楞伽經心印

– POINTING OUT THAT THE OBJECTLESSNESS OF NOBLE WISDOM DESTROYS DELUSIVE ATTACHMENT.

+ MAHAMATI RAISES THE OBJECTION THAT ALL DHARMAS WOULD BE ANNIHILATED.

Mahamati again addressed the Buddha: As the Blessed One has said, “Because those deluded thoughts imagine those dharmas, it is not that those dharmas possess self-nature; there is only the self-nature of deluded thought.” Blessed One! If there is only the self-nature of deluded thought and no corresponding self-nature of dharmas, does not the Blessed One’s statement incur the fault that neither affliction nor purity exists? For all dharmas arising from the self-nature of deluded thought would be entirely nonexistent.

Because all dharmas are manifestations of one’s own mind, they are neither existent nor nonexistent. Through delusion regarding their own minds, beings falsely give rise to attachment and maintain that dharmas possess self-nature. The Tathagata, the Blessed One, frequently says, “Dharmas have no self-nature; there is only the nature of deluded thought.” Mahamati therefore objects: “If there is only the nature of deluded thought and dharmas possess no self-nature, would not all defiled and pure dharmas be utterly destroyed?” This is the doubt that dharmas would be annihilated.

He does not understand that dharmas, being manifested by one’s own mind, have no self-nature. Fools do not understand this and, through deluded thought, perceive them as existent. To enable them to abandon delusive attachment, it is said that the self-nature of noble wisdom is objectless.

Being empty, it does not fall into existence; yet there is that which noble wisdom knows, so neither does it mean that dharmas are destroyed. The passages below repeatedly clarify and fully reveal this meaning alone.

+ POINTING OUT THE ABSENCE OF SELF-NATURE IN DHARMAS, NOT THE ABSENCE OF THE KNOWLEDGE AND VISION OF NOBLE WISDOM.

The Buddha told Mahamati: So it is, so it is, just as you have said. Mahamati! It is not as fools imagine the reality of nature and self-nature; this self-nature of deluded thought has neither characteristic, nature, nor self-nature. Nevertheless, Mahamati, noble wisdom has nature and self-nature—the noble knowledge, noble vision, and noble wisdom-eye. Thus are nature and self-nature known.

The Buddha accepts Mahamati’s restatement that there is only the nature of deluded thought and no nature belonging to dharmas, but this does not mean annihilation. That is to say, none of the dharmas has a fixed nature as either affliction or purity, yet it is not that there is no nature whatsoever. Therefore it is said, “Noble wisdom has nature and self-nature—the noble knowledge, noble vision, and noble wisdom-eye.

Thus are nature and self-nature known.” Noble wisdom has nature and self-nature because, through noble knowledge, noble vision, and the noble wisdom-eye, it accords with the single suchness and true characteristic of all inner and outer dharmas, without there being any separate realm of objects. It is unlike fools, who falsely give rise to discrimination and imagine something to which they may cling.

+ THE OBJECTION THAT DHARMAS ARE NOT EMPTY AND THAT NOBLE WISDOM FALLS INTO EXISTENCE.

DOUBTING THAT WHAT NOBLE WISDOM KNOWS APPEARS IN THE SAME WAY AS DELUDED THOUGHT.

Mahamati addressed the Buddha: If noble ones, by means of noble knowledge, noble vision, and the noble wisdom-eye—not the divine eye and not the physical eye—thus know nature and self-nature, unlike the deluded thoughts of foolish ordinary people, then, Blessed One, how can foolish ordinary people abandon that deluded thought, since they do not awaken to the reality of noble nature? Blessed One! They are neither inverted nor non-inverted. Why is this? Because they do not awaken to the self-nature of noble reality, since they do not perceive what is free from the characteristics of existence and nonexistence.

What noble wisdom knows is not like deluded thought. That is, what noble wisdom knows is not like the realm of deluded thought. Here it is stated that foolish ordinary people do not abandon deluded thought and do not awaken to noble nature.

Although the realms are not the same, there is the same perceiving subject and the same perceived object: the subject and object of deluded thought that one seeks to abandon are precisely the faculties and their objects clearly discerned by noble wisdom. This is the basis of Mahamati’s objection. His meaning is that, since ignorant ordinary people presently possess deluded thought and discrimination, how can they abandon them?

Since they do not know the presently existing realm of noble wisdom as it truly is, they cannot be said to have awakened. Yet the characteristics, nature, and self-nature known by noble wisdom appear in the same way as they do to deluded thought. Thus, when the world says “cow,” a noble one also calls it a cow; when the world says “horse,” a noble one also calls it a horse.

Although the conceptions to which they cling are not the same, they share a common designation. Therefore it is said, “They are neither inverted nor non-inverted.” Not seeing what is free from the characteristics of existence and nonexistence is precisely not awakening to noble reality. Hence it is said that they are “not non-inverted.” Regarding these characteristics, nature, and self-nature, one side perceives freedom from existence and nonexistence, while the other does not perceive freedom from existence and nonexistence.

Ultimately, there are not two dharmas, yet the realm of each is different. From this the objection arises, and through this the central purport is also made clear. The Buddha and the bodhisattva respond to one another in perfect accord; there is truly no separate purport.

Blessed One! Nor do noble ones perceive in this way, as in the case of deluded thought, because they do not take the realm of the individual characteristics of objects as their realm. Blessed One!

Yet those characteristics, nature, and self-nature also appear in this way as the self-nature of deluded thought. Because no assertion is made concerning cause or absence of cause, this falls into the view of nature and characteristics. If there were some other realm unlike that, and so forth, one would thus incur an infinite regress.

Blessed One! This is because there is no awakening to the characteristics, nature, and self-nature. Blessed One!

Nor are the characteristics, nature, and self-nature caused by the self-nature of deluded thought. How, then, can that deluded thought be both not deluded thought and deluded thought known as it truly is?

He further says that although noble wisdom does not perceive in the same way as deluded thought, dharmas have never failed to appear in the same way to both noble wisdom and deluded thought. If noble wisdom does not perceive in the same way as deluded thought, its realm is not something different and apart from dharmas. Yet if dharmas appear in the same way to noble wisdom and deluded thought, dharmas do not become nonexistent because of noble wisdom.

The dharmas are identical, yet in relation to deluded thought one insists on declaring them nonexistent, while in relation to noble wisdom one has no concern that this falls into existence. This is the objection raised in the passage below. The statement, “Nor do noble ones perceive in this way, as in the case of deluded thought...” means that noble wisdom awakens to the manifestations of one’s own mind and therefore does not take the characteristics manifested by one’s own mind to be a real realm of objects.

Nevertheless, it is not that the characteristics, nature, and self-nature do not appear in the same way as the self-nature of deluded thought appears. Noble wisdom simply makes no assertion concerning cause or absence of cause and does not fall into the view of nature and characteristics. It is not like the separate and different realm of foolish ordinary people, which engenders an infinite regress.

This is because foolish ordinary people do not awaken to the fact that characteristics, nature, and self-nature are manifested by their own minds. One should therefore understand that these characteristics, nature, and self-nature, as known by noble wisdom, appear in the same way to deluded thought, yet they should not be said to exist because of deluded thought. Therefore it is said, “Nor are the characteristics, nature, and self-nature caused by deluded thought.” If the characteristics, nature, and self-nature do not exist because of deluded thought, then what deluded thought grasps would not be the grasping of deluded thought, even though it is grasped by deluded thought.

In brief, the dharmas are identical, yet what noble wisdom knows is what deluded thought grasps. When the later passage refutes delusive attachment by declaring emptiness, the sphere of noble wisdom then appears to fall into the view of existence.

DOUBTING THAT NOBLE WISDOM FALLS INTO EXISTENCE.

Blessed One! Deluded thought is one thing, while the characteristics of self-nature are another. Blessed One! They are dissimilar, yet the characteristics of self-nature arise because of deluded thought. Why, then, is each of them not deluded thought, while foolish ordinary people do not know them as they truly are? Nevertheless, in order for sentient beings to abandon deluded thought, the Buddha teaches that things are not truly existent as the characteristics imagined by deluded thought. Blessed One! Why do you prevent sentient beings from clinging to the view that self-nature either exists or does not exist, while the realm in which noble wisdom operates falls instead into the view of existence? Why say that nonexistent dharmas do not exist, yet say that noble wisdom has self-nature?

This passage continues from the preceding statement, “The characteristics and intrinsic nature appear different, yet manifest together.” Because the Tathagata, in restraining deluded conceptualization, says that it is not real, and in revealing noble wisdom, speaks of its sphere of activity, one still falls into emptiness and existence. The characteristics of intrinsic nature do not exist because of deluded conceptualization; therefore it is said, “Deluded conceptualization is different, and the characteristics of intrinsic nature are different.

Since they are different, they do not resemble one another; yet although they do not resemble one another, it is still through deluded conceptualization that the characteristics of intrinsic nature are seen.” This is because ordinary fools do not know each characteristic of intrinsic nature as it truly is, and each lies outside the sphere of deluded conceptualization. Yet, having taught sentient beings to abandon the deluded conceptualization that clings to existence, the Buddha then speaks again of the sphere of activity of noble wisdom.

If one wishes to negate the subject and object of that deluded conceptualization, then clearly there is no fault in the sphere of activity of the intrinsic nature of noble wisdom. They do not know that all dharmas, noble and ordinary alike, manifest together, and that one who awakens to one’s own mind falls into neither existence nor nonexistence. Therefore it is said: “Dharmas have no intrinsic nature.

Failing to awaken to their own minds, people deludedly cling to them as existent or mistakenly regard them as nonexistent; all of this contradicts the essential nature of dharmas. Out of compassion for such people, the Tathagata teaches the nonexistence of dharmas.” This means that there is no intrinsic nature of dharmas, only deluded conceptualization. If one knows that the essential nature of dharmas is originally empty and that deluded attachment is unreal, then the very sphere of deluded conceptualization is the sphere of activity of noble wisdom.

Their transformation in a single instant is neither dual nor different; thus one will certainly not say that it is denied here only to be fallen into again there. The true and the deluded do not differ in essence, and existence and nonexistence are mutually dependent opposites; this is not disclosed by one who abides in self-awakening and contemplation.

+ NOBLE WISDOM ALONE IS FREE OF AFFAIRS AND APART FROM EXISTENCE AND NONEXISTENCE.

The Buddha told Mahamati: It is not that I teach the nonexistence of dharmas and the absence of intrinsic nature, nor do I fall into the view of existence when speaking of the intrinsic nature of noble wisdom. Rather, it is to enable sentient beings to abandon propositions that inspire fear. Since beginningless time, sentient beings have clung to the characteristics and intrinsic nature of things.

Because they cling to the characteristics of the affairs of noble wisdom and intrinsic nature, I teach the nonexistence of dharmas. Mahamati! I do not teach the characteristics and intrinsic nature of things.

Mahamati! I merely abide in the nonexistence of dharmas as truly realized by myself, free from confused characteristics and views, and free from the view that what manifests from one’s own mind either exists or does not exist. Having attained the three gates of liberation, I seal with the seal of suchness; regarding intrinsic nature, I abide in the contemplative realization of self-awakening, free from the characteristics and views of existence and nonexistence.

The Tathagata teaches emptiness and teaches that the intrinsic nature of noble wisdom has always been quiescent. This is because sentient beings, through beginningless habitual tendencies, cling to all internal and external natures and characteristics, and he wishes to enable them to leave these far behind. Moreover, fearing that they might themselves become frightened, he speaks of the nonexistence of dharmas in the intrinsic nature of the affairs of noble wisdom; this is what is meant by “abiding in the nonexistence of dharmas as truly realized by oneself.” This true nonexistence of dharmas is apart from what manifests from one’s own mind, yet does not fall into nonexistence; it attains the seal of liberation, yet does not fall into existence.

The three liberations are emptiness, signlessness, and wishlessness. Only upon attaining these liberations does one know the intrinsic nature, free of affairs, as the seal of true Dharma—originally present and originally quiescent—and truly the nature of consciousness-only. Through the contemplation of self-awakening, one leaves far behind all confused characteristics and views of existence and nonexistence.

+ NOBLE WISDOM ALONE IS FREE OF AFFAIRS AND ESTABLISHES NO DOCTRINAL THESIS.

ONE SHOULD NOT ESTABLISH NON-ARISING AS A DOCTRINAL THESIS.

Furthermore, Mahamati! A great bodhisattva should not establish as a doctrinal thesis that all dharmas are non-arising. Why is this?

Because the thesis concerns the absence of intrinsic nature in all things, and because those characteristics arise from a cause, if one declares the non-arising of all dharmas to be a thesis, that thesis will certainly be refuted. That thesis—that all dharmas are non-arising—will certainly be refuted because a thesis arises in dependence upon an opposite. Furthermore, because that thesis of non-arising applies to all dharmas, and because even the characteristic of non-arising is neither indestructible nor arising, if one establishes the non-arising of all dharmas as a thesis, that doctrine will certainly be refuted.

Mahamati! If the non-arising of existence and nonexistence is made a thesis, that thesis applies to all things, in which the characteristics of existence and nonexistence cannot be apprehended. Mahamati!

If one would establish a thesis that this non-arising thesis itself is non-arising and that all things are non-arising, then that thesis is likewise refuted, because the characteristics of the intrinsic natures of existence and nonexistence are non-arising. One should not establish such a thesis. Because the five-membered syllogism contains many faults, because its successive reasons and characteristics differ, and because it is fabricated, one should not establish any member of a thesis.

To declare that all dharmas are non-arising, that all dharmas are empty, and that all dharmas lack intrinsic nature—none of these should be established as a doctrinal thesis.

The Tathagatas of the three times all teach that all dharmas are non-arising precisely for those who are unawakened, not for those who are awakened. One who awakens to what manifests from one’s own mind swiftly brings all delusions to an end; what is personally realized within can never be fully demonstrated. It is only to enable sentient beings to abandon all attachments that the Buddha teaches the nature of non-arising; and to free them from all fears, he teaches the intrinsic nature of noble wisdom, which is free of affairs.

Yet this should not be established as a thesis. The thesis that all things have no intrinsic nature means fundamentally that the nature of all things is originally non-arising. If one establishes non-arising as a thesis, its reason is the deluded perception of the characteristics of arising.

Therefore it is said, “and because those characteristics arise from that cause.” Since it is because of the deluded perception of the characteristics of arising that one speaks of non-arising, if one further establishes this as a thesis, that thesis will certainly be refuted. This is because non-arising stands in opposition to arising and thus depends upon an opposite. Moreover, this thesis applies to all dharmas.

Since all dharmas are non-arising, there should likewise be no characteristic of non-arising. Yet if there still remains a dharma-characteristic of non-arising, then dharmas are not truly non-arising; this is why the doctrine is refuted. The phrase “the characteristic is neither indestructible nor arising” is rendered in the Tang translation as “the characteristic of non-arising is itself also non-arising.” This directly indicates that the noble nature alone is free of affairs.

Because this teaching is intended to enable beings to abandon attachment and fear, it should not be established as a thesis. Because of deluded attachment to existence, non-arising is taught. If it is established on the basis of existence, existence and nonexistence become two characteristics; yet with regard to all dharmas, no intrinsic nature can be apprehended.

If this is established as a thesis, it contradicts the essential nature of dharmas. As in the five-membered syllogism, the thesis and reason unfold successively, producing differing characteristics; all belong to fabrication and merely give rise to many faults. Thus one comes to know that the statement that all dharmas are non-arising is intended to free beings from attachment.

Likewise, all dharmas are empty and all dharmas have no essential nature. When their own characteristics are examined as they truly are, ultimately no such doctrine exists; therefore it should not be established as a thesis. Of the three valid means of knowledge—direct perception, inference, and scriptural authority—inference has three members: 1) Thesis, 2) Reason, and 3) Example; with Application and Conclusion added, these constitute five members.

A thesis has nine faults, a reason has fourteen faults, a similar example has five faults, and a dissimilar example has five faults, making thirty-three faults in all. This system was established by non-Buddhist schools. According to my Dharma, even the thesis itself has one fault: it fails to apprehend the essential nature of dharmas.

The Reason and Example establish the thesis; but since the thesis is already faulty, the successive differing characteristics of the Reason and Example multiply still further. Why is it said that the essential nature of dharmas is not apprehended? Suppose one formulates the inference: “All dharmas are non-arising” as the THESIS; “because they lack intrinsic nature” as the REASON; and “like a plantain tree” as the EXAMPLE.

One challenges it by asking: “Which dharmas are non-arising?” The reply is: “Dharmas are manifestations of mind; since all dharmas manifest from mind, they possess no nature of arising.” One asks again: “If mind has no nature of arising, does it then possess a nature of non-arising?” The reply is: “It is precisely because its nature is non-arising that it is called non-arising; how could there be yet another nature?” The fault is then concluded: “If there is no further nature, yet one establishes non-arising as a thesis, then one fails to apprehend the essential nature of dharmas.” Nevertheless, my Dharma is an expedient means intended to sever that attachment; it does not assert the real existence of any dharma.

Once that attachment has been severed, one naturally understands the original characteristics of mind and returns to the fundamental realization. The great functioning of direct realization in accordance with truth then becomes present, and language and conceptual measurement swiftly cease. Arising and non-arising alike are superfluous words.

Therefore one should not establish a thesis. The Tathagata directly points to the source of mind; awakening does not come from elsewhere.

NOBLE WISDOM ALONE SEES ALL AS ILLUSORY AND IS FREE FROM FAULT.

Mahamati! Nevertheless, a great bodhisattva teaches that all dharmas are like illusions and dreams because their characteristics appear and do not appear, and because of the faults inherent in conceptual cognition. One should teach that all dharmas are by nature like illusions and dreams, except when enabling ordinary fools to abandon fear. Mahamati! Ordinary fools fall into views of existence and nonexistence; do not cause them to become frightened and turn away from the Mahayana.

Illusions and dreams are not real, so they cannot be said to exist. Illusions and dreams appear distinctly, so they cannot be said not to exist. Neither existence nor nonexistence applies; whether they appear or do not appear is entirely due to perceptual conception.

Therefore, to say that all dharmas are like illusions and dreams is still neither mistaken nor contrary to their essential nature, and it can also alert the wise so that right there they know where to return and attain the fundamentally unconditioned state; hence, it “should be said.” “Except for freeing foolish people from fear” means that foolish people fall into views of existence and nonexistence, each having something upon which to rely.

When they hear that all is dreamlike and illusory, obscure and with nothing to grasp, they become frightened and distance themselves from the Great Vehicle. Therefore, whatever is said concerning the nature of the sages, or concerning parinirvana, belongs entirely to expedient means. If the path of speech is cut off and the workings of the mind cease, one naturally awakens for oneself.

Only then does one know that on the night the Tathagata attained Buddhahood and on the night he entered nirvana, throughout the interval between them he did not utter a single word. This is a tacit accord and correspondence that is difficult to reveal. Even if one wishes to point directly to what is before one’s eyes, without illusion there would be nothing to serve as an analogy.

GENERAL CONCLUSION: THE UNBORN IS LIKE AN ILLUSION.

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

Without self-nature, without speech,

Without phenomena, without continuity;

Those foolish people falsely conceive,

Like corpses with pernicious perceptions.

All dharmas are unborn—

This is not the doctrine of non-Buddhist paths;

Reaching the ultimate place of non-arising,

Their nature is established through conditions.

All dharmas are unborn;

The wise give rise to no conception.

Because their doctrine holds that causes produce,

Those who awaken extinguish all such views.

The tathagatagarbha is originally without self-nature and is also beyond verbal exposition. All eight consciousnesses are like flowers appearing in empty space and are entirely devoid of reality. The Buddha’s teachings are given only to instruct those who are deluded.

Foolish people without wisdom do not comprehend expedient means; this is false conception and pernicious view. All dharmas are unborn; ultimately, all dharmas have no place from which they arise. They appear through the conjunction of causes and conditions, like illusions and dreams, and the wise should not give rise to conceptions concerning them.

Non-Buddhist paths speak of non-arising on the basis of causal production and cling to it as a real dharma. Therefore, the teaching here that all dharmas are unborn is not the same as what non-Buddhist paths teach. Upon awakening, all expedient means are relinquished.

The word “phenomena” means characteristics. The word “continuity” means the continuous flow. Both characteristics and continuous flow refer to the arising and ceasing of the eight consciousnesses, which are illusory and cannot be apprehended.

It is like diseased eyes that see

The false appearance of hanging strands of hair;

Attachment to inherent nature is likewise—

The perverse false conception of foolish people.

They establish and describe the three realms,

Though no phenomenon possesses self-nature;

Establishing phenomena as having self-nature,

Through thought they give rise to false conceptions.

From characteristics and phenomena, verbal doctrines are established;

The confused mind becomes exceedingly agitated.

Children of the Buddha skillfully escape them

And leave all false conceptions far behind.

Diseased eyes and hanging strands of hair illustrate the false seeing of foolish people. Because of this false seeing, they give rise to various perceptual conceptions and establish the three realms. Then, after provisionally establishing the names and characteristics of the three realms, they cling to them as real natures.

Again, they give rise to false attachments and construct verbal doctrines. As these successively condition one another, the mind becomes confused and speech becomes disordered. The Surangama Sutra says: “When each faculty of knowing and seeing seeks to remain in the world, the course of karma in each case continually shifts among the lands.” Worldly false conceptions arise and cease thought after thought.

If one can awaken to this, then within a single instant their very substance is quiescent—truly inconceivable.

What is not water is conceived as water;

This arises from craving born of thirst.

Foolish people are thus mistaken,

But the vision of sages is certainly not so.

The sages’ vision is pure,

Arising from the samadhi of the three liberations;

They leave arising and ceasing far behind

And journey without obstruction.

Their practice is unobstructed,

And there is neither nature nor non-nature;

Nature and non-nature are equal—

From this, the fruit of sagehood arises.

To conceive as water what is not water is precisely where foolish people are deluded and precisely where sages awaken. Pure samadhi means awakening to the place of return. Through the three gates of liberation, they abide in the ocean of mind, give rise to practice in accord with its nature, leave arising and ceasing behind, and go everywhere without obstruction.

A verse in the Vimalakirti Sutra says: “Unstained by the world, like a lotus flower; always skillfully entering the practice of emptiness and quiescence; comprehending the characteristics of all dharmas without obstruction—I bow to the one who, like empty space, rests upon nothing.” This is precisely the equality of nature and non-nature: the cause encompasses the ocean of fruition, the fruition penetrates the source of the cause, and one knows that there is no differentiation.

What are nature and non-nature?

What is equality?

Because their minds do not understand,

They are greatly agitated within and without.

If they can destroy that,

Their minds will surely behold equality.

When one abides in existence or nonexistence, one cannot realize equality. This is only because one does not understand that all dharmas are unborn. When one understands that they are manifestations of one’s own mind and that what manifests cannot be apprehended, then this very place is quiescent, and there is neither equality nor inequality. This is the mind of equality.

+INDICATING THAT NOBLE WISDOM TRANSCENDS THE KNOWN.

At that time, Bodhisattva Mahamati again said to the Buddha: Blessed One! As the Blessed One has said, wisdom does not apprehend objects of cognitive engagement. Such delineations are established as delineations; what is apprehended has no nature, and that which apprehends likewise has no nature. Because there is no apprehension, wisdom does not arise; these are merely designated names.

The realms of existence and nonexistence pertaining to all dharmas are merely provisional constructions and are not the sphere in which wisdom operates. Upon awakening to the direct manifestation of one’s own mind, one knows that all constructions and false attachments to apprehender and apprehended are entirely without self-nature. When apprehension has ceased, great wisdom is present.

All realms are like ice melting in boiling water; there is no longer any ice that knows the ice has melted. Thus, while in the world, one follows worldly conventions without falling into error. Mahamati put forward this idea by first restating the Buddha’s words and then raising his objection.

“Objects of cognitive engagement” means the worldly dharmas of existence and nonexistence. “What is apprehended” is the object grasped. “That which apprehends” is the grasping mind.

To see that both grasper and grasped are entirely without self-nature, and that wisdom therefore does not arise, means that wisdom does not give rise to discrimination concerning them.

Blessed One! How is this so? Is it because their own characteristics and shared characteristics, their difference and nondifference, are not discerned that wisdom does not apprehend them?

Is it because the various characteristics and inherent natures of their own and shared characteristics are concealed that wisdom does not apprehend them? Is it because mountains, rocks, walls, water, fire, and wind obstruct them that wisdom does not apprehend them? Is it because they are exceedingly distant or exceedingly near that wisdom does not apprehend them?

Is it because the faculties are impaired through old age, youth, or blindness that wisdom does not apprehend them? Blessed One! If wisdom fails to apprehend because it does not discern their own characteristics and shared characteristics, their difference and nondifference, then it should not be called wisdom; it should be called absence of wisdom, because there are things it cannot know.

If wisdom again fails to apprehend because the characteristics and inherent natures of the various own and shared characteristics are concealed, then that too is absence of wisdom, not wisdom. Blessed One! Wisdom arises because there is something to be known; that which lacks the capacity to understand what is known is not called wisdom.

If wisdom does not arise because mountains, rocks, walls, earth, water, fire, or wind obstruct it; because something is exceedingly distant or exceedingly near; or because the faculties are impaired through old age, youth, or blindness, then this too is not wisdom. It should be called absence of wisdom, because there are things it cannot know.

There are three objections concerning wisdom’s non-apprehension. First, there is no discernment because wisdom is deficient. Second, dharmas mutually conceal one another because the objects to be known are difficult to know. Third, mountains, rocks, walls, old age, youth, and blindness create obstructions, and therefore there is no knowing. These three kinds of not knowing are all not wisdom. They are raised in order to introduce the passage below, in which one knows yet characteristics are not apprehended; it is not that one does not know and therefore characteristics are not apprehended.

The Buddha told Mahamati: It is not so. This is not absence of wisdom; it should be understood as wisdom, not as non-wisdom. I do not speak of concealment in that way.

Wisdom’s non-apprehension of objects of cognitive engagement means that delineations have been established as such. Awakening to the direct manifestation of one’s own mind, one knows that external existence, nonexistence, nature, and non-nature are devoid of reality, and while knowing, one does not apprehend phenomena. Because they are not apprehended, wisdom does not arise in relation to what is known.

In accordance with the three gates of liberation, wisdom itself is also not apprehended. This is not the falsely conceived, unreal, habituated knowledge of nature and non-nature accumulated since beginningless time. To give rise to knowing in this way is to know that one does not know that.

In the preceding three objections, wisdom is absent, yet phenomena are not apprehended. What the Tathagata teaches should be wisdom, not the absence of wisdom. If phenomena are not apprehended because wisdom is absent, that would be an obscure statement.

Therefore, it is further said: “Wisdom does not apprehend the objects of cognitive engagement; they are merely depictions and constructions.” This is precisely the realization that all appearances are manifestations of one’s own mind. When one realizes the measure of one’s own mind, one realizes that all manifested dharmas, whether existent or nonexistent, are devoid of self-nature. One penetrates the source and depths of cognitive engagement, and discrimination suddenly ceases.

Though one accords with the three gates of liberation, no noble wisdom can be apprehended; this is abiding in the originally quiescent yet illuminating ocean of mind. This is unlike non-Buddhists, who delusively cognize according to the objects of knowledge conditioned by beginningless habitual tendencies. What these non-Buddhists take as knowledge is precisely what is called truly devoid of wisdom.

Therefore, with regard to external places, characteristics, natures, and non-natures, their deluded conceptions do not cease. They construct things from the manifestations of their own minds, assert the characteristics of self and what belongs to self, and then appropriate and cling to them. Failing to realize that these are manifestations of their own minds, they give rise to deluded conceptions regarding wisdom and its objects of knowledge. Because of these deluded conceptions, they cannot discern that external natures are not natures, and so they rely upon the view of annihilation.

This specifically shows that they do not know. With regard to the existence and nonexistence of all dharmas everywhere, their present deluded conceptions do not cease. They establish perceiver and perceived entirely from the manifestations of their own minds, and then appropriate and cling to them.

When examined to their very origin, these arise solely from non-awakening; thus, regarding nondiscriminating wisdom, they themselves produce discrimination and give rise to various deluded conceptions based upon objects of knowledge. Deludedly clinging to existence and nonexistence, they then observe that the arising and cessation of existence and nonexistence have no cause, and once again fall into annihilationism. If one can understand this point, wisdom becomes manifest, and all cognitive engagement suddenly ceases at once.

Therefore it is said: “Knowing, yet phenomena are not apprehended; wisdom does not arise in relation to objects of knowledge.”

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

There are objects of cognitive engagement,

Yet wisdom does not discern them;

This is absence of wisdom, not wisdom—

It is spoken from deluded conception.

Regarding nature and characteristics as undifferentiated,

Wisdom does not discern;

Obstruction, distance, and proximity—

This is called erroneous wisdom.

When old, young, or with impaired faculties,

Wisdom does not arise;

Yet if objects of knowledge truly exist,

That too is called erroneous wisdom.

The verses say that where the preceding three kinds of wisdom fail to apprehend something, none of them is wisdom. Knowing what is not wisdom, wisdom does not give rise to attachment toward what is appropriated; these are merely depictions, the domain traversed by the measure of mind, and not a realm that can be conceptualized.

– BECAUSE THEY DO NOT UNDERSTAND THEIR OWN TENET, THEY DELUDEDLY CLING TO EXPEDIENT MEANS; THE TEACHING OF THE TENET IS AGAIN REVEALED TO REFUTE WORLDLY THEORIES.

+ REPROVING THE IGNORANT FOR CLINGING TO EXPLANATIONS OF EXPEDIENT MEANS, PROMPTING MAHAMATI TO MAKE HIS REQUEST.

Furthermore, Mahamati! Since beginningless time, foolish ordinary beings have been turned about by evil, false, and deceptive deluded conceptions. While being turned about, they do not clearly understand either mastery of their own tenet or mastery of exposition.

Because they cling to the external natures and characteristics manifested by their own minds, they cling to explanations of expedient means and fail to distinguish the common characteristic of purity beyond the four propositions that belongs to their own tenet. Mahamati said to the Buddha: “It is truly as the Blessed One teaches. I pray that the Blessed One will distinguish for me mastery of exposition and mastery of the tenet.

May I and the other great bodhisattvas thoroughly understand these two kinds of mastery, so that ordinary beings, shravakas, and pratyekabuddhas in future ages will not fall into error.”

This question is asked because the ignorant do not clearly understand the common characteristic of purity beyond the four propositions that belongs to their own tenet. Because they do not understand the purity beyond the four propositions of their own tenet, they deludedly produce discriminations concerning the expedient expressions within the noble teaching. They are carried along by habitual tendencies of erroneous cognition; this is why mastery of the tenet and mastery of exposition are revealed. The four propositions are the four propositions concerning existence and nonexistence. Transcending the four propositions, one realizes the purity of the Dharma’s essential nature; this is the common characteristic of purity.

+ REVEALING THAT THE TENET AND ITS EXPOSITION DO NOT FALL INTO THE VIEWS AND CHARACTERISTICS OF ORDINARY BEINGS.

The Buddha told Mahamati: “Excellent, excellent! Listen well, listen well, and carefully reflect upon this. I shall explain it for you.” Mahamati said to the Buddha: “Yes, I shall reverently receive the teaching.” The Buddha told Mahamati: “The Tathagatas of the three times possess mastery of two kinds of Dharma: namely, mastery of exposition and mastery of their own tenet.

Mastery of exposition means teaching the various kinds and classes of sutras according to what is appropriate for the minds of sentient beings. This is called mastery of exposition. Mastery of one’s own tenet means that practitioners transcend the various deluded conceptions manifested by their own minds.

That is, they do not fall into such categories as one, different, both, or neither, and they transcend all mind, mentation, and consciousness. It is the realm of noble wisdom realized for oneself, transcending causal conditions, views, and characteristics. All non-Buddhists, shravakas, and pratyekabuddhas who fall into the two extremes are unable to know it.

I call this the Dharma of mastery of one’s own tenet. Mahamati! These are called the characteristics of mastery of one’s own tenet and mastery of exposition.

You and the other great bodhisattvas should cultivate and study them.”

The sutras referred to here are the nine divisions already taught. That is, whether conforming to principle or to particular circumstances, they all rely upon the minds of sentient beings in order to guide them; there is no real dharma therein. This is mastery of exposition: expedient means that, while true, do not discard provisional teachings; one must transcend words and realize their intent.

Practitioners are further instructed to attain mastery of the tenet. “Transcend the various deluded conceptions manifested by their own minds” means that all deluded attachments to the four propositions of existence and nonexistence manifested by one’s own mind arise from confusion concerning the Tathagatagarbha. Following the delusive appearances of mind, mentation, and consciousness, one produces further discrimination in accordance with those delusive appearances.

Once one realizes one’s own mind, deluded conceptions no longer arise, and discrimination forever ceases. This realm of the activity of noble wisdom realized for oneself transcends all views and characteristics associated with causes and conditions; this is called the characteristic of mastery of one’s own tenet. Because it does not fall into any expedient verbal formulation, it is not something that non-Buddhists or followers of the Two Vehicles can know.

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

I teach two kinds of mastery:

Mastery of the tenet and verbal exposition.

Exposition instructs the ignorant;

The tenet is for practitioners.

Within the same noble teaching, the ignorant receive its exposition, while practitioners realize its tenet. It is not that the Tathagata truly makes two kinds of distinctions. Therefore it is said, “I constantly teach only prophetic discourses”; this too accords with what is perceived.

+ REFUTING WORLDLY THEORIES TO REVEAL ONE’S OWN TENET.

REVEALING THAT WORLDLY THEORIES DO NOT ENTER MASTERY OF ONE’S OWN TENET, BUT CAN BRING ABOUT SUFFERING AND DESTROY THE COLLECTED TEACHINGS.

At that time, Bodhisattva Mahamati said to the Buddha: “Blessed One! The Blessed One once said that one should carefully avoid associating with the various arguments and discourses of worldly treatises. If one associates with them, one embraces desire rather than the Dharma.

Blessed One, why did you speak in this way?” The Buddha told Mahamati: “The various phrases, meanings, causal explanations, and analogies of worldly discourse are assembled and adorned so as to entice and deceive foolish ordinary beings. They cannot enter true mastery realized for oneself. Failing to awaken to all dharmas, they entertain deluded and inverted conceptions and fall into the two extremes.

Foolish ordinary beings are deluded and bring ruin upon themselves, perpetuating birth throughout the various realms without attaining liberation. They cannot realize that appearances are manifestations of their own minds, and they do not transcend deluded conceptions and attachments to external natures and self-natures. Therefore, the various arguments and discourses of worldly treatises do not free one from birth, old age, sickness, death, sorrow, grief, suffering, and affliction, but instead deceive, bewilder, and confuse.”

This passage takes mastery of discourse as skill in debating both inner and outer doctrines, thereby fostering delight in disputation; thus, recalling what the Blessed One had often taught, doubts arise about contradictions between earlier and later teachings. The worldly treatises refer to the scriptures and writings of non-Buddhist schools, each work establishing its conclusions according to the erroneous views to which it clings.

Some penetrate one side or comprehend one corner, adorning names and principles with statements such as, “Heaven and earth are one finger; the myriad things are one horse.” They set forth deceptive meanings and flavors that delude consciousness, yet they are truly far removed from direct mastery of the genuine words. In general, the inwardly realized awakened mind is far removed from the nature of cognition; delighting in views easily turns into an objective realm.

All conceptual explanations and the abstruse subtleties of the bird’s path are courses traversed by discriminative thought, which then transforms them into mysteries. This deep attachment is far more difficult to escape than coarse attachment to sensual pleasure. Or there may be those who rely on mastery of their own school and take the sacred teachings as their model, yet use the subtle words of the unsurpassed teaching to construct treatises born of evil speculation.

Thus it is said, “There is no meaning in the words; the meaning lies within the words.” Those who proceed from this group ultimately merely repeat stock phrases. As for “subject and object within the words,” how could this be the same as the doctrinal meaning of expression and negation? Negation is equivalent to emptiness, while expression ultimately falls into existence.

When expression and negation are regarded as not different, the whole is ignorance. When expression and negation are simultaneous, names and characteristics become confused, verbal arrows immediately appear, yet one imagines oneself to have transcended all conventions. This understanding becomes an obstruction; in bewilderment one departs from the subtle, deceives oneself over names and phrases, and fails to comprehend one’s own school.

Though dwelling within the true Dharma, one is no different from worldly theorists. This is the corruption of the collected teachings after the first five hundred years and is therefore called “views arising from evil speculation.” Those awakened to the manifestations of their own mind should contemplate that all realms appearing outside their own mind are inverted. They increase the continuity of deluded consciousness, the cause of birth and death; one cannot fail to be vigilant.

The Bodhisattvabhumi teaches the cultivation of the five sciences: inner science, outer science, linguistic science, medical science, and the science of arts and crafts. This is intended for great bodhisattvas who have cultivated for a very long time, whose storehouse consciousness has become clear, and who enter all worlds, adapting to the minds of sentient beings in order to guide them. One should not use this as a pretext to neglect the Buddha’s admonitions and prohibitions.

One must examine oneself; only then does one know the proper time.

Mahamati! Shakra, Lord of the Devas, possessed extensive knowledge of the various treatises and himself composed a treatise on language. Among the worldly theorists was a disciple who assumed the form of a dragon.

He went to Shakra’s celestial palace and established his thesis, determined to break Shakra’s thousand-spoked wheel. “If I am defeated, let each of my heads be cut off in recompense for my loss.” Having made this pledge, he then used Shakra’s own doctrine to overwhelm Shakra. When Shakra was defeated, the man broke that wheel and then returned to the human world.

Thus it is, Mahamati! Worldly arguments are adorned with reasons and examples; even animals can use various phrases and meanings to bewilder those devas and asuras ensnared in views of arising and ceasing, to say nothing of human beings. Therefore, Mahamati, worldly arguments should be kept at a distance, for they can bring about the causes of suffering in birth.

Be vigilant and do not draw near to them.

This is presented as a warning that one should neither approach nor study them. That is to say, worldly treatises, adorned with reasons and examples, reach the utmost heights of clever disputation. They can engage with matters without end and are difficult to refute. These are illusory transformations of the discriminating mind that deceive seeing and hearing. They do not teach the correct principle, obstruct one’s own school, and incur the suffering of birth and death; nothing is more harmful.

Mahamati! Worldly treatises speak only of realms experienced by the body. Mahamati!

Those worldly treatises number in the hundreds of thousands. Only in a later age, after the first five hundred years, will they corrupt the collected teachings. When views arising from evil speculation flourish, unwholesome disciples will accept and study them.

Thus, Mahamati, the worldly treatises that corrupt the collected teachings are adorned with various phrases, meanings, reasons, and examples. They discuss the doctrines of non-Buddhist schools, cling to their own causes and conditions, and possess no direct inner realization. Mahamati!

Those non-Buddhist schools have no treatise founded upon direct inner realization. In their worldly treatises they extensively expound hundreds of thousands of innumerable approaches to various matters, yet they have no direct inner realization, nor do they themselves recognize the folly of worldly theorizing.

“Realms experienced by the body” means the realms traversed by seeing, hearing, understanding, and knowing within the body of the five skandhas. Some formulate doctrines directly from seeing, hearing, understanding, and knowing. Others take as their central tenet the empty, quiescent, numinous, subtle, and mysterious realm apprehended through the conditions of seeing, hearing, understanding, and knowing.

“Corrupting the collected teachings” means corrupting the true teachings collected from the Tathagata. This refers to studying the true Dharma yet falling into erroneous views. Were it not for people of this kind, they certainly could not corrupt the true teachings.

“Their own causes and conditions” means the realms experienced by the body. Their writings never go beyond seeing, hearing, understanding, and knowing. Yet they do not take these as the self-nature; instead, they abandon them and proceed toward what is empty and abstruse, relying indirectly upon direct inner realization.

In truth, they are the same as non-Buddhist schools: spreading their teachings in the present age, misleading later generations, drowning themselves and also causing others to drown. Their doctrines are endless, and their delusions become ever more numerous. This is truly lamentable.

ONLY THE TATHAGATA SPEAKS ACCORDING TO DIRECT INNER REALIZATION.

At that time Mahamati addressed the Buddha: “Blessed One! If the worldly treatises of the non-Buddhist schools, adorned with various phrases, meanings, reasons, and examples, lack direct inner realization because they arise from such attachments, does the Blessed One not also teach worldly doctrines? For the various assemblies that come from other places to the Dharma gathering—devas, humans, and asuras—you extensively expound innumerable kinds of phrases and meanings. Are these also not direct inner realization? Are they also to be counted among the verbal wisdom of the non-Buddhist schools?”

The Buddha said to Mahamati: “I do not teach worldly doctrines, nor do I teach coming or going. I teach only neither coming nor going. Mahamati! ‘Coming’ means coming into the aggregation that is birth, while ‘going’ means dissolution and destruction.

Neither coming nor going means neither arising nor ceasing. The meaning I expound does not fall within the category of the deluded conceptions of worldly treatises. Why is this so?

Because there is no attachment to external things as either existent or nonexistent. When it is understood that they are manifestations of one’s own mind, the deluded conceptions of the two extremes can no longer operate. The characteristics of objects are not truly existent; one awakens to them as manifestations of one’s own mind.

Once they are known as manifestations of one’s own mind, deluded conception does not arise. When deluded conception does not arise, one enters the three gates of liberation—emptiness, signlessness, and wishlessness. This is called liberation.”

The Blessed One also frequently expounded at length the section on Past Events, the section on Former Births, or the section on Unprecedented Things for assemblies arriving from other regions and for devas, humans, and the eight classes of beings. In all of these, he extensively explained immeasurable causes, conditions, phrases, and meanings. Therefore, it was suspected that the Tathagata also taught worldly doctrines.

They did not understand that every cause and condition spoken by the Tathagata was for the sake of personally realizing dependent origination, or that he spoke of the ultimate truth precisely through conventional truth; thus, those who did not understand mistakenly regarded it as conventional truth. Here, the Blessed One did not explain this explicitly. He merely said, “I do not teach worldly doctrines,” without explaining what he had taught that was not a worldly doctrine.

From this, one should understand that all the words presently spoken by the Tathagata are not worldly doctrines. He further said, “Nor is there coming or going,” because the assembly arriving from other regions appeared to come and go. The Tathagata directly revealed the immediate realization of the ultimate truth through direct perception.

Therefore, he said, “I teach only that there is neither coming nor going.” Thus one should understand that all sentient beings, unable to realize the immediately present realm, give rise to deluded conceptualization and attachment regarding what is directly perceived as a manifestation of their own minds, believing that there truly is coming and going. Therefore, he further declared: “Coming means arriving at a place where things assemble and arise; going means dispersal and dissolution.

This is arising and ceasing. Neither coming nor going means neither arising nor ceasing. This clarifies that the meaning I have taught does not fall within the categories of deluded conceptualization belonging to conventional truth.” Abiding in personal realization and the direct perception of his own mind, the Tathagata sees that all external natures are devoid of nature and cannot be turned toward either of the two extremes of existence and nonexistence.

Among devas and humans, he speaks of the three times in accordance with their realm. People say that the Tathagata teaches the three times, but in truth, for the Tathagata there are no three times. He speaks of the three vehicles and of devas and humans, and people say that the Tathagata teaches the three vehicles and devas and humans, but in truth, for the Tathagata there are neither three vehicles nor devas and humans.

In accordance with the delusions of the world, he speaks of the three times and of the three vehicles and devas and humans, wishing sentient beings to attain personal realization of the essential principle and enter the Tathagata’s own realm, which is not reached through words. Therefore, he repeatedly and earnestly declared: “When one awakens to what is manifested by one’s own mind, deluded conceptualization regarding the objects manifested by one’s own mind does not arise.

When deluded conceptualization does not arise, one enters the three gates of liberation—emptiness, signlessness, and wishlessness—and this is called liberation.” These three gates of liberation accord perfectly with the samadhi of awakening to the measure of one’s own mind, which is inherently present. This is why the Tathagata raised and taught this point again and again.

THE TATHAGATA SETS FORTH HIS OWN DOCTRINE.

Mahamati! I recall that one day, while I was resting at a certain place, a Brahmin who upheld worldly doctrines came to me. Without first asking, “Are you at leisure?” he immediately asked me: “Gautama!

Are all things created?” I replied: “Brahmin! ‘All things are created’ is the first worldly doctrine.” He then asked: “Are all things uncreated?” I again replied: “‘All things are uncreated’ is the second worldly doctrine.” He then asked me: “Are all things permanent? Are all things impermanent? Are all things born?

Are all things unborn?” I replied: “These constitute the sixth worldly doctrine.” Mahamati! He then asked me: “Are all things one? Are all things different?

Are all things the same? Are all things not the same? Do all things become manifest through birth from the various causes of sensation?” I replied: “These constitute the eleventh worldly doctrine.” Mahamati!

He further asked: “Are all things indeterminate? Are all things determinate? Is there a self?

Is there no self? Is there this world? Is there no this world?

Is there another world? Is there no other world? Is there liberation?

Is there no liberation? Are all things momentary? Are all things not momentary?

Is space? Is cessation not through discernment? Is nirvana?

Gautama! Are they created? Are they uncreated?

Is there an intermediate existence? Is there no intermediate existence?” Mahamati! I replied: “Brahmin, all that you have said consists entirely of worldly doctrines.

It is not what I teach; it is your worldly doctrine.”

This non-Buddhist questioned from within the framework of worldly doctrines, while the Tathagata answered correctly from within the ultimate truth of personal realization; he was not merely dismissing those questions. “Created” means produced by causes. “Uncreated” means produced without a cause.

All things being permanent or impermanent, born or unborn, one or different, the same, and so forth—all belong to worldly doctrines. They do not exist within the ultimate truth of personal realization. When the Tathagata called them the first worldly doctrine and the second worldly doctrine, he was pointing this out directly, without concealment.

The non-Buddhist did not understand and posed many questions; one may say that he went astray even while standing face-to-face with the Buddha. From beginning to end, the Tathagata pointed directly to the truth, saying that all such statements were worldly doctrines, were not what he taught, and were the Brahmin’s own worldly doctrines. In ancient times, a Brahmin ascetic asked the Blessed One: “I do not ask about speech, nor do I ask about the absence of speech.” The Blessed One remained silent for a long while.

The Brahmin ascetic then said: “In your great compassion, Blessed One, you have parted the obscuring clouds for me and enabled me to enter.” This is like a fine horse that moves merely upon seeing the shadow of the whip. Our Tathagata often said: “I always teach only the doctrine that gives a definite answer.” Thus one should understand how difficult it is to encounter a person of suitable capacity. The Brahmins came from the Five Regions of India.

They claimed that the progenitor of their lineage was born from the mouth of Brahma; thus they established the Brahma clan and were called Brahmin ascetics. This lineage was arrogant and greatly given to disputation. Some renounced the household life and others remained householders; their traditions were transmitted in succession, and they possessed many scriptures and treatises.

His failure to ask, “Are you at leisure?” was likewise a sign of arrogance. According to Indian etiquette, before presenting a question, one first asks permission by saying, “Are you at leisure?” A ksana is an extremely subtle instance of arising and ceasing. Space, nirvana, and cessation not through discernment are three unconditioned dharmas recognized within the true Dharma.

“Created or uncreated” asks whether these three unconditioned dharmas are produced or not produced.

I teach only that the various evils arising from false and delusive conceptualization and habitual tendencies, beginninglessly accumulated, are the cause of the three realms. Because beings cannot awaken to and know that all things are directly perceived manifestations of their own minds, they give rise to deluded conceptualization and grasp at external dharmas, as in the doctrines of the non-Buddhists. When they ask me about the proposition that consciousness arises through the threefold conjunction of the faculties, their objects, and consciousness, I do not teach this.

Brahmin! I teach neither causation nor the absence of causation. I teach only that dependent origination is provisionally established on the basis of the deluded nature of the apprehender and the apprehended.

This cannot be understood by you or by those who fall into the continuity of a self that experiences. Mahamati! Nirvana, space, and cessation are not three distinct things; there is only the number three.

Delusion regarding the tathagatagarbha becomes ignorance, and through failure to awaken, the mind moves delusively. These are false habitual tendencies beginninglessly accumulated. The faculty-body and the vessel-world of the entire cosmos all take falsity as their cause.

Because of this falsity, beings cannot understand that all things are manifestations of their own minds. They delusively give rise to attachment and grasp external dharmas, while non-Buddhists mistakenly hold that faculties, objects, and consciousness arise through their threefold conjunction. Non-Buddhists do not understand that the faculties, objects, and consciousness presently before them appear to exist because, through delusion regarding their own minds, inner consciousness transforms itself; they then delusively grasp them as truly existent.

The myriad dharmas consequently arise, and this becomes the doctrine of causation. Closely observing arising and ceasing, they understand that the cause comes to an end, and then they cling to causelessness. This is not what the Tathagata teaches.

The Tathagata teaches only that, through false habitual tendencies, beings delusively grasp an apprehender and an apprehended, which are provisionally designated and established. Therefore, he said: “This cannot be understood by you or by those who fall into the continuity of a self that experiences.” “Continuity of a self” refers to those of the Two Vehicles. Because those of the Two Vehicles have not completely relinquished attachment to a self in dharmas, they do not yet know the initial aspect of ignorance that gives rise to karmic activity; still less do they clearly perceive that the three unconditioned dharmas have no self-nature.

Moreover, this is not the realm of those who still cling to dharmas, much less that of non-Buddhists.

Furthermore, Mahamati! At that time, a Brahmin adherent of worldly doctrines asked me: “Do the three realms exist because of the karmic causes of delusion and craving? Or do they exist without cause?” I replied: “Both of these are worldly doctrines.” He asked again: “Do all natures fall within individual and shared characteristics?” I replied again: “This too is a worldly doctrine. Brahmin! Even the slightest movement of the mind that falsely clings to external objects is entirely a worldly doctrine.”

Furthermore, Mahamati! At that time, the Brahmin adherent of worldly doctrines again asked me: “Is there, then, anything that is not a worldly doctrine? I am the master of all non-Buddhist schools, expounding various phrases and meanings, adorned with causes, conditions, and analogies.” I immediately replied: “Brahmin! There is. Yet it is not something you possess; it is neither fabrication nor doctrine, neither exposition nor the non-expression of various phrases and meanings, and neither the absence of illustrative adornment through causes and analogies.”

The Brahmin asked: “What is not a worldly doctrine? What is neither the absence of a doctrine nor the absence of an exposition?”

I replied: “Brahmin! There is that which is not a worldly doctrine, but neither you nor the other non-Buddhists can know it. Because external natures are unreal, they are falsely imagined, deceptively conceived, and grasped.

When false imagination does not arise, one awakens to existence and nonexistence as manifestations of one’s own mind; therefore false imagination does not arise. When external objects are not appropriated, false imagination ceases forever. This is called that which is not a worldly doctrine.

This is my Dharma; it is not something you possess. Brahmin! Briefly speaking, that consciousness—whether coming or going, arising or dying, submerged or manifest amid suffering and pleasure, and clinging through contact to various characteristics; whether joined in continuous succession, whether craving, or whether grasping at causes—such things, Brahmin, are all your worldly doctrines; they are not mine.”

Mahamati! The Brahmin adherent of worldly doctrines questioned me in this way, and I answered him in this way. He then fell silent and withdrew without taking leave. Reflecting on his own understanding, he thought: “The Sakyan ascetic transcends conventional teaching. He speaks of non-arising, signlessness, and causelessness; when one awakens to the manifested characteristics of one’s own false imagination, false imagination does not arise.”

The Blessed One’s answers throughout never went beyond the two words “worldly doctrine.” He then added that even the slightest movement of consciousness, secretly attaching itself to external objects, is a worldly doctrine. This single statement may be said to penetrate the matter completely. There is that which is not a worldly doctrine, but it is not something you know; this also expresses the intent of being far removed from fear.

No sooner had he said that it was neither fabrication nor exposition than he said it was not the non-expression of various phrases and meanings, nor the absence of adornment through causes and analogies. He wrested away what the Brahmin grasped, yet without departing from what he grasped to establish some separate path. Therefore it is said to be neither identical with nor separate from it; one must only personally awaken.

Failing to awaken that external nature is unreal and entirely born of deception, false imagination arises. Awakening that the existence and nonexistence of all dharmas come wholly from one’s own mind, and not appropriating external conditions, false imagination ceases forever. This merely points directly to the non-awakening present every day among non-Buddhists and causes them to awaken to it themselves. From beginning to end, the commentary merely indicates that they themselves are uninjured; do not cause them to become injured.

Then, addressing precisely the deluded consciousness grasped by non-Buddhists, he finally told them: whether coming or going, dying or being born, submerged or manifest amid suffering and pleasure, and clinging through contact to various characteristics; whether joined in continuous succession, whether craving, or whether grasping at causes—all such things are your worldly doctrines. Truly, the entire tray was overturned; he killed completely and brought to life completely.

Yet the Brahmin withdrew and thought to himself: “The Sakyan ascetic transcends conventional teaching. He speaks of non-arising, signlessness, and causelessness; when one awakens to the manifested characteristics of one’s own false imagination, false imagination does not arise.” The non-Buddhist’s repetition of these words was intended as a retort. Tell me, did he fully comprehend the Tathagata’s words or did he fail to comprehend them completely?

If one says he did not comprehend them, the words nevertheless remain perfectly clear. If one says he comprehended them, the Tathagata’s own understanding is only thus. Therefore it is said: how could the secret purport ever have consisted merely of those few words that the Brahmin discerned?

WORLDLY DOCTRINES ACCEPT CRAVING BUT DO NOT ACCEPT THE TRUE DHARMA.

Mahamati! This answers what you asked me: “Why is it said that associating with the various arguments of worldly doctrines means accepting craving but not accepting the Dharma?”

Mahamati said to the Buddha: “Blessed One! What is the meaning of the expressions ‘accepting craving’ and ‘accepting the Dharma’?”

The Buddha told Mahamati: “Excellent, excellent! You are able to reflect upon and inquire into the meaning of such expressions for the sake of future beings. Listen, listen! Consider it well, and I shall explain it to you.”

Mahamati said to the Buddha: “Yes, I shall reverently receive the teaching.”

The Buddha told Mahamati: “What is called craving means taking or rejecting, contacting or savoring, clinging firmly to external objects, and falling into dualistic views. It further produces the suffering skandhas, birth, aging, illness, death, grief, sorrow, suffering, and affliction. All such calamities arise from craving. This results from associating with worldly doctrines and their adherents. I and all Buddhas call this craving. This is called accepting craving but not accepting the Dharma.”

The dharma of craving consists solely of the twofold mind of taking and rejecting, encompassing the entire realm felt by the body. Extending throughout the body’s realm of sensation, whether the dharma-characteristics presently manifest or the reflected mental dharmas of illusory conditions—including every tortoise hair and rabbit horn—whether pertaining to emotion or principle, all are called objective dusts. Following these objective dusts, whether by taking or rejecting, one invariably falls into the perceiving and perceived aspects, into existence and nonexistence. The entire accumulation of suffering is brought to completion by craving. Craving and becoming are the causes; birth and death are the results. This is why one should not associate with worldly doctrines.

ACCEPT ONLY THE TRUE DHARMA AND REMAIN FAR REMOVED FROM WORLDLY DOCTRINES.

Mahamati! What does it mean to accept the Dharma? It means skillfully understanding the direct perception of one’s own mind, seeing the characteristics of the selflessness of persons and the selflessness of dharmas, and no longer giving rise to false imagination. One skillfully knows how to advance to the higher bhumis, departs from mind, mentation, and consciousness, receives the wisdom-anointment of all Buddhas, fully accepts the ten inexhaustible vows, and attains unobstructed mastery over all dharmas. This is called the Dharma. Therefore it is said that one does not fall into any views or attachments, any deceptions, any false imaginations, any natures, or either of the two extremes.

Mahamati! Most foolish non-Buddhists fall into the two extremes of eternalism and annihilationism. Lacking wisdom, those who accept the doctrine of causelessness consequently give rise to the eternalist view; when they regard external causes as destroying causality and thus as having no nature, they give rise to the annihilationist view. Mahamati! Because I do not perceive arising, abiding, or cessation, I call this the Dharma. Mahamati! This is what is meant by craving and Dharma. You and the other great bodhisattvas should cultivate and study this.

In the direct perception of one’s own mind, there is neither self nor other; whatever is seen is entirely false. When one deeply knows and deeply trusts this, the two selves of persons and dharmas are immediately extinguished. At all times and in all places, when one does not accept the existence of any inherent nature, perceptual thought is completely purified and illuminates all the bhumis. Not relying upon mental thought, one becomes no different from the wisdom of all Buddhas and naturally knows how to employ the ten inexhaustible vows, attaining effortless, sovereign, and ever-surpassing mastery.

It is further said that one does not fall into deceptive views and attachments concerning the natures and characteristics of existence and nonexistence, because non-Buddhists fall into these and give rise to attachment to annihilationism and eternalism. This is clearly and profoundly distinct from personally penetrating and intimately realizing the truth. Thus the statement is solemnly emphasized: “Because I do not perceive arising, abiding, or cessation, I call this the Dharma.” The Tathagata thereby reveals to people the place of lucid self-purification, the great functioning of the whole essence; such is the subtle purport.

To accept the doctrine of causelessness refers to the non-Buddhists’ attachment to a cause of arising, from which they give rise to the eternalist view. When it is said to be causeless, the cause is not the cause they posit; hence it is causeless. When their supposed cause of arising is seen through and exhausted, they then give rise to the annihilationist view. Yet both cause and causelessness ultimately become annihilationism.

GENERAL VERSES.

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

All worldly doctrines

Are falsely taught by non-Buddhists;

Falsely perceiving agent and act,

They surely have no doctrine of their own.

Only I have a doctrine of my own,

Apart from agent and act;

I teach it to my disciples,

Far removed from worldly doctrines.

The measure of mind cannot be seen;

One does not contemplate the twofold mind.

Grasper and grasped have no inherent nature;

Both annihilationism and eternalism are abandoned.

Even the flowing movement of mind—

All of it is worldly doctrine.

When such delusion does not turn,

This person sees his own mind.

Coming here is the arising of phenomena;

Going hence, phenomena do not appear.

Clearly knowing coming and going,

Delusion no longer arises.

Existence as permanent or impermanent,

The created and the uncreated,

This world and all other worlds—

These all belong to worldly theories.

The first two verses state that non-Buddhist schools have no doctrine of their own; because they apprehend a perceiving subject and perceived objects, they are swept along by delusion. The Tathagata’s own doctrine differs from those of the non-Buddhist schools, yet it consists solely in abandoning perceiver and perceived and has no separate purport beyond this. The third and fourth verses indicate that when a person abandons perceiver and perceived, he silently accords with reality itself and does not give rise to the characteristic of views.

Therefore it is said, “Nothing whatsoever is true; the true is not reached through seeing. If one sees what is true, that seeing is ultimately not true.” The Surangama Sutra says, “When even non-grasping is not an illusion, what is not illusion does not arise; from where, then, could illusory dharmas be established?” This is precisely the mind’s measure that cannot be seen. One should know and trust it oneself and should not again give rise to observation.

Then, all at once, views and attachments concerning existence and nonexistence, perceiver and perceived, annihilation and permanence, and the rest, are no more. If, upon reaching this boundary, one clings to even the subtlest thought, one is immediately swept along again and it becomes a worldly theory. Thus the statement, “When such delusion does not turn, this person sees his own mind,” may be regarded as an earnest admonition.

The final two verses further indicate that, directly within the affairs and things of daily life, all characteristics of coming and going are empty, luminous, and perfectly clear. What comes does not come from anywhere, and what goes has nowhere to arrive; it is like clouds or lightning, like a shadow or an echo. Those who rightly awaken to this direct manifestation of their own mind are not separated from self or others and have always viewed them alike.

This is unlike the various views and understandings of worldly theorists concerning existence as permanent or impermanent, the created or uncreated, this world or another world.

3—SETTING FORTH THE TRUE DHARMA OF LIBERATION AND ABANDONING THE IGNORANCE OF NON-BUDDHIST SCHOOLS

—AN ENUMERATION OF DELUSIONS CONCERNING NIRVANA

At that time, Bodhisattva Mahamati again addressed the Buddha: “Blessed One! As for what is called nirvana, what dharmas are designated as nirvana, concerning which the various non-Buddhist schools each give rise to delusions?” The Buddha told Mahamati: “Listen closely, listen closely, and reflect well upon this. I shall explain it for you.

The nirvana imagined by the non-Buddhist schools does not accord with nirvana through those delusions of theirs.” Mahamati addressed the Buddha: “Yes, indeed. I shall respectfully receive the teaching.” The Buddha told Mahamati: “Some non-Buddhist schools regard the cessation of the skandhas, dhatus, and ayatanas; a state free from desire; the perception that dharmas are impermanent; the non-arising of the various minds and mental factors; the absence of thought concerning the realms of past, future, and present; and the exhaustion of the skandhas of sensation—like a lamp being extinguished or a seed being spoiled, with delusion no longer arising—as nirvana.

Mahamati! Nirvana is not so called because views have been destroyed.

“Previously, the acceptance of dharmas was discussed; here, the true result is discerned according to the true cause. At the outset, the text speaks of ‘the nirvana imagined by the non-Buddhist schools.’ It then says, ‘Those delusions of theirs do not accord with nirvana,’ clearly distinguishing delusion from accordance, the false from the true. It next presents the various doctrines, none of which lie outside delusion.

Finally, it points out the true Dharma, precisely clarifying accordance. To speak of accordance means accord with the self-nature. The self-nature has always been pure, but because it is obscured by adventitious defilements, it is not revealed.

If one awakens to the direct manifestation of one’s own mind, the true noble path arises; when the obscurations cease and the self-nature is revealed, this is called nirvana. Thus it is said that one accords with true suchness, which is established through freedom from obstructions. The state in which the skandhas, dhatus, and ayatanas have ceased and desire has been abandoned means that they contemplate the dharmas of the skandhas, dhatus, and ayatanas as ultimately impermanent and do not crave objects.

Since they do not crave objects, the dharmas of mind and mental factors do not appear before them; therefore, there is also no thought of the three times—past, future, and present. A lamp being extinguished and a seed being spoiled are analogies for the cessation of the realm of sensation. This kind of false attachment is merely the conception of destruction, not the destruction of views.

The destruction of views means awakening to the direct manifestation of one’s own mind and clearly knowing that the dharmas of the skandhas, dhatus, and ayatanas arise as illusory objects through delusion concerning one’s own mind; originally, they have no arising and nowhere do they cease. When views and attachments concerning arising and cessation have been abandoned, delusion suddenly ends: this is the nirvana of the self-nature.

It does not consist in contemplating dharmas as impermanent, allowing perceptions and sensations to cease accordingly, and falsely clinging to this as nirvana.

“Mahamati! Some call passage from one direction to another liberation, while the realm of conceptualization has ceased just as the wind becomes still. Some call the destruction of the view of an apprehending knower and an apprehended object liberation. Some give rise to the conception of liberation upon seeing permanence and impermanence. Some see that the conception of various characteristics attracts the causes from which suffering arises. Having reflected upon this but failing skillfully to awaken to and know the direct manifestation of their own mind, they become frightened by characteristics; then, seeing the characteristicless, they develop intense fondness for it and give rise to the conception of nirvana.

“Regarding ‘from one direction to another,’ an ancient commentary cites a treatise as saying: ‘The second non-Buddhist school says that in the ultimate beginning there was direction; from direction arose the world and human beings. When the causes that produced heaven and earth are successively and completely extinguished, all return to direction, which is said to abide permanently and to be the cause of nirvana.’ The Vaisesika masters, however, establish six categories as causes of arising.

Within the category of Substance, there are nine dharmas: earth, water, fire, wind, space, time, direction, self, and mind. The masters of the Vedas maintain that Great Brahma, time, direction, the primal limit, spontaneity, space, and self are seven permanently abiding dharmas capable of producing all dharmas. These three doctrines concerning direction are all without any ascertainable characteristic.

Seeing that present dharmas do not arise from anywhere, they falsely cling to a cause of arising that comes from nothingness. Such names as spontaneity, space, and the primal limit all lack real substance. Another commentary says that ‘direction’ means class or species. ‘From one direction to another’ means that there is no other realm.

As the Surangama Sutra says: ‘They know that humans produce humans and realize that birds produce birds. Throughout eighty thousand kalpas there is no alteration; passing from species to species, they do not lose their original nature.’ This, again, is the spontaneity taught by non-Buddhist schools. The first three attachments hold that things arise from direction and return to direction upon ceasing.

The latter attachment holds that the original nature is never lost and remains sovereign wherever it may be. Based on this false attachment, they regard it as permanently abiding. They hope for the cessation of every objective realm and of conception, like the wind suddenly becoming still, and cling to this as nirvana. ‘The destruction of the view of an apprehending knower and an apprehended object’ means that not seeing the mind that apprehends or the object apprehended is called the destruction of views. ‘Seeing permanence and impermanence’ means not giving rise to views of permanence or impermanence.

Upon examination, these two attachments seem similar to abandoning the apprehending subject and apprehended objects and to being free from the two views of annihilation and permanence. Yet because this does not come through awakening to and knowing that delusive appearances are manifested by one’s own mind, they merely suppress themselves and fall entirely into apprehender and apprehended. Using one view to subdue another is wholly called delusion.

Seeing that various characteristics attract the causes from which suffering arises, they become frightened and perceive the characteristicless. This is the kind of contemplation practiced by followers of the Two Vehicles, who contemplate impermanence, suffering, emptiness, and non-self, cling to a one-sided true suchness, and delight in emptiness and quiescence. Because they do not skillfully awaken to the direct manifestation of their own mind, they do not know that all natures and characteristics are semblances transformed by inner consciousness and that none have any reality.

They falsely become frightened, abandoning one thing and grasping another, and thus do not depart from delusion.

“Some understand that the individual and common characteristics of all internal and external dharmas throughout the past, future, and present possess a nature that is indestructible, and they give rise to the conception of nirvana. Some hold that when the self, person, sentient being, life principle, and all dharmas are destroyed, this is nirvana. Some non-Buddhist schools, their understanding scorched by wrong wisdom, see self-nature and purusha as two things separated from one another.

They say that what is manifested by purusha is called self-nature, as in the transformation of the gunas of Pradhana; they regard the gunas as the agent and give rise to the conception of nirvana. Some say it is the exhaustion of merit and demerit; some say it is the exhaustion of all afflictions; some say it is wisdom; and some perceive Isvara as the real person who creates birth and death, and they give rise to the conception of nirvana.”

To understand that inner and outer dharmas and so forth possess an indestructible nature is to identify the self within the five skandhas and call it the self-nature. As in the preceding passage concerning bodily sensation, this is attachment to eternalism. To hold that the self, person, sentient being, life principle, and all dharmas are destroyed, and that the four characteristics perish and become the same as empty space, constitutes the annihilationist view.

Self-nature is the Primordial Principle. The purusha is the spiritual self. Since the purusha emerges from self-nature, it is said to be of the same kind as the primordial principle.

Guna is translated as “dependence,” meaning that the spiritual self arises through transformations dependent upon the primordial principle. This dependence is regarded as the agent that gives rise to the conception of nirvana. Thus they say, “From nonexistence arises existence, and existence returns again to nonexistence”; this likewise accords with the annihilationist view.

The exhaustion of merit and demerit means that there is neither sin nor merit, that everything is unobstructed, and that there is no cause and effect. Some say that all afflictions are exhausted; others speak of wisdom, regarding afflictions and wisdom as two. Some say that afflictions are exhausted by relying upon wisdom.

Others say that afflictions naturally come to an end and are not severed through wisdom. None of these is the right cause. Some see Isvara, namely Mahabrahma.

Teachers of the Lokayata hold that Mahabrahma creates sentient beings and their birth and death, and thus regard the power to create as permanent.

Some say that things successively give rise to one another and that birth and death have no other cause. In this way they cling to a cause, yet in their ignorance they are unable to understand it; because they do not understand, they conceive of nirvana. Some non-Buddhists say that attaining the Way of ultimate truth gives rise to the conception of nirvana. Some see merit and that which merit brings forth as conjoined or separate, the same or not the same, and thereby conceive of nirvana. Others see that things arising from self-nature—such as the varied colors of peacocks, assorted precious substances, sharp thorns, and the like—have their own inherent natures, and upon seeing this they conceive of nirvana.

“Successively giving rise to one another” means that a father begets a son, the son begets a grandson, and generation after generation continues without any other cause. They do not know that the stream of craving is the seed, that binding conceptions form the embryo, and that the acceptance of ignorance, delusion, and karma is the root of birth and death; hence there is no liberation. Because they do not understand, they resign themselves to their lot and conceive of birth and death as nirvana.

Just as people in the present world mistakenly regard the successive birth and death of fathers, sons, grandfathers, and grandsons as naturally inevitable. Ultimate truth here means the primordial principle, which they cling to as the Way. Merit and that which merit brings forth are respectively the agent and what is produced.

Doubts about whether agent and object unite to give rise to things lead to views of oneness or difference, sameness or non-sameness; none of these goes beyond the four alternatives. “Arising from self-nature” means arising spontaneously, which is likewise the same as having no cause. They say that crows have always been black, herons have always been white, humans and devas naturally stand upright, animals naturally walk horizontally, pine trees are naturally straight, thorn trees are naturally crooked, and that the colors of birds and beasts and the various assorted precious substances all arise spontaneously, without cause and effect.

Mahamati! Some awaken to the twenty-five realities; some kings who protect their realms accept the doctrine of the six categories and conceive of nirvana. Some regard “time” as the agent—the seasons of the world—and, awakening in this manner, conceive of nirvana. Some speak of existence; some speak of nonexistence; some speak of knowing existence and nonexistence; and some perceive a distinction between cognition and nirvana and thereby conceive of nirvana.

The twenty-five realities are the twenty-five principles established by the Samkhya masters. The six categories are the six categories established by the Vaisesika school. The preceding attachments to the twenty-five principles, including the primordial principle, and to the doctrine of the six categories take these themselves to be nirvana.

Here, the faculty that cognizes and experiences is regarded as nirvana. A king who protects his realm receives one-sixth of its revenue and protects sentient beings. “Time” refers to non-Buddhists who extol time and hold that all dharmas arise from time.

Observing plants and trees flourish and wither, blossom and fall, they cling to time as permanent and unitary, as the cause of the myriad things and the cause of nirvana. “Existence” means a thing. A thing or no thing, neither existence nor nonexistence—these also belong to the positions of causation and non-causation.

Cognition means discriminative conception. Discriminative conception fluctuates, while nirvana is quiescent. Whether they say these are different or cling to their being no different, both are the same deluded attachment.

There are such varieties of deluded conceptions proclaimed by non-Buddhists, who establish what cannot be established; the wise abandon them. Mahamati! All such views fall into the two extremes and give rise to conceptions of nirvana. Within these deluded conceptions of nirvana held by non-Buddhists, there is ultimately neither arising nor cessation. Mahamati! Each kind of nirvana taught by those non-Buddhists is merely their own doctrine. When examined with wisdom, ultimately nothing can be established. As their deluded minds and thoughts come and go, drifting and agitated, none of them attains nirvana.

In conclusion, the various kinds of nirvana to which non-Buddhists cling are all seen through deluded conception and do not constitute nirvana. This means that they do not go beyond the two extremes of existence and nonexistence; whether abiding or departing, they ultimately possess no true meaning. All belong to the agitation of mind and thought. Even if they attain the ultimate extinction of everything, they ultimately do not truly attain nirvana. This is entirely because they do not awaken to the fact that all perceived objects are manifestations of their own mind. Following the objects falsely manifested by their own minds, they make deluded discriminations and lack wisdom in accord with reality; thus nothing they do can be established.

—THE TATHAGATA ALONE ACCORDS WITH NIRVANA.

Mahamati! The nirvana of which I speak is to skillfully awaken to the fact that all perceived objects are manifestations of one’s own mind; not to cling to the external nature of things; to depart from the four alternatives and perceive the state of things as they truly are; not to become trapped in the two extremes, manifested through one’s own mind, of the apprehending subject and apprehended object, which are not truly existent; and to see that all conjectural measurement cannot be established.

One should not accept the deluded grasping of those ignorant of reality. Having relinquished it, one attains the noble Dharma of self-realization, understands the twofold non-self, departs from the two kinds of affliction, completely removes the two obstructions, forever transcends the two kinds of death, advances through each bhumi, and reaches the Tathagata stage. One enters the profound samadhis that are like shadows and illusions and so forth, and departs from mind, mentation, and consciousness.

This is called nirvana. Mahamati! You and the other great bodhisattvas should cultivate and study this, and should swiftly distance yourselves from all non-Buddhist views and attachments concerning nirvana.

Direct perception of one’s own mind is itself the nirvana that has been intrinsically pure from the beginning. All sentient beings equally possess this nirvana. Its nature is originally quiescent, and only genuine noble ones inwardly realize it for themselves; hence it is called “understanding.” Having understood this, one sees that the originally quiescent nature and all dharmas are neither one nor different.

Therefore it is said: “Not clinging to the external nature of things, departing from the four propositions, one sees the state of suchness.” When one sees the state of suchness, the principle of true suchness becomes manifest, free from all characteristics and all discrimination. Therefore it is said: “Not becoming caught in the two extremes of delusive conceptions manifested by one’s own mind, one sees that neither the apprehending nor the apprehended truly exists.” When the principle of true suchness becomes manifest, conceptions and characteristics are both stilled; the path of thought is necessarily cut off, and the avenue of speech comes to an end.

Therefore it is said: “All estimation and measurement cannot perceive its accomplishment; those deluded regarding the truth should not accept them.” This is because the state of suchness is not a matter for discussion or calculation. If one discusses and calculates it, one is merely deluded by such activity; therefore these should not be accepted. The two kinds of non-self are the non-self of persons and the non-self of dharmas.

The two kinds of affliction are fundamental afflictions and derivative afflictions. The two obstructions are the obstruction of delusion and the obstruction to knowledge. The two kinds of birth and death are fragmentary birth and death and transformational birth and death.

These four pairs are all suddenly seen at once through awakening to the direct perception of one’s own mind, yet they reach perfection only upon realization of the nirvana of non-abiding. This nirvana is the principle of true suchness freed from the obstruction to knowledge. Because great compassion and prajna constantly sustain it, it abides neither in samsara nor in nirvana, but benefits sentient beings throughout the utmost reaches of the future; its functioning is ever quiescent.

Therefore it is said: “The profound samadhi, free from mind, mentation, and consciousness.” These two nirvanas are equal in both the causal stage and the resultant stage and are possessed only by the Tathagata. Together with nirvana with a remainder of dependence and nirvana without a remainder of dependence, they comprise four kinds. The Tathagata necessarily possesses all four.

Although the Tathagata has no real dependence, he manifests as though he did. Therefore the Tathagata should be said to possess all four. Practitioners of the Two Vehicles sever the afflictions of views and thoughts and reveal the true principle.

Although a slight residue of suffering remains as their dependence, the two kinds of delusion are forever extinguished; therefore they also attain nirvana with a remainder. As for nirvana without a remainder of dependence, practitioners of the Two Vehicles both possess it and do not possess it. Since they do not see the originally pure intrinsic nature and lack the nirvana of non-abiding, it is said that they do not possess it.

Since their obstruction of afflictions is exhausted, the true principle becomes manifest, and they are free from characteristics, lucid, quiescent, and peacefully blissful, no different from the Buddha; therefore it is said that they also possess it.

– GENERAL VERSE.

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

Non-Buddhist paths cling to nirvana,

Each giving rise to delusive conceptions.

These arise from mental conception;

There is no expedient means of liberation.

Deluded regarding that which binds and is bound,

They are far removed from skillful means.

Non-Buddhist paths conceive of liberation,

Yet liberation never arises.

Their various notions of wisdom follow different paths;

The views of non-Buddhist paths appear penetrating.

None of them attain liberation,

Because of ignorance and delusive conception.

This says that the various nirvanas to which non-Buddhist paths cling all arise from delusive conception and contain no expedient means of liberation. To lack an expedient means of liberation is to fail skillfully to awaken to the direct perception of one’s own mind. Failing to awaken to the direct perception of one’s own mind, one perceives that which binds and that which is bound.

Seeing something that binds, one supposes there is a mind that should be emptied and a cognition that should be extinguished. Seeing something bound, one supposes there are dharmas that should be severed and objects that should be abandoned; hence this is called delusion. Those who maintain these various assertions each proclaim themselves wise, yet in truth they have no wisdom and possess no principle of liberation.

All foolish non-Buddhist paths

Delusively perceive an agent and what is produced;

Their various doctrines of existence and nonexistence

Certainly bring them no liberation.

Ordinary fools delight in delusive conception

And do not hear true wisdom.

Language is the root of the three sufferings;

Truth extinguishes the cause of suffering.

Like an image within a mirror,

Though it appears, it does not exist.

Following the mirror of the conceiving mind,

Fools perceive a duality.

Not knowing mind and its conditions,

They then give rise to dualistic conceptions.

Understanding mind and its objects,

Delusive conception then does not arise.

That mind itself is the manifold,

Free from the characteristic and what is characterized.

Phenomena appear yet do not appear,

Though fools delusively conceive them so.

“Agent” means a doer, that is, clinging to the characteristic of a cause. “What is produced” means the dharmas generated by that cause. All fall into the two categories of existence and nonexistence and have no share in liberation.

Because the nature of consciousness desires to perceive forms, all objects of existence and nonexistence are what conceptual cognition delights in. To delight in conceptual cognition is necessarily to be deluded regarding the truth. Therefore it is said: “Where there are afflictions, there is no wisdom; where there is wisdom, there are no afflictions.” All attachments to existence and nonexistence merely summon causes and effects.

Ultimately, they contain no reality and consist only of language. Therefore it is said: “Language is the root of the three sufferings.” If one sees the truth, all delusions swiftly cease, and the cause of suffering is immediately extinguished. The mirror symbolizes one’s own mind.

The image symbolizes all objects of form and mind manifested by one’s own mind. The nature of mind and its objects is nondual; this nondual nature is nothing but mind-only. When this is understood, the manifold is entirely mind, both apprehender and apprehended are delusion, and what appears does not appear.

Like an illusion or a flash of lightning, it cannot be said either to exist or not to exist.

The three realms are only delusive conception;

No external objects exist at all.

The manifold appears through delusive conception,

But ordinary fools cannot understand.

What the sutras call delusive conception

Ultimately does not extend beyond mere names.

If one departs from verbal expression,

There is likewise nothing that can be expressed.

“The three realms are only delusive conception” means that all dharmas of the three realms arise because internal consciousness transforms itself into their semblances, thereby giving rise to what appear to be external objects; in truth, no distinct external objects exist. Fools cannot understand this and delusively perceive the manifold. The delusive conceptions spoken of in the sutras are all described as lacking intrinsic nature and existing only as names. Apart from names, no delusive conception can be found. Since delusive conception itself is false, speech likewise does not exist, and one must not in turn cling to the sacred teachings as objects. Therefore it is said: “Clinging to medicine turns it into an illness.” In truth, the Tathagata’s teaching to beings has no other meaning.