楞伽經心印

F. Showing That Perfect Awakening Is Not a Dharma of Cause and Effect; Teaching Freedom from Birth and Cessation; Revealing the Undefiled True Permanence; Swiftly Transcending the Stages

1—SHOWING THAT THE DHARMA-BODY OF THE TATHAGATA IS NEITHER CAUSE NOR EFFECT.

—ASKING WHETHER THE DHARMA-BODY OF THE TATHAGATA IS CAUSE OR EFFECT.

At that time, Bodhisattva Mahamati addressed the Buddha: “World-Honored One! I beseech you to teach concerning Samyak-Sambuddha, Complete and Perfect Awakening, so that I and the great bodhisattvas may become skilled in the Tathagata’s intrinsic nature of self-awakening and awakening others.” The Buddha told Mahamati: “Ask whatever you wish, and I shall answer according to your questions.” Mahamati addressed the Buddha: “World-Honored One! Is the Tathagata, Worthy One, Completely and Perfectly Awakened One, created or uncreated? Is he an effect or a cause? Is he a characteristic or that which is characterized? Is he the speaker or that which is spoken? Is he the knower or that which is known? Are propositions such as these different or not different?”

This is about to reveal that the Tathagata’s nature of awakening is neither cause nor effect, but is ultimately clear, pure, unified, and faultless. “Samyak-Sambuddha” is translated as “Complete and Perfect Awakening” and also as “Right and Universal Knowledge.” Tathagata, Worthy One, and Completely and Perfectly Awakened One are three of the ten epithets. Here, in asking about the Dharma-body of the Tathagata, three epithets are stated, thereby encompassing the others.

“Created” means brought forth through cultivation. That upon which an act of creation depends is the cause, while what takes form through that act of creation is the effect. “Effect” here means the result.

The characteristic of the cause is the characteristic, and the characteristic of the effect is that which is characterized. The speaker is the one who speaks, and that which is spoken is the principle expressed. The knower is the one who apprehends, and that which is known is the object apprehended.

Whether propositions such as these are different or not different refers to created and uncreated, and so forth. Each of these paired attachments now forms the four propositions. This is intended to reveal that the Dharma-body is ultimately clear and free from the four propositions.

—SHOWING THAT THE DHARMA-BODY OF THE TATHAGATA IS NEITHER CAUSE NOR EFFECT AND IS FAR REMOVED FROM THE FOUR PROPOSITIONS.

The Buddha told Mahamati: “The Tathagata, the Worthy One, the Completely and Perfectly Awakened One, in relation to propositions such as these, is neither an effect nor a cause. Why is this? Because they all entail errors.

Mahamati! If the Tathagata were an effect, he would either be created or impermanent. Since he would be impermanent, all conditioned things should then be Tathagatas.

This is not what I or any of the Buddhas affirm. If he were not something created, then there would be nothing attained; skillful means would necessarily be empty, like a rabbit’s horns or the child of a barren woman, because they do not truly exist. Mahamati!

If there is neither effect nor cause, then it is neither existent nor nonexistent. If it is neither existent nor nonexistent, it lies beyond the four propositions. The four propositions belong to the worldly domain of speech.

If it lies beyond the four propositions, it does not fall into them. Because it does not fall into the four propositions, the wise accept and uphold it. All the meanings of the Tathagata’s statements are likewise; those with wisdom should understand this.”

All the questions above, when summarized, do not go beyond the two meanings of cause and effect. Therefore, only effect and cause are raised to clarify that the intrinsic nature of the Tathagata’s Dharma-body is neither cause nor effect. If it were an effect, it would be something created; yet unsurpassed, right truth is not the same as the impermanent, cultivated and created dharmas of the world.

If it were not created, however, this might suggest that nothing can be attained; yet the adornment of intrinsic nature becomes manifest when obstructions are removed and possesses immeasurable, sublime virtues—it does not mean mere emptiness. Therefore, one should know that being uncreated means there is no effect. Yet it is not that there is no practice, for attainment through skillful means must be clarified by means of a cause.

Nevertheless, since the essence of awakening is inherently present, it is realized through a revealing cause, not produced through a generative cause; thus, there is no cause. When there is neither effect nor cause, one is attached to neither existence nor nonexistence, and the four propositions are swiftly left behind. Once the four propositions have been left behind, this is where no speech can reach; the wise realize this meaning of pure expression.

The Mahaparinirvana Sutra states: “Although Buddha-nature exists, it is not the same as empty space. Why is this? Although worldly empty space is approached through immeasurable skillful means, it cannot be seen, whereas Buddha-nature can be seen.

Therefore, although it exists, it is not like empty space. Although Buddha-nature is nonexistent, it is not the same as a rabbit’s horns. Why is this?

Even through immeasurable skillful means, a tortoise’s hair or a rabbit’s horns can never be produced, whereas Buddha-nature can arise. Therefore, although it is nonexistent, it is not the same as a rabbit’s horns.” This is the esoteric indication of the sublime Buddha-nature, which only true sages personally realize within themselves. Thus, its essential nature is neither existent nor nonexistent, neither cause nor effect, and lies beyond all measurement.

It should be understood in this way. “Bandai” is translated as “barren woman.” “Bandaizi” means “the child of a barren woman.”

—SHOWING THAT THE TRUE SELF OF THE DHARMA-BODY IS PERMANENT AND QUIESCENT.

“As I have taught, all dharmas are without self. One should understand that this means they lack a self-nature and are therefore said to be without self. All dharmas have their own intrinsic nature and no other-nature, just as with an ox and a horse. Mahamati! For example, that which is not an ox is a horse, and that which is not a horse is an ox. In truth, they are neither existent nor nonexistent, yet they are not without intrinsic nature. Likewise, Mahamati, all dharmas are not without their own characteristics. They do possess their own characteristics, but this cannot be known by ordinary fools who hold to the absence of self, because of their deluded conceptualization. Thus should emptiness, non-arising, and the absence of intrinsic nature in all dharmas be understood.”

The Tathagata teaches that the intrinsic nature of the Dharma-body is neither cause nor effect, yet it is not annihilation. Therefore, the statement that dharmas are without self is again cited here to reveal the Tathagata’s true self. Because the true self of the Tathagata’s intrinsic nature is constantly obscured by the self imputed to dharmas, it is taught that all dharmas are without self.

The essential purpose is to reveal the intrinsic characteristic of suchness, the true nature of the Dharma-body. If one sees the intrinsic characteristic of suchness, the true nature of the Dharma-body, one will further know the intrinsic characteristic of suchness in all dharmas: unobstructed within and without, lucid, permanent, and quiescent. All dharmas are manifested by the mind itself.

Because they are manifested by the mind itself, all dharmas lack self-nature; hence they are said to be without self, and their manifestation exists solely within mind. This means that all dharmas have their own intrinsic nature but no other-nature. Yet the absence of other-nature is precisely the absence of self-nature.

Thus, all dharmas are said to be without self; and because all dharmas arise from the mind itself, they are said to have no other-nature. Therefore, all statements that all dharmas are empty, non-arising, and without intrinsic nature have no other purport. Hence it is said, “There is only true consciousness and no other consciousness.” This is the ultimate realization of those awakened to the direct perception of the mind itself.

The nature of a horse is not that of an ox, and the nature of an ox is not that of a horse. This illustrates that having no other-nature does not mean being without intrinsic nature. Having no other-nature means it is not existent; having intrinsic nature means it is not nonexistent.

The intrinsic characteristic of suchness, which is neither existent nor nonexistent, is personally realized within only by true sages; discriminating ordinary fools have no share in it.

—SHOWING THAT THE MANIFEST DHARMA-BODY IS NEITHER ONE WITH NOR DIFFERENT FROM PHENOMENA.

“Likewise, the Tathagata and the skandhas are neither different nor not different. If he were not different from the skandhas, he should be impermanent; if he were different from the skandhas, skillful means would necessarily be empty. If they were two, there should be difference. It is like an ox’s horns: because they resemble each other, they are not different; because they differ in length, they are different. All dharmas are likewise. Mahamati! Just as an ox’s right horn is different from its left horn and its left horn is different from its right horn, so too their length and their various forms are each distinct. Mahamati! The Tathagata, in relation to the skandhas, dhatus, and ayatanas, is neither different nor not different.”

This reveals that the Dharma-body as it manifests is neither one nor different, and is not within the knowledge of ordinary fools. From this point onward, all is seen through the Tathagata’s true self of intrinsic nature: it is identical with the Reward-body and Transformation-body, transcends bondage—that of ordinary beings—and liberation—that of the Two Vehicles—is the same in wisdom and obstruction, and abides in the nirvana of intrinsic nature beyond all measures.

“Skandha” here refers specifically to the Tathagata’s physical body. That is, the Dharma-body and the physical body are neither one nor different. If they were one, when the physical body perished, the Dharma-body should also perish; and if it perished, it would be impermanent.

If they were two, then the Dharma-body attained through skillful means would be entirely empty and meaningless. Yet the thousand-zhang body of Locana—the Reward-body—and the excellent marks and beautiful features of all his immeasurable responsive transformation-bodies truly manifest. Therefore it is said, “Upon the extinction of the impermanent form, the true form that eternally abides is attained.” The similarity of ox horns illustrates oneness; their differences in length and shortness illustrate duality.

Yet because they are all called ox horns, they are neither one nor different. Therefore it is said, “With regard to the skandhas, dhatus, and ayatanas, the Tathagata is likewise neither one nor different.”

– REVEALING THAT THE DHARMA-BODY AND LIBERATION ARE NEITHER ONE NOR DIFFERENT.

Thus, the Tathagata and liberation are neither different nor non-different. Thus, the Tathagata is named in terms of liberation. If the Tathagata were different from liberation, he would have to become a form; and because he would become a form, he would be impermanent. If they were not different, there would be no distinction in what practitioners attain. Yet practitioners perceive distinctions. Therefore, they are neither different nor non-different.

Nirvana has three virtues: the Dharma-body, liberation, and prajna, like the three dots of the character yi (0o0), which are neither horizontal nor vertical. Here, however, it is said that the Dharma-body and liberation are neither one nor different. This is because the Tathagata receives his name through liberation.

If they were different, then the liberation realized by the Tathagata’s Dharma-body would be the same as a form and should be impermanent. One should understand that the Tathagata’s Dharma-body is itself liberation, and liberation is itself the Dharma-body: pure and undefiled, their essence is not two. If they were not different, then for the practitioner, that which realizes and that which is realized should have no distinction; yet distinctions are perceived.

It is like the ten aspects of true suchness: bodhisattvas at the First Bhumi have already penetrated them, but their practice of realization is not yet perfect. To bring them to perfection, each successive bhumi is established, and distinctions of shallowness and depth are perceived from one bhumi to another. Therefore, they are neither one nor different.

– REVEALING THAT WISDOM AND OBSTRUCTION ARE NEITHER ONE NOR DIFFERENT.

Thus, wisdom and the known are neither different nor non-different. Mahamati! That wisdom and the known are neither different nor non-different means that they are neither permanent nor impermanent, neither acting nor acted upon, neither conditioned nor unconditioned, neither apprehending nor apprehended, neither characteristic nor characterized, neither skandhas nor different from the skandhas, neither speech nor what is spoken, neither one nor different, neither the same nor dissimilar. Because they are neither one nor different, neither the same nor dissimilar, they are free from every measure.

Previously, it was said that the Dharma-body and liberation are neither one nor different. Here it is said that the Dharma-body and prajna are neither one nor different. Yet it is also said that prajna—wisdom—and the known are neither one nor different, because prajna is initial enlightenment arising from the fundamental enlightenment of the Dharma-body; though called “initial,” it is not different from the fundamental.

As for the obstruction of the known, even at the Eleventh Bhumi there remain two extremely subtle forms of ignorance, which can be completely eliminated only at the stage of Wondrous Enlightenment, the Buddha-ground. Thus, wisdom and obstruction are clearly distinguished as two. Yet it is also said that they are neither one nor different, because apart from wisdom there is no obstruction, and apart from obstruction there is no wisdom; here, the absence of self-nature in dharmas becomes still clearer.

Yet the true self of the Tathagata’s intrinsic nature is free from the four alternatives and transcends every measure; it is not within the knowledge of discursive thought. The accompanying statements concerning acting and non-acting, and so forth, merely repeat the previous questions so that all may be encompassed within freedom from the four alternatives.

– GENERAL CONCLUSION THAT THE DHARMA-BODY TRANSCENDS ALL MEASURES OF THE FACULTIES, INCLUDING VERSES.

To be free from every measure is to be without speech. To be without speech is to be unborn. To be unborn is to be without cessation. To be without cessation is quiescent extinction. Quiescent extinction is the nirvana of intrinsic nature. The nirvana of intrinsic nature is without event and without cause. To be without event and without cause is to be without dependent grasping. To be without dependent grasping is to transcend all falsity. To transcend all falsity is to be the Tathagata. The Tathagata is Samyak-Sambuddha—Perfectly and Completely Enlightened One. Mahamati! This is called the Samyak-Sambuddha Buddha. Mahamati! This Samyak-Sambuddha Buddha is free from every measure of the faculties.

This concludes the teaching that the Tathagata’s Dharma-body of intrinsic nature transcends every measure and is inwardly realized by oneself; all names and words are not its essence. Only one who realizes this essence knows that arising and cessation are both empty and that there is only quiescence; therefore it is called “the nirvana of intrinsic nature.” The nirvana of intrinsic nature is neither cause nor effect. It brings every stirring thought to an end, ceases the mind’s ideation, reaches the ultimate source of ignorance, and is ultimate liberation without falsity.

It is the true Dharma-body, the body of equality, forever apart from every realm of the faculties. At the Parinirvana assembly, the Tathagata proclaimed throughout the assembly: “With profound prajna, I universally contemplate the three realms, all beings of the six destinies, the mountains, the great oceans, the earth, and all living beings. The fundamental nature of the three realms is thus detached, ultimately quiescent and extinct, identical with the characteristic of emptiness, without name and without knowing.

It forever severs all modes of existence and has from the beginning been equal, without any conception of higher or lower; without seeing, hearing, awareness, or knowing; incapable of being bound and incapable of being liberated; without sentient beings and without lifespan; neither born nor arisen, neither exhausted nor extinguished; neither worldly nor non-worldly. Nirvana and samsara are both unobtainable, and the two extremes are equal.

Because all dharmas are equal, they abide peacefully in silent stillness, with nothing undertaken; they are ultimately secure, yet certainly unobtainable. From the Dharma that abides nowhere, Dharma-nature functions, severing every characteristic, so that not even one can exist. One who knows the characteristics of dharmas to be thus is called a world-transcending person.

Not knowing this is called the root of samsara.” This is precisely the liberation of the Tathagata’s intrinsic nature, abiding together with all dharmas in true suchness at the original limit, forever free inwardly and outwardly from every fault. All sentient beings are likewise fully endowed with this; it is only concealed by adventitious defilements. With a single thought of awakened knowing, they are immediately identical with what has always been present.

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

All are free from the measures of the faculties, without event and also without cause;

Already free from apprehending and the apprehended, they are also free from characteristic and the characterized.

Regarding the skandhas and dependent conditions, the Perfectly Enlightened One should not be viewed as one or different;

If there is no such view, how could there be discrimination?

Neither acting nor non-acting, neither event nor cause;

Neither the skandhas nor within the skandhas, nor possessing any residual accumulation;

Nor do the various natures exist as seen by those deluded conceptions;

Yet one should know they are not nonexistent; this Dharma, and all dharmas, are likewise so.

This is a general verse teaching that the Dharma-body is free from cause and effect, subject and object, faculties and their capacities, and the four alternatives of oneness and difference. There is neither a view of detachment nor any dharma possessing intrinsic nature; yet neither is there an absence of dharmas. Only then may one be said to have truly realized the essence of Dharma. Upon awakening to this, one naturally becomes silent and comes to rest.

Because there is existence, there is nonexistence; because there is nonexistence, there is existence;

If there were nonexistence, there should be no liberation; if there were existence, there should be no conception.

Whether regarding self or non-self, the measures of verbal expression never cease;

Immersed in the two extremes, one destroys oneself and destroys the world.

Liberated from every fault, correctly contemplate my realization;

This is called right contemplation, which does not disparage the Great Teacher.

If there is nothing, one should not accept it; if there is something, one should not conceive it as being. If it is empty, then ultimately empty, it should not be made empty again; if it exists, then having existed from the beginning, it should not be made to exist again. Because existence and nonexistence depend upon each other, their nature is neither existence nor nonexistence.

If one has not realized my direct insight, one has no right view; trapped in the two extremes, one ruins oneself and ruins others, slandering the Tathagata. Who could be worse than such a person? The Blessed One often said: “If one says that it exists, the wise should not become attached; if one says that it does not exist, that is false speech.

If one says that it exists, one should not remain silent, nor should one engage in frivolous debate and contention.” How subtle is this purport!

2—REVEALING THAT THE TATHAGATA’S DHARMA-BODY IS NEITHER BORN NOR DESTROYED AND TRANSCENDS SPEECH.

—REVEALING THAT THE TATHAGATA’S DHARMA-BODY IS NOT DEVOID OF NATURE.

At that time, Bodhisattva Mahamati again addressed the Buddha: “Blessed One! As the Blessed One has said in the sutra, ‘The embraced is neither born nor destroyed.’ The Blessed One has also said that ‘neither born nor destroyed’ is another name for the Tathagata. How can the Blessed One, because the Tathagata is devoid of nature, speak of neither birth nor destruction and call it another name for the Tathagata?” The Buddha told Mahamati: “I say that all dharmas are neither born nor destroyed, and that the various categories of existence and nonexistence do not appear.” Mahamati addressed the Buddha: “Blessed One!

If all dharmas are unborn, then no dharma that is embraced can be apprehended, because all dharmas are unborn. If there is a dharma within the name, I beseech the Blessed One to explain it.” The Buddha told Mahamati: “Excellent, excellent! Listen closely, listen closely!

Reflect well upon this, and I shall distinguish and explain it for you.” Mahamati addressed the Buddha: “Yes, I shall respectfully receive the teaching.” The Buddha told Mahamati: “I say that the Tathagata is not devoid of nature; nor does ‘neither born nor destroyed’ encompass all dharmas; nor is it because dharmas await conditions that they are neither born nor destroyed; nor is the expression devoid of meaning.”

This objection arises from clinging, apart from the direct realization of one’s own mind, to the notion that all dharmas are neither born nor destroyed. Because those who follow names lose the meaning, the Buddha elucidated this matter. In the Sutra, it is established that all dharmas are neither born nor destroyed because they are devoid of intrinsic nature, not because they possess intrinsic nature.

Yet it is also said that this is another name for the Tathagata, who is not devoid of nature. If one thereby falls into the view that there is an intrinsic nature while speaking of the absence of dharmas, one falls into both existence and nonexistence. This is the intent of Mahamati’s objection.

The Blessed One said: “I say that all dharmas are neither born nor destroyed, and that the various categories of existence and nonexistence do not appear.” Mahamati did not understand that, spoken from the direct realization of one’s own mind, “neither born nor destroyed” immediately transcends existence and nonexistence. He supposed that, since all dharmas have no birth or destruction, they should not additionally be subsumed under existent dharmas.

If it is called another name for the Tathagata, a name must have meaning, and thus it would be subsumed under existent dharmas. Therefore, the Blessed One further said: “I say that the Tathagata is not devoid of nature.” We then understand that the originally inherent measure of mind is unlike a hare’s horn. Through dependent meaning and non-awakening, various dharmas seem to appear, yet fundamentally there is no birth and nowhere that destruction occurs.

This neither birth nor destruction means that dharmas lack intrinsic nature. It does not mean that there are utterly no dharmas, nor should it be subsumed under existence, nor must one wait until conditions have ceased before seeing that there is no birth. “Nor is it devoid of meaning” means that the suchness of one’s own mind is truly unborn.

Failing to awaken to the meaning that the suchness of one’s own mind is truly unborn, one merely reaches the phrase “neither born nor destroyed” and falsely clings to an absence of nature that should not be subsumed under existence; thus there are words but no meaning. Therefore, the passage below discusses this extensively.

—REVEALING THAT THE TATHAGATA’S DHARMA-BODY, PRECISELY WHILE ARISING, IS UNBORN.

“Mahamati! I speak of the mind-born Dharma-body designated by the name Tathagata. That unborn state is not the realm of any non-Buddhist, shravaka, pratyekabuddha, or bodhisattva of the seventh stage. Mahamati! That which is unborn is another name for the Tathagata. Mahamati! It is like Indra, Shakra, and Purandara: each such entity has many names. Yet it is not because there are many names that there are many natures, nor is it devoid of intrinsic nature.”

Here, birth itself is spoken of as unborn in order to reveal the profound and esoteric purport; one still should not follow the name and lose the meaning. Because the mind-born Dharma-body itself is unborn, it is called another name for the Tathagata. The meaning of this unborn state is not the realm of the Two Vehicles or those on the seventh bhumi.

Those up through the seventh bhumi merely bring the causes of birth to an end, but do not realize the Tathagata’s intrinsically unborn nature. The Tathagata’s intrinsically unborn nature is true suchness and equality; wherever and whenever it is, it has no marks of arising or ceasing. It does not appear only after conditions have ended, and therefore it is not confined by an unborn state that is realized or by one who realizes it.

Indra, Shakra, and Purandara are all different names for the Lord of the Gods. “It is not because there are many names that there are many natures” means that the essence is one though the names differ. “Nor is it devoid of intrinsic nature” means that many names are used to express one essence, and one must also rely upon the names to realize that essence.

—REVEALING THAT THE TATHAGATA’S DHARMA-BODY HAS DIFFERENT NAMES BUT ONE ESSENCE.

“So it is, Mahamati! In this Saha world, throughout three asamkhyeyas, I have hundreds of thousands of names. Fools hear them all, each speaking my name without understanding me; these are different names for the Tathagata.

Mahamati! Some beings know me as Tathagata; some beings know me as Omniscient One; some beings know me as Buddha; some beings know me as Savior of the World; some beings know me as Self-Awakened One; some beings know me as Guide; some beings know me as Expounder of the Broad Path; some beings know me as Knower of All Paths; some beings know me as Seer; some beings know me as Brahma; some beings know me as Vishnu; some beings know me as Ishvara; some beings know me as Victorious One; some beings know me as Kapila; some beings know me as the Limit of Truth; some beings know me as the Moon; some beings know me as the Sun; some beings know me as King; some beings know me as Unborn; some beings know me as Undying; some beings know me as Emptiness; some beings know me as Suchness;

some know me as Truth; some know me as the Ultimate Reality; some know me as Dharma-nature; some know me as Nirvana; some know me as Eternal; some know me as Equality; some know me as Nonduality; some know me as Signlessness; some know me as Liberation; some know me as the Path; some know me as Mind-Born.

Mahamati! Throughout three asamkhyeyas there are hundreds of thousands of such names, neither increasing nor decreasing. In this world and other worlds, all know me, like the moon in water, neither emerging nor entering.”

In the Saha world, the Tathagata has innumerable hundreds of thousands of different names, responding to the minds of sentient beings according to the scope of their knowledge. Each group uses different words, yet they do not know the meaning of the Tathagata’s true intrinsic nature, which is like the moon in water—neither emerging nor entering, neither existent nor nonexistent. To fail to understand the different names of the Tathagata means that all sentient beings merely recognize the meaning through the name itself, without understanding that although the Tathagata has many names, they reveal only one essence.

Therefore, it is said that the Tathagata’s intrinsic nature is pure and can only be realized through corresponding direct realization; it cannot be reached through names and speech. Like the moon in water, it cannot be said to exist or not exist, cannot be said to be far or near, cannot be pointed out, and cannot be measured. It is truly not devoid of nature, yet it does not fall within the reckoning of existence and nonexistence.

“Those fools cannot know me because they fall into the two extremes. Although they all honor and make offerings to me, they do not skillfully understand the meaning and purport of words and phrases; they cannot distinguish names and do not understand direct inner realization. Clinging to various discourses, chapters, and phrases, they conceive an absence of nature in what is neither born nor destroyed. They do not know the distinctions among the Tathagata’s names. They know Indra, Shakra, and Purandara, yet do not understand direct inner realization or converge upon the ultimate; instead, they remain attached to all dharmas according to their respective views.”

Fools, not knowing the intrinsic nature of the Tathagata’s Dharma-body, delusively perceive existence and nonexistence and cling to names and words; and regarding the statement that all dharmas are neither born nor extinguished, they conceive the notion of non-nature. This is precisely a failure to understand direct inner realization, whereby they delusively maintain that all dharmas are neither born nor extinguished. All designations speak of the one essence; through the name one reaches the essence, and upon reaching the essence, one leaves speech behind. Therefore, it is said that they converge upon the ultimate. Those who do not understand this meaning generate separate doctrines from mere names and explanations, vainly increasing their learning while strengthening the view of self.

– INDICATING THAT THE TATHAGATA’S DHARMA-BODY TRANSCENDS SPEECH, THEREBY REVEALING REALITY.

+ INDICATING THAT THE TRUE MEANING OF THE DHARMA-BODY DOES NOT FALL WITHIN WORDS AND LETTERS.

Mahamati! Those deluded people say: “Meaning is just as the words express it; meaning and words are not different. Why is this?

Because meaning has no body of its own, and apart from verbal expression there is no other meaning; it rests solely in verbal expression.” Mahamati! They are scorched by corrupt knowledge and do not know the intrinsic nature of verbal expression. They do not know that verbal expression is subject to arising and cessation, whereas meaning is neither born nor extinguished.

Mahamati! All verbal expressions fall within words and letters, but meaning does not fall within them, for it is free from nature and non-nature, neither undergoing birth nor possessing a body. Mahamati!

The Tathagata does not teach a Dharma that falls within words and letters, because the existence or nonexistence of words and letters cannot be apprehended, except for that which does not fall within words and letters.

This passage says that deluded people, failing to realize the intrinsic nature of true meaning, claim that meaning has no essential nature and take verbal expression—the sphere in which conceptual cognition operates—to be the ultimate purport of all meanings. Therefore, it is said that “it rests solely in verbal expression.” They not only fail to understand meaning, but also fail to understand the intrinsic nature of verbal expression.

Verbal expression depends upon meaning and originally has no essence of its own; its nature is one of arising and cessation. Hence the phrase “the intrinsic nature of verbal expression.” Meaning, being free from verbal expression, is by nature neither born nor extinguished and belongs neither to existence nor to nonexistence. Having transcended arising and cessation, existence and nonexistence, it also transcends that very transcendence.

The Sutra of Perfect Enlightenment says: “Knowing it to be a flower in the sky, one is immediately free from transmigration; nor is there any body or mind that undergoes that birth and death.” This is what is meant here by “neither undergoing birth nor possessing a body.” The Sutra of Perfect Enlightenment further says: “That awareness is still like empty space; knowing empty space as such is itself the appearance of a flower in the sky, yet one cannot say that the nature of awareness does not exist.” This is what is meant here by “except for that which does not fall within words and letters.” The intrinsic nature of the Tathagata’s Dharma-body is unborn and bodiless and does not fall within words and letters, yet it is not that there is nothing that does not fall within them.

Deluded and ignorant people fail to distinguish expression from meaning and become delusively attached through their own doing; they are indeed worthy of compassion.

+- INDICATING THAT THE TATHAGATA ESTABLISHES VERBAL TEACHINGS IN ORDER TO DISPEL VERBAL TEACHINGS.

Mahamati! If anyone says, “The Dharma taught by the Tathagata falls within words and letters,” that person speaks falsely, because the Dharma is free from words and letters. Therefore, Mahamati, we Buddhas and the bodhisattvas do not utter a single word or answer with a single word. Why is this? Because the Dharma is free from words and letters; yet this does not mean that we do not teach the beneficial meaning. Verbal expression is the deluded conception of sentient beings. Mahamati! If none of the dharmas were taught, the teaching would surely perish. If the teaching perished, there would be no Buddhas, bodhisattvas, pratyekabuddhas, or sravakas. If there were none, who would teach, and for whose sake?

Whatever the Tathagata teaches is entirely for the sake of meaning; he makes use of verbal expression to lead beings into the ultimate meaning. Within verbal expression itself, he teaches the ultimate meaning that transcends verbal expression. Therefore, from the attainment of Buddhahood until nirvana, throughout that interval the Buddha did not utter a single word.

This means that not one utterance fell into the characteristics of words and letters; it does not mean that he did not teach through distinctions for the benefit of sentient beings. If he had not taught through distinctions for the benefit of sentient beings, whence could those of the Two Vehicles and the bodhisattvas have been established in the true meaning? In that case, the sacred teaching would be destroyed; who, then, would instruct whom?

Therefore, know that no verbal expression contains any real dharma; teachings and explanations are given for the sake of the ultimate meaning. Through the teaching one enters the meaning; once the meaning is revealed, the teaching is left behind. Teaching is itself non-teaching; indication is itself non-indication.

Therefore, it is said that “the Buddhas and bodhisattvas do not utter a single word.”

Therefore, Mahamati! Mahabodhisattvas should not become entangled in verbal expression, but should extensively teach the sutras and Dharma through expedient means according to what is appropriate. Because the aspirations and afflictions of sentient beings are not all the same, I and the Buddhas teach various dharmas in accordance with the diverse and mistaken understandings of sentient beings, causing them to transcend mind, mentation, and consciousness; we do not teach in order that they may obtain the state of noble wisdom realized within oneself.

This instructs bodhisattvas to teach the sutras and Dharma extensively according to the faculties and consciousnesses of sentient beings, without becoming attached to verbal expression. Whatever is taught is taught because of the various aspirations, afflictions, and divergent understandings of sentient beings, and is intended to eliminate them. It enables beings to abandon the falsity that has persisted from beginningless time, transform mind, mentation, and consciousness, and know and realize for themselves.

There is absolutely no verbal teaching that can disclose the state of noble wisdom realized within oneself. This is because noble wisdom realized within oneself is free from the characteristics of verbal expression and from the characteristics of mental objects; it is personally realized inwardly and is not something that can be revealed by deluded concepts and verbal expression. Therefore, know that the Buddhas teach the Dharma as a physician treats illness: there are only methods for eliminating the disease of impaired vision, but no method for increasing the light.

Whether teaching and meaning possess nature or non-nature is then clearly seen for oneself.

Mahamati! Regarding all dharmas as not truly existent, realize that they are the direct perception of one’s own mind, and transcend the two kinds of deluded conception. Mahabodhisattvas rely upon meaning and not upon words and letters.

If a good man or good woman relies upon words and letters, that person destroys the ultimate meaning and is also unable to awaken others; continuing to fall into wrong views, that person teaches them without skillfully and clearly knowing all dharmas, all stages, and all characteristics, and without understanding the phrases and passages. Those who skillfully know all dharmas, all stages, and all characteristics, who thoroughly comprehend the phrases and passages, and who are fully endowed with the nature of meaning, can delight themselves in the true bliss of signlessness and establish sentient beings in the impartial Great Vehicle.

Previously, it was said that verbal teaching does not enable one to attain the state of noble wisdom realized within oneself. Here it is said that those who attain noble wisdom realized within themselves penetrate deeply into the characteristics of dharmas, and whatever they establish naturally does not fall into the sphere of words, letters, and deluded conception. Words and letters ordinarily delude people because they describe all dharmas according to the sphere of deluded conceptions of existence and nonexistence.

If one realizes that all dharmas have no intrinsic nature, that they are all manifestations of mind alone, and that one has transcended the deluded sphere of the two extremes of existence and nonexistence, how should one then regard what words and letters indicate? Therefore, by relying on words and letters, one cannot express the ultimate meaning; instead, one may destroy the ultimate meaning. Because one does not skillfully and clearly know all dharmas, all stages, all characteristics, true suchness, and the original limit, one also cannot understand the phrases and passages of the sacred teaching.

Thus, the establishment of all dharmas, all stages, and all characteristics is entirely free from characteristics, revealing the complete nature of meaning. Only then does one trust that the sacred teaching transcends speech and is intended solely to eliminate conceptual proliferation, distinctly revealing mind-only. Inwardly, one personally realizes and presently abides in the bliss of the Dharma; outwardly, one establishes the impartial One Vehicle.

This practice of noble wisdom realized within oneself is the profound and earnest instruction that the Tathagata gives bodhisattvas so that they may rely upon meaning—how could it be shallow?

O Mahamati! To embrace the Mahayana is to embrace all Buddhas, bodhisattvas, pratyekabuddhas, and shravakas. To embrace all Buddhas, bodhisattvas, pratyekabuddhas, and shravakas is to embrace all sentient beings.

To embrace all sentient beings is to embrace the true Dharma. To embrace the true Dharma is to ensure that the lineage of the Buddhas is not severed. When the lineage of the Buddhas is not severed, one is able to understand the supreme point of entry.

Those who understand the supreme point of entry are great bodhisattvas who are continually born through transformation, establish the Mahayana and the sovereign mastery of the ten powers, manifest various forms and appearances, comprehend the characteristics of sentient beings—their afflictions, aspirations, and diverse forms—and teach the Dharma in accordance with reality. “In accordance with reality” means non-difference.

“In accordance with reality” means the characteristic of neither coming nor going, in which all falsity and deception have ceased. This is called accordance with reality. Mahamati!

Good men and good women should not embrace words and become attached to them, for truth is apart from written words.

The Mahayana is precisely the One Vehicle Dharma of the noble wisdom of self-realization. To abide in the One Vehicle of the noble wisdom of self-realization is to be embraced by all Buddhas, bodhisattvas, pratyekabuddhas, and shravakas. This is because the Buddhas and bodhisattvas arise from this noble wisdom of self-realization.

If one can abide in it, one enters into and is embraced within the same essence as the Buddhas and bodhisattvas. One can also embrace sentient beings, who thereby obtain benefit and happiness. One can also embrace the true Dharma, remain unmoved by all worldly doctrines, and give all non-Buddhist schools no weakness to seize upon.

By upholding the Dharma seal of the ultimate truth—the self-nature of the Tathagata—one ensures that the lineage of the Buddhas is not severed. This mind of the ultimate truth, this self-nature, is the supreme state in every respect. Therefore, it is said that one “attains the great dharani.” Having attained the great dharani, one naturally takes birth through transformation wherever appropriate, establishes the Mahayana, perfects the ten powers, and manifests physical bodies in response to the afflictions of sentient beings in order to rescue them.

One abides in and subdues them with the flavor of the Dharma that accords with reality and is free from characteristics, putting an end to all conceptual proliferations. Therefore, practitioners are admonished not to embrace verbal teachings, but only to embrace truth. This is attained apart from written words and is not a realm of conceptual cognition.

The wise should personally recognize it here.

Mahamati! It is like pointing out an object to a fool with one’s finger: the fool looks at the finger and does not see the actual object. In the same way, fools follow the verbal teachings used to point things out, embrace them, and cling to them without ever relinquishing their attachment; in the end, they never attain the ultimate true meaning indicated beyond words.

Mahamati! It is like a young child who should be given cooked food, not raw food. If raw food is given to the child, it will drive the child mad, because one does not know the expedient and sequential means of cooking it.

Mahamati! The same applies to non-arising and non-cessation: without expedient means of practice, one lacks skillfulness. Therefore, one must practice skillfully through expedient means and not follow words as though merely looking at the finger.

Here it is further taught that the ultimate meaning must be attained apart from verbal teachings. The finger symbolizes verbal teachings; the object symbolizes the ultimate meaning. This means that one enters the ultimate meaning by way of verbal teachings, but verbal teachings are not themselves the ultimate meaning, nor is what is verbally described the ultimate meaning.

If one relies on verbal teachings and gives rise to the realm of deluded conceptual cognition, this is a deeply ingrained attachment. To cause people to become mad means to take the realm of deluded cognition as the ultimate meaning, losing the wisdom of expedient means, misleading oneself and misleading others. For example, the statement “all dharmas are unborn” is a verbal teaching.

One must personally and expediently contemplate: Which dharmas are unborn, and why are they unborn? Through expedient contemplation, one immediately understands that all dharmas are merely manifestations of one’s own mind. When deluded about one’s own mind, one falsely sees appearances arise; because those appearances are seen through delusion, there is no real dharma.

When one awakens to the measure of one’s own mind, delusion and falsehood immediately cease. Nothing whatsoever exists separately, and ultimately there is neither grasping nor rejecting. That which is beyond grasping and rejecting is the self-nature of true suchness, tranquil within and without; this is the ultimate true meaning.

This is skillful practice through expedient means. If, upon hearing that “all dharmas are unborn,” one immediately analyzes every dharma into minute particles until nothing remains, that too belongs to a differentiated characteristic of deluded conception. This is because to cling to existence where there is no existence, or again to cling to nonexistence where there is existence, is in every case to give rise to a separate realm in relation to dharmas as they really are; this is a differentiated characteristic.

Even upon hearing the teaching of “mind-only manifestation,” if one employs deluded conceptual cognition and regards cognition of one’s own mind as something deeply hidden, this too is merely delusion manifesting delusion and does not depart from deluded conception. To rely on verbal teachings and cling to them is like looking at the finger. Therefore, the analogy of raw food was given above: without expedient means, one only causes the illness of madness to grow more severe.

Therefore, Mahamati! The true meaning must be cultivated through expedient means. The true meaning is tranquil and subtle and is the cause of nirvana.

Verbal teachings, however, are compounded through deluded conception, and deluded conception gathers together the conditions of birth and death. Mahamati! The true meaning is obtained from one who is deeply learned.

Mahamati! To be deeply learned is to be skilled in meaning, not merely skilled in verbal teachings. To be skilled in meaning is not to follow the scriptures and treatises of non-Buddhist schools, neither following them oneself nor causing others to follow them.

Such a person is called a deeply learned one of great virtue. Therefore, those who wish to seek the meaning should draw near to the deeply learned, who are said to be skilled in meaning. Those contrary to such persons are attached to verbal teachings and should therefore be kept at a distance.

That which is cause and not effect is called Buddha-nature. That which is effect and not cause is called nirvana. That which is neither cause nor effect is Buddha-nature.

That which is without cause and without effect is the great parinirvana. These are all words of the Tathagata; although the words differ, their meaning is one. The true meaning is this: the purity of self-nature is the cause, and ultimate tranquility is the effect.

Yet this is not a state reached by those merely skilled in verbal teachings. One should understand that the purity of self-nature is unborn and tranquil, without any characteristic of cause; the tranquility of self-nature is not attained through cultivation and likewise has no meaning of effect. Those who awaken to the direct realization of their own mind personally know and personally realize this state; they do not follow any realm of verbal teachings or deluded conceptions.

If one follows verbal teachings, one increases deluded attachments and accumulates the causes of birth and death; such a person is not what the Tathagata calls deeply learned. The Tathagata has often said that one who merely hears the two words “eternal abiding” and deeply understands their meaning is called deeply learned. If someone can recite all twelve divisions of all the sutras but has not heard of “eternal abiding,” that person is called unlearned.

One should draw near to the deeply learned; therefore, it is said that they are skilled in meaning, not merely skilled in verbal teachings. One must carefully examine this for oneself.

3 - SHOWING THAT THE TATHAGATA’S NON-ARISING AND NON-CESSATION IS NOT THE SAME AS THAT OF THE NON-BUDDHIST SCHOOLS.

-THE OBJECTION THAT THE TATHAGATA IS THE SAME AS THE FOUR TYPES OF CAUSAL CHARACTERISTICS TAUGHT BY NON-BUDDHIST SCHOOLS.

At that time, Bodhisattva Mahamati, once again relying upon the Buddha’s awesome spiritual power, addressed the Buddha: “World-Honored One! There is nothing extraordinary in the World-Honored One’s revelation of ‘neither arising nor ceasing.’ Why is this so? Because all non-Buddhist schools also say of their causes that they ‘neither arise nor cease.’ Does the World-Honored One not also say that space, cessation not dependent upon conditions (non-analytical cessation), and the realm of nirvana neither arise nor cease?

World-Honored One! The non-Buddhist schools say that causes produce the worlds. The World-Honored One also says that ignorance, craving, karma, and delusion serve as conditions that produce the worlds.

Are their ‘causes’ and these ‘conditions’ different in name alone? The same applies to external objects, causes, and conditions. There is no difference between the doctrines of the World-Honored One and those of the non-Buddhist schools.

Atoms, the supreme subtle principle, Ishvara, the Lord of Beings, and so forth—these nine entities neither arise nor cease. The World-Honored One also says that the nature of all things neither arises nor ceases and that neither existence nor nonexistence can be apprehended. The non-Buddhist schools also say that the four great elements are indestructible, that their intrinsic nature neither arises nor ceases, and that the four great elements are eternal; even as they circulate through all the destinies, they do not relinquish their intrinsic nature.

Is what the World-Honored One teaches not also the same? Therefore, I say there is nothing extraordinary in it. I beseech the World-Honored One to explain the distinction by which it is more extraordinary than the teachings of the non-Buddhist schools.

If there is no distinction, then all non-Buddhist teachers must also be Buddhas, since they teach neither arising nor ceasing. Yet the World-Honored One says that it is unreasonable for many Buddhas to appear in a single world. If matters are as previously stated, then logically there should be many Buddhas in a single world, since there is no distinction.”

Here, four challenges are employed to have the Tathagata elucidate how his doctrine differs from that of the non-Buddhist schools.

First is the challenge that the non-Buddhist assertion that a creator-cause neither arises nor ceases is identical to the Tathagata’s three unconditioned dharmas. Space means the unconditioned dharma of space; cessation not dependent upon conditions means the unconditioned dharma of non-analytical cessation; and nirvana means the unconditioned dharma of analytical cessation. They do not understand that the creator-cause taught by the non-Buddhist schools is an attachment arising within delusion and belongs to arising and ceasing.

Their “neither arising nor ceasing” is itself a deluded attachment. Therefore, their characteristics of arising and ceasing are said to be different and not identical to the three unconditioned dharmas. The Tathagata awakens to the direct perception of his own mind, whose intrinsic nature is utterly still.

Second is the challenge that the non-Buddhist assertion that a creator-cause produces the worlds is identical to the Tathagata’s teaching that the twelve links of dependent origination continue through the three periods of time. They do not understand that the former assert production by an intrinsic nature, whereas the latter speaks only of delusive conditions. Everything born of conditions appears entirely through delusion: it is produced neither by itself, nor by another, nor by both, nor without a cause.

Third is the challenge that atoms, the supreme nature, and the other nine entities neither arise nor cease, which is likewise said to be identical to the Tathagata’s teaching that all dharmas neither arise nor cease. How could they know that the Tathagata teaches the intrinsic characteristics and Dharma-nature of things? Suchness remains thus according to Dharma, whether or not a Buddha appears in the world; it is not the same as the non-Buddhist schools’ deluded conceptions, which are devoid of true meaning.

Fourth is the challenge that the non-Buddhist assertion that the intrinsic nature of the four great elements is eternal and unitary is identical to the Tathagata’s teaching that the four great elements pervade the worlds throughout the ten directions without obstructing one another. They do not understand that the Tathagata teaches that they are neither causes nor conditions, neither combined nor conjoined, nor do they arise spontaneously; they appear through deluded conception. Precisely as stated in the Shurangama Sutra: “Seeing, the conditions of seeing, and the characteristics conceived are like flowers in the sky and originally have no real existence. This seeing and its conditions are originally the wondrous, pure, luminous essence of bodhi.”

There are not many Buddhas in a single world. If the non-Buddhist teachers were identical to Buddhas, there would be many Buddhas. This summarizes the challenge that the non-Buddhist schools are identical to the Buddha in order to reveal the distinction.

– ONLY THE TATHAGATA AWAKENS TO THE NON-ARISING OF THE MIND’S DELUSIVE CONCEPTUAL MEASUREMENTS.

The Buddha told Mahamati: “My teaching of neither arising nor ceasing is not the same as the non-Buddhist teaching of neither arising nor ceasing. Why is this so? Those non-Buddhist schools cling to the existence of a nature and an intrinsic nature, thereby apprehending a characteristic that neither arises nor changes.

I do not fall into such categories of existence and nonexistence. Mahamati! I teach freedom from the categories of existence and nonexistence and freedom from arising and ceasing.

It is neither a nature nor the absence of a nature. Like the various appearances in illusions and dreams, it is therefore not nonexistent. What does the absence of a nature mean?

It means that forms and characteristics have no intrinsic nature that can be grasped, because they appear yet do not appear and are grasped yet not grasped. For this reason, all natures are neither natures nor non-natures. Merely awaken to the direct perception of your own mind, and deluded conceptions will not arise; you will abide in peace and joy, and worldly affairs will forever cease.”

The non-Buddhist schools are deluded about the measure of their own minds and cling to an intrinsic nature in what manifests from the mind. Because they do not understand the flowing continuity of the causes of arising, they see this uninterrupted flow and apprehend a characteristic that neither arises nor ceases; this is called falling into the extreme of existence. Since they take a creator as a cause when it is not truly a cause, they also fall into the extreme of nonexistence.

The Tathagata’s Dharma is neither existent nor nonexistent and is free from all forms of arising and ceasing. Therefore, it is said: “All forms and characteristics are wholly without intrinsic nature, like dreams and illusions.” Dreams and illusions are not nonexistent; yet because they have no intrinsic nature, they are not existent. Where there is seeing and apprehending, one cannot call them nonexistent; where there is neither seeing nor apprehending, one cannot call them existent.

Both existence and nonexistence are denied, and both are utterly transcended. Simply awaken to the direct perception of your own mind: all manifested objects are mind, and ultimately there is neither grasping nor rejecting. When both grasping and rejecting are forgotten, one abides in the ocean of mind, tranquil and free from concern, roaming through the world as though strolling in one’s own garden.

– REVEALING THAT THE DELUDED ATTACHMENTS OF THE NON-BUDDHIST SCHOOLS ARE UNREAL.

Deluded ordinary fools imagine a creator; this is not the view of the noble sages. Deluded conceptions are unreal, like a city of gandharvas or an illusory person. Mahamati!

In a city of gandharvas or among illusory people, one seems to see various beings buying and selling, entering and leaving. Fools deludedly imagine that there truly are people entering and leaving, but in reality no one enters or leaves; it is only their deluded conception. So it is, Mahamati!

Deluded ordinary fools give rise to the erroneous notion of neither arising nor ceasing, yet in that notion there is neither the conditioned nor the unconditioned. It is like the birth of an illusory person: in reality, there is neither arising nor ceasing, because both nature and non-nature have no true existence. All dharmas are likewise, free from arising and ceasing.

Deluded ordinary fools fall away from suchness as it truly is and give rise to deluded conceptions of arising and ceasing; this is not the view of the noble sages.

This passage explains exhaustively that the creator-cause clung to by the non-Buddhist schools is like an illusion and has no true meaning. A “creator” is a creative cause, namely their attachment to the existence of the characteristics of a nature and an intrinsic nature. To say that what they cling to is the existence of a nature and an intrinsic nature means that they are not wise.

It is precisely an unreal deluded conception, like a city of gandharvas or an illusion. Fools deludedly see people entering and leaving, but in reality no one enters or leaves. Since the nature and intrinsic nature have no true existence, neither is there any characteristic of neither arising nor ceasing.

Their very attachment to neither arising nor ceasing also prevents them from distinguishing what is conditioned from what is unconditioned. Their assertion of an unreal intrinsic nature is itself the characteristic of neither arising nor ceasing, yet it also belongs to deluded conception. Since it cannot be shown to be either conditioned or unconditioned, it is entirely like an illusion.

Then, turning their own attachment back upon itself, the text says: “In reality, whether arising or ceasing, both nature and non-nature have no true existence. All dharmas are likewise, free from arising and ceasing.” This is intended to enable them to recognize their error at that very point, realize intrinsic characteristics as they truly are, and behold the state of quiescence. The following passage directly reveals that the quiescence of intrinsic characteristics is not apart from deluded conception, and that truth is attained by only a single awakening.

– REVEALING THAT THE TRUE NATURE OF DELUDED CONCEPTION IS ITSELF TRUE QUIESCENCE.

Not being in accord with reality is not so; the nature of intrinsic nature and deluded conceptualization are likewise not different. If they were different from deluded conceptualization, one would cling to the intrinsic nature of all things and would not perceive quiescence. Those who do not perceive quiescence can never part from deluded conceptualization.

Therefore, Mahamati, the vision of signlessness is supreme, not the vision of signs. The vision of signs is a cause of taking birth and is therefore not supreme. Mahamati, signlessness means that deluded conceptualization does not arise; it neither originates nor ceases.

This I call nirvana. Mahamati, nirvana is seeing reality as it truly is and becoming free from previously existing mind and mental factors of deluded conceptualization. The attainment of the Tathagata’s self-realized noble wisdom I call nirvana.

As stated above, when ordinary fools fall into what is not in accord with reality, it can neither accord with the intrinsic nature of all deluded conceptualizations nor be different from it. In general, because the nature of all things is the nature of deluded conceptualization, one cannot directly illuminate the intrinsic nature of deluded conceptualization itself. Following delusion, one gives rise to attachment as though some other dharma existed; signs and views consequently arise, and therefore quiescence is not perceived.

If quiescence is not perceived, one can never become free from deluded conceptualization, all because one does not know the intrinsic nature of deluded conceptualization. This directly points out that the intrinsic nature of deluded conceptualization is itself reality. If one personally realizes that there are no signs, that very vision is nirvana.

Signs and views are causes of taking birth; being ignorant of reality, one cannot abide in it. All sentient beings have been pure from the beginning, yet are constantly obstructed by adventitious defilements. Therefore, one should know that removing the obstruction reveals nondual suchness, which is the nirvana of intrinsic nature.

To speak of removing the obstruction means removing this obstruction of signs and views. If this obstruction is removed, one immediately sees the real nature of deluded conceptualization. The previously existing mind and mental factors are then instantly left behind.

Once they are left behind, self-realized noble wisdom has no separate essence; the Tathagata calls this nirvana.

– REVEALING THE MEANING OF NON-ARISING BY POINTING OUT THE ABSENCE OF CAUSES.

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

To extinguish that doctrine of arising,
I establish the meaning of non-arising.

Such is the Dharma that I teach,
But fools cannot understand it.

All dharmas are unborn,
Without intrinsic nature and without real existence.

Like a gandharva city, an illusion, or a dream,
Their apparent nature has no cause.

They are unborn and have no intrinsic nature;
Why, then, do I not say they do not exist?

Because, apart from conjunction,
The nature apprehended by awareness does not appear.

Therefore, they are not simply nonexistent or unborn;
I say they lack intrinsic nature.

I say that through each particular conjunction,
A nature appears, yet does not exist.

When analyzed, there is no conjunction;
It is not as the non-Buddhists perceive.

All dharmas appear when, through delusion concerning their own mind, beings fail to awaken; they have no intrinsic nature. This is why the Tathagata speaks of non-arising and emptiness. Non-arising is taught to refute doctrines of arising.

The emptiness of dharmas is taught to refute attachment to existence. In truth, all dharmas are devoid of intrinsic nature. Like a gandharva city, a dream, or an illusion, although they appear to have a nature, they fundamentally have no cause.

Because they appear without a cause, there is no meaning of arising, for there is no nature that arises by itself. Amid the conjunction of causes and conditions, they rest upon the nature of cognition and seem to appear distinctly before one. If separated from that conjunction, cognitive conception would have nothing upon which to rest; in what state, then, could appearance remain?

Within a dream, conjunction is immediately vivid; when the causes and conditions for awakening occur afterward, what remains to be remembered? Therefore, one should know that emptiness and non-arising mean that all dharmas appear immediately through non-awakening and have no intrinsic nature; they do not mean a one-sided, barren non-arising that amounts to sheer nothingness. Through each particular conjunction, their nature is like a shadow or an echo: it appears but does not exist.

This differs from the non-Buddhists, who hold that a cause of arising truly exists and that only after analysis can one know that it does not exist.

Dreams, illusions, and dangling hairs,
A shimmering mirage and a gandharva city—

All the various phenomena of the world
Appear as signs without a cause.

To crush the doctrine of existent causes,
I reveal the meaning of non-arising.

Revealing non-arising,
The Dharma flows on without interruption.

The doctrine of causelessness flourishes,
Terrifying all the non-Buddhists.

It is reiterated that all dharmas are like dreams, illusions, dangling hairs, shimmering mirages, and gandharva cities: they have no cause of arising, yet the event of arising—the result—appears distinctly. This is used to refute the doctrine of causes, and it is precisely on this basis that non-arising is revealed. In general, “Dharmas abide in their Dharma-position; the signs of the world ever abide.” When the Dharma-eye suddenly opens, all the ordinary activities of the people—their bowing, lifting their heads, turning, and circling—are capable of continuing without interruption.

Therefore, it is said, “Revealing non-arising, the Dharma flows on without interruption.” Yet the reason this refutes the non-Buddhists lies precisely here. Because the non-Buddhists mistakenly cling to the belief that dharmas have causes of arising, they fall into two errors: first, dharmas do not arise by themselves but appear through deluded conceptualization; second, they cannot produce anything else, because they possess no nature of arising.

If causes truly had the power to produce, all dharmas would have a root and could not be instantly understood. Yet whether there is seeing or non-seeing, inclusion or non-inclusion, these arise solely from delusion; it is not that they cannot be instantly understood. Unable to awaken to this, the non-Buddhists merely hear that there is no cause; not understanding where this teaching leads, they become bewildered and without foundation.

Therefore, one should know that they will surely be terrified.

– EXTENSIVELY REVEALING THE MEANING OF NON-ARISING.

+ DIRECTLY REVEALING NON-ARISING.

At that time, Mahamati asked the Buddha in verse:

How is it, and through what cause?
For what reason does that arise?

At what point does conjunction occur,
That one may formulate a doctrine of causelessness?

Because the Tathagata had previously spoken of the doctrine of causelessness, Mahamati now asked through what ultimate cause all dharmas arise and where conjunction occurs, such that the Tathagata declares them causeless.

The Blessed One again replied in verse:

When conditioned dharmas are examined,
They are neither causeless nor caused.

Such views belong to doctrines of arising and cessation;
Upon this insight, those views cease.

All the causes spoken of by non-Buddhists arise from deluded views. If the wise can examine all conditioned dharmas and see that they appear delusively because of non-awakening to their own mind, like dreams and illusions, they will find neither the sign of a cause nor causelessness. When this view immediately ceases, they accord with non-arising.

Mahamati asked in verse:

What is non-arising?
Does it mean the absence of any nature?

Or does it depend upon conditions,
There being a dharma called non-arising?

Surely a name is not devoid of meaning;
Please explain this in detail.

Here he asks whether non-arising means that no dharma whatsoever exists, or whether it awaits the convergence of conditions. Since the name “non-arising” exists, a name must surely have a meaning.

The Blessed One again replied in verse:

Non-arising is not the absence of any nature,
Nor does it depend upon conditions.

It is not an intrinsic nature, though it has a name;
And that name is not devoid of meaning.

For all the non-Buddhists,
The shravakas and pratyekabuddhas,

And those below the seventh stage, it is not their domain;
This is called the sign of non-arising.

All dharmas are manifested by mind. What manifests is not an absence of nature; its manifestation does not await conditions; and what manifests is not an intrinsic nature. Yet neither is it devoid of meaning as a measure of mind. This is the meaning of the mind-only measure of non-arising. It is not even the domain of the Two Vehicles or those below the seventh stage, much less that of the non-Buddhists.

Far removed from causes and conditions,
And also removed from every phenomenon,

There is only subtle abiding in mind;
Both conception and the conceived are left behind.

When that body transforms accordingly,
I call it non-arising.

Causes and conditions refer to the conjunction of worldly causes and conditions. Every phenomenon refers to every result. This means abandoning views that cling to the existence or nonexistence of causes, conditions, conjunction, cause, and effect in the world. There is only the subtle and quiescent abiding of the thought immediately present, transforming the entire body of deluded conceptualization—both apprehender and apprehended—into self-realized noble wisdom. Delusion and awakening differ in function but not in essence; therefore, it is said that mind is fundamentally unborn.

There is no external nature or absence of nature,
Nor is there a mind that apprehends.

When all views have been eliminated,
I call it non-arising.

Thus there is no intrinsic nature;
Emptiness and all such terms should be distinguished.

It is not nothingness, yet it is called empty;
Because it is unborn, it is called empty.

This teaches awakening to the direct perception of one’s own mind, clearly revealing that all external dharmas have no nature and that there is no mind that grasps objects. When all attachments to views cease, that is non-arising. This statement of non-arising, together with the meanings of emptiness and absence of intrinsic nature, teaches that precisely while arising, things do not arise; it does not mean that absolutely no dharmas exist. Therefore, it is said, “It is not nothingness, yet it is called empty; because it is unborn, it is called empty.”

+- REVEALING THAT DHARMAS ARISE THROUGH CAUSES AND CONDITIONS IN ORDER TO ELIMINATE ATTACHMENT TO CAUSES.

Through the conjunction of causal conditions and enumeration,
There must be arising and cessation.

Apart from causal conditions and enumeration,
There is no separate arising or cessation.

Once causal conditions and enumeration are abandoned,
There is likewise no other nature.

If one speaks of identity or difference,
That is the false conception of non-Buddhist paths.

Neither existence nor nonexistence has a nature that arises;
It is neither existent nor nonexistent.

Apart from the transformations of those enumerations,
None of these can be apprehended.

Above, it was said that non-arising is precisely within present arising; this is the principle of non-arising revealed by the Tathagata. Here, arising and cessation are said to be rooted in causal conditions in order to clarify why sentient beings revolve in cyclic existence. If one only realizes that this revolving is itself conditionally arisen, then upon setting causal conditions aside, one no longer speaks of identity or difference, existence or nonexistence, as in the four propositions of the non-Buddhist paths' false conceptions.

Only then does one know that, through delusion about causal conditions, one sees arising and cessation, while awakening to causal conditions accords with non-arising. If arising and cessation existed separately apart from causal conditions, then the doctrine of non-arising would also destroy the meaning of causal conditions and would not mean that what is presently arising does not arise. The passage below will explain this clearly.

There are only conventional enumerations,
Successively forming a chain of fetters.

Apart from that chain of causal conditions,
The meaning of arising cannot be apprehended.

Arising has no nature and does not occur;
Thus one is free from the errors of non-Buddhist paths.

Only the chain of conditions is taught,
But ordinary fools cannot understand it.

If, apart from the chain of conditions,
There were a separate nature of arising,

That would be the doctrine of causelessness,
Destroying the meaning of the chain of conditions.

Just as a lamp reveals various appearances,
So too does the chain become manifest.

This would mean that apart from the chain,
Various natures separately exist.

“Conventional enumerations” means that sentient beings undergo arising and cessation through causal conditions, like interlocking links of a chain that never ceases. If, within those very causal conditions, one suddenly becomes free from the chain, no arising or cessation can then be apprehended. Right there is non-arising; once it is discerned all at once as not occurring, one naturally becomes free from the errors of non-Buddhist paths.

Yet this teaching of causal conditions is still beyond the understanding of ordinary fools. For apart from the chain there is no arising and cessation, and apart from the chain there is no non-arising. Delusion and awakening travel the same path, yet one easily forms a view that they are different.

If arising and cessation existed separately apart from the chain of causal conditions, the Tathagata's doctrine would be one of causelessness. It would also have to destroy causal conditions and indicate something else, just as a lamp reveals various appearances but is not itself those appearances. If the manifestation of causal conditions were truly like this, then beyond causal conditions there would be another separate nature, and this would become the doctrine of non-Buddhist paths.

If so, how could the Tathagata's meaning—that what is presently arising does not arise—ever be made clear?

No nature exists, and there is no arising,
Just like the intrinsic nature of empty space.

If one is free from all those chains,
Wisdom has nowhere to discriminate.

There are also various kinds of non-arising,
Dharmas attained by sages and noble ones.

They arise, yet are without arising:
This is the patience of non-arising.

This reveals the meaning that what is presently arising does not arise. For within nature itself there is no nature, and within arising itself there is non-arising. It is plainly evident here and now within the chain of causal conditions, like the intrinsic nature of empty space. Without departing from this very place, one personally realizes and personally knows it. All sages and noble ones who attain the patience with regard to dharmas have no second purport.

If the people of all worlds
Were caused to contemplate the chain,

They would all become free from the chain
And thereby attain samadhi.

Delusion, craving, karma, and the like
Are the chain within;

Drill, wood, clay, wheel,
Seeds, and the like are external.

If things possessed an other-nature
And arose from causal conditions,

The meaning of the chain would not apply to them;
Thus they could not be established.

If arising has no intrinsic nature,
By what could it be chained?

Because things successively give rise to one another,
One should understand the meaning of causal conditions.

Again, the people of the world are exhorted simply to contemplate how the chain of causal conditions has no intrinsic nature and gives rise to no other dharma. Right here, all obstruction suddenly vanishes, and the inherently present right samadhi manifests at that very moment. Only then does one know that all ignorance, afflictions, and karma, as well as drill, piece of wood, clay, and wheel, appear to be dharmas when one is deluded; yet at the time of awakening, they have not come from elsewhere. As they successively give rise to one another, who is their creator? Thus it is said, “The characteristics of what is seen have no nature and are like a bundle of reeds.” Such is the natural principle of causal conditions.

Hardness, moisture, warmth, and motion—
Ordinary beings falsely conceive them.

Apart from enumeration, there is no other dharma;
This is what is meant by absence of nature.

Hardness, moisture, warmth, and motion are cited as examples showing that all dharmas alike arise from false conception and seem to arise in continuity. Apart from this, nothing separately exists; this is what is meant by absence of nature.

Just as a physician treating various illnesses
Does not have a great many doctrines,

But establishes various treatments
Because illnesses differ,

So, for the sake of those sentient beings,
I destroy their various afflictions.

Knowing whether their faculties are superior or inferior,
I teach them gateways to liberation.

It is not that the roots of the afflictions differ
And therefore there are various Dharmas.

Only the Dharma of the One Vehicle is taught;
That itself is the Great Vehicle.

In conclusion, the Tathagata extensively teaches causal conditions for the sake of sentient beings, in order to destroy their afflictions and establish gateways to liberation. Although there are various differences in their faculties, causes, and inclinations, making it appear that the Buddha also has various teachings and principles, they do not know that the Tathagata has only the One Vehicle. Thus it is said, “The direct perception of one's own mind has many gateways of skillful means, but in returning to the source there is no duality.”

4—INDICATING THAT THE TATHAGATA'S TEACHING OF THE DHARMA IS NEITHER PERMANENT NOR IMPERMANENT AND IS NOT THE SAME AS THAT OF NON-BUDDHIST PATHS.

—THE QUESTION OF WHETHER THE NON-BUDDHIST PATHS' FALSE ATTACHMENT TO IMPERMANENCE IS ERRONEOUS OR CORRECT.

At that time, Mahamati Bodhisattva again addressed the Buddha: “World-Honored One! All non-Buddhist paths give rise to false conceptions of impermanence.

“The World-Honored One also teaches that all conditioned formations are impermanent and are dharmas of arising and cessation. What is the meaning of this? Is it erroneous or correct? How many kinds of impermanence are there?”

Previously, the Buddha said that what neither arises nor ceases is permanent and is not the same as the teachings of non-Buddhist paths. Here, because teachings concerning impermanence can likewise be erroneous or correct, this question is raised. From the standpoint of mind itself, it is neither permanent nor impermanent.

Because one fails to awaken to one's own mind, manifestations falsely appear and do not cease from thought to thought; they have no master or controller. Thus all internal and external dharmas of form and mind are like a lamp, a mass of fire, a flash of lightning, or a reflection. Each preceding and subsequent moment does not reach the other.

This is the true Dharma's teaching of impermanence. Because it is difficult to awaken quickly to intrinsic nature as it truly is, impermanence is taught so that beings may gradually awaken. Non-Buddhist paths vainly perceive outside the mind that all dharmas truly arise and truly perish.

Their attachment to permanence does not rest upon a true cause, and their attachment to impermanence is likewise not true quiescence. This is why Mahamati urgently sought clarification.

—EXPOSING THE IMPERMANENCE TAUGHT BY NON-BUDDHIST PATHS TO REVEAL THAT THE TRUE DHARMA IS NEITHER PERMANENT NOR IMPERMANENT.

+—GENERAL EXPOSITION OF THE SEVEN KINDS OF IMPERMANENCE.

The Buddha told Mahamati: “All non-Buddhist paths teach seven kinds of impermanence, none of which belong to my Dharma. What are the seven? Some say, ‘Once something has been produced, it is abandoned’; this is called impermanence.

Some say, ‘The locus of form is destroyed’; this is called impermanence. Some say that form itself is impermanent. Some say that the transformation occurring in the interval between states of form is impermanence: without any intervening gap, it disintegrates by itself, like the transformation of milk into curds.

The interval cannot be perceived, and impermanence destroys every nature undergoing transformation. Some speak of the impermanence of nature. Some speak of the impermanence of nature and non-nature.

Some say that the non-arising of all dharmas is impermanent and enters into all dharmas.”

That which, having acted, ceases means that there is a nature of impermanence capable of producing the great elements; the great elements are permanent, while that which is capable of producing them, having produced them, then ceases and is impermanent. The destruction of the locus of form means holding that the four great elements and the forms produced by the four great elements—the producer and the produced—are not destroyed, and that only through analysis are the destruction of shapes and appearances such as long and short perceived.

Form itself means that the four great elements, which are the producers, are permanent, while what is produced by the four great elements is impermanent. The transformation of form in the interval means that, in the interval between producer and produced, there is a nature of impermanence that is continually transforming, as milk changes into curds and so forth, changing naturally. The nature of impermanence means that there is an intrinsic nature of impermanence which itself is not destroyed but is capable of destroying phenomena, just as staffs, bricks, and stones possess the capacity to destroy.

The impermanence of nature and non-nature means that “nature” refers only to the producer and “non-nature” only to the produced; the nature of the producer is destroyed immediately after producing, and the produced phenomenon is likewise destroyed accordingly. This is the attachment that both producer and produced are destroyed. The impermanence that all phenomena are unborn means discriminating that all phenomena are unborn and then regarding the universal unbornness of everything as impermanence.

These are the seven kinds presented here; they are extensively refuted in the passages below, though not necessarily in the same order.

+ THE IMPERMANENCE OF NATURE AND NON-NATURE.

Mahamati! The impermanence of nature and non-nature means that the distinctive characteristics of the four great elements and what they produce are destroyed, while the intrinsic nature of the four great elements cannot be apprehended and is unborn.

The four great elements are the producers. What is produced means all phenomena. They hold that the distinctive characteristics of the producer and the produced are all destroyed after production, yet the intrinsic nature of the four great elements is not an appearance or form that can be apprehended and is unborn. They do not understand that the four great elements arise from deluded conceptualization; delusion is originally unborn and has nowhere that it is extinguished, and within the chain of causes and conditions there is no agent at all. How, then, could there be an unborn intrinsic nature of the four great elements when the producer and the produced are destroyed?

+ THE IMPERMANENCE THAT ALL PHENOMENA ARE UNBORN.

That impermanence of the unborn is neither permanence nor impermanence. All phenomena, whether existent or nonexistent, are unborn; when analyzed down to the finest particle, nothing can be perceived. This is held to be the meaning of the unborn. Non-arising is thus called the characteristic of the impermanence of the unborn. If one does not awaken to this point, one falls into the non-Buddhist doctrine of the arising and impermanence of all phenomena.

“Neither permanence nor impermanence” is precisely what the non-Buddhists cling to. They maintain that all phenomena, whether existent or nonexistent, are unborn, and that when analyzed down to the finest particle, nothing can be perceived; this, they say, is the meaning of the unborn. Taking non-arising in this way, they call it the impermanence of the unborn.

Yet they do not understand that when I teach that phenomena are unborn, it is because, through the mind’s own non-awakening, they delusively appear like shadows or flashes of lightning; they cannot be said either to exist or not to exist, and it is not that they become imperceptible through analysis. Furthermore, once one asserts that there is a nature of unbornness within all phenomena, this itself is arising, because it is designated as an agent.

Logically, they should speak of the impermanence of arising, yet instead they speak of the impermanence of the unborn. Thus, in taking arising to be non-arising, they do not understand the meaning of the unborn; and in taking the unborn to be impermanent, they likewise do not understand the meaning of impermanence. If one does not awaken to this point, one falls into the non-Buddhist doctrine of the arising and impermanence of all phenomena, mistakenly regarding it as the impermanence of the unborn.

+- THE NATURE OF IMPERMANENCE.

Mahamati! The nature of impermanence is a deluded conceptualization of one’s own mind; it is not a nature that is either permanent or impermanent. Why is this? Because the intrinsic nature of impermanence is not destroyed. Mahamati! This is the impermanent condition in which all natures become non-natures. Apart from impermanence, there is nothing capable of causing the natures of all phenomena to become non-natures, just as staffs, bricks, and stones can destroy things.

The nature of impermanence means that non-Buddhists cling to an intrinsic nature of impermanence capable of destroying phenomena. The preceding passage examines their error: regarding what is neither a permanent nor an impermanent nature, they delusively give rise to discrimination and claim that there is an indestructible intrinsic nature of impermanence. The passage below then sets forth their attachment: they maintain that all natures become non-natures and impermanent, and that unless there were an intrinsic nature of impermanence capable of destroying phenomena, it would be utterly impossible to cause the natures of all phenomena to become non-natures and impermanent.

Staffs, bricks, and stones serve as analogies for something possessing the power to destroy. This clearly establishes two things: that which destroys and that which is destroyed. Therefore, it is refuted below.

It is presently observed that each and every one is not different from that nature—the condition of impermanence. There is no distinction between the agent and what is acted upon, such that this is impermanence and this is the condition. If the agent and what is acted upon are not different, then all natures are permanent and without a causal nature. Mahamati! The non-nature of all natures has a cause, but this is not known by ordinary fools.

Because it was said above that there is an indestructible intrinsic nature of impermanence capable of destroying all phenomena, there should accordingly be two distinct things. Therefore, this is refuted by saying: “It is presently observed that in the impermanent condition of all natures—all phenomena—there are no distinct characteristics of that which destroys and that which is destroyed that can truly be pointed out, so that one might say, ‘This is the nature of impermanence that destroys, and this is the impermanent condition that is destroyed.’” Since producer and produced are not different, all natures are permanent and have no causal nature.

This means that all phenomena are eternally quiescent in themselves and have no causal nature capable of destroying them. The Tathagata then changes the wording and says: “The impermanent condition in which all natures become non-natures also has a cause, but this is not known by ordinary fools.” What does it mean that it has a cause? It means that, because of beginningless non-awakening, all phenomena delusively appear while lacking any intrinsic nature; moment after moment and thought after thought, they never remain still.

Therefore, it is said, “Phenomena abide in their Dharma-position; the characteristics of the world eternally abide.” This is not known by ordinary fools.

A cause does not give rise to a dissimilar effect. If it did, all phenomena would be impermanent. If the effect were dissimilar, the agent and what is acted upon would have no distinction, yet they are all observed to be different. If there were a nature of impermanence, it would fall into the characteristic of a causal agent. If it so fell, all natures would not be ultimate. If all natures fell into the characteristic of a causal agent, then, being themselves impermanent, they would be impermanent. Since impermanence itself is impermanent, all natures would not be impermanent and should therefore be permanent.

This is said on the basis of the preceding statement that the non-nature of all natures has a cause, in order to clarify that the falsely conceived dissimilar cause cannot produce a dissimilar effect.

The non-Buddhists delusively cling to an intrinsic nature of impermanence capable of destroying phenomena; this is still to use a dissimilar cause to produce a dissimilar effect. If this were so, then since the cause is impermanent, all other dissimilar phenomena would also be impermanent. It would be as though humans could give birth to animals and animals could give birth to humans, so that producer and produced would all be confused together without distinction.

Yet it is plainly observed that humans give birth to humans and animals give birth to animals. Since this distinction is evident, how could a dissimilar cause produce a dissimilar effect? This merely follows their deluded attachment to dissimilar cause and effect in order to expose the contradiction in their own assertion.

The true intent, however, is to reveal that both their producer and their produced are empty, thereby disclosing that all natures and characteristics are unborn precisely as they are. Therefore, it is further said, “If there were a nature of impermanence, it would fall into the characteristic of a causal agent,” and so forth. This means that the causal nature of impermanence, said to be capable of destroying, falls into the category of a causal agent and is therefore not ultimately permanent and abiding.

Yet all natures are said not to be ultimately permanent and abiding because there is a causal characteristic of impermanence capable of destroying them; this impermanence is itself impermanent. Thus, all should be impermanent and impermanence itself impermanent; yet since all are seen again not to be impermanent, they should be permanent. All natures are eternally quiescent in themselves, and there is no distinction between agent and what is acted upon.

Therefore, it is said, “All natures are permanent and without a causal nature.”

If impermanence enters into all natures, it should fall within the three times. When that past form perishes together with its destruction, future form does not arise, because form is unborn, while present form exists together with the mark of destruction. Form consists of the differentiated aggregation of the four great elements.

The self-nature of the four great elements and derived form is not destroyed, because it is apart from both difference and non-difference. All non-Buddhist schools maintain that all four great elements are indestructible. All four great elements and derived forms within the three realms, insofar as they are objects of knowledge, undergo arising and cessation.

Apart from forms derived from the four great elements, where do all the non-Buddhist schools conceive of a nature of impermanence? The four great elements do not arise, because the marks of their self-nature are not destroyed.

Here, because the non-Buddhist schools maintain that an indestructible self-nature of impermanence enters into all dharmas, it is further said that all material dharmas fall within the three times. If material dharmas in all three times belong to the mark of destruction, then where could the indestructible self-nature that enters them abide? Moreover, the non-Buddhist schools constantly maintain that the essential nature of the four great elements is indestructible.

Therefore, this view is refuted by pointing out that they hold form to be precisely the differentiated aggregation of the four great elements, with creator and created being apart from both difference and non-difference, yet they do not know that all four great elements and derived forms presently appearing throughout the three realms are included within arising and cessation. If they separate derived form from the four great elements, upon what do they rely when they separately conceive of a nature of impermanence entering into the four great elements, while saying that its self-nature is indestructible?

Above, it was demonstrated that ultimately there is no dharma capable of destruction; here, it is likewise demonstrated that ultimately there is no indestructible self-nature. Since both subject and object are empty, it is said, “All the marks of nature are, right where they are, unborn.”

+ IMPERMANENCE AS ABANDONMENT AFTER CREATION.

Impermanence as separation from what has newly been created means that apart from the four great elements, there are no other four great elements. Because each has its own distinct mark, no differentiation within its own mark can be apprehended. Since they possess no such differentiation, none of them can mutually create the others. As neither of the two means of creation operates, it should be known to be impermanence.

Here, the non-Buddhist schools maintain that there is a nature of impermanence acting as an agent capable of creating the four great elements, and that after creating them it immediately abandons them; this is impermanence. Apart from the four great elements, there is nothing different from those four great elements; thus it is said that they cannot mutually create one another. Mutual creation would mean, for example, that fire creates water and water creates earth; but since each has its own distinct mark, they cannot mutually create one another.

Nor can they create themselves, because there is no differentiation within their own marks. Neither can they jointly create one another, for mutual creation would amount to joint creation. That neither of the two means operates means that when fire and water unite, their essential natures oppose one another, clearly showing that they cannot jointly create.

Since they do not mutually create, do not create themselves, and do not jointly create, it should be known that the great elements suddenly appear through deluded falsehood, with no master in their midst; their true nature is quiescent cessation. Therefore, one should not regard their being newly created and then abandoned as impermanence.

+ IMPERMANENCE AS THE DESTRUCTION OF SHAPE AND LOCATION.

Impermanence as the destruction of shape and location means that the four great elements and derived form are not destroyed; ultimately, they are indestructible. Mahamati! “Ultimately” means that when they are analyzed and examined down to the minutest particles, what is destroyed is the distinct shape and location of the four great elements and derived form. Length and shortness can no longer be apprehended, but this does not concern the four great elements themselves. The four great elements are not destroyed; only their manifest shape and location are destroyed. This falls into the Samkhya doctrine.

“Shape and location” means the long and short shapes and locations of the four great elements. It is held that the long and short shapes and locations of the four great elements cease, while the material essence of the four great elements, both as creators and created, does not cease. This is the Samkhya doctrine, which maintains that the four great elements are permanent.

When they are analyzed and examined to the utmost, down to the minutest particles, only the visible marks—the long and short shapes and locations of the forms derived from the four great elements—can be destroyed, but not the four great elements themselves. That is, the essential nature of forms derived from the four great elements can never be destroyed; only their shape and location are destroyed. Here the Tathagata merely says that this “falls into the Samkhya doctrine,” because it has already been made perfectly clear in the preceding and following passages that the four great elements and derived forms have no creator.

+ FORM ITSELF AS IMPERMANENCE.

Form itself as impermanence means that form itself is impermanence. That is the impermanence of shape and location, not of the four great elements. If the four great elements were impermanent, they would not belong to the categories expressed in conventional speech. What is expressed in conventional speech has no nature; this would necessarily fall into worldly materialism. One would see that all natures are nothing but verbal expressions and would not see the arising of their own marks.

All material dharmas are manifestations of mind alone and are entirely of the nature of impermanence; this is what the Tathagata teaches. The non-Buddhist schools maintain that form itself is impermanence, but apply this only to shape and location and not to the four great elements. If the four great elements were impermanent, they would no longer belong to the categories expressed in conventional speech.

What is expressed through conventional categories has no nature and, in truth, no dharma exists there. If so, one falls into the annihilationist view of worldly materialism, because there would be only verbal expressions and no dharmas possessing their own marks. Therefore, it should be known that the true principle of the real own-marks of all dharmas can be realized only through the inner direct realization that awakens to the direct perception of one’s own mind.

This lies beyond the reach of the non-Buddhist schools.

+ IMPERMANENCE AS INTERMEDIATE TRANSFORMATION OF FORM.

Impermanence as transformation means that form appears with a different nature, but this does not concern the four great elements themselves. It is like gold fashioned into various ornaments: transformations appear, but the nature of the gold is not destroyed; only the ornaments are destroyed. Thus, the transformation of all natures and so forth is likewise.

The non-Buddhist schools maintain that between creator and created there is a nature of impermanence that continuously transforms, as milk changes into curds and form appears with a different nature. “This does not concern the four great elements” means, as in the preceding discussion of shape and location, that the manifest forms of the four great elements are seen to cease, while the essential nature of the four great elements does not cease. It is like gold made into ornaments: only transformations appear, while the nature of the gold is not destroyed. “All natures” means that the transformations of all dharmas are likewise.

+ CONCLUSION ON THE SEVEN FALSE ATTACHMENTS CONCERNING IMPERMANENCE.

In all such ways, the various non-Buddhist schools cling to impermanence, falsely imagining that when fire burns the four great elements, their own marks are not burned. If each of their own marks and characteristics were destroyed, then the four great elements and derived forms would necessarily be annihilated.

This is a general statement concerning the seven kinds of false discrimination. In brief, they all hold that apart from the manifested shapes of the four great elements there exists a distinct essential substance of the four great elements that fire cannot burn. If it could burn them, both creator and created would be annihilated.

This amounts to one half being subject to arising and cessation and the other half not being subject to arising and cessation. Because they do not awaken to the direct perception of their own mind and do not realize that all dharmas are mind-only, originally without arising and nowhere undergoing cessation, they falsely perceive arising and cessation and falsely discriminate between nature and characteristics. They cling to the permanent as impermanent and to the impermanent as permanent, thus ending in complete inversion.

+ ONLY THE TATHAGATA TEACHES THAT DHARMAS ARE NEITHER PERMANENT NOR IMPERMANENT, THEREBY REVEALING THE DIRECT PERCEPTION OF ONE’S OWN MIND.

Mahamati! My doctrine of dependent origination is neither permanent nor impermanent. Why is this?

Because external natures are not definitively established; I teach only that the three realms are mind-only and do not teach that the various characteristics possess arising and cessation. Through the differentiated combination of the four great elements, the four great elements and derived forms give rise to the false imagination of the twofold relation between that which apprehends and that which is apprehended. Knowing these two kinds of false imagination, one relinquishes the two attachments to the notion that external natures possess a nature of their own and awakens to the direct perception of one’s own mind.

False imagination arises through thought and volitional activity; it is not without volitional activity. When one is free from the mind’s false imagination that things either possess or lack a nature of their own, then all dharmas—worldly, supramundane, and the supreme among the supramundane—are neither permanent nor impermanent… Those who do not awaken to the direct perception of their own mind fall into the continuous succession of the two extremes of erroneous views.

All non-Buddhist schools fail to awaken to their own false imagination, and these ordinary people have no foundation. That is to say, the teachings concerning the worldly, the supramundane, and the supreme among the supramundane arise from false imagination and are not within the realization of the foolish and ignorant.

The Tathagata has taught that all dharmas are neither permanent nor impermanent, because he does not accept that external natures truly undergo arising and cessation; he teaches only that the three realms are mind-only. This is the single purport shared by all Buddhas of the three times. The various appearances of arising and cessation seem to differ because the four great elements and derivative forms come together through causes and conditions.

Yet in truth, there is neither that which creates nor that which is created. Because they suddenly appear through beginningless ignorance, it is said that “the three realms are mind-only.” Those unable to comprehend mind-only give rise to the two kinds of delusion concerning that which creates and that which is created, and thus fall into views of existence and nonexistence. Those who comprehend it immediately depart from them, realizing that all is but the measure of mind.

Therefore, one should know that all the internal and external four great elements, as well as the dharmas of form and mind, give rise to every kind of karmic activity through deluded discrimination. Since these karmic activities do not truly arise, they need not await their annihilation. Merely depart from the two discriminations of existence and nonexistence, and the direct perception of one’s own mind will be immediately present.

Therefore, the Tathagata teaches that they are neither permanent nor impermanent. On the basis of delusion, the three discriminated kinds of dharmas—the mundane, the supramundane, and the supreme supramundane—are manifested; they cannot be called permanent. Likewise, on the basis of delusion, the three kinds of nondiscriminating wisdom—the mundane, the supramundane, and the supreme supramundane—are manifested; they cannot be called impermanent.

Non-Buddhist schools hold two kinds of erroneous views because they do not awaken to the direct perception of their own minds. Amid deluded discrimination, they cannot directly illuminate it and realize the fundamental wisdom whose nature is nondiscriminating. Therefore, the Tathagata expounds the three kinds of dharmas as skillful means in accordance with the discriminations of sentient beings; they are not within the realization of foolish ordinary beings.

+ GENERAL VERSES

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

The verses state that all non-Buddhists who cling to the impermanence of everything are deluded, whereas in truth all dharmas bear no mark of destruction. The seed-natures of the great elements each abide in their dharma-position; all arising and cessation are the true suchness of their own characteristics. Because they do not understand the measure of mind, they mistakenly regard things as impermanent and become submerged in their attachments to views.

If they understand that all is mind-only, then the two views that flow on are themselves manifestations of mind. At that very point, both the grasping and the grasped are empty; there is no agent. The entirety of delusion is the entirety of truth—how could there be anything separate?

Thus, precisely within their own attachment, they regard Brahma as the root of the tree that produces all sentient beings throughout the three realms. The Tathagata teaches that all such falsehoods and delusions are merely the measure of mind. Upon awakening, there is bodhi, with no laborious transformation required.

The teaching reaches directly into the deluded attachments of non-Buddhists, enabling them suddenly to recognize their error and immediately accord with what is originally attained. The Tathagata’s instruction may therefore be called the consummation of compassion.

5- REVEALING THAT THE TATHAGATA’S ULTIMATE MEANING IMMEDIATELY TRANSCENDS THE STAGES AND UNIQUELY MANIFESTS MIND-ONLY

– IN RESPONSE TO MAHAMATI’S QUESTION ABOUT RIGHT ABSORPTION, FIRST REVEALING THE PRACTICES AND CHARACTERISTICS OF THE SEVENTH AND EIGHTH STAGES

At that time, Bodhisattva Mahamati again addressed the Buddha: “Blessed One! I beseech you to explain the successive sequence of the right absorption of cessation—the attainment of cessation—for all bodhisattvas, shravakas, and pratyekabuddhas. If we become well versed in the successive sequence and characteristics of the right absorption of cessation, I and the other bodhisattvas will never mistakenly abandon the gateway to the bliss of the right absorption of cessation, nor fall into the ignorance of any shravaka, pratyekabuddha, or non-Buddhist.”

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

Mahamati addressed the Buddha: “Blessed One! I beseech you to teach it.”

The Buddha told Mahamati: “Great bodhisattvas on the sixth stage, as well as shravakas and pratyekabuddhas, enter the right absorption of cessation. Great bodhisattvas on the seventh stage abide in right absorption from thought-moment to thought-moment, having departed from all marks of the intrinsic nature of right absorption; this is not the case for shravakas and pratyekabuddhas. Shravakas and pratyekabuddhas fall into the right absorption of cessation while retaining active awareness and the marks of the grasping and the grasped.

Therefore, the right absorption of bodhisattvas on the seventh stage is beyond thought. They realize that the characteristics of all dharmas are nondifferentiated; they do not attain merely separate portions of the various characteristics and natures. Shravakas and pratyekabuddhas enter right absorption through awareness of the characteristics and natures of all wholesome and unwholesome dharmas.

Therefore, bodhisattvas on the seventh stage possess the excellent mindfulness of right absorption. Mahamati! For bodhisattvas on the eighth stage, as well as for shravakas and pratyekabuddhas, the deluded discriminations characterized by mind, manas, and consciousness cease.”

All three vehicles can enter the attainment of cessation. In every case, it counteracts the mind, manas, and consciousness of ordinary beings and enables them to depart from all mental discrimination concerning self and what belongs to a self. Yet because those of the Two Vehicles do not awaken to the direct perception of their own minds as illusory and dreamlike, they establish the counteractive means as a real dharma.

Within the dharma of right absorption, they have not yet forgotten subject and object; there remain awareness and practice. Therefore, they do not equal the right absorption maintained from thought-moment to thought-moment by bodhisattvas on the seventh stage. From the first through the sixth stage, bodhisattvas still cannot maintain right absorption from thought-moment to thought-moment as bodhisattvas on the seventh stage do.

Nevertheless, because the Mahayana enters the portion of the path of seeing, although counteractive means remain and awareness and practice have not yet been relinquished, all these are regarded as skillful means rather than real dharmas. We thus understand that bodhisattvas on the seventh stage attain right absorption from thought-moment to thought-moment because, after awakening to the direct perception of their own minds, they relinquish skillful means, depart from all marks and intrinsic natures, and attain nondifferentiating wisdom.

Those of the Two Vehicles have no share in this. “Attaining various characteristics and natures, and entering right absorption through awareness of the wholesome and unwholesome natures and characteristics of all dharmas” refers precisely to those of the Two Vehicles, who fear falling into nondifferentiated characteristics. Wishing to attain the various wholesome and unwholesome natures and characteristics, they enter right absorption, abandoning arising and proceeding toward cessation.

Because discrimination has not yet been forgotten, it is said that they “use quiescence to unite with quiescence, reaching the utmost limit of consciousness.” Therefore, they do not possess the excellent mindfulness of right absorption found on the seventh stage. Excellent mindfulness means mindfulness from thought-moment to thought-moment, and it also means being beyond thought. The statement that only on the eighth stage can the deluded discriminations of mind, manas, and consciousness found in those of the Two Vehicles be extinguished means that, upon reaching the eighth stage and realizing the selflessness of dharmas, mental consciousness finally comes to an end.

Although bodhisattvas from the first through the seventh stage awaken to the direct perception of their own minds and are all able to depart from mind, manas, and consciousness, these are completely exhausted only on the eighth stage; hence it is said that “they cease on the eighth stage.” Although on the seventh stage bodhisattvas are free from the skillful means of awareness and practice and attain right absorption from thought-moment to thought-moment, the text does not say that cessation occurs on the seventh stage.

This is because, although the power of right absorption is supreme, the selflessness of dharmas has not yet manifested, and the original vow of great compassion still relies upon mindful recollection. Therefore, it is not called ultimate cessation. Even upon reaching the eighth stage, they must still rely on right samadhi and the sustaining power of awakened mind before they can ultimately perfect the stage of the Tathagata—how much more so on the seventh stage.

Above, in discussing the characteristics of permanence and impermanence, Mahamati distinguished the erroneous from the correct. Here he again requests an explanation of the right absorption of the various stages, wishing to clarify the distinctions between the Mahayana and the Two Vehicles, as well as the distinctions among the individual bodhisattva stages, so that practitioners may understand them and advance further.

– REVEALING THE SIMILARITIES AND DIFFERENCES BETWEEN THE FIRST THROUGH SEVENTH STAGES AND THE TWO VEHICLES

From the first through the seventh stage, great bodhisattvas contemplate the three realms as the measure of mind, manas, and consciousness. They depart from self and what belongs to a self, and from cultivation based on their own deluded discrimination, which falls into the various characteristics of external natures. Foolish ordinary beings know nothing of the two aspects manifested by their own minds—the grasping and the grasped—and do not awaken to the fact that they are perfumed by the evil and false habitual tendencies of beginningless time.

Regarding the first through the seventh bhumis, both the Tang and Wei translations say, “From the first through the sixth bhumi, because bodhisattvas already possess right absorption in common with the Two Vehicles, this extends only through the sixth bhumi.” This translation states that what bodhisattvas perceive differs from what the Two Vehicles perceive, and therefore speaks of the seventh bhumi. The passage that follows immediately indicates the mode of practice of the eighth bhumi.

Because bodhisattvas realize the measure of their own mind, they are able to contemplate that the inner and outer three realms are all manifested through the non-awakening of mind, manas, and consciousness; that originally there is neither self nor what belongs to a self; and that it is only through their own deluded conceptualization that they perceive externally existing natures and characteristics. The Two Vehicles do not realize their own mind and fall into the two extremes of existence and nonexistence.

They give rise to a realm of grasping subject and grasped object. Thus, although they share the same right absorption through the sixth bhumi, bodhisattvas enter right absorption by thoroughly realizing that all natures are devoid of the characteristic of self-nature, whereas those of the Two Vehicles enter right absorption by becoming aware of and aspiring toward various differentiated characteristics. On one side, the power of skillful means is used to eliminate completely the active force of habitual tendencies.

On the other, because of a failure to awaken and understand, one is driven by beginningless habitual tendencies of falsity and deception. One is provisional and the other real; this has been clearly demonstrated.

– INDICATING THE SAMADHI OF THE EIGHTH BHUMI, SUSTAINED BY AWAKENING.

Mahamati! For great bodhisattvas, the eighth bhumi is the nirvana of sravakas and pratyekabuddhas. Because bodhisattvas are sustained by awakening in samadhi, they do not enter nirvana through the gateway of the bliss of samadhi. If they were not sustained, the bhumi of the Tathagata would not be fulfilled, for they would cast aside all conditioned affairs of sentient beings, and the seed of Buddhahood would necessarily be cut off. The Buddhas, the Blessed Ones, therefore reveal the immeasurable and inconceivable qualities of the Tathagata. Sravakas and pratyekabuddhas, being drawn by the bliss attained through the gateway of samadhi, consequently conceive the notion of nirvana.

Bodhisattvas on the eighth bhumi also possess the gateway of samadhi-bliss of the Two Vehicles. Through the power of their original vows, however, although abiding in samadhi, they are sustained by awakening and therefore do not enter nirvana. Without such sustaining power, they could not fulfill the bhumi of the Tathagata; if they abandoned sentient beings, the seed of Buddhahood would necessarily be cut off.

Therefore, in the Avatamsaka Sutra, bodhisattvas on the eighth bhumi are exhorted in one voice by the Tathagatas of the ten directions, who tell them: “What you have attained is also possessed by the Two Vehicles; you must recollect the immeasurable and inconceivable qualities.” Hence it should be known that the arousing of bodhisattvas on the eighth bhumi is entirely due to the spiritual power of the Buddhas, so that they are not intoxicated by the samadhi-bliss of the Two Vehicles.

The spiritual power of the Buddhas, called the sustaining power of awakening in samadhi, means that, from the stage of the initial arousal of the aspiration, bodhisattvas enter the Tathagata’s awakening by awakening to the direct manifestation of their own mind. Being of the same essence, they embrace and sustain one another, with response and communion meeting upon the Way. Through the Buddha’s awakening they awaken themselves and, while in samadhi, naturally become alert in an inconceivable manner.

– INDICATING THAT ON THE SEVENTH AND EIGHTH BHUMIS ONE ABANDONS SAMADHI AND MANIFESTS THE MEASURE OF ONE’S OWN MIND.

Mahamati! I expound distinct divisions concerning the seventh bhumi: skillful cultivation of the characteristics of mind, manas, and consciousness; skillful cultivation concerning the appropriation of self and what belongs to a self; the selflessness of persons and dharmas; the arising and cessation of individual and shared characteristics; skillful attainment of the four unobstructed knowledges; the power of determination; the successive continuity of the bhumis through the gateways of samadhi; and entry into the factors of the path.

This is so that great bodhisattvas will not fail to awaken to individual and shared characteristics, remain unversed in the seventh bhumi, and fall into the false paths of non-Buddhists. Therefore, I establish the successive stages of the bhumis. Mahamati!

In reality, there is neither arising nor cessation apart from the direct manifestation of one’s own mind. Thus I speak of “the successive continuity of the bhumis and the various courses of conduct in the three realms,” which the foolish are unable to awaken to. That which the foolish are unable to awaken to is what I and the Buddhas describe as the successive continuity of the bhumis and the various courses of conduct in the three realms.

“Expounding distinct divisions” means explaining through discriminative exposition. The Tathagata gives a discriminative exposition concerning the seventh bhumi. This is because on the seventh bhumi the cause of rebirth has been severed, just as it has for those of the Two Vehicles, making attachment to this state very easy; hence this distinction is explained.

If one skillfully discerns that mind, manas, and consciousness are all manifestations of one’s own mind, then there is neither self nor what belongs to a self. When there is no self, there is no person who appropriates; when there is nothing belonging to a self, there is no dharma that is appropriated. When there is neither person nor dharma, one is free from aspiration toward shared and differentiated characteristics.

Because those of the Two Vehicles awaken to differentiated characteristics and aspire toward right concentration, they readily grasp nirvana. If one can skillfully understand this point, one can broadly comprehend the meaning of the Dharma of the One Vehicle, master the four unobstructed knowledges, and attain through the gateways of samadhi the power of determination and the sustaining power of self-awakening. With these, one illuminates all the bhumis and advances in the factors of the path.

Therefore it is said, “This is so that bodhisattvas will not fail to awaken to individual and shared characteristics, remain unversed in the seventh bhumi, and fall into the false paths of non-Buddhists.” This is the purport of the Tathagata’s establishment of the bhumis, and at the seventh bhumi one must be especially vigilant lest one fall into a divergent path. It is further said, “In reality, there is neither arising nor cessation apart from the direct manifestation of one’s own mind.” Thus the Tathagata speaks of “the successive continuity of the bhumis and the various courses of conduct in the three realms.” From beginning to end, the Tathagata exalts and safeguards the Dharma gateway of mind-only.

This means that, in the sole reality of one’s own mind, there are no successive stages of the bhumis. Likewise, all modes of practice within the three realms are found to be without true existence when one awakens to the direct manifestation of one’s own mind. From this absence of true existence, all dharmas are established for the sake of liberating those who have not awakened, not for those who have awakened.

Furthermore, Mahamati! Sravakas, pratyekabuddhas, and bodhisattvas on the eighth bhumi become intoxicated by the bliss of the gateway of the samadhi of cessation. Because they do not understand the direct manifestation of their own mind, they are obstructed by habitual tendencies relating to individual and shared characteristics.

They fall into the selflessness of persons and dharmas, cling to views concerning appropriated dharmas, and through deluded conceptualization conceive the notion of nirvana; this is not the wisdom that awakens to quiescent cessation. Mahamati! When bodhisattvas behold the bliss of the gateway of the samadhi of cessation, they recollect their original compassionate vows and perfect great compassion.

Understanding and discerning the ten inexhaustible vows, they do not deludedly conceive the notion of nirvana. They are already in nirvana, for deluded conceptualization does not arise and they are free from the deluded conceptualization of appropriating subject and appropriated object. When they clearly awaken to the direct manifestation of their own mind, deluded conceptualization concerning all dharmas does not arise.

They do not fall into attachment to the delusively conceptualized characteristics, natures, and self-natures external to mind, manas, and consciousness. It is not that the causes of the Buddha-Dharma do not arise; rather, arising in accordance with wisdom, they attain the Tathagata’s bhumi of self-awakening.

Above, distinct divisions were expounded concerning the seventh bhumi so that one would not fall into a divergent path; here, concerning the eighth bhumi, the admonition is earnest and repeated. This is because when sravakas and pratyekabuddhas attain their fruit, their state is the same as that of bodhisattvas on the eighth, Immovable Bhumi: all worldly and supramundane thoughts and recollections cease perpetually. Yet because they do not understand the measure of their own mind, they are obstructed by habitual tendencies relating to individual and shared characteristics.

Perceiving dharmas outside the mind, they conceive the notion of nirvana and lack the wisdom of quiescent cessation. Therefore, when the bliss of the samadhi of cessation appears before bodhisattvas on the eighth bhumi, they immediately recollect their original vows and arouse the mind of great compassion. Through the ten inexhaustible vows, they perfect the Buddha-bhumi and do not enter nirvana.

That is to say, since they have already entered nirvana, how could they enter nirvana again? These bodhisattvas awaken to the direct manifestation of their own mind, wherein there is neither grasping subject nor grasped object. They see that all dharmas have no separate existence and remain forever free from mind, manas, consciousness, and the various natures and characteristics within the three realms.

They transform the body of deluded conceptualization into the noble wisdom of self-awakening and, relying upon noble wisdom, reach the ultimate bhumi of awakening. Therefore it is said, “Deluded conceptualization does not arise, but it is not that the causes of the Buddha-Dharma do not arise.”

It is like a person in a dream who employs skillful means to cross a river but awakens before reaching the other shore. After awakening, the person reflects: Was it right or was it wrong? It was neither right nor wrong. Because of the various habitual tendencies of seeing, hearing, understanding, and knowing, formed through beginningless conceptualization, and because various forms and places have fallen within conceptions of existence and nonexistence, the dream is manifested by mind, manas, and consciousness.

This illustrates how, through habitual tendencies, one delusively perceives individual and shared characteristics and conceives the notion of nirvana, whereas in reality all are manifestations of one’s own mind. There are neither persons nor dharmas, nor is there a realm of one who crosses over and that which is crossed over. It is like a person in a dream who employs skillful means to cross a river: upon awakening, the mind comes to rest, and the experience cannot be called either wrong or right.

It is merely the residual discrimination of seeing, hearing, understanding, and knowing from beginningless habitual tendencies. All deluded clinging to the existence or nonexistence of the dharmas of form and mind is entirely a dreamlike affair manifested by mind, manas, and consciousness; there is no real realm.

Mahamati! In this way, the great bodhisattva at the eighth bodhisattva bhumi sees the source from which delusive conceptualization arises. Advancing progressively from the first bhumi to the seventh bhumi, he sees that all dharmas and expedient means are like illusions and so forth.

Having transcended the mental activities of delusive conceptualization involving the apprehending and the apprehended, he then gives rise to the expedient means of the Buddha-Dharma, enabling those who have not attained to attain. Mahamati! This is the bodhisattva’s nirvana in which expedient means are not impaired.

Free from mind, mentation, and consciousness, he attains the acceptance of the non-arising of dharmas. Mahamati! In the ultimate truth there is no successive sequence; it is taught that dharmas have no real existence and that delusive conceptualization is quiescent.

According to the preceding analogy of crossing the river, the bodhisattva at the eighth bhumi is likewise. Only upon reaching the eighth bhumi does the bodhisattva see the source from which delusive conceptualization arises. This means awakening to the direct perception of what is manifested by one’s own mind and realizing that all delusive conceptualizations arise because, through non-awakening, one falsely perceives existence and nonexistence.

Upon reaching the eighth bhumi, all delusive conceptualizations cease, and only then does one see their source of arising. Seeing the source of delusive conceptualization, one realizes that all the characteristics of dharmas present from the first through the seventh bhumi are entirely like dreams and illusions. Attaining the impartial wisdom of expedient means, one forever transcends the delusive mind of apprehender and apprehended, and then employs the wisdom of expedient means to benefit oneself and others until reaching the ultimate Buddha bhumi.

This is the bodhisattva’s nirvana of no fixed abode, not the determinate nirvana of quiescent cessation belonging to the Two Vehicles. The bodhisattva’s nirvana of no fixed abode is free from mind, mentation, and consciousness; in all circumstances, expedient means remain unimpaired, and the bodhisattva attains acceptance of the non-arising of dharmas. This is the quiescence of the ultimate truth, in which dharmas have no real existence.

Therefore it is said, “In the ultimate truth there is no successive sequence; it is taught that dharmas have no real existence and that delusive conceptualization is quiescent.” “No sequence” means that there is no successive ordering of the bhumis.

– POINTING DIRECTLY TO MIND-ONLY, TURNING BACK TO ELIMINATE THE BHUMIS.

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

The mind’s measure has no real existence; thus one abides until the Buddha bhumi.

The Buddhas of the three times—past, future, and present—have taught this.

The seventh bhumi is the mind’s measure; the eighth has no real existence.

These two bhumis are called abodes; the Buddha bhumi is called supreme.

Self-awakened wisdom and purity—this is precisely my bhumi,

The supreme realm of mastery, pure and skillfully adorned,

Shining like a mighty fire, its radiance illuminating everywhere.

Its dazzling brilliance does not blind the eyes; revolving, it transforms the three realms.

It presently transforms the three realms, or sometimes transforms them beforehand.

The vehicles expounded there are all the bhumi of the Tathagata.

The tenth bhumi is itself the first; the first is itself the eighth.

The ninth is itself the seventh; the seventh is likewise the eighth.

The second is the third; the fourth is the fifth.

The third is the sixth.

There is no sequence whatsoever.

The first verse states that all the bhumis, including the Buddha bhumi, have no real existence; all are solely the one mind. The Tathagatas of the three times have taught nothing different. The second verse states that the seventh bhumi has not yet transcended the mind’s measure, while the eighth bhumi has transcended it but has not yet reached the ultimate; it is not yet the sphere of practice of the Tathagata.

From the third verse onward, all speak of the Buddha bhumi. Self-awakened wisdom and purity mean that wisdom and quiescence interpenetrate. Thus it is said, “the pure Dharma body together with the stainless Dharma body”; these two meanings combine to accomplish the Tathagata’s self-awakening.

Therefore, one who attains self-awakened noble wisdom dwells in the Palace of the Great Jeweled Lotus in the Akanishtha Heaven of the Form Realm and realizes Perfect Enlightenment, manifesting for tenth-bhumi bodhisattvas a vast body whose radiance shines forth. Thus, great transformations and small transformations accord with conditions and manifest universally throughout the present, whether before or after. Whatever vehicles and bhumis have been established are all the One Vehicle; each and every vehicle is the Buddha Vehicle.

This is because, from the first bhumi through the tenth, one bhumi is all bhumis, and all bhumis are one bhumi. In the Avatamsaka Sutra, those at the initial aspiration of the Ten Abodes realize Perfect Enlightenment and are no different from the Buddha. Here the Tathagata establishes the Dharma gate of the ultimate truth, immediately eliminating the distinct bhumis and revealing mind-only.