入楞伽經

Fascicle One

Chapter One: Inviting the Buddha

Homage to Vairocana Buddha, Ocean of Great Wisdom!

Thus have I heard. At one time, the Blessed One was dwelling in the city of Lanka, upon the summit of Mount Malaya by the shore of the great ocean. That mountain was formed from all kinds of precious substances, with jewels intermingled, radiating brilliant light like a hundred thousand suns illuminating a golden mountain.

There were also innumerable flower gardens and fragrant trees, all forming forests of precious fragrances. When gentle breezes passed through, stirring branches and leaves, a hundred thousand wondrous fragrances spread forth at once, and a hundred thousand wondrous sounds arose at once. The lofty mountain rose in winding tiers.

Everywhere were hermit halls, sacred chambers, shrines, and caves fashioned from countless precious substances, radiant within and without, before whose brilliance even the light of the sun and moon grew dim. This was precisely the place where, in former times, immortals, saints, and sages contemplated the Dharma as it truly is and attained the Way. The Buddha was there together with the great Sangha of bhiksus and a multitude of great bodhisattvas, all of whom had come and assembled from various Buddha lands in other directions.

These bodhisattvas possessed immeasurable powers of mastery, samadhis, and supernormal abilities. They vigorously traveled about teaching and transforming beings, and had completely penetrated the five dharmas, the three self-natures, and the two kinds of non-self. The great bodhisattva Mahamati was foremost among them.

Having received consecration from the hands of all Buddhas, he had been invested with the station of Buddhahood. Taking his own mind as the field of experience, he skillfully understood its meaning. According to the various physical forms and minds of the many kinds of sentient beings, according to their various minds and differing thoughts, he universally manifested himself to them in accordance with what should be taught and what should be seen, using immeasurable Dharma gates to liberate them.

At that time, the Blessed One had completed seven days of teaching the Dharma in the palace of the dragon king within the great ocean, and then proceeded toward the southern shore. Innumerable nayutas of Sakras, Brahma Kings, heavenly kings, dragon kings, and others, together with a boundless assembly, all followed him toward the southern shore of the ocean. At that time, the Blessed One observed from afar the city of Lanka upon Mount Malaya. His radiant countenance was serene, like a golden mountain set in motion. Joyfully smiling, he said:

“The Buddhas, the Worthy Ones, the Perfectly Enlightened Ones of the past, dwelt in the city of Lanka upon the summit of Mount Malaya and expounded the Dharma realized through the sacred wisdom of inner personal realization. It transcends all false views, conceptual examination, and discursive reflection, and is not the sphere cultivated by followers of other paths, sravakas, pratyekabuddhas, and others. I too should dwell in that city of Lanka upon Mount Malaya and expound this Dharma for the yaksha king Ravana and those led by him.”

At that time, through the Buddha’s spiritual power, the yaksha king Ravana heard the voice of the Tathagata. The Blessed One had departed from the palace of the dragon king beneath the sea and crossed the great ocean, respectfully surrounded by immeasurable nayutas of Brahma Kings, Sakras, heavenly kings, dragon kings, and others. Then the Tathagata observed that the ocean waves of sentient beings’ alaya-consciousness were stirred by the violent winds of external objects, causing the waves of the evolving consciousnesses to arise according to conditions.

The yaksha king Ravana then reflected: “I should invite the Tathagata into the city of Lanka, so that I may forever dwell among gods and humans, and so that both gods and humans may gain great benefit and swiftly attain peace and happiness.” The yaksha king Ravana, lord of the city of Lanka, together with his retinue, rode in a flower palace to the place where the Tathagata was. He and his retinue then descended from the palace, circumambulated the Buddha three times, and entertained the Tathagata with various kinds of music.

The musical instruments they carried were all fashioned from great blue indranila jewels and inlaid with other precious substances such as vaidurya and agate, and were wrapped in coverings of priceless colors. With Brahma tones and immeasurable varieties of sound, they chanted praises of all the virtues of the Tathagata, speaking these verses:

The mind abides fully within the Dharma treasury,

Seeing defilements and departing from selfhood.

The Blessed One teaches all practices;

Having known the Dharma within the mind,

Through the pure Dharma, the Buddha-body is attained;

Within oneself, the realized Dharma is attained.

The transformation body displays transformation bodies;

Now is the time to enter Lanka.

Here, in this city of Lanka,

Immeasurable Buddhas of the past

And the Buddha’s children, and so forth,

Assumed and employed immeasurable bodies.

If the Blessed One teaches the Dharma,

Then immeasurable yakshas,

Able to manifest immeasurable bodies,

Wish to hear the sound of the Dharma being taught.

At that time, Ravana, king of the city of Lanka, having praised the virtues of the Tathagata with various wondrous Totaka songs, again extolled the Tathagata in verses of wondrous sound, saying:

For seven days the Tathagata dwelt

Amid the fierce creatures of the great ocean;

Crossing the sea, he reached the farther shore,

And having emerged, he then remained there.

King Ravana,

Together with his yaksha wives and children,

His numberless retinue,

And his ministers of great wisdom,

Shuka and Sarana,

And such hosts of celestial beings,

Each and every one manifested

Immeasurable supernormal powers.

Riding in wondrous flower palaces,

They went to the place where the Buddha was.

Having arrived, they descended from the flower palaces,

Bowed to the Buddha, and made offerings.

Relying upon the Buddha’s sustaining power,

There before the Tathagata,

He announced his own name:

“I am the ten-headed rakshasa.

I pray that you will have compassion for me

And for the sentient beings of this city,

And accept the city of Lanka as your dwelling

Upon the precious Mount Malaya.

Immeasurable Buddhas of the past,

Within the city of Lanka,

Upon the mountain of manifold jewels,

Expounded the Dharma personally realized within.

May the Tathagata likewise,

Upon this precious mountain,

In accord with the Buddhas of the past,

Expound such a Dharma.

Together with all the Buddha’s children,

Please teach this pure Dharma;

I and the assembly of Lanka

All greatly desire to hear it!

The scripture Entering Lanka

Was praised by Buddhas of the past:

The sphere of wisdom realized within oneself,

Transcending words and names.

I recall that in ages past,

Immeasurable Tathagatas,

Surrounded by the Buddha’s children,

Expounded this sutra.

Today the Buddha

Likewise should, for us

And for all these assemblies,

Expound this profound Dharma!

The Blessed Ones of ages to come

And the Buddha’s children, and so forth,

Here upon this precious mountain

Will expound this profound Dharma!

Now this city of Lanka

Is more wondrous than a heavenly palace;

Neither earth nor stone forms its walls,

And nets of jewels cover it.

These yakshas, in former times,

In the presence of past Buddhas,

Abandoned all faults and cultivated practice,

Abiding ultimately in the Mahayana,

Skilled in contemplating the inner mind,

Their reflections accord with reality.

May the Buddha extend his compassion

And teach the yakshas!

May the Buddha, teacher of gods and humans,

Enter Mount Malaya!

The yakshas and their wives and children

Desire to attain the honored Mahayana.

These pot-eared rakshasas

Also dwell within the city;

In former times they made offerings

To immeasurable kotis of Blessed Ones.

Now again they wish to make offerings

To the present Great Dharma King.

They wish to hear of the practices of the inner mind

And wish to attain the honored Mahayana!

May the Buddha have compassion for me,

For the hosts of yakshas,

And for the Buddha’s children, and so forth,

And enter that city of Lanka!

All that I possess—

Palaces, wives and children,

Precious crowns, necklaces,

And every kind of adornment,

The gardens and groves of Ashoka trees,

All manner of delightful things,

And flower chariots and flower palaces—

I offer to the Buddha and the great assembly!

Before the Blessed One,

There is nothing I would not relinquish.

May the Honored Great Muni

Have compassion for me and accept them!

The Buddha’s children and I

Receive the Buddha’s words of Dharma.

May the Buddha extend his compassion,

Accept my offering, and teach for my sake!”

Then the Honored One of the Three Realms,

Hearing the yaksha’s invitation,

Spoke to the yaksha

Of the Buddhas of the past and future:

“Yaksha! The Buddhas of the past,

Upon this supreme precious mountain,

Out of compassion for the yakshas,

Taught the Dharma realized within oneself.

The future Blessed Ones

Also, upon that precious mountain,

For the yakshas and others,

Will teach that profound Dharma!

Yaksha! Upon this precious mountain,

Those who truly cultivate practice

And directly behold the Dharma in practice—

Only such persons may dwell in this place!

Yaksha! I now tell you:

I and the Buddha’s children”

Out of compassion for you,

I accept your offering and your request that I speak!

Having briefly replied,

The Tathagata dwelt silently in quiescence.

Ravana, lord of the rakshasas,

Offered the Buddha his flower-adorned palace.

The Tathagata and the Buddha’s children

Accepted it and all mounted it.

Ravana, lord of the rakshasas,

Also mounted his own flower-adorned palace,

And with maidens and music,

He escorted the Buddha to the city.

Having reached that wondrous city,

Ravana the yaksha,

Together with his yaksha consort

And his sons and daughters...

Brought the finest offerings,

All manner of exceedingly wondrous things,

And offered them to the Blessed One

And to all the Buddha’s children...

The bodhisattvas and the Blessed One

All accepted those offerings.

Ravana and the others...

Made offerings to the expounder of the Dharma,

And, contemplating the words of the Dharma

Concerning the inwardly realized realm,

They honored the sage Mahamati

And repeatedly entreated him:

Great Sage! Please ask the Buddha

About the inwardly cultivated realm.

I, together with the host of yakshas,

The Buddha’s children, and all the others—

All those assembled to listen—

Entreat you to question him!

Great Sage, your exposition of the Dharma is supreme,

And your cultivation is also unsurpassed.

I revere you, Great Sage,

And ask you to inquire of the Buddha about the supreme practice!

Free from the extremes of the non-Buddhist paths,

And also beyond the Two Vehicles,

Speak of the pure inner Dharma

That culminates in the stage of the Tathagata!

At that time, through the power of the Blessed One,

The city and mountains were manifested anew,

Their lofty forms rising hundreds of thousands high,

Magnificently arrayed opposite Mount Sumeru.

Countless koṭis of flower gardens

Were all groves of precious treasures,

Their fragrances spreading everywhere,

Rich with scents never before encountered.

Within each jeweled mountain,

A Buddha-body was manifested,

And there also appeared the yaksha king,

Ravana and his assembly,

The Buddha lands of the ten directions,

Together with those Buddha-bodies,

The Buddha’s children and the yaksha king,

All gathered upon those mountains.

And all the assemblies already present

Within the city of Lanka

Saw their own bodies

In the manifested city of Lanka.

What the Tathagata’s spiritual power had wrought

Was identical to that Lanka,

And its mountains, gardens, and groves

Were likewise adorned with precious treasures.

Before the Buddha upon each jeweled mountain,

Mahamati posed his questions,

And every Tathagata expounded

The Dharma of inward realization.

They uttered hundreds of thousands of wondrous sounds,

And after expounding this Dharma scripture,

The Buddhas and the Buddha’s children

All suddenly vanished.

Ravana the yaksha

Abruptly saw himself

Back within his former palace,

While none of the other things remained.

He then reflected:

Who produced what was seen?

Who was the expounder of the Dharma?

Who were those who listened?

What Dharma did I behold

That brought about all these events?

Where have the lands of the Blessed Ones,

Those Buddha-bodies,

And such wondrous phenomena

Now all gone?

Were they recollections in a dream?

Or creations of illusion?

Were they real cities and settlements?

Or cities of the gandharvas?

Were my eyes veiled and deceived?

Or was it the rising of a mirage?

Was it a dream of a barren woman giving birth?

Did I behold a wheel of fire?

Or did I see the smoke of a firebrand’s circle?

What was it that I saw?

Again he reflected:

The nature of all dharmas is thus:

Their realm is only one’s own mind.

It can be realized and known inwardly,

Yet ordinary beings...

Obstructed and concealed by ignorance,

With minds that falsely discriminate,

Are unable to comprehend it.

The seer and the seen

Are all without integrity.

The speaker and what is spoken

Are likewise empty.

The true nature of the Buddha-Dharma

Neither exists nor does not exist.

The characteristics of dharmas are eternally thus,

Merely discriminations of one’s own mind.

One who now regards objects as real

Does not see the Buddha!

Yet one who abides in a discriminating mind

Is likewise unable to see the Buddha!

Not seeing any conditioned activities—

That is called Buddha!

If one can see in this way,

Then one sees the Buddha.

The wise contemplate in this manner

All realms of experience;

Transforming the body, they attain the wondrous body—

This is the Buddha’s bodhi.

At that time, Ravana, the ten-headed rakshasa king of the city of Lanka, perceived the faults of the discriminating mind and no longer abided in discrimination. Through the power of roots of goodness from past lives, he awakened to and knew all treatises in accordance with reality. He was able to see the true characteristics of all dharmas as they really are, without relying upon the instruction of others.

He was skilled in reflecting for himself and awakening to all dharmas; he could free himself from all understanding based on wrong views; and he was skilled in cultivating the practices of the Dharma in accordance with reality. Within his own body he could manifest all manner of forms and images, and he attained ultimate liberation through great skillful means. He clearly knew the specific characteristics of all the higher stages.

He delighted in contemplating the intrinsic nature of mind, thought, and consciousness. He saw the continuity of bodies throughout the three realms, severed the eternalist views of the non-Buddhist paths, and, through wisdom in accordance with reality, clearly knew the Tathagatagarbha. He was skilled in abiding in the Buddha stage’s true inward wisdom.

Then he heard a wondrous voice arising both from space and from within his own body, saying: “Excellent! Excellent, King of Lanka! All practitioners should cultivate and train just as you do!”

It further said: “Excellent, King of Lanka! The Dharma of the Buddhas, the Tathagatas, and what is not Dharma are as you have perceived them. If they are not understood in accordance with what you have seen, that is called the annihilationist view.

King of Lanka! You should free yourself from the consciousnesses of mind and thought, and cultivate the true characteristics of all dharmas in accordance with reality. You must now cultivate the inner Dharma and not cling to the marks of wrong views concerning external objects.

King of Lanka! Do not cultivate according to the realms of practice of the shravakas, pratyekabuddhas, non-Buddhist paths, and others. You should not abide in the various samadhis of any non-Buddhist path!

You should not delight in the many kinds of frivolous theorizing of the non-Buddhist paths! You should not abide in the wrong views of the Vedas held by the non-Buddhist paths! You should not become attached to the unrestrained sovereign power of kingship!

You should not become attached to the sovereign power of spiritual abilities arising from meditative concentration!

“King of Lanka! All the matters described above concern the conduct of one who practices in accordance with reality. Such a practitioner can subdue the erroneous doctrines of all non-Buddhist paths, destroy all false and wrong views, transform the error of self-view within every kind of view, and transform all activities of subtle consciousness so as to cultivate the practice of the Mahayana.

King of Lanka! You should inwardly enter the stage of the Tathagata and cultivate the practice that accords with reality! One who cultivates in this way advances to the supreme and pure Dharma.

King of Lanka! Do not abandon the path you have realized, but skillfully cultivate the samadhi of samapatti! Do not become attached to the samadhi realms of shravakas, pratyekabuddhas, and non-Buddhist paths, regarding them as the supreme bliss, as do practitioners who are ordinary, ignorant beings and followers of non-Buddhist paths!

Do not discriminate!

“King of Lanka! Followers of non-Buddhist paths cling to the view of a self. Because they conceive the mark of a self, they falsely discriminate. Followers of non-Buddhist paths perceive the characteristics of the four great elements and cling to form, sound, odor, taste, touch, and dharmas as truly existent. Shravakas and pratyekabuddhas regard ignorance conditioning formations as truly existent. They give rise to attachment, depart from ‘emptiness in accordance with reality,’ falsely discriminate, and cling exclusively to ‘existent dharmas,’ thereby falling into the duality of seer and seen.

“King of Lanka! This Dharma of the supreme path can enable beings to awaken and contemplate inwardly; it can enable beings to attain the supreme Mahayana; and it can produce the three modes of existence. King of Lanka! This practice of entering the Mahayana can destroy the many kinds of veils and the many waves of consciousness in sentient beings, without falling into the views and practices of the non-Buddhist paths. King of Lanka! This is precisely the practice of entering the Mahayana; it is not the practice of entering the non-Buddhist paths. The practices of the non-Buddhist paths proceed on the basis that ‘there is a self within the body.’ Because they regard the two dharmas of form and consciousness as real, they perceive arising and cessation.

“Excellent, King of Lanka! Contemplating this meaning just as you have contemplated it is itself seeing the Buddha.”

At that time, Ravana, King of Lanka, again thought: “I should ask the Buddha about the Dharma of practice in accordance with reality, and then turn away from the practices of all non-Buddhist paths. Beyond inward cultivation, the objects of contemplation, and the deeds and duties of the manifested Buddha, there is a still more excellent Dharma. One is called a practitioner in accordance with reality because, upon realizing the Dharma, one attains the ultimate bliss of samadhi.

Whoever attains that bliss is called a practitioner in accordance with reality. Therefore, I should ask the World-Honored One, the Tathagata of Great Loving-Kindness and Compassion! The Tathagata can completely burn away the firewood of the afflictions, and the Buddha’s disciples can also burn it all away!

The Tathagata can know the afflictions that drive the minds of all sentient beings! The Tathagata has reached the state of Omniscience everywhere! The Tathagata can skillfully understand, in accordance with reality, what is characteristic and what is without characteristic!

I should now use subtle spiritual powers to behold the Tathagata. Once the Tathagata is seen, both those who have not yet attained and those who have already attained will never regress; they will attain the Samapatti of the Samadhi of Non-Discrimination and fully increase their realization of the Tathagata’s sphere of practice.”

At that time, the World-Honored One, knowing in accordance with reality that the time had come for the King of Lanka to realize the Patience of the Non-Arising of Dharmas, took pity on the ten-headed rakshasa king. He therefore caused the palaces that had disappeared to reappear just as before, and manifested himself within the city upon the mountain, adorned with various jeweled nets.

At that time, the ten-headed rakshasa, King of the city of Lanka, saw that all the palaces had been restored to their former state. Everywhere upon each mountain, he saw a Buddha, a World-Honored One, a Worthy One, Perfectly and Fully Awakened, dwelling upon the mountain with his body adorned by the thirty-two wondrous marks. Throughout those mountains, he saw his own body standing before every Buddha.

He also saw all the buddha lands and their kings contemplating the impermanence of the body. Because they were bound together by attachment to royal rank, wives and children, retinues, and the five desires, with no prospect of liberation, they abandoned their kingdoms, palaces, wives and children, elephants, horses, precious treasures, and other possessions, offered them to the Buddha and Sangha, and then entered the mountain forests, renounced household life, and studied the Way.

He also saw disciples of the Buddha in the mountain forests courageously and diligently giving their bodies to hungry tigers, lions, and rakshasas in quest of the Buddha Way. He also saw disciples of the Buddha beneath the forest trees reading and reciting scriptures and expounding them to others in quest of the Buddha Way. He also saw bodhisattvas contemplating the suffering of sentient beings and sitting beneath the Bodhi tree at the seat of awakening, reflecting upon the Buddha Way.

He further saw the noble Bodhisattva Mahamati before every Buddha, speaking about the sphere of inward cultivation, and he also saw all the yaksha retinues gathered around, while names, phrases, and passages were being expounded.

Then the World-Honored One surveyed the assembled multitude with wisdom, not with the physical eye. Like a lion king bestirring himself, he glanced about and laughed aloud, “Ha, ha!” The ushnisha on the crown of his head emitted immeasurable rays of light; his shoulders, sides, back, thighs, chest, the place of the auspicious mark, and all his pores likewise emitted immeasurable rays of light, like a rainbow in the sky, like the radiance of a thousand suns, and like the fierce flames blazing at the end of a kalpa.

Sakra, Brahma, the Four Heavenly Kings, and others in the sky gazed upon the Tathagata and saw the Buddha seated upon Mount Sumeru, facing the summit of Mount Lanka, laughing aloud, “Ha, ha!” Then the bodhisattvas, Sakra, Brahma, the Four Heavenly Kings, and the others thought: “For what cause and condition does the Tathagata, the Worthy One, Perfectly and Fully Awakened, who has mastery over all dharmas, laugh aloud as never before?

Why does he also emit immeasurable rays of light from his own body and sit silently, absorbed in the sphere of inward wisdom, regarding it as nothing extraordinary, while looking like a lion upon the King of Lanka, who is contemplating practice in accordance with reality?”

At that time, the noble Bodhisattva-Mahasattva Mahamati, who had previously accepted the entreaty of Ravana, King of Lanka, kept the King of Lanka in mind. Knowing the mental activities of the entire assembly of great bodhisattvas and contemplating all future sentient beings, whose minds would delight in names and verbal teachings of the Dharma, who would become confused and give rise to doubts, and who, following words literally, would cling to all the practices of shravakas, pratyekabuddhas, and non-Buddhist paths, he reflected that the Buddhas, the World-Honored Ones, were free from all activities of consciousness and yet could smile and laugh aloud. To dispel the doubts of that great assembly, the noble one asked the Buddha:

“World-Honored One, for what cause, what condition, and what reason do you laugh aloud, ‘Ha, ha’?”

The Buddha told the noble Bodhisattva Mahamati:

“Excellent! Excellent! Excellent!

Mahamati, excellent indeed! Mahamati, you are able to observe the deluded thoughts, discriminations, wrong views, and inversions of the minds of the world! You truly understand the affairs of the three times, yet you still ask this question!

As you have asked, so too do the wise ask, for their own benefit and the benefit of others. Mahamati, this King of Lanka formerly asked all the past Buddhas, the Worthy Ones, Perfectly and Fully Awakened, about these same two dharmas. Now, in the present, he again wishes to ask me about these two dharmas.

The conceptions pertaining to these two dharmas have never been understood by any shravaka, pratyekabuddha, or follower of a non-Buddhist path. Mahamati, this ten-headed rakshasa likewise asked all the Buddhas about these two dharmas.”

At that time, knowing that he should ask, the Tathagata said to King Ravana:

“King of Lanka, whatever doubts you wish to ask me about, you may now ask them all. I can answer every one of them, dispelling your doubts and enabling you to rejoice. King of Lanka, when you eliminate the mind of false discrimination, you will attain the stage of applying the appropriate antidotes through contemplative skillful means.

Wisdom in accordance with reality will enable you to enter the samadhi of the true characteristic of the inner body. Delighting in the practice of samadhi, you will then be gathered in by the Buddha. You will abide skillfully in the sphere of shamatha and transcend the defilements of the impure samadhis of shravakas and pratyekabuddhas.

You will then be able to abide in the Immovable Ground, the Ground of Excellent Wisdom, the Dharma Cloud Ground, and the other grounds. You will skillfully know in accordance with reality the selflessness of dharmas, ascend the royal throne of the great jeweled lotus, attain immeasurable samadhis, and receive consecration to buddhahood. King of Lanka, before long you yourself will see your body seated upon such a royal lotus throne.

You will preside over immeasurable retinues of lotus kings and immeasurable retinues of bodhisattvas, each seated upon a royal lotus throne, surrounding one another and gazing at one another in turn. Before long, each of them will abide in that inconceivable sphere. Through undertaking a course of skillful means and abiding upon the various grounds, you will be able to behold inconceivable spheres and the immeasurable, boundless, and various characteristics of the dharmas of the Tathagata Ground, which no shravaka, pratyekabuddha, Four Heavenly King, Sakra, Brahma, or any other being has ever seen.”

At that time, the King of Lanka listened to the words of the Buddha, the Blessed One. Having listened and made his inquiry, there upon the mountain adorned with every kind of jewel, upon that great jeweled lotus—immaculate and radiant with immeasurable light—he was surrounded by innumerable celestial maidens. He then manifested immeasurable varieties of wondrous flowers, wondrous fragrances, scattered incense, anointing incense, banners, jeweled canopies, jeweled crowns, necklaces, and ornaments for the body.

He also manifested every kind of supremely marvelous adornment never before heard of in the world. He further manifested innumerable kinds of musical instruments surpassing those possessed by devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and so forth. He also magically produced all the musical instruments belonging to the three realms—the Desire Realm, the Form Realm, and the Formless Realm.

He further magically produced all the various supremely marvelous musical instruments found in the lands of the Buddhas throughout the ten directions. He also conjured innumerable great jeweled net-canopies that spread above all the Buddhas and the great assemblies of bodhisattvas. After King Ravana had performed such transformations, his body soared into the sky to a height of seven tala trees.

Remaining there in midair, he rained down every kind of music, every kind of flower, every kind of fragrance, and every kind of garment. These filled the sky like a great downpour from heaven, as offerings to the Buddha and the Buddha’s children. When the rain of offerings had ended, he descended from above and, while still in midair, sat upon the second lightning-radiant great jeweled lotus king adorned with every kind of jewel.

At that time, when the Tathagata saw him seated, he smiled and listened as the King of Lanka asked about two kinds of dharmas. The King of Lanka said to the Buddha:

“Blessed One! I have previously heard these two kinds of dharmas from the Buddhas, the Worthy Ones, the Perfectly Enlightened Ones, of past ages. Those Buddhas, the Blessed Ones, explained them to me.

Blessed One! Relying now upon names, letters, phrases, and sentences, I ask the Tathagata and beseech the Tathagata to explain them to me conclusively. Blessed One!

Transformation Buddhas who appear through transformation teach that these two dharmas do not pertain to the fundamental Tathagata. Blessed One! The fundamental Tathagata, cultivating the blissful realm of samadhi, does not speak of realms external to mind and consciousness.

Excellent, Blessed One! The Tathagata himself has attained mastery over all dharmas. I beseech the Blessed One, the Worthy One, the Perfectly Enlightened One, to explain these two dharmas!

All the Buddha’s children and I myself also wish to hear them!”

At that time, knowing what should be said, the Blessed One immediately told the King of Lanka:

“King of Lanka, ask about these two dharmas!”

The yaksha king then transformed his adornments in various ways, donned a golden crown, put on golden necklaces, and said:

“The Tathagata has often said that even the Dharma should be relinquished, how much more so what is not Dharma. Blessed One! What are the two things to be relinquished? Blessed One! What is Dharma? What is not Dharma? Blessed One! How can the relinquishment of dharmas be twofold? Because one falls into the distinguishing of characteristics, false discrimination asserts the existence and nonexistence of dharmas, the absence of the Great and the presence of the Great. Blessed One! Alaya consciousness cognizes the characteristics of names and consciousness. The characteristics of its essence are like circles of hair abiding in empty space; they are the objects known by wisdom that has not exhausted impurity. Blessed One! If dharmas are like this, how can they be relinquished?”

The Buddha said:

“King of Lanka! King of Lanka! Do you not see that jars and the like are impermanent dharmas, subject to change and destruction?

Foolish ordinary beings discriminate the differing characteristics of this realm. King of Lanka! Why should the differing characteristics of Dharma and what is not Dharma not be apprehended in the same way?

According to the discriminating minds of foolish ordinary beings, they exist, but they are not seen as existing by the realization of noble wisdom. King of Lanka! The various characteristics assigned to jars and the like are regarded as existent by the minds of foolish ordinary beings, but noble ones do not call them existent dharmas.

King of Lanka! It is like a single flame burning palaces, gardens, forests, grasses, and trees: one sees that the various colors and lights of the fire each differ from one another. Depending upon the various kinds of firewood, grass, and trees, whether long or short, distinctions are made and superior and inferior characteristics are seen.

Why, then, should one not understand that the differing characteristics of Dharma and what is not Dharma are likewise present here? King of Lanka! It is not only in a single flame that, through an unbroken continuity, various differing characteristics are seen.

King of Lanka! From a single seed, in one continuous succession, arise sprouts, stalks, branches, leaves, flowers, fruits, trees, forests, and various other characteristics. In the same way, among all internal and external dharmas that arise—such as ignorance and formations, the skandhas, dhatus, ayatanas, and so forth—all things arising in the three realms possess distinctions, manifesting as pleasure, physical appearance, speech, movement, higher knowledge, differing characteristics, and so forth.

Even within a realm of a single characteristic, when characteristics are apprehended, one also sees characteristics that are superior or supreme, middling or inferior, defiled or pure, wholesome or unwholesome. King of Lanka! Differing characteristics are not seen only among the various dharmas.

Those who have awakened to the path in accordance with reality also see various differing characteristics within the activities of inner realization. How, then, could the various differing characteristics of Dharma and what is not Dharma not be distinguished? King of Lanka!

Dharma and what is not Dharma possess various differing characteristics.

“King of Lanka! What is Dharma? It is that which all followers of other paths, shravakas, pratyekabuddhas, and foolish ordinary beings see through discrimination. Taking causes and real entities as their basis, they produce various dharmas. Such dharmas should be relinquished and abandoned. One should not grasp characteristics and thereby give rise to discrimination, seeing dharmas manifested by one’s own mind and regarding them as real. King of Lanka! There is no real dharma such as a jar, yet foolish ordinary beings falsely discriminate it! Dharmas are originally without characteristics. To know and contemplate this in accordance with reality is called relinquishing all dharmas.

“King of Lanka! What is not Dharma? It is that which has neither body nor characteristics and is merely the cessation within one’s own mind of false conceptual discrimination.

Ordinary beings see real dharmas where there are no real dharmas, whereas bodhisattvas see in accordance with reality. This is the relinquishment of what is not Dharma. Furthermore, King of Lanka, what else is not Dharma?

It refers to such things as a rabbit’s horns, a horse’s horns, a donkey’s horns, a camel’s horns, and the child of a stone woman. These have neither body nor characteristics, yet foolish ordinary beings regard them as nonexistent merely because their names are spoken according to worldly convention. They are not like jars and the like, whose characteristics are regarded as dharmas that can be relinquished.

The wise do not adopt such false discriminations; nevertheless, named dharmas such as a rabbit’s horns are also to be relinquished. Therefore, both Dharma and what is not Dharma must be relinquished. King of Lanka!

You have now asked me how Dharma and what is not Dharma are to be relinquished, and I have finished explaining it.

“King of Lanka! You said, ‘I asked the Worthy Ones, the Perfectly Enlightened Ones, of past ages about this Dharma, and those Tathagatas explained it to me.’ King of Lanka! When you speak of the past, that itself is the discrimination of a characteristic!

Discrimination concerning the future and the present is likewise so. King of Lanka! When I say that the Dharma-essence of suchness is in accordance with reality, this too is discrimination.

It is like discriminating form as ultimate reality: because true wisdom realizes it, one delights in cultivating wisdom free from characteristics. Therefore, do not discriminate the Tathagata as a wisdom-body or as the essence of wisdom. Do not discriminate within the mind, and do not mentally grasp a self, a person, a living being, a lifespan, and so forth.

Why should there be no discrimination? Because the mental consciousness grasps various realms, such as form and physical characteristics. Thus, do not grasp and do not discriminate that which can be discriminated.”

Furthermore, O King of Lanka! Just as all manner of forms are painted upon a wall, so too are all sentient beings. O King of Lanka!

All sentient beings are like grasses and trees, having neither karma nor activity. O King of Lanka! All dharmas and non-dharmas neither hear nor speak.

O King of Lanka! All worldly dharmas are like illusions, yet followers of non-Buddhist paths and ordinary beings do not know this. O King of Lanka!

To see thus, seeing in accordance with reality, is called right view. To see otherwise is called wrong view. To discriminate is called grasping at both.

O King of Lanka! It is like an image in a mirror seeing its own image! It is like a reflection in water seeing its own reflection.

It is like the shadows cast by lamplight or the moon within a house seeing their own shadows. It is like an echo in empty space producing a sound by itself and then grasping it as a sound... To grasp at dharmas and non-dharmas in this way is entirely false imagination and deluded discrimination.

Thus, one does not understand dharmas and non-dharmas, but increases falsehood and fails to attain quiescence. Quiescence is called one mind; one mind is called the Tathagatagarbha. Entering the realm of wisdom within oneself, one attains the samadhi of the Patience in the Non-arising of Dharmas.

Chapter Two: Questions and Answers

At that time, the noble bodhisattva Mahamati, together with all the bodhisattvas of great wisdom, journeyed throughout all the lands of the Buddhas. Empowered by the Buddha’s spiritual might, he rose, adjusted his robes, respectfully joined his palms, and praised the Buddha in verse:

The Buddha’s wisdom and great compassion contemplate

The world as free from arising and cessation,

Like a flower in empty space,

Neither existence nor nonexistence can be found.

The Buddha’s wisdom and great compassion contemplate

All dharmas as being like illusions,

Far removed from mind, thought, and consciousness;

Neither existence nor nonexistence can be found.

The Buddha’s wisdom and great compassion contemplate

The world as being like a dream,

Far removed from permanence and annihilation;

Neither existence nor nonexistence can be found.

The Buddha’s wisdom and great compassion contemplate

The cognitive obstructions and the afflictive obstructions;

Both are purified of self,

And neither existence nor nonexistence can be found.

The Buddha does not enter extinction,

Nor does he abide in nirvana;

Free from the knower and the known Dharma,

Both are apart from existence and nonexistence.

If one thus contemplates the Buddha,

Quiescent and free from cessation and arising,

That person, in this and future worlds,

Is free from defilement and does not grasp at impurity.

At that time, after the great bodhisattva Mahamati had praised the Buddha in verse as stated above, he declared his own name:

My name is Mahamati;

I aspire to master the Mahayana.

With one hundred and eight questions,

I look up and ask the Unsurpassed Honored One.

The Supreme One, Knower of the World,

Hearing Mahamati’s questions,

Surveyed all sentient beings

And addressed the Buddha’s children:

“You, children of the Buddha,

And Mahamati, ask your questions!

For your sake I shall explain

The realm of my own awakening!”

At that time, hearing the Buddha grant him permission to ask, the great bodhisattva Mahamati bowed at the Buddha’s feet, respectfully joined his palms, and asked in verse:

How are the various cognitions purified?

What causes cognition to arise?

What causes views or delusion?

What causes bewilderment?

What causes lands to exist,

And followers of non-Buddhist paths to transform one another?

Who is called a child of the Buddha?

What are tranquility and the successive stages?

Where does liberation lead?

Who binds, and through what cause is one freed?

What dharmas does a meditator contemplate?

What causes the three kinds of karma?

What causes dependently arisen dharmas?

What causes the agent and the deed?

What causes differing doctrines to be taught?

What causes the formless absorptions

And the absorption of complete cessation?

What causes the absorption in which perception ceases?

What causes one to awaken from absorption?

How do cause and effect arise?

What causes the body to move and stand?

What causes the contemplation of what is seen?

What causes the various bhumis to arise?

Who is the person who destroys the three realms of existence?

With what body, and to what place, does one go?

Where and how does one abide?

How do the children of the Buddha,

And through what cause, attain spiritual powers?

And mastery of samadhi?

What causes the mind to attain concentration?

May the Supreme One explain this to me:

What causes the storehouse consciousness?

What causes the manas and consciousnesses?

What causes the perception of all dharmas?

What causes the objects of perception to cease?

What are nature and non-nature?

How is the mind devoid of dharmas?

What causes the characteristics of dharmas to be taught?

What is called no-self?

Why are there no sentient beings?

What causes conventional truth to exist?

Why is permanence not perceived?

Why is annihilation not perceived?

How is it that the Buddha and non-Buddhist paths,

Though having two distinct characteristics, do not contradict one another?

What causes there to be, in future ages,

Many different schools?

What is called emptiness?

Why do thoughts not abide?

What causes the embryonic matrix?

Why do thoughts remain unmoving?

How are things like illusions and dreams,

Like a city of the Gandharvas,

A flame, or the moon in water?

May the Blessed One explain this to me:

What are called the Factors of Awakening?

What causes the requisites of bodhi?

What causes a land to become turbulent?

What causes the creation of views of existence?

Why is there neither arising nor cessation?

Why are things like flowers in empty space?

What causes awakening in the world?

Why is it said that there are no words?

How is there nondiscrimination?

Why are things like empty space?

How many kinds of suchness are there?

What is meant by “the shores of the mind”?

What causes the successive bhumis?

Why does suchness have no successive stages?

What causes the subsequent absence of self?

What causes the realm to be purified?

How many kinds of wisdom and moral discipline are there?

From where do sentient beings arise?

Who creates the nature of precious things—

Gold, jewels, mani gems, and so forth?

Who brings forth the speech

Of the many kinds of sentient beings?

Who can thus expound

The arts and the domains of the five sciences?

How many kinds of gatha are there?

What are long and short lines?

How many kinds of Dharma are there?

How many interpretations of meaning are there?

What causes the varieties of food and drink?

What causes sensual desire to arise?

Who is called a wheel-turning king?

Who is called a minor king?

What causes lands to be protected?

How many kinds of devas are there?

What causes the earth to exist?

What causes the sun, moon, and stars?

How many kinds of liberation are there?

How many kinds of practitioners are there?

How many kinds of children of the Buddha are there?

How many kinds of acaryas are there?

How many classes of Tathagatas are there?

How many kinds of former lives are there?

How many kinds of maras are there?

How many kinds of learners are there?

How many kinds of intrinsic nature are there?

How many kinds of mind are there?

What are designations established by analogy?

May the Blessed One explain this to me:

What causes wind and clouds?

What causes penetrating wisdom?

What causes forests and trees?

May the Blessed One explain this to me!

What causes elephants, horses, and deer?

Why are they captured by people?

What causes beings to become lowly?

May the Blessed One explain this to me!

What causes the six seasons?

What causes one to become an icchantika?

What causes male, female, and neither male nor female?

Please explain these matters to me!

What causes practitioners to regress,

And what causes them to advance?

Which people are instructed to practice?

In which dharmas are they caused to abide?

Those sentient beings who come and go—

What causes this, and what forms do they have?

What causes an abundance of wealth?

May the Blessed One explain this to me!

How did the Sakya lineage arise?

How did the Iksvaku lineage arise?

What causes sages to live long?

Near what do long-lived sages dwell?

How do sages impart instruction?

Blessed One, like empty space,

Please distinguish and explain these matters to me!

What causes the Buddha, the Blessed One,

To appear at all times,

With various kinds of forms and names,

Surrounded by the children of the Buddha?

Why should meat not be eaten?

How was abstention from meat prescribed?

Why do those kinds of beings

Who eat meat consume it?

Why do the forms of the sun and moon,

Mount Sumeru, the lotus,

And the lion serve as supreme marks?

May the Blessed One explain this to me!

Why does disorder envelop the worlds

Like Indra’s net,

And why are all lands filled with jewels?

Please explain the causes to me!

Why are they like the vina and the harp,

Like drums and flowers of every form?

Why are there realms devoid of sunlight and moonlight?

Please explain this to me!

What are transformation Buddhas?

What are reward-body Buddhas?

What are Buddhas of suchlike wisdom?

Please explain their causes to me!

Why can Perfect Awakening

Not be attained in the Desire Realm?

How, at the ultimate limit of the Form Realm,

Is the Way attained in freedom from desire?

After the Tathagata enters parinirvana,

Who will uphold the true Dharma?

How long does the Blessed One abide,

And for how long does the Dharma remain?

How many dharmas did the Buddha establish?

How many kinds

Of bhiksus and bhiksunis are there?

May the Blessed One explain this to me!

What causes a hundred transformations?

What is the cause of the hundred forms of quiescence?

Of shravakas and pratyekabuddhas?

World-Honored One, explain this to me!

What causes penetration of the worldly?

What causes penetration of the supramundane?

What is the mind of the seventh bhumi?

World-Honored One, explain this to me!

How many kinds of Sangha are there?

What causes a schism in the Sangha?

What are the treatises on medicine?

World-Honored One, explain this to me!

Kashyapa and Krakucchanda,

Kanakamuni... were your children!

They always spoke thus

For the sake of their disciples; why?

Why speak of persons and a self?

Why speak of annihilationism and eternalism?

Why not simply say

That there is only one mind?

What is the cause of forests, women, and men,

Haritaki and amalaka,

Kailasa and the Iron Encircling Mountains,

Together with Vajra and the other mountains,

And then the countless mountains,

Adorned with every kind of jewel,

Filled with joyful rishis and people?

World-Honored One, explain this to me!

The Buddha of the great trichiliocosm, having heard

Those verses of yours,

Concerning the gateways of the Mahayana perfections

And the supreme mind of all Buddhas, said:

– Excellent questions! Excellent indeed!

O Mahamati, listen carefully! I shall now, in due order,

Answer the questions you have asked.

Birth and non-birth,

The instant, nirvana, and emptiness,

The paths of approach and the absence of intrinsic nature,

The Buddha-children and the paramitas,

Shravakas and pratyekabuddhas,

Formless beings and followers of other paths,

Mountains, oceans, and Mount Sumeru,

The four continents and the earth,

The sun, moon, and constellations,

Followers of other paths, devas, and asuras,

Mastery, supernormal powers, and liberation,

Quiescent concentration and the power of contemplation,

Cessation and the bases of spiritual power,

The factors of the Path and the factors of enlightenment,

The various dhyanas and immeasurable states,

The five skandhas and coming and going,

The four formless concentrations and the concentration of cessation—

All arise and are expressed by the mind!

Mind, mentation, and consciousness,

The five aspects of the Dharma of non-self:

Intrinsic nature, characteristics, and that which is characterized,

Together with the perceiver and the perceived.

How are the various vehicles established?

What is the nature of gold and mani jewels?

What of icchantikas and the four great elements?

What of confusion and the One Buddha?

What are the realms that wisdom can teach?

Do sentient beings exist or not exist?

How are elephants, horses, birds,

And other beasts captured?

What are concordant causes, by analogy,

And how are powers and the Dharma explained?

What causes cause and effect to exist?

The forest of delusion, as it truly is,

Is mind-only, without an external realm.

The bhumis have no fixed sequence,

The hundred transformations, and signlessness,

Treatises, crafts, and medicine,

Spells, arts, and the various fields of knowledge—

Why do you ask me about these?

The mountains, Sumeru, and the earth,

Their forms, whether small or great,

The ocean, the heavens, the moon, and the stars—

Why do you ask me about these?

Among beings of higher, middle, and lower grades,

How many particles constitute a body?

A cubit, a pace, and ten leagues,

Forty and twenty,

A rabbit's hair and a mote in a sunbeam,

A sheep's hair and a grain of wheat—

How much powder is in one sheng?

How many tou are in half a sheng?

One hu and ten hu,

A million and one hundred million.

How many particles are in a bimbara? (Bimbara: a unit of measure)

How many motes make a mustard seed?

How many mustard seeds make a grass seed?

How many grass seeds make a bean?

How many zhu make one liang? (Zhu: one-twentieth of a liang)

How many liang make one fen (jin?)

How are they calculated in this sequence?

How many fen make Mount Sumeru?

Why, O Buddha-child, do you now

Not question me in this manner:

Shravakas and pratyekabuddhas,

Buddhas and Buddha-children—

How many particles constitute their bodies?

Why do you not ask:

How many particles are in a flame?

How many particles are in the wind?

How many particles are in each sense faculty?

How many particles are in pores and eyebrows?

What causes one to become Ishvara

Or a Wheel-Turning Sage-King?

What causes kings to protect their realms?

Explain liberation broadly and briefly,

And the various desires of sentient beings!

Why do you ask me about these?

What causes the various foods and drinks?

What causes forests of men and women?

The adamantine Vajra Mountain—

How should I explain it?

What causes things to be like illusions and dreams,

And craving to resemble a mirage mistaken by a deer?

What causes clouds to appear?

What causes the six seasons?

What causes the various flavors?

Male, female, and neither male nor female—

What causes the various adornments?

Why does the Buddha-child ask?

How are the wondrous mountains

Adorned with joyful rishis and people?

Where does liberation lead?

Who binds, and how does binding occur?

What are the realms of dhyana?

Why are nirvana and the followers of other paths

Said to be uncreated and without a cause?

What causes bondage to be perceived?

What causes all cognitions to be purified?

Whence do the various cognitions arise?

What causes deeds to undergo transformation?

– Explain the practices and vows to me!

What cause brings all perceptions to an end?

What causes samadhi to arise?

Who destroys the three realms of existence?

What causes the body, and where does it abide?

How can there be neither person nor self?

Why is conventional speech employed?

Why ask about the characteristic of self?

How should one inquire into non-self?

What is called the womb?

– Why do you ask me this?

What causes views of eternalism and annihilationism?

How does the mind attain concentration?

What causes speech and wisdom,

Moral discipline and disposition, the Buddha-children,

Disciples and teachers who reason and explain,

And the various kinds of sentient beings?

What are the benefits of food and drink,

Giving, intelligence, and space?

What causes trees and forests to exist?

Why does the Buddha-child ask?

What are the various realms called?

What causes rishis to live long?

What causes the various teachers?

Why do you ask me?

Why is there ugliness?

How can one practice without desiring attainment,

And ultimately realize the Way in bodily form?

Why do you ask me about these?

What causes there to be no worldly realm?

What causes one to become a bhikshu?

What are the Nirmankaya Buddha and the Sambhogakaya Buddha?

Why do you ask me?

What is called wisdom like that of the Buddha?

What is called the Sangha?

How can lutes, drums, flowers, and realms

Be free from radiance?

What is called the bhumi of mind?

The Buddha-child asks me

About these and other sentient beings.

The Buddha-child should inquire

Into each corresponding characteristic,

Abandoning the errors of all views

And departing from all doctrines of other paths.

Listen as I explain to you

The one hundred and eight statements below.

In accord with the words of the Buddhas,

I shall now explain a small portion.

Buddha-child, listen well.

View of arising—view of non-arising, view of permanence—view of impermanence, view of characteristics—view of non-characteristics, view of abiding and change—view of neither abiding nor change, view of the instant—view of the non-instant, view of separation from self-nature—view of non-separation from self-nature, view of emptiness—view of non-emptiness, view of annihilation—view of non-annihilation, view of mind—view of non-mind, view of extremes—view of non-extremes, view of the middle—view of the non-middle, view of transformation—view of non-transformation, view of conditions—view of non-conditions, view of causes—view of non-causes, view of afflictions—view of non-afflictions, view of craving—view of non-craving, view of skillful means—view of non-skillful means,

view of skillfulness—view of non-skillfulness, view of purity—view of non-purity, view of correspondence—view of non-correspondence, view of analogy—view of non-analogy, view of disciples—view of non-disciples, view of teachers—view of non-teachers, view of nature—view of non-nature, view of the vehicles—view of non-vehicles, view of quiescence—view of non-quiescence, view of vows—view of non-vows, view of the threefold wheel—view of the non-threefold wheel, view of characteristics—view of non-characteristics, view establishing existence and nonexistence—view not establishing existence and nonexistence, view of duality—view of nonduality, view of the noble ones taking the inner body as their condition—view of the noble ones not taking the inner body as their condition,

view of bliss in the present Dharma—view of no bliss in the present Dharma, view of lands—view of non-lands, view of minute particles—view of non-minute particles, view of water—view of non-water, view of bows—view of non-bows, view of the four great elements—view of the non-four great elements, view of numbers—view of non-numbers, view of supernatural powers—view of non-supernatural powers, view of falsehood—view of non-falsehood, view of clouds—view of non-clouds, view of crafts—view of non-crafts, view of the fields of knowledge—view of the non-fields of knowledge, view of wind—view of non-wind, view of earth—view of non-earth, view of mind—view of non-mind, view of provisional names—view of non-provisional names, view of self-nature—view of non-self-nature,

view of the skandhas—view of the non-skandhas, view of sentient beings—view of non-sentient beings, view of wisdom—view of non-wisdom, view of nirvana—view of non-nirvana, view of realms—view of non-realms, view of non-Buddhist paths—view of no non-Buddhist paths, view of confusion—view of non-confusion, view of illusions—view of non-illusions, view of dreams—view of non-dreams, view of mirages—view of non-mirages, view of images—view of non-images, view of wheels—view of non-wheels, view of gandharvas—view of non-gandharvas, view of devas—view of non-devas, view of food and drink—view of neither food nor drink, view of sexual desire—view of non-sexual desire, view of views—view of non-views, view of the paramitas—view of the non-paramitas, view of the precepts—view of the non-precepts,

view of the sun, moon, planets, and stars—view of neither the sun, moon, planets, nor stars, view of truths—view of non-truths, view of fruits—view of non-fruits, view of cessation—view of non-cessation, view of emerging from the attainment of cessation—view of not emerging from the attainment of cessation, view of remedies—view of non-remedies, view of characteristics—view of non-characteristics, view of branches—view of non-branches, view of skillful sciences—view of non-skillful sciences, view of dhyana—view of non-dhyana, view of delusion—view of non-delusion, view of manifestation—view of non-manifestation, view of protection—view of non-protection, view of lineage—view of non-lineage, view of seers—view of non-seers, view of kings—view of non-kings,

view of grasping—view of non-grasping (taking hold), view of reality—view of non-reality, view of records (written accounts)—view of non-records, view of icchantikas—view of non-icchantikas, view of men and women—view of neither men nor women, view of taste (flavor)—view of non-taste, view of action—view of non-action, view of the body—view of the non-body, view of awakening—view of non-awakening, view of movement—view of non-movement, view of the faculties—view of the non-faculties, view of the conditioned—view of the non-conditioned—view of cause and effect—view of non-cause and non-effect, view of the ultimate realm of form—view of the non-ultimate realm of form, view of time—view of non-time, view of forest groves—view of non-forest groves,

view of manifold things—view of non-manifold things, view of teachings—view of non-teachings, view of bhiksus—view of non-bhiksus, view of bhiksunis—view of non-bhiksunis, view of maintaining and preserving the Dharma—view of not maintaining and preserving the Dharma, view of written characters—view of non-written characters.

O Mahamati! These one hundred and eight views were taught by the Buddhas of the past! You and the bodhisattvas should train in this way.

The Lankavatara Sutra

– End of the First Fascicle -