入楞伽經

Volume Four

Chapter Three: The Collection of All the Buddha-Dharmas

III—At that time, the noble Mahabodhisattva Mahamati addressed the Buddha, saying:

“World-Honored One! As the World-Honored One has said, through the twelve links of dependent origination, effects arise from causes; you do not say that they arise from the discriminating perceptions produced by the deluded conceptualizations of one’s own mind. World-Honored One!

If this is so, the followers of other paths also say that effects arise from causes. World-Honored One! The followers of other paths say that all dharmas arise from inherent nature, from Ishvara, from atoms, and so forth.

The Tathagata also says that dharmas arise in dependence upon causes and conditions, yet does not say that any dharma is established by itself. World-Honored One! The followers of other paths also say that dharmas arise from existence and nonexistence.

The World-Honored One says that dharmas are originally nonexistent, arise in dependence upon causes and conditions, and, once arisen, return to cessation. The World-Honored One says that, with ignorance as condition, formations arise, continuing up to becoming; and that in dependence upon eye-consciousness and so forth, all dharmas arise. According to what the World-Honored One says, there would also be dharmas that arise without a cause.

Why is this? Because they do not arise from a cause all at once, nor do they arise in a sequence of before and after. Because of this dharma as cause, that dharma arises.

The World-Honored One himself says that dharmas arise from false causes, yet these dharmas do not arise in sequence. If this is so, then the doctrines of the followers of other paths are superior, while the Tathagata’s are not correct. Why is this?

World-Honored One! The followers of other paths say that a cause, without causes and conditions, can produce an effect. The Tathagata says that the cause of a dharma also depends upon the effect, and the effect also depends upon the cause.

If this is so, then causes and conditions have neither cause nor effect. World-Honored One! If this is so, then cause and effect mutually depend upon one another without end.

The World-Honored One says that from this dharma that dharma arises. If so, a dharma arises without a cause.”

The Buddha told the noble Mahabodhisattva Mahamati:

“Mahamati! I shall now explain that my teaching, ‘Because this dharma exists, that dharma arises,’ is not the same as the establishment of cause and effect by the followers of other paths. They hold that a causeless dharma also arises from a cause, but I do not teach in this way.

I say that dharmas arise from causes and conditions, not without causes and conditions; neither are they confused or disorderly, nor is there the fault of an infinite regress of mutual dependence. Why is this? Because dharmas are devoid of both apprehender and apprehended.

Mahamati! The followers of other paths do not understand that what is perceived is only their own mind. Therefore, they cling to dharmas as apprehender and apprehended, not knowing that the internal and external dharmas they perceive are manifestations of their own mind.

Mahamati! Those followers of other paths do not understand the inner realm of their own minds, and therefore they perceive things as existent or nonexistent. Thus, the followers of other paths commit such errors; these are not errors in my teaching.

I always say that dharmas arise through the conjunction of causes and conditions, not that they arise without a cause.”

Bodhisattva Mahamati again said:

“World-Honored One! If words are spoken, there should be dharmas corresponding to them. World-Honored One! If there were no dharmas, words should not be spoken. World-Honored One! Therefore, because words are used, dharmas must exist.”

The Buddha said:

“Mahamati! Words are also spoken about nonexistent dharmas, such as a hare’s horns, a tortoise’s hair, or the child of a barren woman; such expressions exist in the world. Mahamati!

A hare’s horns are neither existent nor nonexistent, yet words are spoken about them. Mahamati! Your assertion that dharmas exist because words are spoken about them is thereby refuted.

Mahamati! The Dharma is not taught through speech in every Buddha-land. Why is this?

Because speech is merely produced by the discriminating minds of people. Therefore, Mahamati, in some Buddha-lands, gazing without blinking is called teaching the Dharma. In some Buddha-lands, merely displaying a gesture is called teaching the Dharma.

In some Buddha-lands, merely moving the eyebrows is called teaching the Dharma. In some Buddha-lands, merely moving the eyes is called teaching the Dharma. In some Buddha-lands, merely smiling is called teaching the Dharma.

In some Buddha-lands, merely yawning is called teaching the Dharma. In some Buddha-lands, coughing is called teaching the Dharma. In some Buddha-lands, recollection is called teaching the Dharma.

In some Buddha-lands, the body—or life itself—is called teaching the Dharma. Mahamati! In such worlds as Unblinking and Myriad Fragrances, the great bodhisattvas there contemplate the Tathagata Samantabhadra, the Arhat, the Perfectly Enlightened One, and, without their eyes blinking even momentarily, attain the patient acceptance of the non-arising of dharmas as well as immeasurably many supreme samadhis.

Therefore, Mahamati, you must not say that dharmas exist because words are spoken. Mahamati! The Tathagata also sees that throughout all worlds, creatures such as insects, mosquitoes, gnats, flies, and so forth accomplish their common activities without uttering words.”

At that time, the World-Honored One once again spoke in verse:

Like empty space and a hare’s horns,

And the child born of a barren woman—

Though nonexistent, they are spoken of;

Such is mere discrimination.

Dharmas arise through the conjunction

Of causes and conditions, yet fools discriminate;

Not knowing dharmas as they truly are,

They revolve within the three modes of existence.

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

“World-Honored One! When the World-Honored One speaks of dharmas as permanent, upon what dharmas do you rely in making such a statement?”

The Buddha told the noble Bodhisattva Mahamati:

“Mahamati! It is in reference to delusive dharmas that I speak of permanence. Why is this? Mahamati! The noble ones also perceive the delusive dharmas of the world, yet their minds are not inverted. Mahamati! It is like flames, fire-wheels, halos around the eyes, cities of the gandharvas, illusions, dreams, the moon reflected in water, and images in a mirror. Worldlings devoid of wisdom perceive these various appearances and, seeing them, become inverted. Those who possess wisdom do not give rise to discrimination, although it is not that they fail to perceive these delusions. Mahamati! Those who possess wisdom see these various delusive phenomena but do not conceive them to be real. Why is this? Because they are free from the dharmas of existence and nonexistence.”

The Buddha again told the noble Bodhisattva Mahamati:

“Mahamati! How are delusive dharmas free from existence and nonexistence? Foolish ordinary beings perceive various realms, just as hungry ghosts near the ocean or the Ganges River perceive water yet do not see it as water. Mahamati! Such a delusive dharma cannot be said to exist, nor can it be said not to exist.

“Mahamati! Other beings see it precisely as water; therefore, it cannot be said not to exist. Mahamati! Delusive phenomena are likewise so, while the noble ones are free from inverted views.

“Mahamati! Delusive dharmas are said to be permanent because of the distinctions made by perception. Mahamati! Through delusive dharmas, various characteristics are perceived, yet the delusive dharmas themselves do not discriminate among the different discriminations. Therefore, Mahamati, delusive dharmas are permanent.

“Mahamati! How can a delusive dharma be called real? It is because, amid delusive dharmas, the noble ones neither give rise to an inverted mind nor conceive them as truly real. Mahamati! Yet if the noble ones, on seeing those delusive dharmas, give rise to even the slightest conceptual thought, they do not give rise to the characteristics of noble wisdom. Mahamati! To give rise to even the slightest conceptualization is to be called an ordinary being, not a noble one.

“Mahamati! Discriminating delusive dharmas as inverted or not inverted can produce two kinds of nature. What are the two? First, it can produce the nature of an ordinary being. Second, it can produce the nature of a noble one.

“Mahamati! The nature of a noble one can in turn produce three distinct kinds of nature: the distinct nature of the realm of the shravaka, that of the pratyekabuddha, and that of the Buddha.”

O Mahamati! What is the delusive discrimination of childish ordinary beings that can give rise to the disposition of the shravaka vehicle? O Mahamati! It is attachment to and delusion concerning the individual characteristics and common characteristics of dharmas that can form the disposition of the shravaka vehicle. O Mahamati! This is called the delusion concerning dharmas that can give rise to and form the disposition of the shravaka vehicle.

O Mahamati! What is the delusive discrimination of foolish ordinary beings that can give rise to the disposition of the pratyekabuddha vehicle? O Mahamati! It is attachment to and delusion concerning dharmas, whereby one observes the individual characteristics and common characteristics of all dharmas and takes no pleasure in entanglement and clamor; this can give rise to the disposition of the pratyekabuddha vehicle. O Mahamati! This is called the delusion concerning dharmas that can give rise to and form the disposition of the pratyekabuddha vehicle.

O Mahamati! What is the discrimination by the wise concerning those delusive dharmas that can give rise to the disposition of the Buddha vehicle? O Mahamati! It is seeing that both the seer and the seen are only one’s own mind, without discriminating dharmas as existent or nonexistent. O Mahamati! By thus contemplating delusive dharmas, one can give rise to and form the disposition of the Tathagata vehicle. O Mahamati! This is what is meant by disposition.

O Mahamati! Who are all the childish ordinary beings? They are those who, through discrimination of those delusive dharmas, see various phenomena capable of giving rise to the dispositions of the vehicles found in the world.

By contemplating dharmas as being thus and thus, they determine that they are not otherwise. Therefore, O Mahamati, concerning those delusive dharmas, foolish ordinary beings falsely discriminate the various essences of dharmas. O Mahamati!

Those delusive dharmas are neither real nor unreal. Why is this? O Mahamati!

Because noble ones contemplate those delusive dharmas without false discrimination. Therefore, noble ones are able to transform mind, manas, consciousness, and the characteristics of the body, and to depart from habitual afflictions. Thus, when noble ones transform those delusive dharmas, this is called Suchness.

O Mahamati! What is this Dharma called? O Mahamati! It is called the Dharma of Suchness, the Dharma free from discrimination. O Mahamati! For this reason, I once again proclaim the essential nature of Suchness, the Dharma free from discrimination. Within that Suchness there are none of those falsely discriminated dharmas.

Bodhisattva Mahamati again addressed the Buddha, saying:

“World-Honored One! Do those delusive dharmas exist or not?”

The Buddha said to Mahamati:

“Those delusive dharmas are called existent because of attachment to their various characteristics. O Mahamati! If those delusive dharmas truly existed within deluded conception, then none of the noble ones should ever be able to depart from them. Because of attachment to the false existence or nonexistence of dharmas, O Mahamati, the adherents of other paths speak of the twelve links of dependent origination as arising from causes or as not arising from causes. This matter is likewise so!”

Mahamati said:

“World-Honored One! If delusive dharmas are like an illusory vision, then these delusive dharmas differ from illusion, because delusive dharmas can give rise to dharmas.”

The Buddha said to Mahamati:

“O Mahamati! It is not delusive dharmas that give rise to the faults of affliction. O Mahamati! If one does not discriminate delusive dharmas, no faults will arise.

“Furthermore, O Mahamati! All illusory phenomena arise through human effort and magical spells; they do not arise from afflictive discrimination by one’s own mind. Therefore, O Mahamati, those delusive dharmas do not give rise to faults; it is only foolish people who perceive delusive dharmas. O Mahamati! Foolish ordinary beings become attached to subtle, unreal phenomena and thereby give rise to faults; noble ones do not.”

At that time, the World-Honored One once again spoke in verse:

Noble ones do not perceive delusion;

Nor is the world truly real.

If delusion itself were reality,

The true Dharma would surely be deluded.

Having departed far from all delusions,

If any characteristic should arise,

That itself would be delusion,

Impure, like an obscuring veil.

“Furthermore, O Mahamati! You should not say that because illusions are nonexistent, all dharmas are likewise nonexistent as illusions are.”

Mahamati said:

“World-Honored One! Is it because of attachment to dharmas as having illusory characteristics that it is said all dharmas are like illusions? Or is it because of attachment to the inverted characteristics of dharmas that it is said all dharmas are like illusions?

World-Honored One! If it is because of attachment to dharmas as having illusory characteristics, then the World-Honored One should not say that all dharmas are like illusions. If it is because of attachment to the inverted characteristics of dharmas that they are said to be like illusions, then it should not be said that all dharmas are like illusions.

Why is this? World-Honored One! Form possesses various bodily characteristics that can be seen.

World-Honored One! There is no other cause whereby form has visible characteristics like those of an illusion. Therefore, World-Honored One, it should not be said that because of attachment to dharmas, all are like illusions.”

The Buddha said to Mahamati:

“It is not because of attachment to the various characteristics of dharmas that it is said all dharmas are like illusions. O Mahamati! Because inverted dharmas perish swiftly like lightning, they are said to be like illusions. O Mahamati! All dharmas are like a flash of lightning: they perish as soon as they are seen, yet ordinary beings do not perceive this. O Mahamati! All dharmas are likewise so. Because all dharmas are discriminated by one’s own mind in terms of common characteristics and differing characteristics, and because one is unable to contemplate them, one does not see them as they truly are, but falsely clings to form and other dharmas.”

At that time, the World-Honored One once again spoke in verse:

It is not from seeing form and other dharmas

That one says illusory dharmas are nonexistent.

Thus, there is no contradiction between what came before and after.

Of all dharmas, I declare:

Their intrinsic nature cannot be seen;

Like illusions, their essence is unborn.

Bodhisattva Mahamati again addressed the Buddha, saying:

“World-Honored One! The World-Honored One has said that dharmas are unborn, and then again has said that they are like illusions. Is there not a contradiction between the World-Honored One’s earlier and later statements concerning their individual characteristics? For the Tathagata has said that all dharmas are not like illusions.”

The Buddha said:

“O Mahamati! When I say that all dharmas are unborn and like illusions, there is no fault of contradiction between the earlier and later statements. Why is this? Because all foolish ordinary beings do not perceive arisen dharmas and unborn dharmas, and are unable to know whether their own mind exists or does not exist, or whether external dharmas exist or do not exist. Why is this? Because they are unable to perceive unborn dharmas. O Mahamati! Thus, I say there is no contradiction between my earlier and later statements concerning dharmas.

“O Mahamati! I refute the doctrine established by adherents of other paths concerning causes and effects that do not correspond to one another. Therefore, I say that dharmas are unborn.

“O Mahamati! All the adherents of other paths gather together and say: ‘All dharmas arise from existence and nonexistence.’ They do not say that dharmas arise from the causes and conditions of discrimination and attachment by one’s own mind.

“O Mahamati! I say that all dharmas do not arise from existence, nor do they arise from nonexistence. Therefore, O Mahamati, I say that dharmas are neither born nor extinguished.

“O Mahamati! I teach that all dharmas exist in order to protect my disciples and enable them to understand two matters. What are the two? First, to embrace all worldly beings. Second, to protect them from annihilationist views. Why is this? Because, in dependence upon karma, there are various kinds of bodies, encompassing birth within the six realms. Therefore, I say that dharmas exist in order to embrace the world.”

O Mahamati! I say that all dharmas are like illusions so that all foolish ordinary beings may ultimately free themselves from individual characteristics and shared characteristics. Because the minds of foolish ordinary beings cling to them, they fall into wrong views. Unable to know that what they see is merely the false manifestation of their own minds, they are led to abandon attachment to dharmas arising through causes and conditions. Therefore, I say that all dharmas are like illusions and dreams, without any real substance. Why is this? If this were not said, foolish ordinary beings, with minds attached to wrong views, would deceive themselves and others and depart from seeing all dharmas as they truly are.

O Mahamati! How does one abide in seeing things as they truly are? It is by seeing all dharmas as manifestations of one’s own mind.

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

As you say, all dharmas

Are entirely unborn;

This would repudiate cause and effect.

Seeing truly, one sees non-arising.

I teach that dharmas arise

To embrace all worlds;

Seeing all dharmas as illusions,

One grasps at no characteristics or views.

Furthermore, the Buddha said to the noble bodhisattva Mahamati:

“O Mahamati! I shall now explain to the great bodhisattvas the characteristics of bodies of names, phrases, and syllables, so that the bodhisattvas may thoroughly understand those characteristics and, relying upon them, swiftly attain unsurpassed, complete, perfect enlightenment. Having attained bodhi, the bodhisattvas will explain the individual characteristics of names and phrases to sentient beings.”

Bodhisattva Mahamati said to the Buddha:

“Excellent, Blessed One! I pray that you explain them at once!”

“O Mahamati! What is a body of names? It is that which, depending upon particular dharmas, is constructed and called a body of names; a name and the meaning of the thing named are distinct yet one (?). O Mahamati! What I call a name is a body of names.

“O Mahamati! What is a body of phrases? It is that which determines a matter and its meaning, ultimately revealing the meaning. O Mahamati! This is what I call a body of phrases.

“O Mahamati! What is a body of syllables? It is the ultimate written character.

“O Mahamati! Furthermore, a body of names is that by which, depending upon particular dharmas, names and phrases are clearly distinguished, enabling one to discern their forms and characteristics.

“O Mahamati! Furthermore, a body of phrases means that a phrase brings a matter to completion.

“O Mahamati! Furthermore, a body of names means the letters distinguished according to their names, from the letter A through the letter HA; these are called a body of names.

“O Mahamati! Furthermore, a body of syllables means long and short sounds and high and low intonations; these are called a body of syllables.

“O Mahamati! Furthermore, a body of phrases is also called a body of syllables.

“O Mahamati! Furthermore, a body of phrases means the tracks along a shortcut or road, such as the tracks of people, elephants, horses, and various animals; these are called phrases.

“O Mahamati! Furthermore, ‘name’ refers to the four non-material skandhas, which are spoken of by relying upon names.

“O Mahamati! Furthermore, the characteristic of names and syllables means the capacity to reveal and distinguish the characteristics of names and syllables. Mahamati! These are called the characteristics of bodies of names, phrases, and syllables. You should study these characteristics of bodies of names, phrases, and syllables and expound them to others.”

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

Bodies of names and bodies of phrases,

And the distinctions among bodies of syllables—

Foolish ordinary beings cling to them,

Like elephants sinking into mud.

“Furthermore, O Mahamati! In a future age, people devoid of wisdom, because their minds hold wrong views and they do not know dharmas as they truly are, will rely upon worldly doctrines and proclaim themselves wise. When a wise person asks them about the true Dharma, free from the characteristics of wrong views such as identity and difference, both and neither, those foolish people will say: ‘One should ask; it is not that one should not ask with right mindfulness.

Are material dharmas and so forth permanent or impermanent, identical or different? Likewise, is nirvana conditioned? Are the formations identical or different?

Are the seer and the seen that exist within characteristics identical or different? Are the agent and the deed identical or different? Are form, scent, taste, and touch within the four great elements identical or different?

Are the seer and the seen identical or different? Are a lump of clay and particles of dust identical or different? Is the understanding of the wise identical or different?’ To answer with such successively higher and higher characteristics and increasingly indeterminate propositions, saying that the Buddha taught in this way, is to slander me.

“O Mahamati! I do not teach such doctrines, for they are assertions intended to refute the wrong views of non-Buddhists. Why is this? O Mahamati! Non-Buddhists and others say that the body itself is the life principle, or that the body is one thing and the life principle another. Such doctrines and others taught by non-Buddhists are indeterminate teachings. O Mahamati! Non-Buddhists are confused about the meaning of cause and effect; therefore, their teachings are indeterminate. It is not within my Dharma that they are called indeterminate.

“O Mahamati! In my Buddha-Dharma, one departs from the false characteristics of a seer and the seen, and the mind makes no discriminations. Therefore, in my Dharma there is no establishment of answers based on discriminative knowledge. Non-Buddhists and others cling to the grasper and the grasped, not knowing that the dharmas they see are merely manifestations of their own minds. For the sake of such people, I say that there are four kinds of questions concerning dharmas; an indeterminate response given as a corrective does not belong to my Dharma.

“O Mahamati! For sentient beings, all Buddhas, Tathagatas, Arhats, and Completely Enlightened Ones have four kinds of verbal answers.

“O Mahamati! Because I await the proper time, I teach the Dharma in this manner. For sentient beings, there are four kinds of verbal explanations and discerning answers.

“O Mahamati! Because I await the proper time, I teach the Dharma in this manner. Their faculties are not yet mature; they are not those whose faculties have matured. Therefore, I teach the meaning of corrective answers.

“Furthermore, O Mahamati! All dharmas are unborn because they are apart from an agent and a cause. Since there is no agent, I say that all dharmas are unborn.” The Buddha said to Mahamati, “All dharmas are without substantial characteristics.”

Mahamati said to the Buddha:

“Blessed One! Why are all dharmas without substantial characteristics?”

The Buddha replied:

“O Mahamati! When individual characteristics and shared characteristics of all dharmas are examined through intrinsic wisdom, no dharmas are seen. Therefore, I say that all dharmas have no real substantial characteristics.” The Buddha said to Mahamati, “All dharmas are also without the characteristic of grasping.”

Mahamati said to the Buddha:

“Blessed One! For what reason are all dharmas also without the ‘characteristic of grasping’?”

The Buddha said to Mahamati:

“Because among individual characteristics and shared characteristics there is no dharma that can be grasped, I say that there is no graspable dharma.”

The Buddha said:

“O Mahamati! All dharmas are also without the characteristic of relinquishing.”

Mahamati said:

“Blessed One! Why are all dharmas also without the characteristic of relinquishing?”

The Buddha replied:

“O Mahamati! When the individual characteristics and shared characteristics of dharmas are examined, there is no dharma that can be relinquished. Therefore, I say that all dharmas are also without the characteristic of relinquishing.”

The Buddha further said:

“O Mahamati! Dharmas do not cease!”

Mahamati said:

“Blessed One! Why do all dharmas not cease?”

The Buddha replied:

“O Mahamati! When the individual characteristics and shared characteristics of all dharmas are examined, they have no substantial characteristics. Therefore, I say that dharmas do not cease.”

The Buddha further said:

“O Mahamati! Dharmas are impermanent!”

Mahamati said:

“Blessed One! Why are all dharmas impermanent?”

The Buddha taught:

“O Mahamati! All dharmas are always impermanent, yet they are conceived to be permanent; no characteristic arises. Therefore, I say that dharmas are impermanent. Furthermore, O Mahamati! I say that all dharmas are impermanent!”

Mahamati said:

“Blessed One! Why are all dharmas impermanent?”

The Buddha taught:

“O Mahamati! Because characteristics do not arise, and because no substance arises, they are always impermanent. Therefore, I say that dharmas are impermanent.”

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

There are four kinds of replies:

A direct answer and an answer by counter-question

Discriminative answers and answers established by wisdom

To subdue the non-Buddhist teachers!

Existence and nonexistence arise;

The worldly teachers, the Samkhyas and Vaisheshikas,

Say that all are indeterminate,

Speaking words such as these.

Those of right wisdom contemplate

And find that self-nature cannot be apprehended;

Therefore it cannot be spoken of,

Nor can its characteristics be described.

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

“World-Honored One! I pray that the World-Honored One will explain for us the distinguishing characteristics of the practices of stream-enterers and the others, so that I and all the bodhisattva-mahasattvas may fully understand the characteristics of the practices of stream-enterers and the others. Having thus known in accordance with reality the stream-enterer, once-returner, non-returner, arhat, and the others, we shall explain them accordingly to sentient beings.

Having heard this, sentient beings will enter the two kinds of non-self, purify the two kinds of hindrances, gradually advance through and attain the bhumis and their supreme characteristics, and reach the inconceivable realm of practice of the Tathagata. Having reached this sphere of practice, bodhisattvas will be like wish-fulfilling jewels, enabling sentient beings, according to their intentions, to make use of the sphere of activity of body, speech, and mind.”

The Buddha told Mahamati:

“Excellent! Excellent, Mahamati! Excellent! Listen carefully! Listen carefully! I shall now explain this for you.”

Mahamati said to the Buddha:

“Excellent, World-Honored One! I shall reverently listen and accept it.”

The Buddha told Mahamati:

“Mahamati! There are three distinct grades of the fruit of stream-entry.”

Mahamati asked:

“What are the three?”

The Buddha told Mahamati:

“They are called the lower, middle, and higher grades. Mahamati! What is called the lower-grade stream-enterer? It is one who returns to take birth seven times within the three realms.

“Mahamati! What is called the middle grade? It is one who takes birth three or five times within the three realms and then enters nirvana.

“Mahamati! What is called the higher grade? It is one who takes birth once more within the three realms and then enters nirvana.

“Mahamati! These three grades of stream-enterers invariably have three fetters, likewise designated as lower, middle, and higher.

“Mahamati! What are the three fetters? They are the view of a self, doubt, and attachment to precepts and observances. Mahamati! By advancing beyond these three fetters, one attains the fruit of arhatship.

“Mahamati! The view of a self is of two kinds. What are the two? The first is innate; the second arises from false discrimination, like the discrimination of phenomena arising through causes and conditions.

“Mahamati! It is like relying upon the characteristics of phenomena arising through causes and conditions and falsely discriminating that true characteristics arise. Within those conditioned phenomena, they are neither existent nor nonexistent. Discriminating them as existent or nonexistent is not their true characteristic. Ignorant ordinary beings cling to the various characteristics of phenomena, just as animals see a mirage and grasp at it as water. Mahamati! This is called the stream-enterer’s discriminatively arisen view of a self. Why is this? Because, lacking wisdom, one has falsely grasped characteristics since beginningless time.

“Mahamati! Only by seeing this view as defilement and seeing that persons are without self can one abandon it.

“Mahamati! What is the stream-enterer’s innate view of a self? It means viewing both one’s own body and the bodies of others. The four skandhas associated with these two views of a self, when the form skandha arises from the formless, depend upon the four great elements, the four sense objects, and so forth. Through these causes and conditions, form arises from their conjunction. Having understood this, the stream-enterer can abandon the false views of existence and nonexistence and eliminate the view of a self. Once the view of a self has been eliminated, craving no longer arises. Mahamati! This is called the characteristic of the stream-enterer’s view of a self.

“Mahamati! What is called the characteristic of the stream-enterer’s doubt? Having realized wholesome dharmas and seen their characteristics, one first eliminates the view of a self and the discriminating mind that holds dualistic views. Therefore, one gives rise to no doubt concerning any dharma, nor does one give rise to thoughts concerning other revered teachers on account of their being revered or on account of purity and impurity. Mahamati! This is called the characteristic of the stream-enterer’s doubt.

“Mahamati! What is the characteristic of the stream-enterer’s attachment to precepts and observances? It means clearly seeing the characteristics of suffering in the places where birth is undergone and therefore not grasping the characteristics of precepts.

Mahamati! Attachment to precepts and observances means that ordinary beings diligently uphold precepts, perform various wholesome practices, seek pleasurable states, and are born in the heavenly realms. The stream-enterer does not grasp such characteristics but holds to personal inner realization, dedicates merit toward advancing to the supreme state, abandons all false conceptions, and cultivates the undefiled portion of the precepts.

Mahamati! This is called the characteristic of the stream-enterer’s attachment to precepts and observances. Mahamati!

The stream-enterer eliminates the three fetters of affliction and abandons greed, hatred, and delusion.”

Mahamati said to the Buddha:

“World-Honored One! The World-Honored One has said that people have many forms of craving. Which forms of craving does the stream-enterer abandon?”

The Buddha said:

“Mahamati! The stream-enterer abandons sexual union with women and does not plant the cause of future suffering for the sake of present pleasure. He abandons striking, lamenting, embracing, and casting amorous glances. Mahamati! The stream-enterer does not give rise to such craving. Why is this? Because he has attained the blissful practice of samadhi. Mahamati! The stream-enterer abandons such forms of craving and the like, but does not abandon aspiration for nirvana.

“Mahamati! What is the characteristic of the fruit of the once-returner? It means that when one comes once and sees the characteristics of form, no mind of falsely discriminated conceptual views arises in one’s immediate presence, because one clearly sees the characteristics of meditative cultivation. Returning to the world only once, one completely ends suffering and enters nirvana. This is called the once-returner.

“Mahamati! What is the characteristic of the non-returner? It means that regarding the characteristics of forms in the past, present, and future, thoughts of existence and nonexistence, caused by views that drive the falsely discriminating mind, no longer arise as fetters; and because one does not return again, one is called a non-returner.

“Mahamati! What is the characteristic of an arhat? It means that no discriminative thought arises concerning that which can be contemplated, the discriminating mind, the powers of samadhi and liberation, supernormal powers, afflictions, suffering, and so forth. This is called an arhat.”

Mahamati Bodhisattva said to the Buddha:

“World-Honored One! Of the three kinds of arhats spoken of, which arhats are here called arhats? Is the World-Honored One speaking to me of arhats who have attained definitive quiescence, of arhats who, because of roots of goodness and vows for bodhi, have forgotten those roots of goodness, or of transformation arhats who manifest in response for the sake of liberating beings?”

The Buddha said:

“Mahamati! I am speaking to you of shravaka arhats who have attained definitive quiescence, not of the other arhats. Mahamati! The other arhats are those who formerly cultivated the bodhisattva practice, as well as arhats manifested by transformation Buddhas. Through the power of the skillful means and roots of goodness arising from their former vows, they appear in various Buddha lands, are born amid great assemblies, and adorn the great assemblies of the Buddhas. Mahamati! They distinguish past and future and speak of various matters. Having abandoned attachment to fruits of realization, they speak of the characteristics of attaining fruits through seeing one’s own mind, apart from the one who contemplates, that which is contemplated, and what can be contemplated.

“Furthermore, Mahamati! If a stream-enterer gives rise to this thought: ‘These are the three fetters, and I am free from the three fetters,’ then, Mahamati, this is called seeing three dharmas and falling into the view of a self. If that person thinks in this way, he has not abandoned the three fetters.

“Mahamati! Therefore, a stream-enterer does not give rise to such a thought. Furthermore, Mahamati! If one wishes to abandon the dhyanas, the immeasurables, and the formless realm, one should abandon the characteristics perceived by one’s own mind, abandon the characteristic of minuteness, and abandon the samapatti of cessation. Mahamati! If this were not so, that bodhisattva’s mind would perceive all dharmas as mind-only.”

At that time, the World-Honored One again spoke in verse:

The dhyanas and the four immeasurables,

The formless samadhis,

The characteristic of minuteness and the concentration of cessation—

Within mind, none of these exists.

The stream-enterer cultivates the undefiled,

And the once-returner;

The once-returner and the non-returner;

The arhat’s mind remains attached.

Thinking, the object of thought, and the thinker—

Far removed from seeing the true reality,

These are only the deluded mind;

Through skillful knowledge, liberation is attained.

Furthermore, Mahamati, there are two kinds of knowledge. What are the two? The first is knowledge of observation. The second is knowledge that abides in grasping characteristics through deluded discrimination.

Mahamati, what is knowledge of observation? It is the knowledge that observes the essential characteristics of all dharmas and knows that, apart from the four propositions, no dharma can be apprehended. This is called knowledge of observation.

Mahamati, what are the four propositions? They are: one, different, both, and neither. These are called the four propositions.

Mahamati, apart from these four propositions, no dharma whatsoever can be apprehended.

Mahamati, one who wishes to observe all dharmas must rely upon these four propositions when observing them.

Mahamati, knowledge that abides in grasping characteristics through deluded discrimination means attachment to the characteristics of the four great elements, deludedly discriminating hardness, heat, moisture, and movement; it means attachment to constructed characteristics and the establishment, through causes and analogies, of unreal dharmas as real. Mahamati, this is called the knowledge that abides in grasping and maintaining characteristics through deluded discrimination. Mahamati, these are called the characteristics of the two kinds of knowledge.

Mahamati, the great bodhisattvas thoroughly comprehend these two characteristics, advance toward the characteristic of the selflessness of dharmas, and skillfully know the characteristics of the stages and practices of true knowledge. Having understood them, a bodhisattva immediately attains the First Bhumi, acquires a hundred samadhis, and, relying upon the power of samadhi, beholds a hundred Buddhas and a hundred bodhisattvas.

The bodhisattva can know the events of a hundred past kalpas and a hundred future kalpas and illuminate a hundred Buddha-worlds. Having illuminated a hundred Buddha-worlds, the bodhisattva skillfully knows the progressively higher characteristics of knowledge belonging to all the bhumis. Then, through the power of former vows, the bodhisattva can diligently manifest various supernatural powers.

Dwelling within the Dharma Cloud Bhumi, the bodhisattva follows the rain of Dharma to confer stages of attainment and realizes the Tathagata’s Inner Ultimate Dharmakaya Ground of Wisdom. Relying upon the transformations of the ten immeasurable roots of virtue, the bodhisattva manifests various responsive transformation bodies to teach sentient beings and personally displays various lights, having attained the joy of the samadhi of wisdom realized through personal cultivation.

Furthermore, Mahamati, a great bodhisattva should skillfully understand the characteristics of the four great elements and the four sense objects. Great Bodhisattva Mahamati, you should cultivate in this way! To speak of reality means that the four great elements have no abiding place.

Observe that the four great elements have never arisen from the beginning. Having observed this, one should further form this thought: what is called observation is merely what is seen by one’s own mind and deludedly cognized. Because one sees that external sense objects possess no material substance and that what is seen consists solely of names discriminated by the mind, the so-called three realms are understood to be free from the characteristics of the four great elements and the four sense objects.

Having seen in this way, one becomes free from the four kinds of views, sees the purity of dharmas, becomes free from self and what belongs to self, and abides in the true intrinsic characteristics of dharmas. Mahamati, to abide in the true intrinsic characteristics of dharmas means to abide in the intrinsic characteristics of dharmas wherein the unarisen nature of dharmas is established.

Mahamati, how do the four sense objects arise among the four great elements? Mahamati, through deluded discrimination of softness, moisture, and saturation, the internal and external water element arises.

Mahamati, through deluded discrimination of the increasing power of warmth, the internal and external fire element arises.

Mahamati, through deluded discrimination of the characteristic of light movement, the internal and external wind element arises.

Mahamati, through deluded discrimination of the inherent characteristic of hardness, the internal and external earth element arises.

Mahamati, through deluded discrimination of space as common to both inside and outside, the characteristics of inside and outside arise. Because of attachment to deluded and erroneous views of inside and outside, the village of the five skandhas, the four great elements, and the four sense objects arise.

The Buddha said:

“Mahamati, consciousness can become attached to various realms of experience, delight in seeking other paths, and select those realms. Mahamati, the four great elements have four (?) called form, smell, taste, and touch. Mahamati, the four great elements have no cause! Why is this? Because the intrinsic forms of earth, such as length and shortness, do not produce the characteristics of the four great elements. Mahamati, dharmas arise in dependence upon forms such as large and small, and appearances such as above and below; no dharma exists apart from such forms as large and small, long and short. Therefore, Mahamati, followers of other paths deludedly discriminate the four great elements and the four sense objects. Such discrimination does not accord with my Dharma.

“Furthermore, Mahamati, I shall explain to you the essential characteristics of the five skandhas. Mahamati, what are the characteristics of the five skandhas? They are form, sensation, perception, formations, and consciousness. Mahamati, the four skandhas without material characteristics are sensation, perception, formations, and consciousness.

“Mahamati, form arises in dependence upon the four great elements. The characteristics of those four great elements are not identical with one another.

“Mahamati, since dharmas without material characteristics are like space, how could they constitute four numerical characteristics? Mahamati, although space is free from numerical characteristics, one deludedly discriminates, ‘This is space.’ Mahamati, the numerical characteristics of the skandhas are free from all characteristics and from the characteristics of existence and nonexistence. It is foolish ordinary beings who speak of such numerical characteristics, not noble ones.

“Mahamati, I teach that all characteristics are like illusions and assume various forms; they are free from the characteristics of one and two and are spoken of in reliance upon provisional names, like images in a mirror or appearances in a dream, which are not separate from that upon which they depend.

“Mahamati, those noble ones who cultivate wisdom discern and see that the five skandhas are delusive. Mahamati, this is called the five skandhas being devoid of the essential characteristics of the five skandhas.

“Mahamati, you should now become free from such characteristics of deluded discrimination. Having become free from them, expound to the bodhisattvas the quiescent and empty Dharma, free from the characteristics of all dharmas, in order to prevent the various views of followers of other paths.

“Mahamati, by teaching the quiescent Dharma, one realizes the pure characteristic of selflessness and enters the Far-Going Bhumi. Having entered the Far-Going Bhumi, one attains immeasurable samadhis and freely produces a body created at will. Through attaining the samadhi in which all dharmas are like illusions and through acquiring mastery of supernatural powers, one acts freely in accordance with all sentient beings, just as the great earth does.

“Mahamati, just as all sentient beings use the great earth as they wish, so too do great bodhisattvas act according to the needs of sentient beings.

“Furthermore, Mahamati, followers of other paths teach four kinds of nirvana. What are the four? First, the nirvana of the characteristics of intrinsic essence. Second, the nirvana of the existence and nonexistence of various characteristics. Third, the nirvana of personally realizing the existence and nonexistence of intrinsic essence. Fourth, the nirvana in which the continuity of the individual and common characteristics of the skandhas is severed. Mahamati, these are called the four kinds of nirvana taught by followers of other paths; they are not what I teach.

“Mahamati, what I teach is that when consciousness, which discriminates the delusively perceived realm, ceases, this is called nirvana.”

Mahamati addressed the Buddha, saying:

“World-Honored One, do you not teach eight kinds of consciousness?”

The Buddha said to Mahamati:

“I teach eight kinds of consciousness!”

Mahamati said:

“If the World-Honored One teaches eight kinds of consciousness, why does he say only that the activity of the mental consciousness ceases, without saying that the activity of the other seven consciousnesses ceases?”

The Buddha said:

“Mahamati, because the arising of the transforming consciousnesses depends upon the observation of objects by that mind, when the transforming consciousnesses cease, the seven consciousnesses also cease.

“Furthermore, Mahamati, the mental consciousness arises through attachment to and grasping of realms of experience. Once arisen, it perfumes and increases the alaya-consciousness in various ways. Together with the mental consciousness, it discriminates through attachment to empty delusions, which are devoid of the characteristics of self and what belongs to self.”

O Mahamati! The characteristics of those two kinds of consciousness are not different. Relying upon the causal basis of the alaya-consciousness, one observes that the objects perceived are but one's own mind; yet through deluded conceptualization and attachment, various states of mind arise. They are like bamboo stalks bound together, each in turn becoming a cause for the others; or like waves upon the great ocean, arising and ceasing because the wind of the objects perceived by one's own mind blows. Therefore, O Mahamati, when the mental consciousness ceases to function, the seven kinds of consciousness cease to function.

Then the Blessed One once again spoke in verse:

I do not grasp nirvana,

Nor do I abandon conditioned characteristics;

Because the deluded mind ceases to function,

It is said that nirvana is attained.

Relying upon causes and thoughts,

The mental faculty reaches various objects;

Consciousness takes mind as its cause,

And mind is the basis of consciousness.

When a current of water runs dry,

No waves can arise;

When the mental consciousness has ceased,

The other consciousnesses arise no more.

Furthermore, O Mahamati! I have explained to you the distinctions among the essential characteristics of phenomena produced by deluded discrimination. You and the great bodhisattvas should skillfully discern and understand the deluded characteristics of the essential nature of phenomena; free yourselves from discrimination concerning discriminated phenomena; thoroughly understand the Dharma cultivated and realized within your own bodies; remain far removed from the realms of apprehender and apprehended maintained by adherents of other paths; and remain far removed from the conception of the essential nature of the various phenomena produced by deluded discrimination of causes and conditions.

Having left these behind, you will no longer discriminate deluded characteristics. What are the distinctions among the essential characteristics of phenomena produced by deluded discrimination? O Mahamati!

There are twelve kinds of distinctions in the intrinsic nature of deluded discrimination. What are the twelve?

First, discrimination of language.

Second, discrimination of the knowable.

Third, discrimination of characteristics.

Fourth, discrimination of meaning.

Fifth, discrimination of real substance.

Sixth, discrimination of causes.

Seventh, discrimination of views.

Eighth, discrimination of establishment.

Ninth, discrimination of arising.

Tenth, discrimination of non-arising.

Eleventh, discrimination of combination.

Twelfth, discrimination of transformation and non-transformation.

O Mahamati! These are called the distinctive characteristics of phenomena in the intrinsic nature of discrimination.

O Mahamati! Discrimination of language means delighting in and clinging to the beautiful sounds of various forms of speech. O Mahamati! This is called discrimination of language.

O Mahamati! Discrimination of the knowable means forming this thought: There must first be a truly existent characteristic of a phenomenon, and the noble practitioners, knowing and relying upon that phenomenon, then give rise to language. Discriminating in this way, O Mahamati, is called discrimination of the knowable.

O Mahamati! Discrimination of characteristics means grasping, within the realm of the knowable, various characteristics—such as heat, moisture, motion, and solidity—as real. It is like birds and beasts seeing a flame rising into the air and forming the notion that it is water. O Mahamati! This is called discrimination of characteristics.

O Mahamati! Discrimination of meaning means delighting in gold, silver, and various other objects regarded as real. O Mahamati! This is called discrimination of meaning.

O Mahamati! Discrimination of intrinsic nature means concentrating one's thoughts upon the form and intrinsic nature of an existent phenomenon: “This phenomenon is thus and thus, and not otherwise.” It is discrimination seen through a view that is not right view. O Mahamati! This is called discrimination of intrinsic nature.

O Mahamati! Discrimination of causes means asking: “What are the various causes? What are the various conditions?” It is the cause of discerning existence and nonexistence, whereby the characteristic of arising gives rise to the characteristic of discernment. O Mahamati! This is called discrimination of causes.

O Mahamati! Discrimination of views means the discriminative attachment of adherents of other paths to wrong views concerning existence and nonexistence, identity and difference, both and neither. O Mahamati! This is called discrimination of views.

O Mahamati! Discrimination of establishment means apprehending the characteristics of self and what belongs to the self and proclaiming deluded doctrines. O Mahamati! This is called discrimination of establishment.

O Mahamati! Discrimination of arising means that, relying upon various conditions of existence and nonexistence within phenomena, attachment arises in the mind. O Mahamati! This is called discrimination of arising.

O Mahamati! Discrimination of non-arising means that all phenomena have never arisen from the beginning. Because they are originally nonexistent yet are said to exist in dependence upon causes and conditions, there is no cause and effect. O Mahamati! This is called discrimination of non-arising.

O Mahamati! Discrimination of combination means that various phenomena combine like golden threads gathered together, and that various phenomena unite as golden threads are joined together. O Mahamati! This is called discrimination of combination.

O Mahamati! Discrimination of bondage and non-bondage means that the cause of attachment and bondage is regarded as something bound. O Mahamati!

It is like a person who skillfully ties a cord into a knot and, having tied it, unties it again. O Mahamati! This is called discrimination of bondage and non-bondage.

O Mahamati! These are called the distinctive characteristics of the essential nature of phenomena produced by deluded discrimination. Because all ordinary beings cling to existence and nonexistence, they become attached to the various causes and conditions of phenomenal characteristics.

Therefore, O Mahamati, through discriminating the distinctive essential natures of phenomena, they see various phenomena and cling to them as real. It is like relying upon an illusion and seeing various things: ordinary beings discriminate them as different from the illusion and believe such phenomena truly exist.

O Mahamati! Regarding the various phenomena, I do not say that they are different from illusions, nor do I say that they are not different. Why is this? If illusions were different from the various phenomena, then the various appearances should not arise because of illusion. If illusions were identical with the various phenomena, one should not perceive them as different, saying, “This is an illusion, and these are the various phenomena,” and seeing a distinction between them. Therefore, I say that they are neither different nor not different. Therefore, O Mahamati, you and the great bodhisattvas should not discriminate whether illusions are real or unreal.

Then the Blessed One once again spoke in verse:

The mind is bound by reliance on objects;

Cognition arises according to objects.

Within supreme tranquility,

The wisdom of equality arises.

Deluded discrimination exists,

But conditioned phenomena do not;

Through deluded apprehension, one becomes confused,

Not knowing that they arise through another power.

The various conditionally arisen phenomena

Are illusions, not true realities;

Though various conceptions of them exist,

Deluded discrimination cannot establish them.

Those conceptions themselves are faults,

All arising from the bonds of the mind;

Foolish people, devoid of wisdom,

Discriminate phenomena born of causes and conditions.

Those various entities of deluded conception

Are phenomena arisen through conditions;

Deluded conceptions are manifold,

Discriminating among all conditions.

Conventional truth and ultimate truth—

A third does not arise without a cause.

Deluded conception speaks of conventional truth;

The realm of the noble ones is beyond it.

Just as a practitioner

Sees many things within a single thing,

That phenomenon is not manifold;

It is thus divided by characteristics.

Just as obstructed eyes see manifold things,

Deluded conception beholds forms;

The obstruction is neither form nor non-form;

So the unwise discriminate phenomena.

Like pure gold freed from impurities,

Like water freed from turbid mud,

Like the sky freed from clouds,

So too is the true Dharma pure.

There are no phenomena of deluded conception,

Nor are there phenomena born of causes and conditions;

By grasping existence and disparaging nonexistence,

One sees them through discriminative contemplation.

If deluded conception were not real,

Yet conditioned phenomena were real,

They should arise apart from causes,

And real phenomena would produce real phenomena.

Because of deluded causes, phenomena are named;

One sees them arise from various causes and conditions.

Names and conceptions are not separate from one another;

Thus delusion arises.

Delusion is originally without reality;

When one has passed beyond all deluded conceptions,

One then knows purity;

That is called ultimate truth.

There are twelve kinds of deluded conception,

And six kinds of conditioned phenomena;

In the realm realized within oneself,

There is no distinction between them.

The five dharmas are true reality,

And the three kinds (?) are likewise so;

When practitioners cultivate this,

They do not depart from suchness.

Sentient beings and causes and conditions

Are names that discriminate those phenomena;

Those characteristics of deluded conception

Arise from those causes and conditions.

When true wisdom skillfully contemplates,

There is neither deluded conception nor conditions;

In ultimate truth there is no thing—

How, then, could wisdom discriminate?

If there is a true and real phenomenon,

It is far removed from existence and nonexistence;

If existence and nonexistence are not transcended,

How could there be two kinds of phenomena?

Discrimination divides the essential nature of phenomena in two;

If the essential nature of phenomena were twofold,

Delusion would perceive manifold things

The pure realm of the noble ones.

Seeing all manner of delusive thoughts,

Discrimination arises amid causes and conditions;

If any other discrimination is made,

One immediately falls into the ways of non-Buddhists.

Delusive thought speaks of delusive thought,

Arising through the conjunction of causes and views;

Apart from these two kinds of delusive thought,

There is the true and real Dharma.

At that time, Mahabodhisattva Mahamati again addressed the Buddha, saying:

“World-Honored One! I beseech you to explain for me the characteristics of the practice of the noble wisdom inwardly realized by oneself, and the Dharma of the One Vehicle, whereby one does not depend upon others, travels throughout all Buddha-lands, and fully comprehends the Buddha-Dharma!”

The Buddha said to the noble Bodhisattva Mahamati:

“Excellent! Excellent! Mahamati, excellent indeed! Listen well! Listen well! I shall explain it for you!”

Mahamati replied:

“Excellent, World-Honored One! Yes, I shall reverently receive your teaching!”

The Buddha said:

“Mahamati, a mahabodhisattva must depart from the named doctrines of the Agamas and from the words and discriminations concerning the characteristics of dharmas propounded by the treatise masters. Dwelling in a quiet place, sitting alone and reflecting, he must use his own inner wisdom to contemplate all dharmas without following the teachings of others. Free from all manner of false characteristics and views, he must diligently cultivate entry into the supreme, ever-realized wisdom of the Tathagata stage. Mahamati, this is called the characteristic of the practice of the noble wisdom inwardly realized by oneself.

“Mahamati, there are also those who cultivate the characteristics of the One Vehicle within the three realms.

“Mahamati, what are the characteristics of the One Vehicle? Mahamati, because one truly awakens to and knows the path of the One Vehicle, I call it the One Vehicle.

“Mahamati, what does it mean truly to awaken to and know the characteristics of the path of the One Vehicle? It means not discriminating between the realm that is apprehended and the one who apprehends, and not giving rise to the characteristics of dharmas such as these. One abides thus because one does not discriminate any dharma. Mahamati, this is called truly awakening to and knowing the characteristics of the path of the One Vehicle.

“Mahamati, such awakening to and knowledge of the characteristics of the path of the One Vehicle has never been known by any non-Buddhist, shravaka, pratyekabuddha, Brahma, and so forth, except for me. Mahamati, therefore I call it the Characteristic of the Path of the One Vehicle.”

Mahamati addressed the Buddha, saying:

“World-Honored One! For what reason does the World-Honored One speak of three vehicles and not of the One Vehicle?”

The Buddha taught:

“Mahamati, shravakas and pratyekabuddhas cannot by themselves know and realize nirvana. Therefore I teach only the path of the One Vehicle. Mahamati, because all shravakas and pratyekabuddhas receive and follow the Buddha’s teachings, become weary of and detach themselves from the world, yet cannot attain liberation by themselves, I therefore teach only the path of the One Vehicle.

“Furthermore, Mahamati, all shravakas and pratyekabuddhas have not transcended the obstruction to knowledge, nor have they transcended the karmic obstruction of afflictions and habitual tendencies. Therefore I teach only the path of the One Vehicle. Mahamati, shravakas and pratyekabuddhas have not yet realized the selflessness of dharmas and have not yet escaped inconceivable transformational birth and death. Therefore, for the sake of the shravakas, I teach the path of the One Vehicle. Mahamati, if shravakas and pratyekabuddhas abandon all faults of perfuming, they will realize the selflessness of dharmas.

“At that time, they will be freed from all faults and attain the undefiled samadhi. Having become intoxicated with the Dharma of awakening, they will then cultivate practice and transcend the world, dwelling securely in the undefiled realm. Through all the merit they have acquired in cultivation, they will attain the inconceivably sovereign Dharma-body.”

At that time, the World-Honored One once again spoke in verse:

The vehicle of the devas and the vehicle of Brahma,

The vehicles of shravakas and pratyekabuddhas,

And the vehicle of the Buddhas, the Tathagatas—

I teach all these vehicles

Because the mind undergoes arising and cessation;

These vehicles are not ultimate.

If that mind is utterly extinguished,

There is neither vehicle nor one who rides it.

There are no distinctions among the vehicles;

This I call the One Vehicle.

To guide living beings,

I speak discriminatively of the various Vehicles.

There are three kinds of liberation

And two kinds of selflessness;

Yet without transcending the two kinds of obstruction,

One remains far removed from true liberation.

Like a piece of wood floating upon the sea,

Ever turning as it follows the waves,

So too are the inferior shravakas,

Drifting with the winds of characteristics.

Though freed from the secondary afflictions,

They remain bound by the perfuming of afflictions;

Attached to the delightful taste of samadhi,

They dwell securely in the undefiled realm.

They have no ultimate path,

Yet neither do they regress;

Their bodies attain the various samadhis,

And unknowingly they pass immeasurable kalpas.

Like a person lying senseless in drunkenness,

Who awakens only after the wine has dissipated,

They attain the unsurpassed embodiment of Buddhahood—

This is my true Dharma-body.

THE LANKAVATARA SUTRA

— End of the Fourth Fascicle —