meaning throughout the stages and advances ever higher. This is called a great bodhisattva versed in meaning.”

Here the essential characteristics of meaning are indicated, without stating what things constitute meaning. It merely says that freedom from all deluded conceptualization and verbal expression is called meaning. This is because people are to be led away from verbal expression and deluded conceptualization so that they may attain self-awakened realization.

Only by taking this self-awakened realization as the object can one dwell alone in a secluded place, swiftly comprehend the wisdom born of hearing, reflection, and cultivation, and dedicate it toward nirvana. Thus it is said: “When the body of habitual tendencies is transformed, all is the realm of self-awakened realization. Using the wondrous wisdom of self-awakening to illuminate the stages, one advances directly upward without depending upon anything else.” Through these characteristics of meaning, one sees that the Tathagata skillfully reveals the wondrous mind of ultimate truth and enables people to discern meaning by means of language and to enter meaning through language.

Therefore it is said, “Language is not different from meaning.” The following passage will explain this clearly.

+ INDICATING THAT ONE ENTERS MEANING THROUGH LANGUAGE.

“Furthermore, Mahamati! A great bodhisattva versed in language and meaning contemplates language and meaning as neither different nor not different. The contemplation of meaning and language is likewise so. If language were different from meaning, one could not discern meaning by means of language. Yet one enters meaning through language, just as a lamp illuminates forms.”

This directly reveals doctrinal penetration and makes manifest that which is entered. All its chapters and phrases are of definitive meaning. Therefore, when a bodhisattva is thoroughly versed in words and meanings, he contemplates words and knows that meaning is neither different from nor not different from them.

If it were different, meaning could be discerned without relying on words; yet one must indeed enter meaning through words. Only upon attaining self-realization, which is gained apart from language, does one know that all verbal teachings illuminate and disclose the source of mind, beyond every realm of discursive speech and deluded conceptualization. Because sentient beings are obscured by habitual tendencies, they cannot follow words to know the point to which they lead.

Instead, they cling to existence and nonexistence in dependence upon words. The fault does not lie with the sacred teachings.

+ CLINGING TO MEANING SOLELY ON THE BASIS OF WORDS.

Furthermore, Mahamati! As for non-arising and non-cessation, self-nature, nirvana, the Three Vehicles, the One Vehicle, mind, self-nature, and so forth: when one follows the meanings of words and then becomes attached to them, one falls into the views of establishment (existence) and denigration (nonexistence), into further establishments (existence) and further deluded conceptualizations, so that all kinds of deluded conceptualizations appear as though by illusion. Just as with the various kinds of illusions, foolish ordinary beings conceive them as distinct; the noble sages do not.

This says that fools cannot enter meaning through words. They have no illuminating understanding of the intrinsic reality of dharmas in the ultimate truth—such as non-arising and non-cessation—but instead rely upon words and become attached to the realm of conceptual cognition described by those words, thereby falling into existence and nonexistence. Departing from the intrinsic reality of dharmas in the ultimate truth, they establish things according to meanings of their own devising.

They form all manner of false attachments, just as they make discriminations based upon illusions. Therefore, it should be known that all dharmas are the ultimate truth, appearing alike to sages and ordinary beings, though delusion and awakening still distinguish them. One who awakens to the manifestations of one’s own mind, apart from the marks of words and speech and apart from the marks of objects conceived by mind, realizes the Dharma-reality.

Only then does one trust that daily functioning is no different—just as the devas may share the same bowl containing food, yet each sees a different portion according to the abundance or paucity of their merit.

+ CONCLUDING VERSES.

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

Those deluded conceptions of speech

Establish all the various dharmas;

Because of those establishments,

One dies and falls into hell.

Within the skandhas there is no self;

The skandhas are not themselves the self.

It is not as conceived in that delusion,

Yet neither is there no-self.

All things are thought to possess a nature,

As foolish ordinary beings conceive;

If things were as they perceive them,

All would perceive the truth.

All dharmas are without self-nature;

Neither purity nor impurity exists.

They are not real as those beings perceive them,

Yet neither are they nonexistent.

This says that non-Buddhist practitioners rely upon words and deluded conceptualization to establish existence and nonexistence. These are false doctrines arising from attachment, and thus they must fall into lower realms. The followers of the Two Vehicles, however, say that there is no self within the skandhas.

Although this differs from the deluded conception that the skandhas themselves are the self, they do not know that even no-self is not the ultimate truth. Ordinary beings and non-Buddhists fail to distinguish delusion from awakening and mistakenly take the false to be true. The followers of the Two Vehicles, in counteracting false attachment, discard the true together with the false.

None of them realizes the inherently complete nature—that reality does not exist apart from deluded conceptualization. If reality were decidedly separate from delusion, how would that differ from becoming intermingled with delusion? Therefore it is said, “If things were as they perceive them, all would perceive the truth.” This means that the no-self of the Two Vehicles is not the truth.

Thus it should be known that in truth all dharmas are originally without self-nature, and that purity and impurity alike arise entirely from attached views. Only when unreal attached views are removed does reality become present. Therefore, the ultimate truth accords in silent union with the true original limit, without grasping or rejecting.

This is the realm of intrinsic penetration; it is not nonexistent, yet it cannot be expressed through the deluded conceptualizations of speech. This is what the final verse reveals.

– DISCERNING CONSCIOUSNESS AND WISDOM.

+ REVEALING THE CHARACTERISTICS OF THE THREE KINDS OF WISDOM.

Furthermore, Mahamati! I shall now explain the characteristics of wisdom and consciousness. If you can skillfully distinguish the characteristics of wisdom and consciousness, then you and the other bodhisattvas will certainly be able to penetrate them and will swiftly attain unsurpassed complete perfect enlightenment.

Mahamati! There are three kinds of wisdom: worldly wisdom, supramundane wisdom, and supreme supramundane wisdom. What is worldly wisdom?

It is that of all non-Buddhist practitioners and ordinary beings who cling to existence and nonexistence. What is supramundane wisdom? It is that of all shravakas and pratyekabuddhas who fall into attachment and aspiration concerning the individual and common characteristics of things.

What is supreme supramundane wisdom? It is that of the Buddhas and bodhisattvas, who contemplate dharmas as not truly existent, perceive non-arising and non-cessation, and transcend all categories of existence and nonexistence. On the ground of the Tathagata, the selflessness of persons and dharmas arises through the conditions of what is personally realized.

That sentient beings fail to attain the conditions of self-awakening and clear realization is entirely because they do not comprehend the two characteristics of wisdom and consciousness. They take consciousness to be wisdom and thereby become filled with overweening pride. This is why the Tathagata reveals this again and again.

Among the three kinds of wisdom, worldly wisdom refers only to non-Buddhist practitioners. They too are called wise because they regard themselves as wise. The followers of the Two Vehicles realize that the skandhas are without self, yet still cling to the dharmas of the skandhas.

They do not know that all are merely manifestations of their own minds; hence it is said that they “aspire after individual and common characteristics.” The Buddhas and bodhisattvas awaken to the manifestations of their own minds and realize that all dharmas are not truly existent. They transcend existence and nonexistence, arising and cessation, while self-nature remains suchness itself. On the ground of the Tathagata, both persons and dharmas are forgotten, and wisdom arises through the conditions of personal realization.

It cannot be compared with the non-Buddhist practitioners and followers of the Two Vehicles, who cling to existence and nonexistence and aspire after individual and common characteristics.

+ REVEALING THE DISTINCTION BETWEEN CONSCIOUSNESS AND WISDOM.

Mahamati! That which arises and ceases is consciousness; that which neither arises nor ceases is wisdom. Furthermore, falling into characteristics and non-characteristics, and into the various causal characteristics of existence and nonexistence, is consciousness; transcending the characteristics of existence and nonexistence is wisdom. Furthermore, that which has the characteristic of fostering growth is consciousness; that which does not have the characteristic of fostering growth is wisdom.

Failing to awaken to the manifestations of one’s own mind, one falsely perceives all dharmas as arising and falsely perceives all dharmas as ceasing. Awakening to the manifestations of one’s own mind, one sees that whatever appears is mind-only and has neither arising nor cessation. This is the basis for distinguishing wisdom from consciousness.

To rely upon this arising and cessation, clinging to the characteristics of existence and nonexistence and to causes of existence and nonexistence, is consciousness. To transcend these is wisdom. “Fostering growth” means producing.

That which serves as a productive cause for all dharmas is consciousness. That which serves as a cause of realization for all dharmas is wisdom. The Tathagata’s Thirty-Seven Factors of Enlightenment and six paramitas, as well as all the immeasurable paramitas, are causes of realization, not productive causes.

Furthermore, there are three kinds of wisdom: knowing arising and cessation, knowing individual and common characteristics, and knowing non-arising and non-cessation. Furthermore, the characteristic of unobstructedness is wisdom, while the realm of all kinds of obstructive characteristics is consciousness. Furthermore, the characteristic produced through the expedient conjunction of three conditions is consciousness, while the self-nature characterized by the expedient means of having nothing to do is wisdom. Furthermore, the characteristic of attainment is consciousness, while the characteristic of non-attainment is wisdom. The realm of personally realized noble wisdom neither goes out nor comes in; therefore, it is like the moon in water.

Birth and cessation arise from delusion concerning the accumulation of true conditions. This means that ordinary beings and non-Buddhists, deluded about their own true nature, give rise to all the causes and conditions of birth and cessation. Particular and common characteristics arise from being caught in the accumulation of true conditions.

This means that practitioners of the Two Vehicles, caught in attachment to dharmas and unable to realize the true nature, give rise to all the causes and conditions for becoming weary of particular and common characteristics. Neither birth nor cessation is the accumulation of conditions arising from the truth itself. This means that bodhisattvas of the initial teaching see that their own true nature is not apart from the ultimate reality and give rise to all the non-arising and non-ceasing dharmas that are causes of bodhi.

Only knowing these three is called knowledge. Because one can know these three while knowing that they are not three, it is called the purity of the knowledge of all-knowledge. Unobstructedness refers to the four kinds of unobstructedness in the Avatamsaka Sutra: the unobstructedness of principle, the unobstructedness of phenomena, the unobstructedness between phenomena and principle, and the unobstructedness among phenomena.

In the unobstructed exposition of the truth, as soon as there is any partial emphasis, one falls into discriminating consciousness. The three things are faculty, object, and consciousness. One clearly knows that faculties and objects are all transformations of inner consciousness, appearing as though they exist, while no faculties or objects can actually be apprehended.

All discrimination is itself non-discriminating wisdom; hence it is said, “One accords with the discrimination of the characteristics of dharmas, yet remains unmoved in the ultimate truth.” Characteristics are all characteristics of form, mind, and so forth. To awaken to the fact that what appears from one’s own mind contains no characteristics that can be apprehended is called the non-apprehension of characteristics. All of this is the realm of self-realized noble wisdom, like the moon in water: neither existent nor nonexistent, neither emerging nor entering.

It cannot be revealed, but can only be realized in correspondence with it.

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

The accumulation of karma is consciousness;

Non-accumulation is knowledge.

By contemplating all dharmas

And penetrating that they have no true existence,

One immediately attains the power of mastery;

This is called wisdom.

Being bound to the realm of objects is mind;

Awakening to the arising of perceptions is knowledge.

From the absence of true existence and the supreme

Wisdom will surely arise.

Here knowledge and wisdom are distinguished. Knowledge refers to awakening to and comprehending one’s own mind, without following the discriminative grasping of consciousness; it refers specifically to fundamental wisdom. Wisdom refers to distinctions: attaining non-discriminating wisdom in all situations, entering the Dharma-practice of Samantabhadra, and spontaneously bringing forth adornments.

“Being bound to the realm of objects” means being bound by the birth and cessation of all dharmas; the mind that awakens to this bondage by objects is originally perfect and pure. Because all of it arises only through deluded perceptions and cannot be apprehended, this also belongs to fundamental wisdom. Awakening enables comprehension, yet in comprehension there is nothing comprehended.

Proceeding to the state of signlessness and successively advancing to superior stages also belongs to differentiated wisdom. Signlessness is the realm of the eighth bhumi. The supreme is the stage of the Tathagata.

Mind, mentation, together with consciousness,

Far removed from conceptual thought,

Attain the Dharma beyond conception and thought;

The Buddha’s children are not shravakas.

Through supreme advancement in the patience of quiescence,

The pure wisdom of the Tathagata

Gives rise to the supreme wholesome meaning;

All that was to be done has been left far behind.

It is precisely within mind, mentation, and mental consciousness that the pure wisdom of the Tathagata is attained; this is not something that practitioners of the Two Vehicles can reach. Mind, mentation, and mental consciousness are entirely empty in their very essence. Merely by leaving all discrimination behind, one attains the non-discriminating Dharma-essence and skillfully enters the patience of quiescent cessation, reaching the pure wisdom-stage of the Tathagata.

The pure wisdom of the Tathagata arises entirely from the non-discriminating Dharma. The non-discriminating Dharma is the supreme wholesome meaning. This supreme wholesome Dharma of non-discrimination is itself the essence of conceptual discrimination.

Because of delusion, falsity arises in dependence upon this essence; because of awakening, the essence is united with it and conceptualization ceases. The originally abiding state becomes present, and the activities of mind swiftly come to an end. This is the meaning of the most supreme, non-discriminating truth.

There are five kinds of patience: subduing, faith, accord, non-arising, and quiescent cessation. From the three stages of worthiness up to the stage of Buddhahood, realization varies in depth. As for the patience of quiescent cessation, it is first realized at the tenth bhumi, the Cloud of Dharma; when the Equal-Enlightenment and Wondrous-Enlightenment stages of Buddhahood have exhausted all afflictions, they too are included within this patience.

I possess three kinds of knowledge,

By which the noble ones disclose the truth.

There, conceptual thought

Grasps all natures.

The Two Vehicles do not correspond with it.

Knowledge is free from all possessions.

Attachment to inherent nature

Arises among the shravakas.

Transcending every measure of mind

Is the pure wisdom of the Tathagata.

The “three kinds” are the three kinds known in the main text: birth and cessation, and so forth. These three modes of knowing are the true and pure essence of the Tathagata’s knowledge. Through deluded thought, all forms of grasping arise, and one then grasps all dharmas. Not corresponding with freedom from grasping belongs to the Two Vehicles. If one realizes that the Dharma-nature has no true existence, grasping is immediately abandoned, and one becomes identical with noble wisdom. Thus one should know that practitioners of the Two Vehicles merely give rise to deluded attachment regarding what has no true existence, thereby creating measures of mind. Upon transcending these, purity is immediately present; there is no separate wisdom of the Tathagata apart from this.

+ SHOWING THAT THE TRANSFORMATIONS TAUGHT BY NON-BUDDHISTS DO NOT TRANSCEND DELUDED CONSCIOUSNESS.

ENUMERATING THE TERMS FOR THE TRANSFORMATIONS TAUGHT BY NON-BUDDHISTS.

Furthermore, Mahamati! Non-Buddhists teach nine kinds of transformation, from which their views and attachments concerning transformation arise. They are: transformation of shape and location, transformation of characteristics, transformation of cause, transformation of formation, transformation of view, transformation of nature, transformation through manifest conditions, transformation through manifest activity, and transformation of things.

Mahamati! These are called the nine kinds of views and attachments concerning transformation. On their basis, non-Buddhists formulate theories that transformation arises from existence or nonexistence.

What is transformation of shape and location? It means that shape and location are seen to differ. For example, when gold is fashioned into various objects, various shapes and locations become manifest, but the nature of gold does not change.

The transformations of all natures are likewise. Some non-Buddhists give rise to such deluded conceptions, extending as far as deluded conceptions of the transformation of things, because their deluded conception is neither the same as nor different from that transformation.

The nine kinds of transformation taught by non-Buddhists are based on the body of the four great elements, the five skandhas, and all conditioned dharmas in the world that are manifestly seen before the eyes: the birth and cessation of causes and effects, success and failure, suffering and happiness, and the various changes that appear truly to exist. On this basis, they establish fixed theories. They do not know that these are manifestations of their own minds.

It is like gold made into various ornaments: gold is not fixed as any particular ornament, yet ornaments do not exist apart from gold. They are neither one nor different, neither existent nor nonexistent. Because of delusion, they are seen distinctly; because of awakening, they are seen as illusory.

The Treatise on Consciousness-Only calls this “remaining unchanged while following conditions, and following conditions while remaining unchanged.” The Tathagata raised this point not only to indicate the cause of non-Buddhists’ deluded attachments, but also to eliminate the present obstacle of conceptual proliferation for all beings in later ages and for practitioners. This is accomplished by realizing that what appears from one’s own mind truly has no inherent nature.

Shape refers to the body composed of the skandhas; the body transmigrates through the six realms, while its characteristics of beauty and ugliness are not fixed. Shape and characteristics have causes; when the causes are complete, the result is formed. One sees that youth and old age undergo many changes, and that the nature of suffering and happiness swiftly alters.

Conditions give rise to things distinctly, and conditionally arisen dharmas are clearly discernible. When subject and object are both complete, events arise manifestly. These are the nine kinds of transformation, according to which non-Buddhists form views and attachments concerning causes and the absence of causes.

Shape and things are further mentioned as a summary of all nine. Gold and ornaments are used as an analogy: to speak of ornaments apart from gold, or to speak of gold in terms of ornaments, is neither identity nor separation. To assert either identity or separation is equally conceptual proliferation, all arising from deluded conception.

This also belongs to consciousness.

SHOWING THAT TRANSFORMATION HAS NO INHERENT NATURE AND ARISES ENTIRELY FROM DELUDED CONSCIOUSNESS. INCLUDING VERSES.

Thus, the transformation of all natures should be understood as resembling milk, curds, wine, fruit, and so forth when they have ripened. Although non-Buddhists deludedly conceive of transformation, there is in fact no transformation. Existence and nonexistence—the external nature of being and the non-nature of non-being—are manifestations of one’s own mind. Mahamati! In this way, ordinary and ignorant beings give rise to these through the cultivation of their own deluded conceptions. Mahamati! No dharma is either born or extinguished; it is like seeing forms arise in an illusion or a dream.

Again, all dharmas are illustrated by milk, curds, wine, fruit, and so forth, which are visibly seen to undergo transformation, in order to show how followers of non-Buddhist paths depend upon these to give rise to false conceptualizations of transformation. Yet all dharmas are devoid of any nature of transformation. Milk does not possess the nature of curds, nor does fruit possess the nature of wine.

Through the transformation of causes and conditions, they may exist or not exist, but all are merely manifestations of one’s own mind and have no intrinsic nature. All forms and appearances are seen to be like dreams and illusions: they are neither born nor extinguished, neither existent nor nonexistent. Ordinary fools do not understand this; they suppose these things arise through their own cultivation and falsely perceive that real dharmas exist.

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

Form, place, time, and transformation;

The four great elements and the faculties;

The intermediate state arising in sequence—

These are false conceptualization, not illuminating wisdom.

The Supreme One regards dependent origination

Not as those false conceptualizers do;

Yet the dependent origination of the world

Is like a city of the gandharvas.

To see the four great elements and the faculties as possessing form, place, time, and the marks of transformation, and to see the body of the intermediate state as arising and developing in sequence—all this is false conceptualization, not illuminating wisdom. The dependent origination of the world is like a city of the gandharvas: neither existent nor nonexistent, neither one nor different. The Buddhas, the Tathagatas, assuredly make not the slightest discrimination of existence or nonexistence with regard to dependent origination, as those who cling falsely do.

The present birth is the preceding skandhas; the subsequent birth is the succeeding skandhas. After relinquishing the present birth but before reaching the subsequent birth, a body manifests in the interval; this is called the intermediate state.

– CLINGING TO MEANING SOLELY THROUGH WORDS BECOMES A SUBTLE, DEEPLY HIDDEN ATTACHMENT.

+ MAHAMATI’S REQUEST.

At that time, Bodhisattva Mahamati again addressed the Buddha: “Blessed One! I beseech you to explain the meaning of continuity among all dharmas and the meaning of liberation. If we can properly distinguish the marks of continuity and noncontinuity among all dharmas, then the other bodhisattvas and I will clearly understand all skillful means concerning continuity and will not fall into attachment to continuity through meanings as they have been expressed.

If we become skilled regarding the marks of continuity and noncontinuity among all dharmas, and free ourselves from false conceptualized cognition based on spoken words and written characters, we shall journey throughout all Buddha lands and among immeasurable great assemblies. Through mastery of the spiritual powers, we shall attain the seal of dharani, manifest various transformations, radiate brilliant light, and with awakened wisdom skillfully enter the ten inexhaustible clauses.

Without contrived practice or expedient effort, we shall be like the sun, the moon, the mani jewel, and the four great elements. At every stage, we shall be free from views and attachments to the marks of our own false conceptualizations, perceive all dharmas as dreams, illusions, and so forth, and enter the body of the Buddha stage. According to the aspirations of all beings throughout the realms of sentient beings, we shall expound the Dharma for them and guide them, causing them all to abide in the understanding that all dharmas are like dreams, illusions, and so forth; to be free from the various notions of existence and nonexistence and from false conceptualizations of birth and cessation; to transcend meanings based on words; and to attain a supremely transformed body.”

This passage takes attachment to the meaning of words as its occasion. Mahamati wishes the Blessed One to elucidate how, by means of words, one may enter the domain of the sacred delight of ultimate truth, proceed to the final consummation, and not fall onto divergent paths. Because the subtle and deeply hidden conceptual cognition that clings to meaning through words does not cease, it is called continuity.

Both the Two Vehicles and the One Vehicle possess this obstruction; hence it is called attachment to dharmas. For example, because the sacred teachings state, “The five skandhas are without self,” followers of the Two Vehicles contemplate selflessness on this basis and realize the selflessness of persons, yet they regard the dharmas of the five skandhas as truly existent and the realized dharma of selflessness as truly existent.

Even upon reaching the Seventh Stage, before entering the Eighth Stage, they still cannot escape this obstruction. As for the selflessness of dharmas, the subtle obstructions of the knowable are exhausted only at the Buddha stage. The knowable is precisely the principle of emptiness that is realized.

So long as there remains something understood by the wisdom that realizes emptiness, the domain of the sacred delight of ultimate truth has not yet been perfected. This is the ultimate subtle mark of continuity. Yet if bodhisattvas thoroughly understand skillful means, they do not fall into the realm of false conceptualized cognition based on words and thereby attain liberation, dharani, and awakened wisdom.

With this awakened wisdom, they journey throughout all Buddha lands, exercising spiritual powers and transformations. They can immediately rely upon the ten inexhaustible vows, like the sun, the moon, the mani jewel, and the four great elements, universally illuminating the ten directions without abiding or attachment. Passing through every stage, they become free from views and attachment to all marks, realize that dharmas are like illusions, and attain the body and realm of the Tathagata’s ultimate consummation.

Thereafter, according to the capacities of sentient beings, they guide them; in accordance with their own realization, they swiftly eliminate notions of existence and nonexistence, birth and cessation, and transcend all continuity arising from false conceptualizations based on words. Thus it should be known that followers of non-Buddhist paths and followers of the Two Vehicles alike fail to understand skillful means, cling to false conceptualizations based on words, and cannot reveal the awakened wisdom of liberation.

This is the distinction between wisdom and consciousness, and the turning from delusion to awakening. Bodhisattva Mahamati’s intent was to request an explanation of this subtle and deeply hidden essential point. Concerning the ten inexhaustible clauses: in the Avatamsaka Sutra, when a bodhisattva attains the first stage, the Joyous Stage, that bodhisattva makes vast vows as extensive as the dharma realm and accomplishes them through the ten inexhaustible clauses.

The bodhisattva declares, “If these ten clauses were exhausted, then my vows would be exhausted; but because these ten clauses are inexhaustible, my vows are inexhaustible.” 1) The realm of sentient beings is inexhaustible. 2) The worlds are inexhaustible. 3) The realm of space is inexhaustible. 4) The dharma realm is inexhaustible. 5) The realm of nirvana is inexhaustible. 6) The realm of the appearances of Buddhas is inexhaustible. 7) The realm of the Tathagata’s wisdom is inexhaustible. 8) The objects of the mind are inexhaustible. 9) The realms entered by the Buddha’s wisdom are inexhaustible. 10) The turning of the world, the turning of the Dharma, and the turning of wisdom are inexhaustible.

The comparison to the sun, the moon, the mani jewel, and the four great elements means that the sun and moon travel through space without support; the mani jewel manifests colors according to the direction without possessing any intrinsic nature; and earth, water, fire, and wind pervade the dharma realm without obstruction.

+ INDICATING THE ELEVEN KINDS OF SUBTLE, DEEPLY HIDDEN CONTINUITY.

The Buddha told Mahamati: “Excellent, excellent! Listen, listen! Reflect well upon this, and I shall explain it for you.” Mahamati addressed the Buddha: “Yes, I shall reverently receive the teaching.” The Buddha told Mahamati: “There are immeasurable attachments to continuity among all dharmas through meanings as they have been expressed.

They are: continuity through attachment to marks; continuity through attachment to conditions; continuity through attachment to nature and non-nature; continuity through attachment to false conceptualizations of birth and non-birth; continuity through attachment to false conceptualizations of cessation and non-cessation; continuity through attachment to false conceptualizations of vehicle and non-vehicle; continuity through attachment to false conceptualizations of the conditioned and unconditioned; continuity through attachment to false conceptualizations concerning the particular marks of each stage; continuity through uninterrupted attachment to false conceptualizations of oneself;

continuity through attachment to false conceptualizations based on the doctrines of existence and nonexistence taught by followers of non-Buddhist paths; and continuity through attachment to uninterrupted false conceptualizations of the Three Vehicles and the One Vehicle.

“Marks” refers both to the followers of the Two Vehicles’ attachment to the dharma marks of the five skandhas and to the marks of the wisdom of the selflessness of dharmas on the Ten Stages; all these are marks. “Conditions” means causes and conditions; these too are objects of attachment for followers of the Two Vehicles. Any object relied upon in the conditions of self-awakened realization is also a condition pertaining to dharmas.

“Nature” is still a dharma. Nature and non-nature, birth and non-birth, cessation and non-cessation, vehicle and non-vehicle, conditioned and unconditioned—all are dualistic objects of attachment belonging to the mundane and supramundane worlds. “The particular marks of each stage” means that there is no real dharma in any stage.

According to the Avatamsaka Sutra, one stage contains all the stages, while each of the stages also enters into every single stage, like the jeweled net of the god Indra, whose jewels mutually contain and enter one another without intrinsic nature. If there is the mark of a stage that is realized, there is immediately the particular mark of the one who realizes it; hence this is called “false conceptualization of oneself.” “The doctrines of existence and nonexistence” means first relying upon existence and accepting craving, anger, and delusion as possessing an inherent nature, and later asserting nonexistence.

Both rely upon the sacred words to engender overweening pride and destroy the Buddhadharma, thereby becoming identical to those non-Buddhist paths. The Three Vehicles and the One Vehicle are likewise taught in the sacred teachings. Those who do not understand skillful means take the meaning from the words and then cling to it as a real dharma; all of this belongs to continuity.

+ INDICATING THAT SUBTLE, DEEPLY HIDDEN CONTINUITY HARMS BOTH ONESELF AND OTHERS.

“Furthermore, Mahamati! These, together with the different continuities of sentient beings and ordinary fools, are continuities arising from their own false conceptualizations. Because of such continuity, ordinary fools engage in false conceptualization, like silkworms spinning silk to make cocoons. With the threads of false conceptualization, they bind themselves and bind others, continuously clinging to the marks of existence and nonexistence.”

Building upon the foregoing and expanding it further, there are immeasurable kinds of deeply hidden attachments. Those who bind themselves and bind others all rely upon words to grasp meanings, delusively giving rise to distinctions and regarding them as secret. They destroy themselves and also destroy the true Dharma, creating obstacles for sentient beings. They are most worthy of compassion, and this is why the Tathagata’s compassion never ceases.

+ POINTING OUT THAT ALL DHARMAS ARE QUIESCENT, APART FROM CONTINUITY AND NON-CONTINUITY.

Furthermore, Mahamati! Within them there is neither the characteristic of continuity nor of non-continuity, because when all dharmas are seen to be quiescent, deluded conceptualization does not arise. Great bodhisattvas see all dharmas as quiescent.

Furthermore, Mahamati! Awaken to the fact that external existence and non-existence are unreal appearances manifested by one’s own mind. By accordingly contemplating the measure of one’s own mind’s manifestations, when all natures of existence and non-existence are seen to be without characteristics, one sees continuity as quiescent.

Therefore, with regard to all dharmas, there is neither the characteristic of continuity nor of non-continuity. Furthermore, Mahamati! Within them there is neither bondage nor liberation.

Those who fall into cognition that is not in accord with reality perceive bondage and liberation. Why is this? Because with respect to the existence or non-existence of all dharmas, no sentient being can be apprehended.

There is also neither the characteristic of continuity nor of non-continuity; nevertheless, this is taught for those attached to non-continuity. When one realizes self-awakened ultimate truth and sees all dharmas as quiescent, deluded conceptualization does not arise, and both continuity and non-continuity become mere conceptual proliferation. This is because one awakens to the fact that all external dharmas have no intrinsic nature and are merely manifestations of one’s own mind, like illusions and dreams, none of which truly exist.

When one contemplates in accordance with reality and awakens to the measure of one’s own mind, both existence and non-existence cease, leaving pure quiescence. Since there is no characteristic of continuity, there is likewise no characteristic of non-continuity. If there is bondage or liberation, both fall within cognition that is not in accord with reality and are not the true suchness of the intrinsic characteristics of all dharmas.

In the true suchness of the intrinsic characteristics of all dharmas, neither existence nor non-existence has any sovereign agency. This is self-awakened ultimate truth, with inner and outer in accord.

Furthermore, Mahamati! Fools have three kinds of continuity: greed, anger, and delusion, together with craving, which in future existence is accompanied by delight. Because of this continuity, there is continuity among the destinies. That continuity is the succession within the five destinies. Mahamati! When continuity ceases, there is no characteristic of either continuity or non-continuity. Furthermore, Mahamati! Because of attachment to the expedient means produced by conditions arising from the threefold conjunction, consciousness arises in uninterrupted continuity. Where there is attachment to expedient means, there is continuity. When the consciousness conditioned by the threefold conjunction ceases, the three liberations are seen, and no continuity whatsoever arises.

Fools have three kinds of continuity. Those of the Two Vehicles rely upon this continuity to realize non-continuity and thereby form the view of attachment to non-continuity. Therefore, the Tathagata specifically tells them: “When continuity ceases, there is no characteristic of either continuity or non-continuity.” Greed, anger, and delusion are the causes of continuity.

From ignorance and non-awakening, these causes immediately give rise to the perceiving aspect; thus, causes and dharmas become clearly established, and afflictions arise in dependence upon them. Through that craving, one proceeds to birth in a later life, accompanied by craving and delight. Through this continuity, the five destinies are then formed.

Although those of the Two Vehicles sever the causes of continuity, they do not know that ignorance and non-awakening are all like illusions and transformations. Mistakenly believing that they possess characteristics, they seek to sever them; hence this is called “attachment to dharmas.” “Consciousness arises through attachment to the expedient means conditioned by the threefold conjunction” means that the threefold conjunction consists of faculty, object, and consciousness.

Although this consciousness encompasses all eight consciousnesses, in the meaning adopted here it refers solely to the seventh consciousness that clings to a self. Those of the Two Vehicles sever only its attachment to an external self. Once this external self is severed and there is no person who appropriates, the causes of birth within the three realms cease of themselves.

Yet because ignorance has not been severed, the perceiving aspect of the internal self still remains. The internal self is precisely the self of dharmas. Because the self of dharmas remains, when the causes of birth are severed, the notion of non-continuity arises; this is not true liberation.

If both the internal self and the external self of the seventh consciousness are severed, one sees the three gates of liberation of the Mahayana, and no continuity whatsoever arises. The characteristic of non-continuity produced by those of the Two Vehicles is still caused by grasping meanings from words. This continuity is even more deeply hidden; only upon realizing liberation does one understand that it must be permanently severed.

The three liberations are emptiness, signlessness, and wishlessness. Wishlessness alone is the true bliss that especially transcends the two selves. Therefore, upon entering this gate, all dharmas are quiescent.

+ CONCLUDING VERSES.

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

What is unreal is deluded conception;

This is called the characteristic of continuity.

If one knows that which is real,

The net of continuity will surely be severed.

Not knowing the natures of things,

They appropriate according to spoken words;

Just like the silkworm

That spins silk and binds itself.

Fools are bound by deluded conception,

And do not contemplate continuity.

The meaning of these verses is that only by entering the reality of ultimate truth does continuity cease of itself, and there is neither the characteristic of continuity nor of non-continuity. Fools are presently bound within continuity because they do not skillfully contemplate, but rely upon words to grasp meanings and delusively give rise to differing notions. In seeking liberation, they instead bind themselves again; all this is because they have not attained self-awakened ultimate truth.