楞伽經心印

6 - REVEALING THAT THE TATHAGATA’S PERFECT ENLIGHTENMENT ETERNALLY ABIDES.

– REVEALING THAT PERFECT ENLIGHTENMENT DOES NOT SHARE THE FAULTS OF THE CONDITIONED.

At that time, Bodhisattva Mahamati again addressed the Buddha: “World-Honored One! Is the Tathagata, the Worthy One, the Fully and Perfectly Enlightened One, permanent or impermanent?”

The Buddha told Mahamati: “The Tathagata, the Worthy One, the Fully and Perfectly Enlightened One, is neither permanent nor impermanent. Both alternatives entail faults. If he were permanent, there would be the fault of being a creator. Such permanence is the creator proclaimed by all non-Buddhist schools; yet because there is nothing created, the Tathagata’s permanence is not permanence. It is not a created permanence, for that would entail a fault. If the Tathagata were impermanent, there would be the fault of conditioned impermanence. The defining characteristics of the skandhas are devoid of intrinsic nature; when the skandhas perish, there would be annihilation. But the Tathagata is not annihilated.

Previously, the question concerned whether all dharmas are permanent or impermanent; here, the question is whether the Dharma realized by the Tathagata is permanent or impermanent. The Tathagata’s perfect enlightenment cannot be said to be either permanent or impermanent, for both alternatives entail faults. If it were permanent, it would fall into the fault of being a creator, as non-Buddhist schools cling to a divine self and claim that it is the agent of creation.

The Tathagata’s enlightened nature is not produced by a generative cause but is disclosed by a revelatory cause. Since there is nothing created, it is not permanent and is not a created permanence. If it were impermanent, it would fall into the fault of being something conditioned, sharing the characteristics of the skandhas.

The skandhas belong to the conditioned and have no intrinsic nature; when the skandhas perish, they are annihilated. Yet the Tathagata’s enlightened nature is not annihilated, and therefore is not impermanent.

“Mahamati! All conditioned things are impermanent, like jars, robes, and so forth. If everything were subject to the fault of impermanence, then the complete skillful means of omniscience would be meaningless, because it would be regarded as conditioned. In that case, all conditioned things would have to be Tathagatas, since there would be no distinction in the nature of their causes. Therefore, Mahamati, the Tathagata is neither permanent nor impermanent.”

The preceding passage says that conditioned things are impermanent. This means that whatever is conditioned is altogether impermanent, like jars, robes, and so forth. The Tathagata also has activities, yet is not impermanent. “Since there would be no distinction in the nature of their causes” means that the merit and wisdom cultivated by the Tathagata function in accord with their nature and have no separate cause; they are therefore unlike conditioned things.

– REVEALING THAT THE UNINTERRUPTED WISDOM OF PERFECT ENLIGHTENMENT IS EVER MANIFEST.

“Furthermore, Mahamati! The Tathagata is not permanent in the manner of empty space. If he were permanent like empty space, there would be the fault that the complete skillful means of self-realized noble wisdom would become meaningless. Mahamati! Empty space is neither permanent nor impermanent; it is apart from permanence and impermanence, unity and difference, both and neither. Because both permanence and impermanence entail faults, it cannot be described. Therefore, the Tathagata is not permanent in that sense.

“Furthermore, Mahamati! If the Tathagata were permanently unborn, like a hare’s horns, a horse’s horns, and so forth, and were deemed permanent because unborn, then skillful means would be meaningless. Since the permanence of the unborn entails a fault, the Tathagata is not permanent in that sense.

“Furthermore, Mahamati! There are other grounds by which the Tathagata may be known as permanent. Why is this? Because the Tathagata has attained eternally abiding, uninterrupted wisdom; therefore, the Tathagata is permanent.”

This explains that the Tathagata is not permanent in the manner of empty space. Empty space is permanent and is apart from permanence and impermanence, unity and difference, both and neither, and the other fourfold propositions concerning permanence, yet it is subject to the fault of impermanence. Although the Tathagata is described in terms that might incur the fault of impermanence, he is not like empty space, because there is the functioning of self-realized noble wisdom.

The Tathagata is not permanent in the manner of a hare’s horns, for a hare’s horns entail the fault of being permanently unborn. Yet the Tathagata does not incur the fault of being permanently unborn and therefore is not like a hare’s horns, because there are skillful means by which he may be realized. Thus it should be understood that the Tathagata’s activities are unlike conditioned things, while the Tathagata’s non-action is unlike empty space or a hare’s horns.

Between these two extremes, the pure, uninterrupted wisdom of the Tathagata is attained; therefore, the Tathagata is said to be permanent. At the Nirvana assembly, the Tathagata proclaimed “permanence, bliss, self, and purity” solely to free beings from faults and reveal the truth. The supreme Dharma-seal of the Tathagatas of the three times has no divergent purport.

– REVEALING THE ETERNAL AND EQUANIMOUS NATURE OF THE TATHAGATA.

“Mahamati! Whether a Tathagata appears in the world or does not appear in the world, the Dharma abides in certainty. Shravakas, pratyekabuddhas, and all Buddha-Tathagatas abide uninterruptedly.

They do not abide in empty space, nor is this within the understanding of ordinary fools. Mahamati! The wisdom attained by the Tathagata is perfumed by prajna; it is not perfumed by mind, mentation, consciousness, or the skandhas, dhatus, and ayatanas.

Mahamati! All within the three realms arises unrealistically from deluded conceptualization. The Tathagata does not arise from unreal, deluded conceptualization.

Mahamati! Because of duality, there are permanence and impermanence; they do not exist in nonduality. Nonduality is quiescent, because all dharmas are devoid of the arising of dual characteristics.

This passage directly reveals the uninterrupted noble wisdom of the Tathagata, in which all three vehicles are equal. Whether or not a Buddha appears, intrinsic enlightenment eternally abides. It does not abide in empty space and is not the same as conceptualized enlightenment, because empty space is mere absence and conceptualization is unreal.

If one can awaken clearly to this, the false habit energies accumulated since beginningless time are immediately transformed into uninterrupted prajna. All mind, mentation, consciousness, skandhas, ayatanas, and dhatus become wholly quiescent and ultimately nondual. Only fools fail to awaken and take the entirely deluded whole as real.

Confused about the uninterrupted noble wisdom of the Tathagata, they turn it into mind, mentation, and consciousness, revolving through the three realms as though amid illusions and transformations. Hence it is said to “arise unrealistically from deluded conceptualization.” In brief, the essence of Dharma is nondual. In delusion, permanence and impermanence are falsely perceived as though they were two; upon awakening, false views suddenly vanish, leaving only one quiescence.

Yet delusion and awakening have both been inherent from the beginning, and each has the meaning of perfuming. The Sutra of Perfect Enlightenment says: “All sentient beings equally realize perfect enlightenment.” The Lotus Sutra says: “The Buddha-seed arises through conditions.” Only then can one trust that the noble wisdom of prajna is never lost. When the proper time arrives, this principle reveals itself.

“Therefore, the Tathagata, the Worthy One, the Fully and Perfectly Enlightened One, is neither permanent nor impermanent. Mahamati! So long as discriminative speech arises, the faults of permanence and impermanence exist. When discriminative cognition ceases, one is freed from ordinary fools’ attachments to permanence and impermanence and does not possess their unquiescent wisdom. One remains forever free from the perfuming of permanence and impermanence, being neither permanent nor impermanent.”

Ultimately speaking, sentient beings fail to attain unsurpassed perfect enlightenment for no reason apart from the twofold error of discriminative speech. Discrimination gives rise to speech, and speech in turn gives rise to discrimination. The basis of speech is the fault of discrimination. Therefore, when discriminative cognition ceases, the two attachments are immediately relinquished, and one does not fall into the unquiescent wisdom of ordinary fools that produces the perfuming of permanence and impermanence.

– SUMMARY IN VERSE.

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

All constituent conditions and practices are meaningless;
They give rise to the faults of permanence and impermanence.
If there is no discriminative cognition,
One is forever free from permanence and impermanence.

“All constituent conditions and practices are meaningless” means that if one does not awaken to the direct perception manifested by one’s own mind, there is no root on which to rely; tracing everything back leads only to the limitless. Since inwardly there is no source with which one silently accords, outwardly the fault of discrimination necessarily arises. This is the reason for falling into the two extremes.

If discrimination is relinquished and the true source is awakened to, one inwardly realizes it for oneself and does not fall into annihilationism or eternalism. Yet one cannot establish a doctrine on this basis. To establish a doctrine here would still be to set delusion and awakening in mutual opposition; various mixed meanings would arise, and this would no longer be the equal contemplation of the measure of mind.

In equally contemplating the measure of mind, there is only silent accord, which words and speech cannot reach.

7 - REVEALING THE ROOT OF ARISING AND CEASING TO SHOW THAT THE STOREHOUSE CONSCIOUSNESS IS ITSELF THE TATHAGATAGARBHA, ORIGINALLY FREE FROM DEFILEMENT.

– MAHAMATI REQUESTS INSTRUCTION.

At that time, Bodhisattva Mahamati again addressed the Buddha: “World-Honored One! I beseech the World-Honored One to explain further to me the arising and ceasing of the skandhas, dhatus, and ayatanas. If there is no self within them, then what arises and what ceases? Ordinary fools depend upon arising and ceasing; they do not awaken to the exhaustion of suffering and do not know nirvana.”

The Buddha said: “Excellent! Listen closely! I shall explain it to you.”

Mahamati addressed the Buddha: “Yes, indeed. I shall respectfully receive the teaching.”

The preceding passage elucidated that the Tathagata has attained uninterrupted, ever-abiding wisdom. This passage again raises questions concerning arising and cessation. Because sentient beings do not realize that true wisdom abides eternally, they delusively perceive arising and cessation as having real causes.

The nature of the skandhas, dhatus, and ayatanas is originally without an agent, yet arising and cessation are clearly manifest. Because they do not awaken to the fact that the entire essence of the tathagatagarbha has transformed into the storehouse consciousness together with the seven consciousnesses, the various sense consciousnesses arise and grasp at external objects. Although arising and cessation occur, there is no self; nevertheless, the storehouse consciousness and the seven consciousnesses continue without interruption.

This is what practitioners of the Two Vehicles cannot know. The Tathagata's instruction to bodhisattvas is truly lucid and therefore must be carefully examined.

– REVEALING THAT THE TATHAGATAGARBHA IS PURE AND UNDEFILED.

The Buddha told Mahamati: The tathagatagarbha is the cause of wholesome and unwholesome states and is capable of universally giving rise to and producing all destinies and forms of birth, just as an actor assumes the forms of various destinies while being free from self and what belongs to self. Because beings do not awaken to it, the three conditions come together, and through expedient means, birth occurs. Non-Buddhists, failing to awaken to this, cling to it as a creator.

Because it has been perfumed since beginningless time by evil habits of falsity and deception, it is called the storehouse consciousness. It gives rise to the ground of abiding ignorance together with the seven consciousnesses, like waves upon the body of the ocean, arising continuously without interruption. Free from the fault of impermanence and free from doctrines of self, its intrinsic nature is undefiled and ultimately pure.

That the tathagatagarbha is the cause of wholesome and unwholesome states is the secret essential teaching of the Tathagatas of the three times, directly elucidated in conjunction with the absence of intrinsic nature in delusive thought. Since the tathagatagarbha is the cause of wholesome and unwholesome states, it too has no intrinsic nature, just as an actor plays various roles while possessing neither self nor what belongs to self.

If one awakens here, then because the nature of the absence of intrinsic nature is clearly illumined, the seven consciousnesses do not arise, and whatever functions of wisdom there may be are all equal. If one does not awaken here, the tathagatagarbha transforms into the storehouse consciousness; hence it is called “the ground of abiding ignorance.” Because ignorance is unawakened, delusive movement becomes karma: the perceiving aspect arises and forms the body of the seven consciousnesses.

All ordinary fools and non-Buddhists cling to this body of seven consciousnesses as the substance of a self. Consequently, they hold views of permanence, taking what is not permanent to be permanent, and thus all fall into impermanence. If one abandons impermanence and views of self, the intrinsic nature is undefiled and ultimately pure.

The three conditions are sense faculty, object, and consciousness. Here, consciousness collectively denotes the consciousnesses, all of which arise through the seven consciousnesses and belong to the perceiving aspect. Sense faculties and objects belong to the perceived aspect, yet their manifestation is also not apart from the perceiving aspect.

Thus it should be known that the internal and external aspects of the three realms are formed within the seven consciousnesses, all because of non-awakening to the tathagatagarbha. Because the nature of the storehouse has no intrinsic nature, it can accord with conditions. In accordance with conditions, defilement and purity, wholesomeness and unwholesomeness, arise.

It is not that seeds truly exist, yet all seeds depend upon it; therefore, they are spoken of as beginningless habits of falsity and deception.

– ORDINARY FOOLS ALONE RELY UPON CONSCIOUSNESS FOR LIBERATION AND DO NOT SEE THE NATURE OF THE TATHAGATAGARBHA.

The remaining consciousnesses have arising and cessation. In every thought-moment, the mind, mental consciousness, and so forth possess the seven consciousnesses. Because of unreal delusive thought, they cling to various objects, forms, and places and attach themselves to names and characteristics.

They do not awaken to the fact that visible forms are manifestations of their own mind; they do not understand suffering and pleasure and do not reach liberation. Bound by various names and characteristics, craving arises and then gives rise to further craving. Whether through a cause or an objective condition, when those faculties of sensation cease, they do not arise successively.

Yet they still do not know that their own mind's delusive thoughts concern suffering and pleasure, and they enter the right attainment of the cessation of sensation and perception or the fourth dhyana.

“The consciousnesses” refers to the seven kinds of consciousness. Through delusion concerning the tathagatagarbha, it turns into the consciousness-store, and thus the body of seven consciousnesses comes to exist; all the consciousnesses suddenly manifest at once. “In every thought-moment, there are the seven consciousnesses” means that all consciousnesses are governed by the seven consciousnesses.

Consequently, unreal delusive thought surges forth, turns, arises, and grasps objects, without understanding that the names and characteristics before one are manifested by one's own mind. Moreover, relying upon names and characteristics, sensations of suffering and pleasure arise; craving arises and generates further craving in an unbroken entanglement. Sensation serves as the cause, and names and characteristics serve as the conditions.

When sensations of suffering and pleasure cease, names and characteristics do not arise. All delusive thoughts temporarily come to rest, resulting in the attainment of cessation and the attainment of the fourth dhyana. Not knowing that sensation is originally without self, they take both the arising and cessation of sensation to be real, though both are false.

These are ordinary beings who, weary of arising and cessation yet lacking careful contemplation, conceive the notion of complete cessation.

Those who skillfully cultivate liberation through ultimate truth conceive the notion of liberation; yet if they neither abandon nor transform what is called the tathagatagarbha and the storehouse consciousness, the seven consciousnesses continue to revolve without ceasing. Why is this? Because the consciousnesses arise with that as their cause and objective condition. This is not the domain cultivated by shravakas and pratyekabuddhas. Because they do not awaken to selflessness, they grasp the individual and common characteristics, thereby giving rise to the skandhas, dhatus, and ayatanas. When the tathagatagarbha is seen, the five dharmas, the three intrinsic natures, and the selflessness of persons and dharmas necessarily cease.

Those of the Two Vehicles attain liberation through ultimate truth specifically within the fourth dhyana. Yet because they do not transform the storehouse consciousness into the tathagatagarbha, the seven consciousnesses do not cease. This means that the seven consciousnesses take the storehouse consciousness as their cause and, in turn, arise and abide by taking the storehouse consciousness as their condition; hence it is said, “They depend upon it and in turn take it as their condition.” Those of the Two Vehicles do not awaken to the fact that appearances are manifested by their own mind; they do not know that objects appear through mind alone and possess no dharma-nature.

They elucidate selflessness only in relation to the skandhas, ayatanas, and dhatus. Although they are freed from grasping, there still remain the individual and common characteristics of the dharmas of the skandhas, ayatanas, and dhatus. This means that the habits of the seven consciousnesses have not ceased.

Only when the storehouse consciousness is transformed into the tathagatagarbha does one know that names, characteristics, and delusive thoughts are entirely empty in their very essence, and that right wisdom and suchness are also merely words. Only then is this called the selflessness of persons and dharmas. “Not awakening to selflessness” specifically means not awakening to the selflessness of dharmas.

Those of the Two Vehicles realize only the emptiness of persons and do not realize the emptiness of dharmas. Because they do not comprehend the nature of the tathagatagarbha, they do not depart from the storehouse consciousness. If they do not depart from the storehouse consciousness, the seven consciousnesses necessarily do not cease.

While the seven consciousnesses have not ceased, to speak of the emptiness of persons means only that the self within the three realms is empty; in truth, they remain unaware that the habitual self of the eighth consciousness still persists. They merely contemplate the emptiness of the skandhas, dhatus, and ayatanas, realize ultimate truth, cease to generate craving and grasping, and cut off the cause of the three realms.

The external portion of the self—the seven consciousnesses—ceases, but the internal portion of the self does not cease; therefore, it is said that they “do not awaken to selflessness.”

– REVEALING THAT SELF-AWAKENING TO THE TATHAGATAGARBHA SUDDENLY TRANSCENDS ARISING AND CESSATION AND IS NOT THE ATTAINMENT OF THE TWO VEHICLES.

Progressing successively and continuously through the bhumis, one cannot be shaken by the various views and attachments of non-Buddhists. This is called abiding in the bodhisattva's Immovable Bhumi, the eighth bhumi, where one obtains the bliss of the ten kinds of samadhi gateways of the path. Through the empowerment of samadhi and awakening, one contemplates the inconceivable Buddha-Dharma and, in accordance with one's own vows, does not accept the bliss of the samadhi gateways or ultimate reality, but advances toward the noble destination of self-awakening.

One does not share the practices of any shravaka, pratyekabuddha, or non-Buddhist, and one attains the ten kinds of noble lineage of the path and the wisdom-body born of mind, transcending the practices of samadhi. Therefore, Mahamati, a great bodhisattva who wishes to seek supreme advancement must purify what are called the tathagatagarbha and the storehouse consciousness.

Relying on what was said above, when one sees the Tathagata-garbha and extinguishes the body of the seven consciousnesses, one can advance successively through the stages without being shaken by non-Buddhist teachings. This is precisely the eighth, the Immovable Stage; hence it is said, “Upon first reaching the Immovable Stage, one relinquishes the store.” When the store consciousness is relinquished, right absorption becomes present.

Because one receives the empowering blessing of the Tathagata’s self-awakened wisdom and gives rise to compassionate vows, one does not indulge in the bliss of the gates of samadhi or abide in the ultimate reality. The ultimate reality is the ultimate reality of true suchness. If one abides in the ultimate reality of true suchness, one sees that there is no Buddha who can be attained and no sentient beings who can be liberated.

Therefore, one does not abide in the ultimate reality but, relying on wisdom, gives rise to its functioning. Hence it is said, “The noble path of self-awakening is not a practice shared with the Two Vehicles or the non-Buddhists.” The ten dispositions of sages and saints are the dispositions of the ten stages. This means that from the tenth stage through the Buddha-stage, one attains the three kinds of bodies, transcends samadhi, and perfects bodhi.

Therefore, those who wish to advance to the supreme state must thoroughly understand the names Tathagata-garbha and store consciousness. This is because the Tathagata-garbha and the store consciousness are one essence with two names, differing according to delusion and awakening. The Tathagata-garbha is originally without self-nature, and that nature of non-nature is utterly true and utterly quiescent.

At the utmost point of truth and quiescence there is ignorance. Beginningless ignorance, through non-awakening, gives rise to deluded seeing; yet deluded seeing is originally empty and does not depart from the original limit. If one can awaken to this, one abides peacefully in the ocean of mind, with nothing else apart from it.

The body is the Dharma-body. Wisdom is the Reward-body. The mind-born body is the Transformation-body.

Upon transforming the eight consciousnesses, it is called the Dharma-body; upon transforming the seventh consciousness, it is called the Reward-body; upon transforming the sixth, the mental consciousness, it is called the Transformation-body. Because delusion is transformed into awakening within a single instant, it is said, “Only its name is transformed; it has no real self-nature.”

Mahamati! If there were no store consciousness called the Tathagata-garbha, there would certainly be no arising and cessation. Mahamati! Yet ordinary beings and saints alike all undergo arising and cessation. Practitioners who follow the noble path of self-awakening presently abide in the bliss of the Dharma without abandoning skillful means. Mahamati! As for this Tathagata-garbha store consciousness, all shravakas and pratyekabuddhas perceive it through mental conception. Although its self-nature is pure, because it is obscured by adventitious defilements, they still perceive it as impure; this is not so for the Tathagatas. Mahamati! For the Tathagata, this realm is directly present, like viewing an amalaka fruit in the palm of one’s hand.

Here, seeing the Tathagata-garbha means completely eliminating the present flow of defilement. Although one still does not abandon skillful means, one is nevertheless not the same as those of the Two Vehicles. When, through delusion, the Tathagata-garbha is made into the store consciousness, its entire essence is arising and cessation.

When one knows in accordance with reality that the store consciousness is itself the Tathagata-garbha, arising and cessation are swiftly left behind. Yet ordinary beings and saints alike all undergo arising and cessation; therefore, even practitioners who perceive self-awakened wisdom still do not abandon the bliss of the Dharma and skillful means. Hence it is said, “Knowing clearly that arising is by nature non-arising, how could one be carried along by arising and cessation?” Because their power to attain Tathagatahood is not yet complete, skillful means are necessary.

These skillful means do not imply that the Tathagata’s self-nature still contains impurity. Those of the Two Vehicles perceive it through mental conception; although they know that its self-nature is pure, because it is obscured by adventitious defilements they still perceive impurity, and whatever bliss of the Dharma they attain through samadhi they regard as a real dharma. They do not equal self-awakened practitioners who clearly see the self-nature and merely employ skillful means to swiftly eliminate the present flow of defilement.

Therefore, know that one must clearly understand the seeing of the nature. Thus, the Tathagata rightly sees the directly present realm as neither one nor different, just as one views an amalaka fruit in the palm of one’s hand, without any further doubt or obstruction.

Mahamati! Concerning this meaning, through spiritual power I established that Queen Srimala and the bodhisattvas endowed with perfect, radiant wisdom and others should proclaim and expound the Tathagata-garbha, the name store consciousness, and its co-arising with the seven consciousnesses. Shravakas are attached to the view of the selflessness of persons and dharmas.

Therefore, Queen Srimala, relying upon the Buddha’s awe-inspiring spiritual power, taught that the realm of the Tathagata is not the realm of shravakas, pratyekabuddhas, or non-Buddhists. The Tathagata-garbha and the store consciousness are solely the realm of the Buddhas and of those bodhisattvas of keen wisdom who rely upon the meaning. Therefore, you and the other great bodhisattvas should diligently cultivate and study the Tathagata-garbha store consciousness.

Do not merely hear and understand it and then conceive that this is sufficient knowledge.

The Tathagata-garbha, called the store consciousness, co-arises with the seven consciousnesses; this is not the realm of the Two Vehicles. This is because those of the Two Vehicles do not believe that the eighth consciousness is itself the Tathagata-garbha. Therefore, they see selflessness in the self and impermanence in the permanent; these are inverted conceptions.

To eliminate these conceptions, it is taught that the store consciousness is itself the Tathagata-garbha, enabling one to know that mind, mentation, and mental consciousness are all without self-nature, to see the selflessness of dharmas, and to attain the true self. This is the realm of all Buddhas. Apart from Queen Srimala and bodhisattvas of keen wisdom, no one can know it.

Therefore, the Buddha admonished the bodhisattvas not to conceive that their knowledge was sufficient.

– GENERAL VERSES

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

The Tathagata-garbha is deeply hidden, Yet co-arises with the seven consciousnesses.

From the two kinds of appropriation, arising occurs; The wise will certainly abandon them.

As images appear in a mirror, so is the mind, Perfumed by beginningless habitual tendencies.

Those who contemplate in accordance with reality See that all phenomena are devoid of phenomena.

As fools who see a finger pointing at the moon Look at the finger but do not see the moon,

Those attached to names and words Do not see the true self.

The mind is like a skillful actor; Mentation is like an accomplished musician.

The five consciousnesses are their companions; Deluded thought is the audience watching the play.

The verses speak of the deeply hidden Tathagata-garbha while referring in brief to the store consciousness. This means that consciousness itself is the nature, and that true suchness and ignorance abide deeply concealed. Although the seventh consciousness exists, it is the deluded view of self and other.

It is like a mirror that, though without intention, reflects various images, illustrating how deluded tendencies born of ignorance swiftly manifest according to conditions. When contemplated in accordance with reality, ultimately none of these phenomena exists. The wise, comprehending their present essence, abandon them, whereas fools look at the pointing finger and do not see the truth.

This is the basis for distinguishing delusion from awakening. The eighth consciousness, devoid of self-nature, receives perfuming influences and manifests transformations according to conditions; therefore, it is like an actor. The seventh, mentation, relies on inner causes and outer conditions; therefore, it is like a musician.

The five consciousnesses gather the sense objects; therefore, they are like companions. The sixth consciousness discriminates; therefore, it is like the audience watching the play. All are deluded manifestations, not real phenomena.

G. SHOWING THAT THE EIGHT CONSCIOUSNESSES, FIVE DHARMAS, THREE SELF-NATURES, AND TWO KINDS OF SELFLESSNESS ULTIMATELY CONSTITUTE THE MAHAYANA AND THE SUPREME MEANING.

1- SHOWING THE TRANSFORMATIONS OF THE FIVE DHARMAS.

– REVEALING THE CHARACTERISTICS OF THE FIVE DHARMAS.

At that time, Bodhisattva Mahamati addressed the Buddha: Blessed One! I beseech you to teach the characteristics of the five dharmas, the self-natures, the consciousnesses, and the two kinds of selflessness, analyzing them completely, so that I and the other great bodhisattvas may proceed continuously through the successive stages, discern these dharmas, enter all the Buddha-Dharmas, and, having entered all the Buddha-Dharmas, reach the Tathagata’s stage of self-awakening.

The Buddha told Mahamati: Listen, listen, and reflect well upon this. Mahamati addressed the Buddha: Yes, I shall respectfully receive the teaching. The Buddha told Mahamati: The clearly distinguished characteristics of the five dharmas, the self-natures, the consciousnesses, and the two kinds of selflessness are name, characteristic, deluded thought, right wisdom, and suchness.

If practitioners cultivate and enter the Tathagata’s noble path of self-awakening, they abandon views and attachments concerning annihilation and permanence, existence and nonexistence, and so forth. The bliss of the Dharma and right absorption become directly present, and they abide therein. Mahamati!

Those who do not awaken to the five dharmas, the self-natures, the consciousnesses, and the two kinds of selflessness perceive external natures as manifestations of their own minds. Such are the deluded thoughts of ordinary beings, not those of the sages and saints.

Here the question concerns the ultimate distinctions among the five dharmas, the three self-natures, the eight consciousnesses, and the two kinds of non-self. Four categories are asked about together, but in the reply the five dharmas are set forth separately. Although each dharma above has been clearly distinguished, the meaning is that all three self-natures are included within the five dharmas.

When one realizes that names, characteristics, and false conceptualization have no self-nature, one can immediately bring forth right wisdom and realize suchness. Because such a practitioner enters the noble course of self-realization and sees no dharma outside the mind, at that very moment one leaves behind all views and attachments concerning annihilation and permanence, existence and nonexistence, and abides in the bliss of the present Dharma.

This is the realm of the noble sages, in which ordinary fools have no share. Ordinary fools do not attain the noble course of self-realization; therefore, they do not realize that the five dharmas, the three self-natures, the eight consciousnesses, and the two kinds of non-self are all nothing but manifestations of mind. Instead, they separately perceive the characteristics of dharmas outside the mind, although even right wisdom and suchness are falsely manifested.

– NAMES AND CHARACTERISTICS ARE ALL PRODUCED BY FALSE CONCEPTUALIZATION.

Mahāmati said to the Buddha: “World-Honored One! How does the false conceptualization of foolish ordinary beings arise, but not that of the noble sages?” The Buddha told Mahāmati: “Foolish ordinary beings cling to conventional designations, names, and characteristics and are carried along as their minds drift. Having drifted along, they perceive all kinds of appearances and fall into views and attachments involving the self, what belongs to the self, and expectation.

They cling to beautiful forms. Having clung to them, they do not understand their obstructive nature and therefore become defiled and attached. Once defiled and attached, greed, anger, and delusion produce accumulated karma.

After this accumulation, false conceptualization binds them of itself, as a silkworm makes its cocoon. They fall into the ocean of birth and death and the wilderness of the various realms, turning like a waterwheel. Because of their foolishness, they cannot know that the self-nature of things is like an illusion, a mirage, or the moon reflected in water; that it is free from self and what belongs to the self; that all the unreal false conceptualizations that arise are apart from perceived characteristics and that which perceives them, as well as from arising, abiding, and ceasing; and that they arise from the false conceptualizations of their own minds, not from Īśvara, time, minute particles, or a supreme principle.

Foolish ordinary beings drift along following names and characteristics.”

All names and characteristics arise from false conceptualization and not from any other cause. This makes clear that the other causes maintained by non-Buddhists arise entirely because they do not realize that names and characteristics have no self-nature and are originally unborn at that very point. Throughout the world, characteristics arise because of names; false conceptualization arises because of characteristics; and, failing to understand, false conceptualization follows characteristics and becomes defiled and attached.

It gives rise to greed, anger, and delusion, forming karmic bonds like a silkworm making its cocoon, and beings revolve through birth and death like a waterwheel. They do not know that all names and characteristics are devoid of self-nature, like a mirage or the moon reflected in water, without self or what belongs to the self, and are established solely through unreal false conceptualization, not through any other cause.

Claims of other causes, such as Īśvara, time, and so forth, arise entirely because foolish ordinary beings do not comprehend names and characteristics and consequently drift along following them.

– WHEN FALSE CONCEPTUALIZATION IS TRANSFORMED, IT BECOMES WISDOM AND SUCHNESS.

“Mahāmati! Characteristics are as follows: what is apprehended by eye-consciousness is called form; what is apprehended by ear-, nose-, tongue-, body-, mind-, and mental consciousness is called sound, fragrance, flavor, touch, and dharmas. These are called characteristics.

Mahāmati! False conceptualization establishes various names and reveals various characteristics. These are not different from such names as elephant, horse, cart, pedestrian, man, woman, and so forth.

This is called false conceptualization. Mahāmati! Right wisdom is the knowledge that those names and characteristics cannot be apprehended and are like passing travelers; the consciousnesses do not arise, and one neither holds to annihilation nor permanence nor falls into the positions of any non-Buddhists, śrāvakas, or pratyekabuddhas.”

Here it is further clarified that false conceptualization establishes things, so that one may realize that names and characteristics are unreal and thereby transform false conceptualization into right wisdom. Through what is apprehended by the faculties and consciousnesses, characteristics such as form arise. Then, through the discriminations of false conceptualization, various names are established and various characteristics are increasingly displayed.

If the consciousnesses merely illuminate before discrimination has arisen, there is nothing displayed. Upon awakening to this, one knows that all names and characteristics are ultimately unobtainable. Moreover, it is precisely false conceptualization that displays names and characteristics, while right wisdom comprehends them.

There is no other substance, though their functions differ. Thus it is said, “When afflictions are present, wisdom is absent; when wisdom is present, afflictions are absent.” When right wisdom is directly present, discrimination does not arise; this is neither permanence nor annihilation. This is not the realm of the two vehicles, much less that of the non-Buddhists.

“Furthermore, Mahāmati! By means of this right wisdom, a great bodhisattva neither establishes names and characteristics nor fails to establish names and characteristics. Abandoning the two views and attachments of affirmation—existence—and denial—nonexistence—he knows that names and characteristics are unborn.

This is called suchness. Mahāmati! A great bodhisattva who abides in this suchness attains the realm in which nothing truly exists and thereby attains the bodhisattva’s Ground of Joy.

Having attained the bodhisattva’s Ground of Joy, he forever leaves behind all evil destinies and non-Buddhist paths, and rightly abides in what transcends the world. As the characteristics of the Dharma mature, he discerns that all dharmas are like illusions and so forth. He clearly comprehends the characteristics of the course of the Dharma realized through self-realization, leaves behind all false conceptualizations, and sees that the nature and characteristics are free from difference.

He progresses in sequence until reaching the Dharma Cloud Ground, the tenth ground. During the intervening stages, through the power of samādhi he attains mastery, and his spiritual powers become fully manifest. Having attained the Tathagata Ground, his various transformations illuminate perfectly and are manifested to bring sentient beings to maturity, like the moon reflected in water.

Fully and skillfully accomplishing the ten inexhaustible vows, he expounds and distinguishes the Dharma in accordance with the various dispositions and understandings of sentient beings. The Dharma-body is free from deliberate activity. This is called the bodhisattva’s attainment through entering suchness.”

Thus, through names and characteristics, suchness is attained. Neither establishing names and characteristics nor failing to establish them, and being free from the views and attachments of existence and nonexistence, one directly attains the essence of the Dharma. Therefore, it is precisely through names and characteristics that suchness is attained.

The Dharma-stage of suchness is the realm in which nothing truly exists—the Ground of Joy. Upon reaching this ground, one forever leaves behind all erroneous views; this is called transcending the world. Through this, the Dharma-characteristics of true suchness gradually mature.

One is then able to accord with dharmas as illusions and, using the wisdom of self-realization, undertake the various practices of the Dharma. Having left false conceptualization behind, one sees that the characteristics of dharmas are free from difference. This means that the true suchness and real characteristic of all dharmas admit neither unity nor difference; seeing unity or difference is itself false conceptualization.

Because the bodhisattva realizes the false as precisely the true, he can use characteristics that are without characteristics to establish the grounds. In accordance with the power of samādhi and mastery of spiritual powers, he ultimately attains the Buddha Ground. His transformations shine brilliantly, manifesting physical bodies in response to beings like the moon reflected in water.

Fulfilling the ten inexhaustible vows, he discerns and expounds the Dharma for sentient beings. This is called the Dharma-body, free from deliberate mental creation and functioning spontaneously in accordance with suchness.

2- ALL DHARMAS ARE INCLUDED WITHIN THE FIVE DHARMAS.

– THE THREE SELF-NATURES ARE INCLUDED WITHIN THE FIVE DHARMAS.

The bodhisattva Mahāmati said to the Buddha: “World-Honored One! Why does the World-Honored One say that the three self-natures are included within the five dharmas? Does each possess a distinct self-nature?” The Buddha told Mahāmati: “The three self-natures, the eight consciousnesses, and the two kinds of non-self are all included within the five dharmas.

Mahāmati! Those names and characteristics constitute the self-nature of false conceptualization. Mahāmati!

When mind and mental factors arise in dependence upon that false conceptualization, they are said to arise simultaneously, like the sun and its light together. Distinguishing and retaining each of the various characteristics separately is called the dependently arisen self-nature. Mahāmati!

Because right wisdom and suchness cannot be destroyed, they are called the perfectly accomplished self-nature.”

This explains that the three self-natures, the eight consciousnesses, and the two kinds of non-self are all included within the five dharmas. First, it explains how the three self-natures are included within the five dharmas. Names and characteristics lack inherent nature but come into being through false attachment; therefore, names and characteristics are all subsumed within the imagined and attached nature.

In dependence upon the false attachment to names and characteristics, discrimination arises, and mind and mental factors suddenly manifest at the same time, without before or after, like the sun and its light. This is called the dependently arisen nature. When one realizes that the falsely grasped names and characteristics originally have no self-nature, mind and mental factors are immediately extinguished.

Once the mind that follows characteristics has been extinguished, wisdom shines brilliantly; one comprehends that characteristics have no self-nature, and true suchness is revealed. This is therefore called the perfectly accomplished true nature.

– THE EIGHT CONSCIOUSNESSES AND THE TWO KINDS OF NON-SELF ARE INCLUDED WITHIN THE FIVE DHARMAS.

Furthermore, Mahamati! There are eight kinds of discrimination arising from deluded conceptions manifested by the mind itself. They are the characteristics of the storehouse consciousness, manas, mental consciousness, and the five sensory consciousnesses; these characteristics are unreal because they arise from deluded conception. When the twofold grasping of self and what belongs to self ceases, the two kinds of non-self arise. Therefore, Mahamati, these five dharmas encompass the successive stages of the sacred wisdom of self-realization of shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas, as well as all Buddha-Dharmas.

Here it is said that the eight consciousnesses and the two kinds of non-self are included within the five dharmas. When one does not awaken to what is manifested by the mind itself, the characteristics of the eight kinds of consciousness suddenly arise all at once, and each establishes deluded conceptions according to its own kind; that which deludes and that which is deluded, the self of persons and the self of dharmas, appear distinctly.

If one awakens to what is manifested by the mind itself, then the perceiving aspect and the perceived aspect dissolve like melting ice; mind, manas, and mental consciousness are immediately transformed into the four wisdoms; apprehender and apprehended become empty, and wisdom and quiescence reveal one another. Therefore, all the stages of self-realized wisdom attained by the Two Vehicles, bodhisattvas, and Tathagatas are included within the five dharmas.

– SHOWING THAT ALL BUDDHA-DHARMAS ARE INCLUDED WITHIN THE FIVE DHARMAS.

Furthermore, Mahamati! The five dharmas are appearance, name, deluded conception, suchness, and right wisdom. Mahamati!

Appearance means whatever manifests in forms, visible images, and so forth; this is called appearance. If such an appearance is called a jar and so forth, and is said to be this and not something else, that is called name. The establishment of various names, by which the appearances of jars and so forth are revealed in the mind and its mental factors, is called deluded conception.

When that name and that appearance are ultimately unobtainable, when neither before nor afterward is anything apprehended, and among all dharmas there is no mutual transformation, then freedom from unreal deluded conception is called suchness. The true, certain, and ultimate intrinsic nature is unobtainable. Such is the characteristic of suchness, the state into which I and all Buddhas enter in accord with it.

For the sake of sentient beings everywhere, we expound it as it truly is, provisionally establishing and revealing it. By entering it in accord, one attains right awakening, which is neither annihilation nor permanence; deluded conception does not arise, and one accords with the characteristic of the sacred course of self-realization. This cannot be attained by any non-Buddhist, shravaka, or pratyekabuddha; it is called right wisdom.

Mahamati! This is called the five dharmas. The three kinds of intrinsic nature, the eight consciousnesses, the two kinds of non-self, and all Buddha-Dharmas are entirely included within them.

Therefore, Mahamati! You should employ skillful means to study these yourself and also teach others; do not follow anything else.

Here it is said that all Buddha-Dharmas are included within the five dharmas. In explaining the five dharmas once more, it shows that one who accords with right wisdom realizes suchness in successive stages; therefore, this is called a skillful means. Examining the teaching: a name is obtained on the basis of an appearance; following the name, the appearance is revealed, and deluded conceptions are established.

All this reveals that every name and appearance is unobtainable. When neither before nor afterward is anything apprehended, there is no mutual transformation among dharmas; merely to be free from deluded conception is suchness. This is the true suchness of the individual characteristics of all dharmas.

The realization attained by bodhisattvas of the ten bhumis has varying depths and is not that of the Two Vehicles; therefore, it is said to be “the state into which I and all Buddhas enter in accord.” Non-discriminating wisdom takes the realm of true suchness as its object; when it takes other conditions as its objects, it belongs to subsequently attained wisdom. Although these two wisdoms are one in essence, their functions differ.

Understanding conventional truth also depends upon realizing ultimate truth; therefore, both wisdoms manifest through true suchness. By according with the true suchness realized through these two wisdoms, one enters right awakening and reaches the ultimate state, which is neither permanent nor annihilated. One manifests the enjoyment body and its land for the benefit of others, as well as the transformation body and its land; one expounds reality as it truly is and rends every net of doubt.

Therefore, it is said that “all Buddha-Dharmas are included within the five dharmas, being known through self-realization and not obtained from elsewhere.”

– GENERAL VERSE.

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

The five dharmas and three intrinsic natures,

The two kinds of non-self,

Names, appearances, and false deluded conceptions,

The two characteristics of intrinsic nature,

Right wisdom and suchness,

Together with the eight kinds of consciousness—

All are encompassed within the Mahayana;

These constitute its defining characteristics.

These constitute its defining characteristics.

The verses say that the five dharmas, the intrinsic natures, the eight consciousnesses, and non-self are all encompassed within the Mahayana. The Mahayana is the direct perception of the mind itself. When one is deluded about the measure of one’s own mind, names and appearances arise in profusion, while wisdom and suchness alternately become manifest.

One regards dependent nature as separately existent, while the imagined nature necessarily presupposes the perfectly accomplished nature. If one wishes to break through the ignorance of the eight consciousnesses, the objects known through the two kinds of self must dissolve. Upon reaching awakening, what contemplation could still arise?

Like one who, having dreamed of crossing a river, recalls it afterward and remains silent, one must personally bring all such activity to an end.

H. REVEALING THAT THE DHARMA BODY OF THE TATHAGATAS OF THE THREE TIMES TRANSCENDS WORLDLY CONCEPTION, IS NOT SUBJECT TO MOMENTARINESS, AND IS IMMACULATELY PURE AND UNCONTAMINATED, WITHOUT FAULT EITHER BEFORE OR AFTER.

1- SHOWING THAT THE SELF-PENETRATION OF THE DHARMA BODY TRANSCENDS WORLDLY CONCEPTION.

– REQUESTING INSTRUCTION CONCERNING THE WONDROUS MEANING OF BUDDHAS AS NUMEROUS AS THE SANDS OF THE GANGES.

At that time, Bodhisattva Mahamati again addressed the Buddha: “Blessed One! As the Blessed One has said, ‘The Buddhas of the past are as numerous as the sands of the Ganges, and those of the future and present are likewise.’ Blessed One, should this statement be accepted literally, or does it have another meaning? I pray that the Tathagata, out of compassion, will explain it.”

The realm of the Buddhas is inconceivable; the realm of the Buddha’s wisdom is inconceivable; the realm of sentient beings is inconceivable; and the realm of deluded conception is inconceivable. This inconceivability is identical with the nature of the dharmadhatu: neither deficient nor excessive, neither departing nor entering, impossible to indicate, yet not beyond expression. Here, the analogy of Buddhas as numerous as the sands of the Ganges is used to reveal this meaning in particular. Apart from employing analogies as skillful means to guide sentient beings and using words devoid of intrinsic meaning to communicate reality, who but one endowed with omniscience could participate in this matter?

– SHOWING THAT THE BUDDHAS’ SELF-PENETRATION TRANSCENDS WORLDLY THOUGHT AND CANNOT BE EXPRESSED THROUGH ANALOGY.

The Buddha told Mahamati: “Do not accept this statement literally. The number of Buddhas of the three times is not like the sands of the Ganges. Why is this?

Because it transcends worldly conception and is neither an analogy nor that which is illustrated by an analogy. Ordinary fools cling to permanence, while the deluded conceptions of non-Buddhists nourish wrong views and perpetuate birth and death without end. Wishing to cause them to become disenchanted with and detach themselves from the cycle of birth and death and diligently advance toward excellence, I tell them that Buddhas are easy to encounter and are not as difficult to see as the udumbara flower.

At times, to end their expedient seeking, I also observe the capacities of those to be transformed and say that a Buddha is as difficult to encounter as an udumbara flower. No one has seen, now sees, or will see an udumbara flower, whereas all in the world see a Tathagata. It is not in order to establish the doctrine of self-penetration that it is said that the appearance of a Tathagata in the world is like an udumbara flower.

Mahamati! The self-established doctrine of self-penetration transcends worldly conception, and ordinary fools cannot believe it. Nothing can serve as an analogy for the realm of the sacred wisdom of self-realization.

The true Tathagata transcends the characteristics perceived by mind, manas, and mental consciousness and cannot be illustrated by analogy. Mahamati! Nevertheless, there is no fault in my analogy that Buddhas are like the sands of the Ganges.”

The number of Buddhas of the three times is not like the sands of the Ganges; it transcends worldly conception and is neither the analogy nor that which is illustrated. This is the Tathagata’s true speech, speech in accord with reality, supreme and wondrous truth, known only through realization. Yet because sentient beings entertain hopes and expectations, the provisional is used to remove their falsity and reveal the real.

Thus it is said that Buddhas are not like the udumbara flower, or alternatively that they are like the udumbara flower in order to show how difficult they are to encounter; but this is not for the purpose of establishing self-penetration. The realm of self-penetration is neither a characteristic that can be seen nor one that cannot be seen. The Tathagata’s true sphere of activity transcends every perceived characteristic of mind, manas, and mental consciousness and cannot be illustrated by analogy.

Again, the statement, “Nevertheless, there is no fault in my analogy that Buddhas are like the sands of the Ganges,” means that the sacred wisdom accompanying self-penetration is revealed through teachings given according to circumstances; it is not something that can be perceived by the Two Vehicles or by bodhisattvas of the elementary teaching. The following passage extensively reveals this meaning, which must be awakened to directly.

– THE ANALOGY OF THE TATHAGATA’S DHARMA BODY AS PRIMORDIALLY QUIESCENT.

Mahamati! Just as all the fish, trạnh, thân-thu, mahas, lions, elephants, horses, humans, and beasts that tread upon the sands of the Ganges do not cause the sands to think, “They are troubling me,” or to give rise to false conceptions, for their self-nature is pure and free from all defilement; so too, the Tathagata, Worthy One, Perfectly Enlightened One’s noble wisdom of self-realization is the Ganges, and his great powers, spiritual penetrations, mastery, and so forth are the sands.

Though all non-Buddhists, humans, beasts, and the like cause every manner of disturbance, the Tathagata does not think of it or give rise to false conceptions. The Tathagata is tranquil and without thoughts or conceptions. Through his original vow, the Tathagata employs the bliss of samadhi to bring peace to sentient beings and is free from disturbance, just like the sands of the Ganges, without any difference; and furthermore, he does so to put an end to greed and anger.

Hereafter, the meaning of the Buddha is extensively explained through analogies with the sands of the Ganges, while this passage further illustrates the original quiescence of the Tathagata’s Dharma-body. The Tathagata’s noble wisdom of self-realization possesses great powers as numerous as the sands of the Ganges, spiritual penetrations, and mastery. Though disturbed by all non-Buddhists, humans, and beasts, the sand-like substance of the nature of awakening remains quiescent, without thoughts or conceptions.

He merely uses his original vow to bring peace and happiness to the multitude of beings, enabling them to realize for themselves the absence of greed and anger. Thus one should know that within themselves all sentient beings also possess these sands of awakening. Yet from beginningless time they have been trampled by the humans and beasts of various wrong views, without ever becoming weary or departing; they have remained tranquil until now, neither increasing nor diminishing.

They merely employ the original vow of suchness to bring peace and happiness to all sentient beings who arise and cease thought after thought, enabling them to abide in the Dharma-position without disturbance. The analogy of the sands of the Ganges is intended to end greed and anger, yet all sentient beings do not themselves awaken to and know this, and instead perceive the Tathagata and all Buddhas as being like the sands of that Ganges.

– ANALOGY FOR THE INDESTRUCTIBILITY OF THE DHARMA-BODY.

Just as the sands of the Ganges possess the self-nature of earth, when the kalpa ends and fire burns up all the earth, that earth element does not relinquish its self-nature, because it arises together with the fire element. Nevertheless, ignorant people conceive that the earth is burned, though the earth is not burned, for it is the cause of fire. So it is, Mahamati! The Tathagata’s Dharma-body, like the sands of the Ganges, is indestructible.

This illustrates that the Tathagata’s Dharma-body permanently abides and is not destroyed. It is like the sands of the Ganges, which share in this solidity that is the self-nature of earth and arise together with the fire element. Fire depends upon earth to acquire the nature of burning, and earth depends upon fire to acquire the principle of arising; in neither case is there any meaning of being completely consumed.

– ANALOGY FOR THE DHARMA-BODY PERVADING ALL PLACES WITHOUT DISCRIMINATION.

Mahamati! Just as the sands of the Ganges are immeasurable, so too is the Tathagata’s radiance immeasurable, universally illuminating all assemblies of the Buddhas in order to bring sentient beings to maturity. Mahamati! Just as one can never obtain some other sand by seeking it apart from the sands of the Ganges, so it is, Mahamati, with the Tathagata, Worthy One, Perfectly Enlightened One: there is no birth and death, arising and cessation, because their causes and conditions have been severed.

This illustrates that the Tathagata’s Dharma-body pervades all places without discrimination. The direct perception of one’s own mind universally encompasses realms as numerous as the sands; every sound is the Buddha’s sound, and every form is the Buddha’s form. Therefore it is said, “There is no other sand.” “Because their causes and conditions have been severed” further guards against the error of naturalism. The Tathagata has instructed people through the uncontrived activity of daily life, wherein there is neither right nor wrong, and has further revealed the purport of undefiled purity; these teachings mutually illuminate one another.

– ANALOGY FOR THE DHARMA-BODY’S MANIFESTATIONS NEITHER INCREASING NOR DIMINISHING.

Mahamati! Just as no increase or decrease in the sands of the Ganges can be discerned, so it is, Mahamati, with the Tathagata’s wisdom, which brings sentient beings to maturity without increasing or diminishing, because it is not a conditioned body. A conditioned body is subject to destruction. The Tathagata’s Dharma-body is not a conditioned body.

This illustrates that the responsive manifestations of the Dharma-body neither increase nor diminish. When the conditions of sentient beings mature, they see the Tathagata attain perfect enlightenment, teach the Dharma to liberate beings, and enter nirvana; yet the Tathagata’s Dharma-body originally neither comes nor goes, nor does it have any intention to manifest. That which comes and goes is a conditioned body, but the Tathagata is not a conditioned body and cannot be destroyed. Therefore it is said, “Responding to conditions and meeting beings’ needs, where does he not pervade? Yet he constantly sits upon this seat of bodhi.”

– ANALOGY FOR THE TATHAGATA’S COMPASSIONATE VOW BEING IDENTICAL WITH THE DHARMA-REALM.

Just as no oil can be obtained by pressing the sands of the Ganges, so too, though all sentient beings assail the Tathagata with the utmost suffering, until sentient beings attain nirvana he does not abandon the Dharma-realm or the joyful vow of his own samadhi, because of his great compassion.

This illustrates that the Tathagata’s compassionate vow is identical with the Dharma-realm. Oil represents thoughts of weariness in the Tathagata’s mind. Through the ten inexhaustible vows, the Tathagata brings to maturity sentient beings who assail him with the utmost suffering, without ever becoming weary or abandoning them; this is accomplished through great compassion.

– ANALOGY FOR THE TATHAGATA’S DHARMA-BODY ACCORDING WITH NIRVANA.

Mahamati! Just as the sands of the Ganges flow along with the water and not where there is no water, so it is, Mahamati, with all the dharmas taught by the Tathagata: they follow the current of nirvana. Therefore it is said that they are like the sands of the Ganges. The Tathagata does not move along with the various currents of going, for going signifies destruction. Mahamati! The primordial limit of samsara cannot be known; since it cannot be known, how can one speak of going? Mahamati! Going means cessation, but ignorant people do not understand this.

This illustrates that the Tathagata’s Dharma-body accords with nirvana. If one does not accord with it, one is swept along by the current of samsara, thereby establishing the meaning of annihilation. The primordial limit of samsara is itself the primordial limit of nirvana. Because this is not understood, one fails to accord with it and gives rise to the conception that going means destruction. Going signifies cessation, yet the Tathagata’s Dharma-body is never severed.

– REVEALING THAT THE PRIMORDIAL LIMIT OF SAMSARA AND LIBERATION IS BOUNDLESS.

Mahamati said to the Buddha: “World-Honored One! If the primordial limit of sentient beings’ samsara cannot be known, how can liberation be known?” The Buddha told Mahamati: “When the habit-energy of erroneous conceptions, faults, evils, falsity, and deception accumulated since beginningless time is extinguished, one directly knows that external objects are manifestations of one’s own mind. The body of erroneous conception is transformed, yet liberation is not annihilation.

Therefore it is boundless, not that there is absolutely nothing. Because those erroneous conceptions arise, ‘boundless’ and so forth are merely different names. Observing within and without and becoming free from erroneous conceptions, one finds no other sentient being; wisdom and that which is known—all dharmas—are entirely quiescent.

Because one does not know that erroneous conceptions are manifestations of one’s own mind, erroneous conceptions arise; if one knows this, they cease.”

The primordial limit of samsara is itself the primordial limit of nirvana. Because one does not understand how to accord with it and gives rise to deluded views, the appearance of samsara seems one thing and the appearance of nirvana another, thereby producing the fault of habit-energy. If one knows that they are manifestations of one’s own mind, samsara and nirvana fundamentally have no two extremes.

When the causes of deluded habit-energy cease, one sees that external dharmas have no self-nature and can then transform the body of erroneous conception so as to accord with samsara. This is called liberation, but it is not annihilation. Therefore it is said, “It is boundless; it is not that there is utterly no primordial limit.” Merely because the primordial limit is not understood, samsara and nirvana are falsely perceived, and the conception of a boundary arises.

On account of those erroneous conceptions, it is called boundless, so that one may observe within and without: apart from erroneous conceptions, there is no entity called a sentient being; wisdom and that which is known—all dharmas—are entirely quiescent. Therefore one should know that sentient beings’ samsara is entirely due to erroneous conceptions. When one does not know that they are manifestations of one’s own mind, erroneous conceptions arise; when one knows that they are manifestations of one’s own mind, erroneous conceptions cease.

When they cease, one accords with the primordial limit, and samsara and nirvana are both like dreams and illusions.

– SUMMARY VERSES.

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

Observe all the spiritual guides: Like the sands of the Ganges,

They neither perish nor depart, Nor do they reach an ultimate end.

This itself is equality; Thus observe all the Tathagatas:

Like the sands of the Ganges and the rest, They are free from every fault.

Following the current, their nature remains constant; This is the Buddha’s perfect enlightenment.

The Tathagata’s Dharma-body is neither subject to destruction nor does it depart. If there were also an ultimate end, then nirvana and samsara would be two and would not be equal. If they were not equal, they would belong to what is produced by causes.

Whatever is produced is impermanent and entails many faults. Therefore, one should know that merely by eliminating the deluded conception of producing causes, one accords with the stream and realizes the nature, immediately beholding the Tathagata’s realm of self-realization, identical with the limit of samsara—quiescent and eternally abiding. Here the Tathagata, using the sands of the Ganges as an analogy, establishes personal realization free from the faults of verbal expression.

Although an analogy is spoken, its ultimate meaning is inconceivable.

2- REVEALING THAT THE UNCONTAMINATED DHARMA-BODY DOES NOT HAVE THE CHARACTER OF MOMENTARINESS.

– REVEALING THE MOMENTARINESS OF PHENOMENA

+ BEFORE REVEALING THAT MOMENTARINESS DOES NOT HAVE THE CHARACTER OF MOMENTARINESS, THE VARIOUS PHENOMENA ARE FIRST SET FORTH.

At that time, Bodhisattva Mahamati again addressed the Buddha: “World-Honored One! I beseech you to explain the characteristic of destruction belonging to all momentary phenomena. World-Honored One! In what way are all phenomena momentary?” The Buddha told Mahamati: “Listen, listen! Reflect well upon this, and I shall explain it for you.” The Buddha told Mahamati: “All phenomena are said to be wholesome, unwholesome, indeterminate, conditioned, unconditioned, worldly, supramundane, blameworthy, blameless, contaminated, uncontaminated, subject to reception, and not subject to reception.”

The question concerning the meaning of momentariness is asked in order to reveal the meaning of non-momentariness. That which does not remain from thought to thought is called momentary; it is also called the characteristic of destruction and the characteristic of emptiness. That all phenomena are momentary means that all internal and external phenomena manifested by one’s own mind do not remain from thought to thought.

Because one does not know that one’s own mind has the meaning of non-momentariness, one sees only that manifested objects arise and cease from thought to thought, not remaining for even a moment, and mistakenly supposes that unconditioned phenomena likewise become entirely extinguished, thus giving rise to the view of annihilation. One does not know that within the momentariness of all phenomena there is that which is not momentary.

This is not something that those of the Two Vehicles can comprehend. The questions and answers presented here are all intended to clarify this essential meaning. First, all phenomena are set forth; their meaning will be made clear afterward.

Mahamati! To speak briefly, mind, manas, consciousness, and habitual tendencies are the causes of the five appropriated skandhas. Nourished by the habitual tendencies of mind, manas, and consciousness, ordinary fools give rise to wholesome and unwholesome deluded conceptions.

This is a brief explanation of the dharmas of the five skandhas, because all phenomena arise from the five skandhas. The dharmas of the five skandhas, in turn, take mind, manas, consciousness, and habitual tendencies as their causes and are thereby nourished. The wholesome and unwholesome deluded conceptions of ordinary fools refer to the contaminated deluded conceptions of the three realms and the six classes of ordinary beings; this is the meaning of momentariness.

Mahamati! The bliss of cultivating samadhi, the right attainment of samadhi, and abiding joyfully in the Dharma here and now are called the wholesome and uncontaminated states of sages and noble ones.

The uncontaminated causal characteristics of the sages and noble ones within the Three Vehicles are non-momentary. Through the cultivation of samadhi, abiding joyfully in the Dharma is manifested; this will be elucidated afterward.

+ REVEALING THE MEANING OF MOMENTARINESS.

Mahamati! The wholesome and unwholesome refer to the eight consciousnesses. What are the eight?

They are the tathagatagarbha, called the repository consciousness; mind, manas, consciousness; and the five sensory consciousnesses. These are not what non-Buddhist teachings describe. Mahamati!

The five sensory consciousnesses operate together with mind, manas, and consciousness. Their wholesome and unwholesome characteristics successively change and perish. Yet the continuous stream does not perish; together with the body, they arise and cease.

Failing to realize that these are manifestations of one’s own mind, as each consciousness successively ceases, other consciousnesses arise. Consciousness apprehends differentiated forms and, together with the five sensory consciousnesses, arises in corresponding association. Their not remaining for even a moment is called momentariness.

This reveals that wholesome and unwholesome contaminated consciousness originally possesses an indestructible essence, yet mistakenly follows arising and cessation. Thus, it is precisely within momentariness that the meaning of non-momentariness is revealed. The tathagatagarbha is called the repository consciousness, but it is not what non-Buddhist teachings describe; this means that non-Buddhists do not know that the repository consciousness is itself the tathagatagarbha.

Therefore, when the five sensory consciousnesses arise in dependence upon mind, manas, and consciousness, their wholesome and unwholesome characteristics successively change and perish. That continuous stream does not perish, yet it follows the consciousnesses, arising together with the body and ceasing together with the body. Because, at the root, one fails to awaken to the direct manifestation of one’s own mind and cannot abide in what is revealed as each successive consciousness ceases, other consciousnesses then arise, assuming various forms according to the deeply ingrained habits of previous lives.

These in turn draw in consciousness and the five sensory faculties, which arise in association with the corresponding mental factors, thereby constituting the meaning of momentariness. The Surangama Sutra says: “The first is the root of beginningless birth and death: it is precisely the mind that you and all sentient beings now employ in grasping at conditions, taking it as your own nature. The second is the originally pure essence of bodhi and nirvana from beginningless time: it is precisely your presently existing fundamentally luminous essence of consciousness, which can produce all conditions, yet is overlooked by those conditions.

Because sentient beings overlook this fundamental luminosity, although they act throughout the entire day, they remain unaware of it themselves and vainly enter the various destinies.” This is the continuous stream that does not perish, yet because of fundamental non-awakening mistakenly follows arising and cessation. Is this not precisely the capacity to produce all conditions, only to be overlooked by those conditions and vainly enter the various destinies?

How truly lamentable!

– REVEALING THAT UNCONTAMINATED HABITUAL TENDENCIES DO NOT HAVE THE CHARACTER OF MOMENTARINESS.

+ REVEALING THAT MOMENTARINESS DOES NOT HAVE THE CHARACTER OF MOMENTARINESS.

Mahamati! Momentariness refers to the repository consciousness, the tathagatagarbha consciousness, arising together with manas; these are momentary habitual tendencies. Uncontaminated habitual tendencies, however, do not have the character of momentariness and are not perceived by ordinary fools. Because they cling to the doctrine of momentariness, they fail to realize that the momentariness of all phenomena is non-momentary, and they then give rise to the view of annihilation, destroying the unconditioned Dharma.

This directly reveals the meaning that momentariness is non-momentary. When the tathagatagarbha is deluded and becomes the repository consciousness, consciousness arises together with manas, thereby forming habitual tendencies; this is the meaning of momentariness. If one realizes that the arising of consciousness together with manas exists because of delusion and is originally devoid of self-nature, then the repository consciousness is transformed into the tathagatagarbha.

These are uncontaminated habitual tendencies, which do not have the character of momentariness and are not perceived by ordinary fools. Ordinary fools perceive only that all phenomena are momentary, but do not know that within the momentariness of all phenomena there is non-momentariness; thus they vainly give rise to the view of annihilation and destroy the unconditioned Dharma. Therefore, one should know that all sentient beings neither perceive nor understand this and mistakenly follow arising and cessation.

This is why the Tathagata employs uninterrupted siddhanta—unceasing giving.

+ REVEALING THAT THE TATHAGATAGARBHA DOES NOT HAVE THE CHARACTER OF MOMENTARINESS.

Mahamati! The seven consciousnesses do not transmigrate, do not experience suffering or pleasure, and are not the cause of nirvana. Mahamati! The tathagatagarbha experiences suffering and pleasure and, together with their causes, either arises or ceases. Intoxicated by the four abiding grounds and the abiding ground of ignorance, ordinary fools fail to awaken, cling to momentariness, and thereby perfume the mind with deluded conceptions.

Because of non-awakening, the seven consciousnesses delusively give rise to the perceiving aspect and collectively take it as their own essence. Since this deluded essence is originally false, it is not the cause of nirvana. While the tathagatagarbha remains in the state of delusion, it falsely experiences suffering and pleasure and mingles with the causal characteristics of nirvana.

Although it accompanies the various sensations in arising and cessation, its causal characteristics do not cease. Because beings are intoxicated and deluded by the five abiding grounds, ordinary fools fail to awaken and give rise to attachment to momentariness. That the seven consciousnesses do not transmigrate means that, depending upon the eighth consciousness, they perfume it from thought to thought, so that there appears to be a real self, yet they do not remain for even a moment.

At the moment of death and unconsciousness, only the eighth consciousness remains; therefore, it is said that the seven consciousnesses do not transmigrate. Before death and unconsciousness, they constantly possess the power to bring about suffering and pleasure, yet although they know suffering and know pleasure, they are not what receives them; therefore, it is said that they do not experience suffering or pleasure. Delusively seeing arising and cessation as not remaining for even a moment is non-awakening both before and afterward.

The four abiding grounds pertain to ordinary beings, while the abiding ground of ignorance pertains to those of the Two Vehicles, as explained in the preceding volume.

Furthermore, Mahamati! Just as vajra and the Buddha’s sariras possess an extraordinary nature and can never be damaged or destroyed, so it is here. Mahamati! If the uninterrupted attainment were momentary, then a noble one should cease to be noble. Yet a noble one has never ceased to be noble, just as vajra, though it endures through many kalpas, does not diminish in weight. Why do ordinary fools fail to understand my words of hidden meaning and give rise to the conception of momentariness regarding all internal and external phenomena?

To reiterate: the Tathagata-garbha, which realizes the unconditioned Dharma, does not have the meaning of momentariness. Vajra and the Buddha’s relics are two extraordinary, indestructible natures, used to illustrate that the true nature of the Tathagata-garbha is uninterrupted and does not follow the momentariness of phenomena. Ignorant ordinary beings, lacking wisdom, do not understand the Tathagata’s secret treasury. They regard it as identical with phenomena and consequently conceive of momentariness. This is why they destroy the unconditioned Dharma.

+ SHOWING THAT THE WORLDLY AND SUPRAMUNDANE PARAMITAS DO NOT TRANSCEND MOMENTARINESS.

Bodhisattva Mahamati again addressed the Buddha: “World-Honored One! As the World-Honored One has said, through perfecting the six paramitas one attains complete enlightenment. What are these six?” The Buddha told Mahamati: “There are three distinctions among the paramitas: worldly, supramundane, and supreme supramundane. Mahamati! The worldly paramitas consist in grasping and clinging to self and what belongs to self, embracing the two extremes, and seeking the various forms of rebirth. Because beings delight in forms, sounds, odors, flavors, and tangible objects, they perfect the paramita of giving. The same applies to morality, patience, diligence, meditation, and wisdom, as well as the ordinary person’s supernormal powers and rebirth in the Brahma heavens.”

Previously, the meaning of non-momentariness was elucidated; here the six paramitas are asked about again. The intent is that if they were not momentary, there should not be six kinds; but if they belonged to momentariness, non-momentariness should not be regarded as the cause of their perfection. There are three kinds of paramita, the first being worldly. “Self” is the person who gives, and “what belongs to self” is the object given. Grasping subject and object means not departing from the two extremes of existence and nonexistence. Because this is done in pursuit of an excellent rebirth, it is a conditioned cause and effect and is fundamentally the activity of ordinary beings. “Supernormal powers” refers to the five supernormal powers of humans and devas.

“Mahamati! The supramundane paramitas are those practiced by shravakas and pratyekabuddhas, who fall into grasping nirvana and practice the six paramitas because they delight in personally attaining the bliss of nirvana.”

Although the supramundane paramitas do not involve grasping worldly cause and effect, they grasp nirvana as the bliss of personal liberation and therefore are not ultimate either.

+ SHOWING THAT THE SUPREME SUPRAMUNDANE PARAMITAS DO NOT HAVE THE MEANING OF MOMENTARINESS.

“The supreme supramundane paramitas are these: Awakening to the fact that the measure of deluded conception manifested by one’s own mind, together with one’s own mind itself, are regarded as two, one no longer gives rise to deluded conception. Having no share in grasping any of the destinies of rebirth, and not clinging to forms and appearances belonging to one’s own mind, one gives rise to the paramita of giving for the peace and happiness of all sentient beings.

Applying supreme skillful means so that no deluded conception arises regarding those conditions is morality; this is the paramita of morality. Not giving rise to deluded conception regarding them is patience; knowing the grasping subject and the grasped object is the paramita of patience. Diligently employing skillful means in the early evening, at midnight, and late at night, practicing in accord with the skillful means by which deluded conception does not arise, is the paramita of diligence.

When deluded conceptions have been completely extinguished, not falling into the shravakas’ grasping of nirvana is the paramita of meditation. Knowing that the deluded conceptions of one’s own mind possess no inherent nature, observing with wisdom without becoming caught in either extreme, making the wisdom-body increasingly excellent and indestructible, and attaining the noble course of self-realization—this is the prajnaparamita.”

The supreme paramitas mean awakening to the measure manifested by one’s own mind and thoroughly penetrating the delusions of subject and object, so that the two within the measure of one’s own mind do not encounter one another. They exist solely because of non-awakening; when there is awakening, they do not arise. Therefore, one has no share in grasping any of the destinies of rebirth and does not give rise to attachment to forms and appearances outside one’s own mind.

Giving is undertaken for the peace and happiness of all sentient beings. It is said: “One counteracts miserliness and greed and is also able to cure others of miserliness and greed. Giving in accord with the inherent nature is the supreme skillful means.

Reaching the point where no deluded conception of conditions arises, and conforming to the undefiled nature, one perfects the perfection of morality. Conforming to the nature free from anger, and knowing that neither grasping subject nor grasped object can be apprehended, one perfects the perfection of patience. In the early evening, at midnight, and late at night, conforming to the true, primordial limit of the inherent nature without giving rise to discrimination is the perfection of diligence.

With regard to the inherent nature, never giving rise to a different characteristic, and not following the Two Vehicles in clinging to a samadhi that still retains subject and object, is the perfection of meditation. Fully comprehending that all deluded conceptions lack inherent nature, giving rise to no obstruction regarding what arises, not abiding in the original position regarding what does not arise, departing from every variety of existence and nonexistence, solitary and without companion while the wisdom-body remains undiminished, and thereby perfecting the noble course of self-realization—this is the perfection of prajna.

Examining these six perfections, on the worldly level they belong to momentary causes; therefore, the characteristics of the results attained are all momentary. Although the supramundane causes are not momentary, when their inherent nature is examined, nirvana has neither a grasping subject nor a grasped object, so they also belong to momentariness. Only the supreme supramundane paramitas consist solely of the one mind itself.

Outside one’s own mind there are no six perfections. Function arises in accord with the nature, and function returns to the essence; this does not have the meaning of momentariness. The intent of the reply to the question has already been fully expressed beyond the words and may be realized through principle.

+ GENERAL CONCLUSION ON THE EQUALITY OF MOMENTARINESS AND NON-MOMENTARINESS.

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

There is no impermanent momentariness; it is fashioned by the deluded conceptions of fools.

Like a river, a lamp, or a seed, they give rise to the conception of momentariness.

Momentariness puts an end to afflicting confusion; serene, it is free from all fabrication.

All phenomena are unborn—this is the meaning of momentariness that I teach.

These two verses explain why the Tathagata teaches momentariness. It is directed solely at the conditioned deluded conceptions of fools, which are said to perish swiftly like a flowing river, a lamp’s flame, or a seed, so that they may give rise to the conception of momentariness. If one realizes momentariness, afflictions cease of themselves, serenity is attained, and deluded conception is left far behind. Only then does one know that all phenomena are merely manifestations of mind and have no inherent nature; their present embodiment is unborn. This is why the Tathagata teaches the meaning of momentariness.

When a thing arises, it undergoes cessation,

In an uninterrupted continuity of nature.

Ignorance serves as its cause,

And mind must arise from it.

Yet until form has arisen,

This is not taught to fools:

That which deluded conception perfumes—

What part can exist in the interval?

“When a thing arises, it undergoes cessation” means that a thing ceases immediately upon arising. Failure to understand the Tathagata-garbha, the truth of ultimate meaning, is called ignorance. Through non-awakening, ignorance moves delusively and becomes karma; hence it is called newly arisen.

Because non-awakening moves delusively, arising has no nature of arising; being unborn, it immediately ceases. Fools do not understand this and make it into an uninterrupted continuity; this is what is perfumed by the deluded conception of ignorance. Because ignorance serves as the cause, the deluded mind arises dependently.

Tracing the stream of ignorance’s deluded movement backward to the time before it became associated with form, one clearly sees that it had nowhere to depend. One then immediately awakens and knows that it will not flow onward into a second thought-moment.

Continuity successively ceases;

Other minds arise following it.

When it does not abide in form,

Dependent on what could it arise?

Because it arises from that,

It arises from a cause that is not true reality.

How can one know momentary destruction

When nothing has been established?

This further explains that uninterrupted continuity truly has no arising. Because its arising is not in accord with true reality, its cessation also cannot be apprehended. The continuous mind arises and ceases at once; when causes and conditions assemble, another mind arises.

Before causes and conditions have converged, where could arising find a support? If it is said to arise directly from that preceding mind, that mind itself is false, having arisen through non-awakening. Since the essence of arising is not established, what could cessation destroy?

Thus it is said that its locus of cessation cannot be found. Therefore, know that arising is fundamentally without cause and cessation likewise awaits nothing. Right at this point, one realizes the root of non-arising, the serenity of the inherent nature.

Practitioners who attain right samadhi,

Vajra and the Buddha’s relics,

The palaces of the Abhasvara Heaven,

And worldly things that are indestructible;

Those who abide in the true Dharma,

Endowed with the Tathagata’s wisdom,

And bhikshus who attain equality—

How could momentariness be seen in them?

Like a gandharva city and other illusions,

Forms possess no momentariness.

Because forms and all such things are unreal,

They appear as though they were real.

This verse speaks of undefiled habitual tendencies, not of the meaning of momentariness. Practitioners abiding in right samadhi, vajra, relics, and the palace of the Radiant Sound Heaven—these are four things that are indestructible in the mundane and supramundane realms—are cited to illustrate that those who abide in the true Dharma and have attained the Tathagata’s noble wisdom, and bhiksus who have attained equality, are not momentary.

As for such illusions as the gandharva-city, and the statement that form is not momentary: those who abide in the true Dharma see all dharmas as being like illusions and so forth; thus, even in relation to form, there is no meaning of momentariness. Why should one regard the unreal dharma of form itself as though it were real? This reiterates the refutation of the non-Buddhists’ attachment to the four great elements and so forth as productive causes capable of creating things.

3—REVEALING THE TRUE BUDDHA OF THE DHARMA-BODY, EQUAL IN THE ORIGINAL LIMIT, DISPelling DOUBTS AND TRANSCENDING FAULTS.

—MAHAMATI REQUESTS CLARIFICATION OF SIX DOUBTS.

Bodhisattva Mahamati again addressed the Buddha: “World-Honored One! The World-Honored One has bestowed predictions upon arhats that they will attain unsurpassed, complete, perfect enlightenment and will be no different from the bodhisattvas. Since all dharmas and sentient beings do not enter nirvana, who then attains the Buddha Way?

From the time the Buddha first attained Buddhahood until his entrance into nirvana, during that interval he did not utter a single word, nor did he engage in any reply or response. Since the Tathagata is always in samadhi, neither thinking nor deliberating, are Buddha-activities performed through transformation Buddhas? Why is it said that the characteristics of consciousness perish successively, moment by moment?

Vajra-wielding guardians constantly follow and protect him; why does he not directly reveal the original limit, but instead manifests Mara, the deeds of Mara, the retribution of evil karma, Cinca-manavika, the maiden Sundari, returning with an empty alms bowl, and the appearance of obstructions caused by evil karma? Why, though the Tathagata has attained omniscience in all its aspects, does he not transcend these faults?”

The intent of the question contains six doubts. Because this sutra and other sutras seem to differ in what they say concerning the Dharma-body Buddha and the Transformation-body Buddha, Mahamati wishes to clarify the matter. The first doubt is this: Those of the Two Vehicles enter nirvana on their own and cannot attain Buddhahood; why, then, does the Tathagata bestow predictions upon them that they will be no different from bodhisattvas?

The second doubt is this: Because sentient beings engage in false thinking, they do not awaken to the fact that phenomena are manifestations of their own minds. Why, then, does the Tathagata say that all sentient beings have already attained nirvana and do not attain nirvana again? If they have already attained Buddhahood, who then reaches the Buddha Way?

The third doubt is this: The Tathagata established the three divisions of the Three Vehicles; why, then, does he say that on that night he attained Buddhahood and on that night he entered nirvana, and that during the interval between them he neither spoke nor taught? The fourth doubt is this: If the Tathagata constantly abides in samadhi, neither thinking nor deliberating, then what activities do the transformation Buddhas perform?

The fifth doubt is this: If all sentient beings have already attained Buddhahood, why is it said that the seven consciousnesses do not continue transmigrating and are not the cause of nirvana, but perish successively, moment by moment? The sixth doubt is this: The Tathagata establishes intrinsic realization and abides in the original limit, free of obstructions and transcending all faults; why, then, is it said that vajra-wielding guardians protect him?

Why does he not directly reveal the original limit, but instead manifests Mara, the deeds of Mara, karmic retributions, and various faults? “Mara” refers to the armies of Mara coming to disturb the Buddha as he sat in the place of enlightenment. “The deeds of Mara” refers to the Buddha’s manifestation of enjoying sensual pleasures in the royal palace for ten years.

Cinca-manavika was a brahmin maiden who inverted a wooden basin over her belly and tied it in place to slander the Buddha by accusing him of having illicit relations with her. In the case of Sundari, they killed the maiden and buried her within the grounds of the monastery to slander the Buddha by accusing him of sexual misconduct and murder. In the village of Veranja, the Buddha went begging for alms and returned with an empty bowl and ate horse fodder; he suffered pain in his head and back, his foot was pierced by a thorn, and there were a pit of fire, poisoned rice, and the manifestation of various other retributions.

—DISPELLING THE DOUBT CONCERNING THE PREDICTIONS BESTOWED UPON ARHATS.

The Buddha said to Mahamati: “Listen, listen! Reflect well upon this, and I shall explain it to you.” Mahamati addressed the Buddha: “Excellent, World-Honored One! I shall respectfully receive your instruction.” The Buddha said to Mahamati: “The teaching of nirvana without remainder is given to guide and encourage them to advance in the practice of the bodhisattva conduct.

In this world and other worlds, practitioners of the bodhisattva conduct may delight in the nirvana of the Sravaka Vehicle. In order to cause them to leave the Sravaka Vehicle and advance toward the Mahayana, transformation Buddhas bestow predictions upon sravakas; Dharma Buddhas do not. Mahamati!

For this reason, predictions are bestowed upon sravakas that they will be no different from bodhisattvas. Mahamati! This nondifference means that sravakas, pratyekabuddhas, and the Buddhas, the Tathagatas, are alike in having eliminated the afflictive obstruction and in attaining the single flavor of liberation; it does not mean that they are alike in having eliminated the cognitive obstruction.

Mahamati! The cognitive obstruction is eliminated through seeing the selflessness of dharmas, which is supremely pure. The afflictive obstruction is eliminated through first cultivating the seeing of the selflessness of persons.

When the seventh consciousness ceases, one is liberated from the obstruction of dharmas, and the habitual tendencies in the storehouse consciousness are ultimately purified.”

This answers the first doubt concerning the predictions bestowed upon arhats. Such predictions have three meanings: first, to exhort those of the Two Vehicles to advance beyond nirvana without remainder; second, to guide and encourage those of the Two Vehicles to arouse the bodhisattva aspiration; and third, to indicate that bodhisattvas of this realm and other realms should not fall into the meditative bliss of the Two Vehicles.

This is an expedient guidance provided by transformation Buddhas, not a teaching spoken by Dharma Buddhas. It further distinguishes how those of the Two Vehicles and bodhisattvas are different and how they are not different, thereby clarifying the true teaching: those of the Two Vehicles have eliminated the afflictive obstruction and attained liberation, in which respect they are no different from bodhisattvas; but because they have not eliminated the cognitive obstruction, they differ from bodhisattvas.

Those of the Two Vehicles do not see the selflessness of dharmas; therefore, they do not eliminate the cognitive obstruction. Yet because they have transcended the appropriating nature within the Three Realms produced by the view-aspect of the seventh consciousness that clings to a self, they eliminate the afflictive obstruction. Nevertheless, the habitual tendency of the inner self, which is the basis of the seventh consciousness, has still not been eradicated.

Once this self is extinguished, the body founded upon the habitual tendencies of the storehouse consciousness is transformed, and ultimate purity is immediately attained. Therefore, it should be known that sravakas who abide in the bliss of samadhi will eventually attain the supremely excellent body of the Tathagata.

—DISPELLING THE DOUBT CONCERNING NOT UTTERING A SINGLE WORD.

Because the Dharma abides originally, neither before nor after does any dharma possess intrinsic nature.

This answers the third doubt concerning not uttering a single word. “Originally abiding” means that the original nature abides eternally. Whether or not a Buddha appears, the Dharma is naturally thus; it has neither past nor present and contains neither speech nor teaching. Therefore, it is said, “Neither before nor after does any dharma possess intrinsic nature.” The word “nature” here means “dharma.” This means that before and after, there is only the one original abiding, and not a single dharma can be apprehended.

—DISPELLING THE DOUBT CONCERNING NEITHER THINKING NOR DELIBERATING.

Because his original vows are inexhaustible, the Tathagata neither thinks nor deliberates, yet expounds the Dharma. Because this transformation is accomplished by right wisdom, and because his mindfulness is not deluded, he neither thinks nor deliberates. Because the habitual tendencies of the four abiding grounds and the abiding ground of ignorance have been eliminated, the two kinds of afflictions have been eliminated; he has transcended the two kinds of death, awakened to the selflessness of persons and dharmas, and eliminated the two obstructions.

This answers the fourth doubt concerning neither thinking nor deliberating. The Tathagata neither thinks nor deliberates, yet expounds the Dharma because the transformation is accomplished by right wisdom, not by deluded thought. Thus, although transformation Buddhas perform these deeds, they remain entirely free from thinking and deliberation.

Therefore, it is said: “The Buddha expounds the Dharma with a single sound, and sentient beings of every kind each understand it according to their kind. Yet the Tathagata truly has no mind that adapts itself to each kind; rather, because beings of every kind possess different affinities, each sees him differently.” The five abiding grounds, the two kinds of death, the two kinds of afflictions, the two kinds of self, and the two obstructions—these five categories of habitual tendencies were eliminated by the Tathagata long ago.

Therefore, he perpetually abides in samadhi without thought. Solely because of his original vows, he manifests transformative deeds in response to beings, appearing wherever their receptivity evokes him, like the moon reflected in water.

—DISPELLING THE DOUBT CONCERNING SENTIENT BEINGS ATTAINING BUDDHAHOOD AND CONSCIOUSNESS PERISHING MOMENT BY MOMENT.

“Mahamati! The mind, mentation, mental consciousness, eye-consciousness, and so forth constitute seven consciousnesses. They arise from momentary habitual tendencies; they are separate from the wholesome, undefiled qualities and do not transmigrate again. Mahamati! The tathagatagarbha transmigrates and is the cause of suffering, pleasure, and nirvana. Those whose wisdom is empty, whose minds are confused, and who are ignorant ordinary beings are unable to awaken to it.”

This is the general answer to the second doubt concerning sentient beings becoming Buddhas and the fifth doubt concerning the momentary destruction of consciousness. Mind, mentation, mental consciousness, eye-consciousness, and so forth are said to be momentary because they take the habitual tendencies of ignorance as their cause, turn away from undefiled awakening, and falsely grasp them as a self-entity. This entity is not real; it changes and perishes from moment to moment and does not follow transmigration.

Therefore, although all sentient beings dwell within birth and death, no birth and death can be apprehended. If this is explained from the standpoint of the Tathagatagarbha, although transmigration appears, it contains the causes of suffering, happiness, and nirvana. Ordinary beings, obscured by deluded thought and attachment and concealed by suffering and happiness, do not know that the one capable of experiencing suffering and happiness and the one capable of realizing nirvana are not two in nature.

The practitioners of the Two Vehicles, in order to counteract ordinary beings, extinguish the experience of suffering and happiness, but are then disturbed by emptiness; abandoning the causes of suffering and happiness, they separately grasp at nirvana, not knowing the self-nature of nirvana. Both are called unawakened. Upon awakening, one directly realizes and knows it, with nothing else existing separately; thus, the momentariness of the seven consciousnesses and sentient beings becoming Buddhas fundamentally do not obstruct one another.

This translation speaks of mind, mentation, mental consciousness, eye-consciousness, and so forth, making seven; the Tang-dynasty translation speaks of mentation and mental consciousness, eye-consciousness, and so forth, making seven. Both state that the seven consciousnesses do not transmigrate. Yet this translation additionally mentions mind separately in order to reveal the indestructible true characteristic of the Tathagatagarbha.

Therefore, it says: “Only the characteristics of mind perish; it is not the essence of mind that perishes. Because only delusion perishes, the characteristics of mind perish along with it.” This is not without significance. In short, the seventh consciousness originally takes the seeing aspect of the eighth consciousness as its essence.

Therefore, when the seven consciousnesses are said to be momentary, it may be understood without explicit statement that the characteristics of the mind of the eighth consciousness are also momentary. To say that the Tathagatagarbha is not momentary is to say that it bears the causes of suffering and happiness. The experience of suffering and happiness necessarily arises through discrimination.

Thus, the six momentary consciousnesses also possess the meaning of being non-momentary. We then understand that in delusion, one takes only deluded awareness as momentary; hence it is said, “The seven consciousnesses do not transmigrate.” In awakening, one sees only the true characteristic as non-momentary; hence it is said, “The Tathagatagarbha is the cause of suffering, happiness, and nirvana.” In truth, however, the seven consciousnesses are the eighth consciousness, and the eighth consciousness is the five consciousnesses and the sixth consciousness.

Destructibility and indestructibility jointly serve as causes; all distinctions arise from delusion and awakening, not from the real existence of many separate essences.

– REMOVING THE DOUBTS CONCERNING THE VAJRA GUARDIANS AND ALL KARMIC RETRIBUTION.

Mahamati! Those vajra warriors who accompany and guard him belong to the Transformation Buddha, not to the true Tathagata. Mahamati!

The true Tathagata is free from every measure of the faculties. All measures of the faculties belonging to ordinary beings, shravakas, pratyekabuddhas, and non-Buddhist practitioners have entirely ceased. He attains the bliss of the Dharma in the present life and abides in uninterrupted cognition and acceptance of the Dharma; therefore, he is not guarded by vajra warriors.

No Transformation Buddha is born from karma. A Transformation Buddha is neither Buddha nor separate from Buddha. Like a potter using a wheel and other implements, he produces forms for sentient beings and teaches the Dharma, but this is not the personally realized state taught by one who has attained inner realization.

This passage and the following passage both answer the sixth doubt concerning the vajra guardians and the common problem of all karmic retribution. The true Buddha establishes inner realization and directly reveals the state of self-awakening to sentient beings. He is free from every measure of the faculties belonging to ordinary beings and practitioners of the Two Vehicles, attains and abides in the bliss of the Dharma in the present life, and possesses uninterrupted wisdom and acceptance; thus, he is not one who is guarded by vajra guardians.

The vajra beings who accompany and guard him pertain only to the Transformation Buddha. The Transformation Buddha manifests a physical body solely in reliance upon compassionate vows, like the moon in water—neither the same nor different. Since he is not born from karma, he is free from the faults of karma, and all his manifestations are entirely for the sake of sentient beings.

A potter uses a wheel, clay, and water to fashion various vessels, each suited to its particular use. This illustrates how manifestations appear in accordance with the capacities of beings, without any deliberate intention to create them.

Furthermore, Mahamati! Fools, relying upon the destruction of the body of the seven consciousnesses, then give rise to the view of annihilation. Because they do not awaken to the storehouse consciousness, they give rise to the view of permanence. Because of their own deluded thoughts, they do not know the original limit. When the wisdom of their own deluded thought ceases, they attain liberation. When the habitual tendencies of the four abiding grounds and the abiding ground of ignorance are completely severed, all faults cease.

This also answers the sixth doubt, specifically clarifying that the original limit is free from faults; it is only because foolish ordinary beings are unawakened that they mistakenly perceive distinctions. If the body of the seven consciousnesses ceases, they can immediately comprehend the original limit and will not give rise to the view of annihilation. The cessation of the seven consciousnesses spoken of here is precisely the contemplation of the continuous flow that never stops from thought to thought.

Because beings do not awaken to their own mind, they give rise to the view of annihilation. Both the Wei- and Tang-dynasty translations say “the six consciousnesses,” which conveys the same meaning. Because of delusion regarding the Tathagatagarbha, there is the storehouse consciousness.

If one seeks mind apart from consciousness, one immediately falls into the biased truth of the Two Vehicles; if one takes consciousness itself to be mind, one again falls into the non-Buddhist view of a creator. This occurs because one fails to understand the storehouse consciousness, mistakenly regards it as real, perceives through one’s own deluded thought, and does not know the original limit. If deluded thought ceases, the habitual tendencies of the five abiding grounds are severed all at once; then all faults cease, so how could any varieties of karmic retribution remain?

Therefore, know that when one is deluded about the Tathagatagarbha and makes it into the storehouse consciousness, one follows deluded thought, which becomes the original limit of samsara, without awakening or understanding. If one realizes that the storehouse consciousness is itself the Tathagatagarbha, then one follows right wisdom, which is the original limit of nirvana, unstained and undefiled. Whatever manifestations there may be are all for the sake of sentient beings; they are not the establishment of inner realization or the state of self-awakening.

– VERSES GIVING THE GENERAL ANSWER.

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

The Three Vehicles are also no vehicles; the Tathagata does not perish.

All the Buddhas have declared this, teaching freedom from every evil fault.

For the sake of uninterrupted wisdom and nirvana without remainder,

They guide those of inferior capacity; therefore, they speak in veiled terms.

The wisdom of all Buddhas having arisen, they expound the paths through distinctions;

The various vehicles are not vehicles;

They certainly are not nirvana.

Desire, form, existence, and views are called the four abiding grounds;

They are that from which mental consciousness arises, the house of consciousness in which mentation abides.

Mentation, eye-consciousness, and all the rest cease and perish, and thus are called impermanent;

Some give rise to attachment to nirvana, and so permanence is taught to them.

“The Three Vehicles are also no vehicles; the Tathagata does not perish”—these two lines alone answer all six doubts. That is to say, within the Tathagata’s self-awakening there is no characteristic of a vehicle, nor does he enter nirvana. He is originally pure in himself, without any evil defilements.

If one can fully comprehend this, there is nothing else to be said. Sentient beings of inferior capacity cannot believe this, so the Tathagata teaches that there is right wisdom and that there is nirvana. At first, he uses these teachings to guide them forward; only later does he reveal this hidden intention.

That is to say, after the Tathagata attained wisdom encompassing all modes, he expounded the teachings in divisions, without any separate intention. He merely taught that there is neither vehicle nor nirvana, so that they might believe in and realize it for themselves. If merely severing and extinguishing the four abiding grounds is called nirvana, then this is not permanence.

The Tathagata teaches neither vehicle nor nirvana; the original nature is pure and eternally quiescent in itself, and is therefore said to be permanent. The seventh mentation arises in dependence upon the eighth consciousness and abides by means of that eighth consciousness. If one does not take the transformation of the essence of consciousness as ultimate but instead sees only the temporary cessation and extinction of mentation, mental consciousness, and the five sensory consciousnesses, and then gives rise to the conception of nirvana, this is equivalent to annihilation and merely increases wrong views.

4 - REVEALING THE TATHAGATA’S TRUE CAUSE AND TRUE FRUIT AS ULTIMATELY PURE.

– MAHAMATI ASKS ABOUT THE DEMERIT AND MERIT OF EATING AND NOT EATING MEAT.

Bodhisattva Mahamati asked the Buddha in verse:

All those bodhisattvas who aspire to seek the Buddha Way—

How should they partake of alcohol, meat, onions, and other foods and drinks?

May the Unsurpassed Honored One compassionately expound this for us.

That to which fools are attached is filthy, foul-smelling, and unwholesome;

Meat is the food delighted in by tigers and wolves—how then should it be eaten?

Those who eat it incur various faults; those who do not eat it gain blessings.

I beseech you to explain to me the demerit and merit of eating and not eating it.

After Bodhisattva Mahamati had spoken verses to ask his questions, he again addressed the Buddha: “I beseech the Blessed One to explain to us the evils and faults of eating meat and the merits of abstaining from it. In the present and future, I and the bodhisattvas will expound the Dharma distinctly to sentient beings who crave meat in various ways, so that they may regard one another with loving-kindness. Having attained loving-kindness, each will dwell upon a stage of purity and illumination and swiftly attain ultimate unsurpassed bodhi.

Those shravakas and pratyekabuddhas who have come to rest at their respective stages will likewise swiftly attain unsurpassed bodhi. Even the followers of heterodox paths, with their evil doctrines and false arguments, their inverted wrong views of annihilationism and eternalism, have precepts prohibiting the eating of meat. How much more, then, should the Tathagata, protector of the world and perfect in the true Dharma, abstain from eating meat!”

According to the ancient commentary: “When the Tathagata taught the Dharma in the palace of the king of demons, the yakshas and the others remembered that the hour for their meal had arrived, and that they could eat nothing but meat. Wishing the demon kings to give rise to loving-kindness, Mahamati therefore requested the Tathagata to explain the faults of eating meat. This teaching was still given in accordance with the capacities of sentient beings.” Yet concerning the Tathagata’s true path of cultivation, the meaning of the three progressive stages in the Great Buddha-Crown Shurangama Sutra is especially worthy of mutual corroboration: “Among the fifty skandha-demons, when one sees the form skandha dissolve and the feeling skandha become lucid,

one attains within that illumination an awakening to a nature of empty clarity.

Then, within this state, one may suddenly incline toward eternal cessation, deny cause and effect, and enter exclusively into emptiness. When the mind of emptiness manifests, a demon of emptiness enters one’s vital organs. One then denounces those who observe the precepts as followers of the Lesser Vehicle, saying that once a bodhisattva has awakened to emptiness, there is nothing to observe and nothing to violate.

Such a person frequently visits the homes of faithful patrons, drinks alcohol, eats meat, and widely engages in sexual defilement. Because the demon’s power subdues those before him, they give rise to neither doubt nor reproach. After the ghost has long possessed his mind, he may eat excrement and filth, regarding them as no different from wine and meat, all being equally empty.

He destroys the Buddha’s disciplinary rules, mistakenly enters into transgression, loses all right samadhi, and will consequently sink into the cycle of suffering.” The Buddha’s admonition is exceedingly profound and stern; those who understand the Dharma should be filled with awe. Today, in this declining age, people treat that teaching lightly. Moreover, some invoke the notion of being urgent about the Vehicle but lax about the precepts to indulge their appetites.

Their manifold acts of destruction do not cease with eating meat; this is indeed lamentable. The bodhisattva precepts also state: “Giving rise to a single thought of anger that obstructs sentient beings can sever the Buddha-nature, just as killing and eating them can.” Those who aspire to the Way must safeguard right view and not succumb to falsehood and delusion.

– THE MANY FAULTS OF EATING MEAT ARE SHOWN.

The Buddha told Mahamati: “Excellent, excellent! Listen closely, listen closely, and reflect well upon this. I shall explain it for you.” Mahamati addressed the Buddha: “Yes, indeed. I respectfully receive your instruction.” The Buddha told Mahamati: “There are immeasurable causes and conditions why meat should not be eaten. I shall now explain them briefly for you. From beginningless time, all sentient beings, through the successive workings of causes and conditions, have repeatedly been one another’s six kinds of close kin. Because they should be regarded as one’s relatives, meat should not be eaten.”

That they have repeatedly been one another’s six kinds of close kin means that our Buddha earnestly admonished those who aspire to loving-kindness and filial devotion. As disciples of the Buddha deeply understand that the myriad beings are of one body, they think of liberating even those born among other species. How, then, could they preserve their own lives while still indulging their mouths and bellies, wantonly permitting the slaughter of beings?

Having heard that these beings were their relatives in former lives, could they remain unmoved by compassion? Even members of the same species in the present cherish harmony and mutual respect; why not reflect upon the future through what is seen now? As the Dharma approaches its final age, most who study Buddhism follow the retinue of Mara in their views.

I earnestly hope that all under heaven who possess right knowledge and right view will reverently uphold the Buddha’s teaching as a model for later generations. With this single thought, may they look up to the Tathagatas of the three times abiding within the great radiance.

The meat of donkeys, mules, camels, foxes, dogs, cattle, horses, humans, beasts, and so forth should not be eaten, because butchers mix them together for sale. Meat should not be eaten because it is produced from impure bodily elements. Meat should not be eaten because, upon smelling its odor, sentient beings become terrified; just as dogs, upon seeing chandalas, dombas, and the like, become hostile and frightened and bark loudly.

That the meats are mixed together means that human flesh and animal flesh cannot be distinguished, for blood and flesh are alike. That they are impure means that blood and pus are unclean. Even people who value cleanliness will not approach fetid and rank odors, much less swallow them. As for the fear of death, how do humans and animals differ? Even a noble person has a heart that cannot bear to make sentient beings afraid. If one harbors the intent to kill, one cannot even measure up to virtuous people of the secular world; how, then, could one claim to be a vessel of the Dharma capable of bearing the Way?

“Moreover, meat should not be eaten because it prevents practitioners from giving rise to loving-kindness. Meat should not be eaten because foolish ordinary beings who greedily crave foul and impure food acquire an ill reputation. Meat should not be eaten because it prevents mantras and ritual arts from being accomplished.

Meat should not be eaten because those who kill sentient beings give rise to discriminating consciousness upon seeing their forms and become attached to their flavor. Meat should not be eaten because the devas abandon those who eat it. Meat should not be eaten because it makes the mouth foul-smelling.

Meat should not be eaten because it causes many evil dreams. Meat should not be eaten because, in solitary forests, tigers and wolves smell its odor. Meat should not be eaten because it causes intemperance in food and drink.

Meat should not be eaten because it prevents practitioners from giving rise to disenchantment and renunciation. I have always taught that whenever one eats or drinks, one should regard the food as the flesh of one’s own child and regard it as medicine. Meat, therefore, should not be eaten.

To permit the eating of meat is utterly unreasonable.”

“Giving rise to discriminating consciousness upon seeing its form” means that the form is the form of flesh and the consciousness is the discriminating mind. Long habituation can transform the discriminating mind and cause it to sink deeply into defilement. “The devas abandon them” means that the devas are free from anger and stealing, and so meat eaters are abandoned by them.

“It prevents practitioners from giving rise to disenchantment and renunciation” means that if disciples within my Dharma do not cease eating meat yet induce others to aspire to spiritual cultivation, those people will not give rise to thoughts of disenchantment and renunciation. As for “whenever one eats or drinks,” even with other food and drink one must abandon craving and regard the food as the flesh of one’s own child and as medicine.

How, then, could one go on to eat meat? That would be utterly unreasonable.

“Furthermore, Mahamati! In ancient times there was a king named Simha Saudasa who ate all kinds of flesh, even human flesh. His ministers and subjects could no longer endure it and prepared to rebel, cutting off all his stipends. Since eating meat entails such faults, meat should not be eaten.”

Those who kill sentient beings ordinarily undergo retribution in the hells. What is related here, however, belongs to retribution received within the present life.

“Furthermore, Mahamati! Those who kill sentient beings do so for wealth and profit. Butchers kill beings and trade their flesh, while foolish sentient beings who eat meat use money as a net with which to catch all kinds of creatures for meat. Those who kill beings may use wealth and goods, hooks, or nets to catch beings that live in water, on land, or in the air. They kill them in various ways and sell them in pursuit of profit. Mahamati! There has never been any fish or meat obtained without instruction, seeking, or thought. For these reasons, meat should not be eaten.”

“There has never been any without instruction, seeking, or thought” means that only because there are people in the world who eat meat are there people who sell meat; this is tantamount to instructing others to kill. Using money and possessions as a net to obtain all kinds of meat is seeking; giving rise to discriminating consciousness upon seeing its form is thought. There has never been fish or meat obtained apart from these three things; therefore, meat should not be eaten.

– THE TRUE MEANING OF THIS SUTRA IS SHOWN: ALL MEAT IS ENTIRELY FORBIDDEN.

“Mahamati! At times I taught that five kinds of meat were prohibited, and at other times I forbade ten kinds. But now, in this sutra, all kinds of meat, at all times, are entirely excluded, and every expedient allowance is completely abolished. Mahamati! The Tathagata, the Worthy One, the Perfectly Enlightened One, does not even partake of ordinary food, much less meat, nor does he instruct others to eat it. Because great compassion always comes first, he regards all sentient beings as his only child; therefore, he cannot permit anyone to eat the flesh of his children.”

The five kinds of meat are those that one has not heard, not seen, and not suspected to have been killed for oneself, that which remains after birds have eaten, and that which died naturally. The ten prohibited kinds are the flesh of humans, snakes, elephants, horses, donkeys, foxes, pigs, dogs, lions, and monkeys. These two categories concern what may be permitted or prohibited.

When the Blessed One had newly attained Buddhahood, because beings’ capacities and conditions were not yet mature, out of compassion he provisionally permitted such meat to be eaten; yet all of it was produced through spiritual power and possessed no living consciousness. Only in this sutra was the true meaning revealed: all meat is to be completely relinquished. Because all sentient beings are regarded as one’s only child, one is not permitted to eat the flesh of one’s children.

The Blessed One taught that recognizing the identity of our shared substance is essential; this may truly be called the ultimate teaching. Yet, considered through reason, although beings share the same fundamental abiding nature and their physical appearances differ, their awareness is the same. Those who have not become utterly deluded should examine this carefully.

– GENERAL CONCLUSION CLEARLY REVEALING ERRORS IN PRACTICE.

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

All have once been our kin;
Their flesh is coarse, foul, and impure.

Growing from impurity,
Its odor makes all beings recoil in fear.

All kinds of flesh and pungent plants,
And the various kinds of garlic and onions,

And intoxicating liquors that cause heedlessness—
Practitioners should always keep far away from them.

They should also always abstain from sesame oil
And from beds with openings,

For the tiny creatures there
Are greatly terrified within them.

Eating onions, chives, garlic, and other pungent plants raw gives rise to anger; eating them cooked gives rise to lust. Therefore, all must alike be relinquished. An ancient commentary says: “The custom in foreign lands is to press sesame only after waiting for worms to appear; perhaps their practice differs from that of China.” Many creatures hide within the openings of beds. Lying or sitting upon them terrifies those creatures. The Buddha’s compassion extends even this far; how could we not feel ashamed?

Eating and drinking give rise to heedlessness;
Heedlessness gives rise to deluded ideation.

From ideation arises craving;
Therefore, one should not consume them.

From eating arises craving;
Craving causes the mind to become intoxicated.

Intoxication greatly increases sensual desire,
And there is no liberation from birth and death.

This examines other kinds of food and drink. If one craves and clings to their flavors, they can all cause body and mind to become heedless and give rise to many kinds of ideation, ultimately leading to craving, intoxication, and an endless entanglement in birth and death. All this comes merely from a single thought of indulgence concerning the mouth and belly. When the cause is small but the result is great, how could one not be cautious?

For profit, beings are slaughtered;
Wealth is used to procure various meats.

Both are evil karma;
After death, they fall into the screaming hells.

If no one instructed, sought, or conceived of obtaining it,
There would certainly be no three kinds of pure meat.

How could that meat exist without causes?
Therefore, one should not eat it.

For this reason, all practitioners
Should keep entirely away from it.

The Buddhas, the Blessed Ones of the ten directions,
All denounce it.

In succession, beings devour one another;
After death, they are born among tigers and wolves.

Foul-smelling, filthy, and repulsive,
They are constantly born in ignorance.

For many lives they become chandalas,
Or hunters of the Damba kind;

Or they are born as Dayinis
And among various meat-eating races.

Rakshasas, cats, foxes, and the like—
They are born throughout these classes.

In the Elephant-Binding Sutra, the Great Cloud Sutra,
The Angulimala Sutra,

And this Lankavatara Sutra,
I prohibit the eating of meat in them all.

Dayini means a female rakshasa.

The Elephant-Binding, the Great Cloud,

And the Angulimala are all names of sutras.

Buddhas and bodhisattvas,
And shravakas, all denounce it.

Those who eat it without shame
Remain deluded and benighted life after life.

Previously I spoke of seeing, hearing, and suspecting;
I have now prohibited all meat.

Because deluded thinkers fail to understand,
They are born in places where meat is eaten.

Like the fault of sensual craving,
It obstructs noble liberation.

Liquor, meat, onions, garlic, and pungent plants
All obstruct the noble path.

Sentient beings in future ages,
Deluded concerning meat, will say:

“This meat is pure and free from fault;
The Buddha permitted us to eat it.”

Regard food as though taking medicine,
And as though eating the flesh of one’s own child.

Knowing contentment, give rise to dispassion,
And practice the discipline of alms-begging.

Those who abide in loving-kindness,
I teach, should always be repelled by meat.

Among tigers, wolves, and other vicious beasts,
They should always be able to dwell and walk.

If they eat blood and flesh,
Sentient beings will certainly be terrified.

Therefore, practitioners
Who possess loving-kindness do not eat meat.

Eating meat lacks loving-kindness and wisdom
And is always contrary to right liberation.

It also contradicts the marks of the noble ones;
Therefore, one should not eat meat.

Birth in a brahmin lineage,
Birth in places of spiritual practice,

Wealth, nobility, and wisdom—
These arise from not eating meat.

To obstruct noble liberation is in every case to obstruct the noble path. Eating meat is devoid of loving-kindness and is always contrary to right liberation. The Tathagata repeatedly offered these earnest admonitions entirely for the sake of practitioners, instructing and warning them with solemn severity.

This is because he had compassion for those in later ages who would claim that “the Mahayana is unobstructed,” recklessly promulgate false arguments, and slander the Tathagata by saying that he permitted the eating of pure meat, thereby confusing those newly resolved upon the path. People of this kind mostly delight in heedlessness and possess no sense of shame; truly, they are the dregs of hell. Even birth among brahmins and other practitioners, in wealthy and noble households endowed with wisdom, still results from abstaining from meat; how much more so the Tathagata’s liberation of the ultimate meaning?

In this sutra, the Buddha directly indicates that the storehouse consciousness is itself the Tathagata-garbha. Once this is fully realized, delusion in its entirety is itself suchness. This is not the realm of any practitioners of the Two Vehicles or bodhisattvas at provisional stages; yet concerning the virtue of moral discipline, the Buddha gives the most earnest admonitions. Therefore, one should know that true, undefiled purity admits nothing alien. From beginning to end, from root to branch, the ultimate meaning is perfectly clear, with nothing omitted. All Tathagatas throughout the ten directions and the three times share this single mystery. The Great Way shines as brilliantly as the sun and should not be doubted.