入楞伽經

Volume Two

Chapter Three: Collection of All the Buddha-Dharmas

I. At that time, the noble bodhisattva Mahamati again addressed the Buddha, saying:

“World-Honored One! How many kinds of arising, abiding, and cessation do the consciousnesses have?”

The Buddha told the noble bodhisattva Mahamati:

“Mahamati! The arising, abiding, and cessation of the consciousnesses cannot be known through conceptual thought. Mahamati! The consciousnesses each have two kinds of arising, abiding, and cessation. Mahamati! The consciousnesses have two kinds of cessation: the first is cessation of characteristics, and the second is cessation of continuity. Mahamati! The consciousnesses also have two kinds of abiding: the first is abiding of characteristics, and the second is abiding of continuity. Mahamati! The consciousnesses have two kinds of arising: the first is arising of characteristics, and the second is arising of continuity.

“Mahamati! Consciousness is of three kinds. What are the three? First, the consciousness characterized by transformation; second, the consciousness characterized by karma; and third, the consciousness characterized by wisdom.

“Mahamati! There are eight kinds of consciousness, but, stated briefly, there are two. What are the two? First, the discerning consciousness; second, the consciousness that discriminates objects. Mahamati! Just as various forms and images are seen in a bright mirror, Mahamati, so too does the discerning consciousness perceive various objects. Mahamati! The discerning consciousness and the consciousness that discriminates objects are not different; they mutually serve as causes for one another. Mahamati! The discerning consciousness is perfumed by inconceivable transforming causes. Mahamati! The consciousness that discriminates objects discriminatively apprehends its objects. It is perfumed by conceptual proliferation from beginningless time.

“Mahamati! When the various perfumings of false discrimination in the alaya-consciousness cease, the faculties also cease. Mahamati! This is called cessation of characteristics. Mahamati! Cessation of continuity means that when the succession of causes ceases, continuity itself ceases. When causes cease and conditions cease, this is cessation of continuity.

“Mahamati! As for what are called the supporting dharma and supporting conditions: the supporting dharma means the perfuming of delusive thought and conceptual proliferation from beginningless time; the supporting conditions mean the objects of discrimination perceived by the mind-consciousness. Mahamati!

Consider a lump of clay and its particles: they are neither different nor not different. Gold and ornaments made of gold are likewise neither different nor not different. Mahamati!

If the lump of clay were different from the particles, it could not have been formed from those particles; yet it was indeed formed from them. Therefore, they are not different. If they were not different, however, there should be no distinction between the lump of clay and the particles.

Mahamati! In the same way, if the transforming consciousnesses and the alaya-consciousness were different in their characteristics, the transforming consciousnesses could not arise from the alaya-consciousness. If they were not different, then when the transforming consciousnesses ceased, the alaya-consciousness should also cease; yet the intrinsic characteristic of the alaya-consciousness does not cease.

Therefore, Mahamati, the intrinsic characteristics of the consciousnesses cease, but when intrinsic characteristics cease, it is the karmic characteristic that ceases. If the intrinsic characteristic itself ceased, the alaya-consciousness would cease. Mahamati!

If the alaya-consciousness ceased, this would be no different from the conceptual proliferation of the annihilationist views of non-Buddhists. Mahamati! Those non-Buddhists say: ‘When one becomes separated from all objects, the continuity of consciousness ceases; once the continuity of consciousness has ceased, all consciousnesses are thereby extinguished.’ Mahamati!

If the continuity of consciousness ceased, the consciousnesses should have ceased since beginningless time.

“Mahamati! The non-Buddhists say that the continuity of the consciousnesses arises from a creator. They do not say that consciousness arises in dependence upon the conjunction of the eye, form, space, and light, but say that there is a creator.

“Mahamati! Who is the creator of whom the non-Buddhists speak? It is a supreme cause, Ishvara, atoms, and so forth—these are said to possess the power of creation and are therefore called creators.

“Furthermore, Mahamati! There are seven kinds of intrinsic nature. What are the seven? First, the intrinsic nature of aggregation; second, the intrinsic nature of nature; third, the intrinsic nature of characteristics; fourth, the intrinsic nature of the elements; fifth, the intrinsic nature of causes; sixth, the intrinsic nature of conditions; and seventh, the intrinsic nature of accomplishment.

“Furthermore, Mahamati! There are seven kinds of ultimate truth. What are the seven?

First, the realm of mind; second, the realm of knowledge; third, the realm of wisdom; fourth, the realm of the dual view; fifth, the realm beyond the dual view; sixth, the realm beyond the stages of the Buddha’s children; and seventh, the realm of entering the inward practice of the Tathagata’s stage. Mahamati! This is the mind of the intrinsic nature of ultimate truth of the Buddhas, the Tathagatas, Arhats, and Perfectly Enlightened Ones of the past, future, and present.

Mahamati! Relying upon this mind of the intrinsic nature of ultimate truth, the Buddha-Tathagatas ultimately attain the worldly and supramundane states. Through the wisdom-eye of the Buddhas, the common and distinct characteristics of all dharmas are established.

Such an establishment is not shared with the false views of non-Buddhists.

“Mahamati! How is it not shared with the false views of non-Buddhists? Those views arise from discriminating objects perceived through the delusive conceptions of one’s own mind, without realizing that what is perceived is merely a conception of one’s own mind.

“Mahamati! Ignorant ordinary beings take the view of a real entity to be the ultimate truth and therefore teach the doctrine of dual views.

“Furthermore, Mahamati! Listen carefully now, and I shall explain this to you. Falsely discriminating and taking things to exist is the basis for ending three kinds of suffering. What are the three? They are ignorance, craving and karma, and the cessation of causes and conditions; what is perceived within one’s own mind is like an illusory realm.

“Mahamati! Sramanas and brahmins say: ‘Things originally arose from beginningless time and become manifest in dependence upon cause and effect.’ They further say: ‘Real entities abide and, depending upon conditions, the skandhas, dhatus, and ayatanas arise, abide, and cease. Because they arise, they therefore cease.’

“Mahamati! Those sramanas and brahmins say that a continuously abiding entity has existed from beginningless time, whether as arising, cessation, nirvana, the path, karma, or truth. Their destruction of all dharmas is precisely a doctrine of annihilation and is not my teaching. Why is this? Because no entity can be apprehended among present dharmas, and no fundamental basis can be seen.

“Mahamati! It is like a broken vessel, which can no longer perform the function of a vessel.

“Mahamati! It is like a seed that has been burned and therefore cannot produce a sprout, and so forth.

“Mahamati! Those skandhas, dhatus, and ayatanas are themselves subject to cessation. When the past skandhas, dhatus, and ayatanas have ceased, the present and future skandhas, dhatus, and ayatanas also cease. Why is this? Because they arise from the false discriminative views of one’s own mind.

“Mahamati! This is because there is no continuously abiding entity within those skandhas, dhatus, and ayatanas.

“Mahamati! If things originally arose from beginningless time, and the various consciousnesses arise in dependence upon three dharmas, then why do hairs not grow on a tortoise? Why does sand not produce oil? The definitive proposition you have established thereby destroys itself. Your assertions of existence and nonexistence, arising, and things produced by cause and effect are likewise destroyed.

“Mahamati! If things arise in dependence upon causes and conditions and those three dharmas, then the intrinsic characteristics of the causes and effects of all dharmas should arise. The characteristics of existence and nonexistence in the past, present, and future, examples, the Agamas, and the stage of personal realization through contemplation all perfume the mind in accordance with one’s own views. Mahamati, ignorant ordinary beings speak in just this way. Harmed by pernicious wrong views, their minds bewildered by false views, these ignorant people proclaim themselves to be omniscient and speak accordingly.

“Mahamati! If, furthermore, there are sramanas and brahmins who see that all dharmas are devoid of intrinsic nature, like clouds, a firebrand’s wheel, or a city of the gandharvas; that they neither arise nor cease; and that they are like illusions, flames, the moon in water, or dreams—manifestations of false discrimination and conceptual proliferation produced by the inner and outer mind in dependence upon conditions since beginningless time; who separate themselves from the perceptible causes and conditions of the false discrimination of their own minds; who separate themselves from delusive thought, cessation, and verbal teachings concerning dharmas; who separate themselves from the material provisions used to sustain the body;

who separate themselves from the alaya-consciousness’s apprehension of corresponding objects; who enter the realm of quiescence and separate themselves from dharmas of arising, abiding, and cessation—through such reflection and observation, they understand arising to be only the apprehension of their own minds.”

O Mahamati! A bodhisattva such as this will before long attain the mind of equality between nirvana and samsara.

O Mahamati! Through skillful means, you elucidate the method of contemplating the realms of all sentient beings as being like illusions and transformations, like images in a mirror, arising without causes and conditions; of separating from inner objects; of seeing external realms as manifestations of one’s own mind; of successively entering the realm without characteristics; of successively progressing from the stages to the realm of the samadhi stage; and of having faith that the three realms are illusory transformations of one’s own mind.

O Mahamati! One who practices in this way will attain the Illusion-like Samadhi, enter the tranquil realm of one’s own mind, reach the realm of the other shore—the shore of awakening—depart from dharmas produced by an agent, attain the Vajra Samadhi, enter the body of the Tathagata, enter the transformation body of the Tathagata, enter the body adorned with sovereign supernormal powers, great loving-kindness, and great compassion, enter all Buddha lands, enter all the joys of sentient beings, separate from the realm of mental consciousness, and transform this body into a wondrous body.

O Mahamati! Great bodhisattvas who practice in this way will certainly attain the unsurpassed wondrous body of the Tathagata.

O Mahamati! A bodhisattva who wishes to realize the body of the Tathagata must separate from the skandhas, dhatus, ayatanas, and the compounded, causally conditioned dharmas of mind; separate from the false discriminative conceptual proliferation concerning the arising, abiding, and cessation of dharmas; and know and see that all dharmas are mind-only. One must know and see in this way: the three realms have existed through false discrimination and conceptual proliferation since beginningless time. One must contemplate the tranquil, unborn stage of the Tathagata and advance toward the noble practice of inner realization.

O Mahamati! Before long, you will attain the ultimate, effortless sovereignty of mind. Like every color manifested by the mani jewel, your transformation body will enter the subtle minds of sentient beings. By entering in accordance with their mental stages, you will cause sentient beings to enter the stages successively. Therefore, O Mahamati, great bodhisattvas must thoroughly understand the inner Dharma cultivated by bodhisattvas themselves.

At that time, the noble Mahamati Bodhisattva-Mahasattva again addressed the Buddha:

“May the Blessed One teach the great bodhisattvas the Dharma gateway of the mind, manas, consciousness, the five dharmas, and the intrinsic nature and their correspondences. It is cultivated by the Buddhas and bodhisattvas who have separated from the realm of erroneous views arising through the conjunctions of their own minds. It can destroy all substantial characteristics, words, and analogies. May the heart that expounds the Dharma of all Buddhas proclaim to the bodhisattvas in the city of Lanka upon Mount Malaya in the great ocean the contemplation of the realm of the ocean waves of Alaya consciousness and proclaim the Dharma discourse of the Dharma-body of the Tathagata.”

At that time, the Buddha told the noble Mahamati Bodhisattva-Mahasattva:

“O Mahamati! Eye-consciousness arises through four causes and conditions. What are the four? First, not knowing that the objects apprehended are from within one’s own body. Second, attachment to conceptual proliferation, perfumed since beginningless time by falsely discriminating the realm of forms. Third, the intrinsic nature of consciousness is such. Fourth, delighting in seeing the characteristics of various forms.

“O Mahamati! These are called the four kinds of causes and conditions through which mighty waves arise upon the ocean of Alaya consciousness and are capable of producing the evolving consciousnesses.

“O Mahamati! When eye-consciousness arises and cognizes, the evolving consciousnesses of the pores and faculties arise simultaneously, just as many or few images appear simultaneously in a mirror. There are also those that arise successively according to causes and conditions. O Mahamati! Just as a powerful wind blows upon the ocean of the mind’s objects and waves of consciousness arise, the causes, events, and characteristics continue without interruption. Mutually dependent and never separate from one another, driven by the substance of karma and bound together, they do not understand the substance of form; therefore, the five embodied consciousnesses evolve.

“O Mahamati! The five consciousnesses and mind-consciousness do not form this thought: ‘We mutually serve as causes for one another; our own mind sees through false discrimination and apprehends the various realms.’ Those consciousnesses are each not different, and together they manifest the discrimination of realms. Thus, those consciousnesses arise and cease subtly. Because those who enter and cultivate samadhi do not perceive or understand the subtle perfuming, they form this thought: ‘I extinguish the consciousnesses in order to enter samadhi.’ Yet practitioners do not enter samadhi by extinguishing the consciousnesses. O Mahamati! The perfumed seeds are not extinguished; rather, because external realms are no longer apprehended, the consciousnesses cease.

“O Mahamati! Such is the subtle activity of Alaya consciousness. Apart from the Buddha-Tathagatas and the great bodhisattvas who have entered the stages, shravakas, pratyekabuddhas, and other practitioners of non-Buddhist paths cannot know it. Even through the power of wisdom acquired upon entering samadhi, they cannot understand it, because they do not know the characteristics of the stages; because they cannot know the distinctions decisively established by skillful wisdom; because they cannot understand the perfuming of wholesome roots by the Buddha-Tathagatas; because they cannot know that the realms of discriminative conceptual proliferation are manifestations of their own minds; and because they cannot enter the cave of Alaya consciousness with its many dense forests.

“O Mahamati! Only practitioners who cultivate in accordance with reality at superior, intermediate, and inferior levels can discern and see the false views within their own minds; receive predictions of their stations from the Tathagatas in innumerable lands; attain immeasurable sovereign powers, supernormal abilities, and samadhis; and, relying upon spiritual friends and the retinue of the Buddha’s children, see the realm of the intrinsic nature of their own mind, manas, and consciousness, and discern that the great ocean of birth and death has karma, craving, and ignorance as the causes of existence.

“O Mahamati! Therefore, practitioners in accordance with reality should seek out and draw near to spiritual friends.”

The Blessed One then spoke in verse:

Just as waves upon the great ocean

Are stirred up by a powerful wind,

And great waves beat against dark hollows

Without ever ceasing or stopping,

So too is Alaya consciousness:

Stirred by the wind of objects,

Its various waves of consciousness

Leap and surge, evolving and arising.

Blue, red, salt, white, and milk,

Together with the sweetness of sugar,

All flowers and fruits,

Like the radiance of the sun and moon—

Neither different nor non-different—

The ocean water rises into waves.

The seven consciousnesses are likewise;

They arise in conjunction with mind.

Just as, when ocean water is stirred,

Various waves evolve and form,

So too is Alaya consciousness:

The various consciousnesses arise.

Mind, manas, and consciousness

Are described according to their characteristics.

The consciousnesses have no different characteristics,

Nor characteristics of seer and seen.

Just as waves of ocean water

Are empty of real distinctions,

So too are the consciousnesses.

Manas is able to contemplate objects collectively;

Consciousness is able to discern what is cognized;

The five consciousnesses manifest distinctions separately.

At that time, the noble

Mahamati Bodhisattva-Mahasattva asked the Buddha in verse:

The various forms—blue, red, and so forth—

Are seen by one’s own consciousness as stated above.

Waves and water are mutually related dharmas;

Why is it explained in this way?

The Blessed One then replied in verse:

The various mixed colors—blue and red—

Are all empty within the waves.

The evolving consciousnesses within the mind are spoken of

For the sake of describing their characteristics to ordinary beings.

That karma is entirely empty;

One’s own mind is separated from what can be apprehended.

The apprehended and the apprehender

Are identical with those waves.

The body produced by thought arises, abides, and is sustained;

Only consciousness sees sentient beings.

Therefore, the evolving consciousnesses appear;

Waves of water resemble consciousness.

The waves of the great ocean stir and surge,

Their undulations can be distinguished.

Why, then, do they not comprehend

The evolution of Alaya consciousness?

Ordinary beings are without wisdom.

Alaya consciousness is like the ocean,

And dharmas evolve in relation to it like waves;

Therefore, this analogy is taught.

At that time, the noble Mahamati Bodhisattva-Mahasattva again spoke in verse:

When the sun rises, it shines equally

Upon sentient beings of superior, intermediate, and inferior capacities.

When the Tathagata appears in the world,

He teaches reality for ordinary beings.

The Buddha has attained the ultimate Dharma;

Why does he not teach reality?

If the true and real Dharma is taught,

Their minds are not true and real.

Like waves upon the boundless ocean,

Like dreams and images in a mirror,

They manifest simultaneously,

Like realms within the mind.

Because the realms are not complete,

They therefore appear successively.

Consciousness cognizes what is known

The mind knows what should and should not be, what is right and wrong.

The five consciousnesses arise from what is presently seen;

In samadhi, it is not so.

Just as a master painter,

Together with his disciples,

Paints images in many colors,

So too do I teach the Dharma.

Colors themselves contain no patterns or strokes,

Nor are they brushes or instruments;

Yet, in order to teach sentient beings,

Images are painted in interwoven forms.

Words are apart from true reality,

And true reality is apart from names;

I have attained the ground of true reality,

Known within oneself exactly as it is.

Apart from the characteristics of the knower and the known,

I proclaim the understanding of things as they truly are.

This is taught for the Buddha’s children,

But the foolish discriminate otherwise.

All things are merely like illusions,

Only appearing, but not real.

It is taught for this person,

But not taught for another.

For each and every patient,

A good physician prescribes medicine accordingly;

For the sake of sentient beings, the Tathagata

Teaches only in accordance with their receptive capacities.

Discrimination is not the realm of reality;

Nor is it the discrimination of the sravakas.

The Tathagatas, the World-Honored Ones,

Teach the realm of self-realization.

Furthermore, Mahamati!

If a great bodhisattva wishes to know his own mind and become free from the falsely discriminated characteristics of a grasping subject and grasped objects, he must withdraw from commotion and noise, free himself from the covering of sleep, remain ever wakeful during the first and last watches of the night, cultivate skillful means, abandon all frivolous theories of the non-Buddhist schools, and leave behind the characteristics of the vehicles of the sravakas and pratyekabuddhas. He must thoroughly comprehend that the falsely discriminated characteristics presently perceived are manifestations of his own mind.

Furthermore, Mahamati! Once a great bodhisattva has established and abides in the wisdom that understands the characteristics of mind, he should diligently cultivate and study the three characteristics of the supreme noble wisdom.

Mahamati! What are the three characteristics of the supreme noble wisdom? They are the characteristic of nonexistence, the characteristic of abiding through the original vows of all Buddhas, and the characteristic of the noble wisdom inwardly realized and known for oneself. A practitioner who cultivates these can cast aside the wisdom-characteristic of a lame donkey and attain the three characteristics of cultivation belonging to the victorious children of the eighth bhumi.

Mahamati! What is the characteristic of nonexistence? It is the contemplation of the characteristics of the sravakas, pratyekabuddhas, and non-Buddhist schools.

Mahamati! What is the characteristic of all Buddhas’ original vows by which they sustain all dharmas?

Mahamati! What is the characteristic of the noble wisdom inwardly realized and known for oneself? It is nonattachment to the characteristics of all dharmas, attainment of the illusion-like body of samadhi, and cultivation directed toward the bhumis of the Buddhas.

Mahamati! These are called the three characteristics of the supreme noble wisdom. Whoever perfects these three characteristics can reach the realm of noble wisdom realized for oneself. Therefore, Mahamati, great bodhisattvas who seek the three characteristics of the supreme noble wisdom should train in this way.

At that time, the noble bodhisattva Mahamati, knowing the thoughts in the minds of the assembly of great bodhisattvas and empowered by the sustaining power of the Buddha, the Tathagata, asked about the designation of the essential Dharma-gate that differentiates the practice of noble wisdom:

“World-Honored One! I pray that you will explain to me the designation of the essential Dharma-gate that differentiates the practice of noble wisdom, distinguishing and expounding it on the basis of the one hundred and eight views!”

The Tathagata, the Worthy One, the Perfectly Enlightened One, relying upon the one hundred and eight views, distinguished and explained to the great bodhisattvas the differences in cultivating the intrinsic and common characteristics of dharmas and the essence of false discrimination:

“Mahamati! If a great bodhisattva skillfully realizes the distinctions in cultivating the intrinsic nature of this false discrimination of dharmas, he can purify the selflessness of persons and the selflessness of dharmas, skillfully understand all the bhumis, transcend the bliss of meditative absorption and samapatti experienced by sravakas and pratyekabuddhas, attain the inconceivable realm of cultivation of the Buddhas, the Tathagatas, become free from the characteristics of the intrinsic activities of the five dharmas, enter the true essence of the practice of the Dharma-body of the Buddhas, attain the skillfully and definitively established state of the Tathagata’s Dharma-body, perfect the illusion-like realm throughout all lands,

and attain the Tathagata’s Dharma-body from Tusita Heaven to Akanistha Heaven.”

The Buddha told the noble bodhisattva Mahamati:

“There is a school of non-Buddhists holding wrong views who cling to the false discrimination that ‘nothing exists.’ They distinguish two causes of cognition: intrinsic being and nonbeing. They discriminate that a rabbit’s horns do not exist, and that just as a rabbit’s horns do not exist, so too all dharmas do not exist.

“Mahamati! There are also other non-Buddhists who see that the qualities of the four great elements truly possess substantial existence. Seeing that each thing has its own distinct characteristics, and that rabbit’s horns truly do not exist, they then falsely cling to and discriminate that a bull’s horns truly exist. Mahamati! Those non-Buddhists fall into dualistic views. They do not know that there is only mind, and their false discrimination increases within their own minds.

“Mahamati! Just as the body, wealth, livelihood, possessions, the world, and so forth are merely discriminations of mind, one should not discriminate rabbit’s horns, but should be free from existence and nonexistence.

“Mahamati! One should not discriminate any dharma, but should be free from existence and nonexistence. Mahamati! Suppose someone, while claiming to be free from existence and nonexistence, says: ‘There is no discrimination that rabbit’s horns exist, nor can one discriminate that the existence of rabbit’s horns is nonexistent.’ That person perceives characteristics dependent upon causes, yet cannot discriminate the nonexistence of rabbit’s horns. Why is this? Mahamati! Because even when examining the most subtle particles of dust, no real substance can be found. Being apart from the realm of the wise, one cannot discriminate that a bull’s horns exist!

“At that time, the noble great bodhisattva Mahamati said to the Buddha:

“World-Honored One! World-Honored One! Does the foolish ordinary person, because he does not perceive the characteristics of discrimination and compares them with discriminating cognition, perceive them as nonexistent?”

The Buddha told the noble bodhisattva Mahamati:

“Mahamati! It is not by examining that person’s discriminating mind that its absence of characteristics is established. Why is this? Because the discriminating mind arises from false discrimination and depends upon horns! Mahamati! Depending upon falsely conceived horns, the discriminating mind arises. Therefore, because it depends upon a supporting cause, when the mutually dependent characteristics of dharmas are abandoned, this is not the perception that those horns as dharmas are nonexistent.

“Mahamati! If, apart from the discriminating mind, there were still discrimination, it should be apart from the existence of horns and should not arise because horns exist.

“Mahamati! If it is not apart from that discriminating mind, then even when that dharma is examined down to its finest particles, no real substance can be found. Mahamati! Since the dharma is not apart from mind, it should be nonexistent; yet neither of the two dharmas—existence and nonexistence—can be apprehended. If so, which dharmas are perceived as existing, and which as nonexistent? Mahamati! If existence and nonexistence cannot be perceived in this way, then existence and nonexistence cannot be discriminated. What does this mean? One sees that a bull’s horns exist and that a rabbit’s horns do not exist, but one should not discriminate in this way.

“Mahamati! Because their causes are dissimilar, the meanings of existence and nonexistence cannot be established. When the non-Buddhists, ordinary people, and sravakas speak of existence and nonexistence, neither meaning can be established.

“Mahamati! There are also other non-Buddhists who, upon seeing that form exists, falsely discriminate and cling to shapes as long or short. Seeing that space has no shape or defining boundary, they regard the various forms as different from space and as possessing such defining boundaries.

“Mahamati! Space is itself form, because the great element of form enters into space. Mahamati! Form is itself space, for depending upon this dharma, that dharma exists, and depending upon that dharma, this dharma exists. Thus, space is discriminated in dependence upon form, and form is discriminated in dependence upon space.

“Mahamati! The individual characteristics produced by the four great elements are each distinct. They do not abide in space, yet space is not absent from the four great elements.

“Mahamati! Rabbit’s horns are likewise: because bull’s horns exist, it is said that rabbit’s horns do not exist.”

O Mahamati! Furthermore, if that ox horn is broken down into minute particles, then the distinguishing characteristics of those minute particles cannot be perceived. What, then, are the things that constitute an existent dharma, and what are the things that constitute a nonexistent dharma, such that one may say, “It exists,” or “It does not exist”? If examined in this way, all other dharmas are likewise.

At that time, the Buddha said to the noble Mahamati Bodhisattva-Mahasattva:

“O Mahamati! You should abandon the various false conceptions concerning a rabbit’s horns, an ox’s horns, space, form, views, and so forth. O Mahamati! You should also teach the bodhisattvas to abandon the characteristics of a rabbit’s horns and the like. O Mahamati! You should understand that the perceived characteristics are false discriminations manifested by one’s own mind.

“O Mahamati! In the lands of the Buddhas, you should teach the children of the Buddhas that all perceived realms are false manifestations of their own minds.”

At that time, the Blessed One once again spoke in verse:

Form within the mind is nonexistent;

The mind exists in dependence upon its objects.

Consciousness within perceives sentient beings,

Bodies, possessions, and dwelling places.

Mind, manas, and consciousness,

Intrinsic nature and the five dharmas,

The two kinds of purified non-self—

Thus does the Tathagata teach.

Long and short, existence and nonexistence,

Mutually arise in reciprocal dependence.

Because existence is posited, nonexistence is established;

Because nonexistence is posited, existence is established.

In discriminating the substance of minute particles,

Do not give rise to false conceptions of form.

Wherever the mind abides,

Erroneous views cannot be purified.

This is not the realm of discriminative knowledge;

Sravakas cannot comprehend it.

The words of the Blessed One

Concern the realm of self-realization.

At that time, the noble Mahamati Bodhisattva-Mahasattva, wishing to purify the outflowing manifestations of his own mind, again entreated the Tathagata, saying:

“Blessed One! How are the outflowing manifestations of one’s own mind purified? Are they purified gradually, or all at once?”

The Buddha said to the noble Mahamati Bodhisattva-Mahasattva:

“O Mahamati! It is like the amra fruit, which ripens gradually and not all at once. O Mahamati! The purification of the outflowing manifestations of sentient beings’ own minds is likewise: they are purified gradually and not all at once. It is like a potter making vessels: they are completed gradually and not all at once.

“O Mahamati! The Buddhas, the Tathagatas, purify the outflowing manifestations of sentient beings’ own minds in the same way: they purify them gradually, not all at once.

“O Mahamati! It is like the great earth producing forests, medicinal herbs, and the myriad things: they grow gradually and are not formed all at once.

“O Mahamati! The Buddhas, the Tathagatas, purify the outflowing manifestations of sentient beings’ own minds in the same way: they purify them gradually, not all at once.

“O Mahamati! It is like a person learning music, singing, dancing, calligraphy, painting, and various crafts: these are gradually understood and are not mastered all at once. O Mahamati! The Buddhas, the Tathagatas, purify the outflowing manifestations of sentient beings’ own minds in the same way: they purify them gradually, not all at once.

“O Mahamati! It is like a bright mirror, which, being free from discrimination, reflects all forms and images at once. The Tathagata, the Blessed One, is likewise: without discrimination, he purifies the outflowing manifestations of sentient beings’ own minds all at once, not gradually, causing them to abide in the peaceful state free from discrimination.

“O Mahamati! It is like the light of the sun and moon, which illuminates all forms and images at once, neither earlier nor later.

“O Mahamati! The Tathagata, the Blessed One, is likewise: in order to cause sentient beings to free themselves from the afflictions of their own minds and to perceive the faults and dangers of habitual perfuming, he reveals all at once the inconceivable realm of supreme wisdom. O Mahamati! It is like the alaya-consciousness, which discriminatively manifests the realms of one’s own body, material necessities, the world, and so forth, and knows them all at once, neither earlier nor later.

“O Mahamati! The Reward Buddha, the Tathagata, is likewise: all at once he brings the realms of sentient beings to maturity and establishes them in the pure and wondrous palace of the Akanistha Heaven, the place of pure cultivation.

“O Mahamati! It is like the Dharma Buddha and the Reward Buddha emitting rays of light, within which transformation Buddhas illuminate the worlds.

“O Mahamati! The light of the Dharma-body of inward noble practice likewise illuminates and extinguishes the world’s erroneous views of existence and nonexistence.

“Furthermore, O Mahamati! The Dharma Buddha and the Reward Buddha teach the particular characteristics and common characteristics of all dharmas. Because the characteristics perceived as manifestations of one’s own mind are perfumed by habit, false discrimination and conceptual proliferation bind one to another. Yet, as has been taught, dharmas do not possess such a substance.

“O Mahamati! It is like an illusionist conjuring all manner of forms and images. Foolish people take them to be real, but those forms and images cannot in truth be real.

“Furthermore, O Mahamati! The false substance of dharmas arises in dependence upon causes and conditions; through attachment to it as truly existent, discrimination arises.

“O Mahamati! It is like a skilled illusionist who, relying upon grasses, trees, bricks, and stones, creates all manner of things. Through spells and the power of human effort, he fashions what appears to all sentient beings as a being possessing form and bodily identity; this is called the form of an illusory person. Sentient beings see the various illusory forms and cling to them as persons, although in truth no person exists.

“O Mahamati! Although sentient beings see it as a person, it is not truly a human entity. O Mahamati! The substance of dharmas arising through causes and conditions, as discriminated by the mind, is likewise, for the mind perceives all manner of illusory characteristics. Why is this? Because of attachment to false characteristics, perfumed by the discriminating mind.

“O Mahamati! This is called the essential characteristic of false discrimination. O Mahamati! This is called the characteristic of the Dharma taught by the Reward Buddha. O Mahamati! The Dharma taught by the Dharma Buddha is the realm inwardly realized through noble practice, apart from the substance corresponding to mind. O Mahamati! This is called the characteristic of the Dharma taught by the Dharma Buddha.

“O Mahamati! The activities performed by the Transformation Buddha are the teachings of the Response Buddha: generosity, morality, patience, diligence, meditative concentration, wisdom, the skandhas, dhatus, ayatanas, liberation, and the establishment of the differentiated practices of consciousness and perception; he also teaches the successive characteristics of the formless samapattis of the non-Buddhist paths. O Mahamati! This is called the characteristic of the Dharma taught by the Response Buddha through the activities performed by the Response Buddha.

“Furthermore, O Mahamati! The Dharma taught by the Dharma Buddha is free from dependence upon conditions, free from the observer and the observed, and free from the characteristics of action and measurement.

“O Mahamati! It is not the realm of ordinary beings, sravakas, pratyekabuddhas, or non-Buddhists, for the non-Buddhists falsely cling to the conception of a self. Therefore, O Mahamati, you should train in this supreme characteristic of inward self-realization and cultivation in this manner.

“O Mahamati! You should abandon the perceived characteristics of your own mind, recognizing them as unreal.

“Furthermore, O Mahamati! The Sravaka Vehicle has two distinct characteristics: the noble characteristics inwardly realized, and attachment to the falsely discriminated characteristic that things exist.

“O Mahamati! What are the noble characteristics inwardly realized by sravakas? They are the realms of impermanence, suffering, emptiness, and non-self; they are the ultimate truth, freedom from desire, and tranquility; they are the particular and common characteristics of the skandhas, dhatus, and ayatanas, and the imperishable characteristics of the internal and external.

By seeing dharmas as they truly are, they attain the mind of samadhi. Having attained the mind of samadhi, they attain meditative concentration, liberation, samadhi, the fruits of the path, samapatti, nonretrogression, and liberation. They transcend the inconceivable death through transformation caused by habitual perfuming, inwardly realize the Dharma of the blissful noble practice, and abide on the stage of the sravaka.

O Mahamati! This is called the noble characteristic inwardly realized by sravakas.”

O Mahamati! A great bodhisattva enters the samadhi of delight in the Dharma, inwardly realizing the noble practice of the sravakas, yet does not grasp at the joy of the Gate of Emptiness and Tranquil Cessation, nor at the joy of samapatti. Out of compassion for sentient beings, he brings forth the power of practice arising from his original vows. Therefore, although the bodhisattva knows this, he does not regard it as ultimate.

O Mahamati! This is called the characteristic of the sravakas’ delight in noble practice inwardly realized within themselves. O Mahamati! Great bodhisattvas should cultivate the gate of delight in noble practice inwardly realized within themselves, yet without becoming attached to it.

O Mahamati! What is the characteristic of the sravakas’ false discrimination and attachment to things as existent? It is to regard the characteristics of solidity, moisture, heat, and motion belonging to the four great elements, and such characteristics as blue, yellow, red, and white, and so forth, as arising without a creator; and, having deliberated and measured their individual and common characteristics in accordance with the Agamas and with what has previously been seen and skillfully taught, to depend upon those dharmas, falsely cling to them, and take them to be truly existent. O Mahamati! This is called the characteristic of the sravakas’ false discrimination and attachment to things as existent.

O Mahamati! Great bodhisattvas should understand and abandon that doctrine of the sravakas. Having abandoned it, they enter into the characteristic of the selflessness of dharmas. Having entered into the characteristic of the selflessness of dharmas, they enter into the selflessness of persons. After contemplating the characteristic of selflessness, they successively enter the various bhumis. O Mahamati! This is called the characteristic of the sravakas’ false discrimination and attachment to things as existent. O Mahamati! I have now finished explaining the two kinds of characteristics belonging to the Sravaka Vehicle.

At that time, the noble Mahamati Bodhisattva again addressed the Buddha, saying:

“World-Honored One! The World-Honored One has previously spoken of the eternal and inconceivable Dharma, the Dharma of the noble realm inwardly realized within oneself, and the Dharma of ultimate truth. World-Honored One! The non-Buddhist teachers also speak of an eternal and inconceivable cause and effect. What is the meaning of this?”

The Buddha told the noble Mahamati Bodhisattva:

“O Mahamati! The eternal and inconceivable cause and effect spoken of by the non-Buddhist teachers cannot be established. Why is this? O Mahamati! The eternal and inconceivable principle spoken of by the non-Buddhist teachers is not based upon conformity with an intrinsic characteristic. O Mahamati! If the eternal and inconceivable principle spoken of by the non-Buddhist teachers were based upon conformity with an intrinsic characteristic, then what dharmas would these be? What dharmas would presently make it manifest? Therefore, the non-Buddhist teachers cannot speak of the eternal and inconceivable.

“Furthermore, O Mahamati! If the eternal and inconceivable principle spoken of by the non-Buddhist teachers were based upon conformity with an intrinsic characteristic, then because it possessed the characteristic of a cause, it would instead become impermanent and inconceivable. Therefore, the eternal and inconceivable cannot be established.

O Mahamati! I teach the eternal and inconceivable ultimate truth. The eternal and inconceivable is in accord with the cause and effect of the characteristic of ultimate truth, because it is free from existence and nonexistence, because it is a characteristic inwardly realized within oneself, because that characteristic is present, because it accords with the causal characteristic of the wisdom of ultimate truth, because it is free from being and nonbeing, and because it is not created but accords with the analogies of space, nirvana, and tranquil cessation.

Therefore, it is eternal and inconceivable. Thus, O Mahamati, the eternal and inconceivable that I teach is not the same as the non-Buddhist doctrine of the eternal and inconceivable. O Mahamati!

This eternal and inconceivable is truly the eternal Dharma of the Buddhas, the Tathagatas, Arhats, and Perfectly Enlightened Ones, for it is inwardly realized by the noble wisdom of the Buddhas and is not an object of mind, mentation, or consciousness. O Mahamati! Therefore, great bodhisattvas should cultivate the practice of noble wisdom through which the eternal and inconceivable is inwardly realized.

“Furthermore, O Mahamati! The eternal and inconceivable of the non-Buddhist teachers is a cause conforming to the characteristics of impermanent dharmas. Therefore, it is impermanent and does not receive its name on the basis of a characteristic. Hence it is called the eternal and inconceivable Dharma. O Mahamati! If the non-Buddhist teachers, seeing that dharmas exist or do not exist, call them eternal by comparing those dharmas with discriminating knowledge, they thereby assert that there is something eternal. O Mahamati! In the same way, I too would then rely upon this doctrine to construct views of existence and nonexistence, and the impermanent would correspond to the eternal. Why is this? Because there is no cause.

“Furthermore, O Mahamati! The non-Buddhist teachers say that if conformity with conception establishes the eternal and inconceivable, then the existence or nonexistence of an intrinsic causal characteristic spoken of by those non-Buddhist teachers is like a rabbit’s horn. O Mahamati!

This eternal and inconceivable is merely the false discrimination of the non-Buddhist teachers and others. Why is this? Because a rabbit’s horn does not exist; it is merely falsely discriminated, since its intrinsic causal characteristic is nonexistent.

O Mahamati! My eternal and inconceivable is solely the cause of a characteristic inwardly realized within oneself and is free from created dharmas of existence and nonexistence. Therefore, it is eternal and inconceivable because it has no external characteristic and accords with the eternal Dharma.

O Mahamati! The non-Buddhist teachers and others see that there is no external characteristic. Comparing it through discriminating knowledge, they take the eternal and inconceivable to be eternal, yet those non-Buddhist teachers and others do not know the eternal and inconceivable!

This is because its own causal characteristic and the causal characteristics posited by others belong to the characteristic of the realm inwardly realized by noble wisdom. O Mahamati! Those non-Buddhist teachers should not be taught my Dharma.

“Furthermore, O Mahamati! The sravakas and pratyekabuddhas fear samsara, imagine suffering, and seek nirvana, not knowing that there is no difference between the world and nirvana. They discriminate all dharmas and non-dharmas, extinguish all characteristics of the faculties, do not apprehend any future realm, and falsely grasp this as nirvana.

They do not know the Dharma cultivated and inwardly realized within oneself, nor do they know the transformation of the alaya-consciousness. O Mahamati! Therefore, those foolish people say that there are dharmas of three vehicles, yet they cannot know that merely when mental conceptions (characteristics?) cease, the Dharma of tranquil cessation (purity?) is attained.

Thus, those foolish and ignorant people do not know that the Buddhas, the Tathagatas, Arhats, and Perfectly Enlightened Ones of the past, future, and present perceive realms as manifestations of their own minds; instead, they cling to realms external to the mind. Therefore, O Mahamati, those deluded people continually revolve in the cycle of worldly samsara and never abide in rest.

“Furthermore, O Mahamati! All Buddhas of the past, future, and present teach that dharmas are unborn. Why is this?

Because existence and nonexistence among dharmas are perceptions of one’s own mind. When one is free from existence and nonexistence, dharmas are unborn. Therefore, O Mahamati, all dharmas are unborn.

O Mahamati! All dharmas are like the horns of a rabbit, a donkey, or a camel, and so forth. O Mahamati!

Deluded ordinary beings falsely discriminate and thereby make distinctions among dharmas. Therefore, all dharmas are unborn. O Mahamati!

The unborn intrinsic characteristic of all dharmas is the realm of noble wisdom inwardly realized within oneself; it is not the intrinsic nature of the two discriminated realms of ordinary beings. O Mahamati! It is precisely the alaya-consciousness!

The intrinsic characteristics of the body, material necessities, the world, coming and going, and so forth, appear as objects that can be apprehended and appropriated. Because ordinary beings fall into the dualistic mental characteristics of arising, abiding, and cessation, they discriminate dharmas and produce existence and nonexistence. O Mahamati!

You should understand the Dharma in this way.

“Furthermore, O Mahamati! I teach five kinds of realization according to vehicle-nature. What are the five? First, realization according to the nature of the Sravaka Vehicle. Second, realization according to the nature of the Pratyekabuddha Vehicle. Third, realization according to the nature of the Tathagata Vehicle. Fourth, realization according to an indeterminate vehicle-nature. Fifth, realization according to the absence of a vehicle-nature.”

O Mahamati! What is the nature of the realization of the Sravaka Vehicle? It means that, upon hearing the Dharma of the skandhas, dhatus, and ayatanas, and the Dharma of the realization through wisdom of their individual and common characteristics, the pores of one’s body thrill with joyful delight.

One delights in cultivating the wisdom that apprehends characteristics, but does not cultivate contemplation of how causes and conditions are inseparable. O Mahamati! This is called the nature of the realization of the Sravaka Vehicle.

The wisdom realized by that Sravaka through erroneous views frees him from the arising of coarse afflictions, but does not free him from the afflictions produced by the perfuming of ignorance. Seeing the characteristics realized within his own person, he calls this freedom from the various afflictions from the first bhumi through the fifth and sixth bhumis. Having attained this freedom, yet still perfumed by the afflictions of ignorance, he falls into inconceivable transformational death and declares: “My births are ended, the holy life has been established, what had to be done has been done, and there will be no further existence...” and so forth.

“I have entered into the selflessness of persons!” He then even gives rise to the thought that he has attained nirvana. O Mahamati! There are also other non-Buddhist practitioners who seek to realize nirvana and declare: “To awaken to and know the self, person, sentient being, life principle, agent, experiencer, and person is nirvana.” O Mahamati!

Still other non-Buddhist practitioners see that all dharmas exist in dependence upon causes and consequently conceive the idea of nirvana. O Mahamati! Those non-Buddhist practitioners have no liberation of nirvana because they do not perceive the selflessness of dharmas.

O Mahamati! This is called the non-Buddhist nature of the Sravaka Vehicle: where there is no freedom, they conceive the notion of freedom. O Mahamati!

You should turn away from this erroneous view and cultivate the practice of suchness.

O Mahamati! What is the nature of the realization of the Pratyekabuddha Vehicle? It means that, upon hearing the teaching of causes and conditions, one awakens to and realizes the Dharma; the hair all over one’s body stands on end, and one weeps sorrowfully with tears falling. One takes no delight in commotion and noise. Contemplating all dharmas of causes and conditions, one does not cling to them. Upon hearing of the various supernatural powers of one’s own body and its manifold transformations—whether separating or combining—one’s mind enters into accord with them. O Mahamati! This is called the nature of the realization of the Pratyekabuddha Vehicle. You should understand and teach in accordance with the Pratyekabuddhas!

O Mahamati! What is the nature of the realization of the Tathagata Vehicle? O Mahamati!

The nature of the realization of the Tathagata Vehicle is of four kinds. What are the four? First, realization of the true nature of dharmas.

Second, the nature of realization that is free from dharmas regarded as real. Third, the nature of the noble wisdom inwardly realized within oneself. Fourth, the nature of Dharma realization through the supremely wondrous adornments of the various lands outside oneself.

O Mahamati! If, upon hearing each of these teachings, one is neither startled, frightened, nor afraid of the inconceivable realm in which only the Alaya consciousness is perceived as the provisions that sustain life and as the world upon which the external body depends, then, O Mahamati, you should know that this person realizes the nature of the Tathagata Vehicle. O Mahamati!

This is called the characteristic of a person who realizes the nature of the Tathagata Vehicle.

O Mahamati! What is the nature of the realization of the Indeterminate Vehicle? O Mahamati! If a person hears these three kinds of Dharma and takes delight in any one of them, then teach that person in accordance with it. O Mahamati! The three vehicles are taught in order to initiate cultivation of the bhumis. The distinctions among their natures are not the ultimate bhumi. They are established in order that one may ultimately attain the bhumi of quiescence. O Mahamati! These three kinds of persons become free from the afflictive obstructions, their perfuming becomes purified, they perceive the selflessness of dharmas, and they attain the blissful practice of samadhi; thus Sravakas and Pratyekabuddhas ultimately attain the Dharma-body of the Tathagata.

At that time, the Blessed One once again spoke in verse:

The Stream-enterer cultivates the undefiled;

The Once-returner and the Non-returner,

The Worthy One, the Arhat—

Their minds are all confused.

I teach the three vehicles,

The One Vehicle, and also the non-vehicle;

The noble ones understand them in accordance with reality,

But ordinary beings cannot comprehend them.

The Dharma-gate of ultimate truth

Is far removed from the two teachings;

The three vehicles are established

So that beings may abide in quiescence.

The immeasurables and the dhyanas,

The formless samadhis,

The attainment of non-perception and the attainment of cessation—

All are likewise empty within.

O Mahamati! What is the vehicle of no nature? It refers to the icchantika. O Mahamati! An icchantika has no nature for nirvana. Why is this? Because, with regard to liberation, the icchantika does not give rise to faith and does not enter nirvana. O Mahamati! There are two kinds of icchantikas. What are the two? First, those who have burned away all roots of goodness. Second, those who, out of compassion for all sentient beings, undertake to fulfill all the deeds pertaining to the realm of sentient beings.

O Mahamati! What does it mean to burn away all roots of goodness? It means slandering the Bodhisattva Treasury and speaking in this manner. Such persons do not speak in accordance with the Sutras or the liberating Vinaya, and they abandon all roots of goodness. Therefore, they do not attain nirvana.

O Mahamati! Those who, out of compassion for sentient beings, undertake to fulfill all vows pertaining to the realm of sentient beings are bodhisattvas. O Mahamati! Through skillful means, a bodhisattva makes this vow: “If sentient beings do not enter nirvana, then I too shall not enter nirvana.” Therefore, great bodhisattvas do not enter nirvana. O Mahamati! These are called the two kinds of icchantikas who have no nature for nirvana. For this reason, they definitively adopt the practice of the icchantika.

The Bodhisattva Mahamati said to the Buddha:

“Blessed One! Of these two kinds of icchantikas, which icchantika never enters nirvana?”

The Buddha told the great Bodhisattva Mahamati:

“The icchantika who is a bodhisattva never enters nirvana. Why is this? Because such a one is able to know well that all dharmas are originally nirvana. Therefore, such a one does not enter nirvana. This does not refer to the icchantika who has abandoned all roots of goodness. Why is this? O Mahamati! If a person who is an icchantika because he has abandoned all roots of goodness encounters Buddhas, spiritual friends, and others, gives rise to the aspiration for bodhi, and produces roots of goodness, he will immediately realize nirvana. Why is this? O Mahamati! Because the Buddhas, the Tathagatas, never abandon any sentient being. Therefore, O Mahamati, the bodhisattva icchantika never enters nirvana.”

The Lankavatara Sutra

— End of Fascicle Two —