入楞伽經

Fascicle Five

Chapter Four: The Mind of the Buddha

At that time, the Buddha said to the venerable Mahamati:

“Mahamati, I shall now explain to you the distinctions in the cultivation of the mind-made body. Mahamati, listen well! Listen well! I shall explain it to you.”

Mahamati said to the Buddha:

“Excellent, World-Honored One! Yes, I respectfully receive your teaching.”

The Buddha said:

“Mahamati, there are three kinds of mind-made body. What are the three?

“First, the mind-made body attained through the bliss of samadhi and samapatti.

“Second, the mind-made body that knows the characteristics of all dharmas as they truly are.

“Third, the mind-made body born according to its kind through actionless activity. Beginning from the First Bhumi, bodhisattvas cultivate and, in accordance with reality, ascend from bhumi to higher bhumi, realizing the characteristics of wisdom.

“Mahamati, what is the great bodhisattva’s mind-made body attained through the bliss of samadhi and samapatti? It means that on the third, fourth, and fifth bhumis, one cultivates various practices while one’s own mind remains tranquil. When the waves of the ocean of mind cease, one experiences the bliss of samapatti, and this is called being born of mind-consciousness. By seeing that the objects of experience are one’s own mind, one knows in accordance with reality the characteristics of existence and nonexistence. Mahamati, this is called the characteristic of the mind-made body.

“Mahamati, what is the mind-made body that knows the characteristics of all dharmas as they truly are? It means that a great bodhisattva, while on the Eighth Bhumi, observes and clearly understands that all dharmas are without characteristics and that dharmas are like illusions and so forth, all devoid of anything possessed. With body and mind transformed, the bodhisattva attains the Illusion-like Samadhi and immeasurable other gateways to the bliss of samapatti, together with immeasurable characteristics, powers, masteries, and supernormal abilities.

Adorned with wondrous flowers, the bodhisattva proceeds freely according to aspiration, like an illusion, a dream, the moon in water, or an image in a mirror. This body is not produced from the four great elements, yet it resembles the characteristics of the four great elements and possesses all bodily faculties. In every practice, the bodhisattva attains mastery according to aspiration and enters among the assemblies in the lands of the Buddhas.

Mahamati, this is called the Mind-Made Body That Knows the Characteristics of All Dharmas as They Truly Are.

“Mahamati, what is the mind-made body born according to its kind through actionless activity? It means that one inwardly realizes within oneself all dharmas and delights in the characteristics of the bliss of suchness and the bliss of Dharma. Mahamati, this is called the Mind-Made Body Born According to Its Kind Through Actionless Activity.

“Mahamati, you should contemplate and clearly understand the characteristics of these three kinds of body.”

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

My vehicle is not the Great Vehicle,

Neither spoken words nor written characters;

Neither liberation nor truth,

Nor is it the realm of nonexistence.

Yet the Mahayana vehicle,

Mastery in samadhi,

And the various mind-made bodies

Are freely adorned with flowers.

At that time, the venerable bodhisattva Mahamati again said to the Buddha:

“World-Honored One, as the World-Honored One has said, good men and good women commit the five deeds of immediate retribution. World-Honored One, what are the five deeds of immediate retribution by which good men and good women enter into the state of immediate retribution?”

The Buddha said to the venerable bodhisattva Mahamati:

“Excellent! Excellent! Excellent, Mahamati! Listen well! Listen well! I shall explain it to you.”

Mahamati said to the Buddha:

“Excellent, World-Honored One! Yes, I respectfully receive your teaching.”

The Buddha said to Mahamati:

“The five deeds of immediate retribution are: first, killing one’s mother; second, killing one’s father; third, killing an arhat; fourth, causing a schism in the harmonious Sangha; and fifth, maliciously causing the body of a Buddha to bleed.

“Mahamati, what is the mother of sentient beings? It is craving, which leads one to take another existence and delights in birth, serving as the supporting condition that establishes motherhood.

“Mahamati, what is the father? Ignorance is the father that engenders the gathering of the six ayatanas. Mahamati, utterly severing these two roots capable of producing birth is called killing one’s father and mother.

“Mahamati, what is killing an arhat? The latent tendencies are like poisonous contagions spread by rats. Utterly destroying the seeds of these latent tendencies—the fundamental enemies—so that they are never born again is called killing an arhat. Mahamati, this is called killing an arhat.

“Mahamati, what is causing a schism in the harmonious Sangha? It means completely breaking apart the conglomeration of the five skandhas, which are united though their characteristics differ. This is called causing a schism in the Sangha.

“Mahamati, what is maliciously causing the body of a Buddha to bleed? It means seeing the external characteristics of one’s own mind in terms of individual and shared characteristics, and, relying upon the undefiled state and the three gates of liberation, completely severing the Buddha represented by the body of the eight consciousnesses. This is called maliciously causing the body of a Buddha to bleed. Mahamati, these are called the five deeds of immediate retribution within one’s own body. If good men or good women perform these deeds of immediate retribution, they are called persons of immediate realization; persons of immediate realization are said to realize the Dharma as it truly is.

“Furthermore, Mahamati, I shall explain to you the five external characteristics of the deeds of immediate retribution. When bodhisattvas hear their meaning, they will not give rise to doubt in future lives.

“Mahamati, what are the five external deeds of immediate retribution? They are killing one’s father, one’s mother, or an arhat; causing a schism in the harmonious Sangha; and causing the body of a Buddha to bleed. Those who commit these deeds of immediate retribution cannot realize any liberation through the three gates of liberation, except by relying upon the sustaining power of the Tathagata.

Through the spiritual power of the Tathagata, bodhisattvas and shravakas manifest transformation bodies for those guilty of the five offenses who repent and harbor doubts. They dispel these doubts and cause wholesome roots to arise, and then manifest transformation bodies to teach those offenders. Mahamati, those who commit the five offenses of immediate retribution can ultimately never realize entry into the stages of the path, except for those who see that their own minds are merely deluded, relinquish attachment to their dwelling places and bodily possessions, and abandon discriminative views concerning the characteristics of self and what belongs to self.

After meeting spiritual friends over immeasurable, boundless kalpas, when their bodies are in another realm of existence, they become free from the errors born of the deluded views of their own minds.”

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

Craving is called the mother;

Ignorance is indeed the father;

Consciousness that apprehends objects is the Buddha;

The latent tendencies are the arhats;

The assembled skandhas are called the Sangha.

When their uninterrupted continuity is severed,

No deeds of immediate retribution remain;

One immediately attains true suchness.

At that time, the venerable bodhisattva Mahamati again said to the Buddha:

“World-Honored One, I pray that you explain to me the characteristic of the realization of the Tathagatas.”

The Buddha said to the venerable great bodhisattva Mahamati:

“Mahamati, to know in accordance with reality the selflessness of persons and the selflessness of dharmas, to know as they truly are the two kinds of obstructions, and to transcend the two kinds of afflictions—this, Mahamati, is called the Tathagata’s realization in accordance with reality. Mahamati, when shravakas and pratyekabuddhas attain this Dharma, they too are called Buddhas. Mahamati, for this reason I teach the One Vehicle.”

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

Skillfully knowing the two kinds of selflessness,

The two obstructions and the two afflictions,

And attaining inconceivable transformations—

This is called the realization of a Buddha.

At that time, the venerable bodhisattva Mahamati again said to the Buddha:

“World-Honored One, why did the World-Honored One say before the great assembly, ‘I am all the Buddhas of the past,’ and relate various Jataka accounts, saying, ‘At that time, I was King Murdhaja, a great six-tusked elephant, a parrot, the sage Vyasa, King Shakra, the bodhisattva Sunetra, and so forth’? Such accounts of former lives are related in hundreds of thousands of sutras.”

The Buddha said to the venerable great bodhisattva Mahamati:

“Mahamati, relying upon four kinds of equality, the Tathagata, the Arhat, the Perfectly Enlightened One, proclaimed before the assembly: ‘At that time, I was Buddha Krakucchanda, Buddha Kanakamuni, and Buddha Kashyapa.’ What are the four? First, equality of written characters; second, equality of speech; third, equality of Dharma; and fourth, equality of body. Mahamati, relying upon these four kinds of equality, the Buddha-Tathagatas speak in this way before the assembly.”

O Mahamati! What is equality of designation? It means that whatever designation by which the Buddhas of the past were called “Buddha,” I too am called “Buddha” by that same designation. I neither go beyond that designation nor differ from it, but am equal to it, without distinction or difference. O Mahamati! This is called equality of designation.

O Mahamati! What is the equality of speech of the Buddhas? It means that the Buddhas of the past taught the Dharma in sixty-four kinds of exquisite Brahma tones, and I too teach the Dharma in sixty-four kinds of subtle and exquisite Brahma tones. O Mahamati! The Buddhas of the future will likewise teach the Dharma in sixty-four kinds of subtle and exquisite Brahma tones, neither increasing nor decreasing them, neither differing nor varying, their exquisite Brahma voices resembling the song of the kalavinka bird. O Mahamati! This is called the equality of speech of the Buddhas.

O Mahamati! What is the equality of the bodies of the Buddhas? O Mahamati! My Dharma-body and form-body and those of the Buddhas, adorned with excellent marks, neither differ nor vary, except insofar as we accord with the beings who are to be transformed. Because those beings dwell in various circumstances, the Buddha Tathagatas manifest various bodies in accordance with them. O Mahamati! This is called the equality of the bodies of the Buddhas.

O Mahamati! What is the equality of the Dharma of the Buddhas? It means that those Buddhas and I have attained the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, and so forth. O Mahamati! This is called the equality of the Dharma of the Buddhas.

O Mahamati! Relying upon these four kinds of equality, the Tathagata declared before the great assembly: “In a past life, I was King Murdhaja, and so forth.”

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

Kasyapa and Krakucchanda,

Kanakamuni—these were I.

I teach the Buddha’s children,

Relying on four equalities.

Bodhisattva Mahamati again addressed the Buddha:

“Blessed One! The Tathagata has said: ‘On the night when I attained great enlightenment, and on the night when I entered parinirvana, in the interval between them I did not utter even a single word. The Buddha’s speaking is not speaking.’ Blessed One, upon what meanings did you rely when you spoke these words? How is the Buddha’s speech not speech?”

The Buddha told Mahamati:

“O Mahamati! The Tathagata relied upon two dharmas when he spoke these words. What are the two upon which I relied in saying this? First, I relied upon the Dharma inwardly realized by oneself. Second, I relied upon the eternally abiding Dharma. Relying upon these two dharmas, I spoke these words.

“O Mahamati! What does it mean to rely upon the Dharma inwardly realized by oneself? Whatever Dharma those Buddha Tathagatas of the past realized, I too have realized in the same way, neither increasing nor diminishing it. It is the inward realization of the realms of practice by oneself, free from conceptual distinctions of speech and free from the duality of written words.

“O Mahamati! What is the eternally abiding Dharma? O Mahamati! It means that the ancient path of practice is level and even, just as treasures such as gold, silver, and pearls remain in their own places. O Mahamati! This is called the abiding place of the intrinsic nature of Dharma.

“O Mahamati! Whether or not the Buddha Tathagatas appear in the world, the intrinsic nature of Dharma, the Dharma realm, the abiding of Dharma, and the realization of Dharma eternally abide, like the ancient road leading to a city. O Mahamati! Suppose a person traveling through a wilderness sees a straight and level road leading toward a city and follows it into the city. Having entered that city, he enjoys various pleasures and performs various deeds. O Mahamati! What do you think? Did that person’s earlier actions create the road by which he entered the city? Did he previously create its various adornments?”

Mahamati addressed the Buddha:

“No, Blessed One!”

“O Mahamati! The intrinsic nature of Dharma, the Dharma realm, the abiding of Dharma, the characteristics of Dharma, and the eternal abiding of Dharma realized by me and all the Buddhas of the past are likewise so. O Mahamati! Relying upon this meaning, I declared before the great assembly: ‘From the night when I attained great enlightenment until the night when I entered parinirvana, in the interval between these two nights I did not utter a single word; nor have I spoken, shall I speak, or am I now speaking.’”

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

On the night I attained the Way,

And the night of parinirvana,

Between those two nights,

I uttered no words at all.

Upon the intrinsic nature of Dharma

Inwardly realized, I rely when speaking thus.

Between me and the Buddhas of the ten directions,

There is no difference in any dharma.

At that time, the noble Bodhisattva Mahamati again implored the Buddha:

“May the Blessed One teach the characteristics of existence and nonexistence in all dharmas, so that, after I and the other bodhisattvas in this great assembly have heard this teaching, we may transcend the characteristics of existence and nonexistence and swiftly attain unsurpassed, complete, perfect enlightenment.”

The Buddha told the noble Bodhisattva Mahamati:

“Excellent! Excellent! Excellent! O Mahamati! Listen well! Listen well! I shall explain this for you.”

Mahamati addressed the Buddha:

“Excellent, Blessed One! Yes, I shall respectfully receive your instruction.”

The Buddha taught:

“O Mahamati! Most worldly people fall into two views. What are these two views? The first is the view of existence. The second is the view of nonexistence. Because they regard dharmas as existent or regard dharmas as nonexistent, they conceive what is not ultimate Dharma to be ultimate.

“O Mahamati! How do worldly people fall into the view of existence? They say that causes and conditions truly exist and produce dharmas that are not nonexistent; that truly existent dharmas arise, rather than nonexistent dharmas arising. O Mahamati! When worldly people speak in this way, this is called asserting an absence of causes and conditions and maligning the world by claiming that dharmas arise without causes or conditions.

“O Mahamati! How do worldly people fall into the view of nonexistence? They say that greed, anger, and delusion truly exist, yet they also say that greed, anger, and delusion do not exist, thereby discriminating between existence and nonexistence.

“O Mahamati! Suppose someone were again to say: ‘Dharmas do not exist, because the characteristics of things are not perceived.’

“O Mahamati! Suppose someone else were to say: ‘Sravakas and pratyekabuddhas have no greed, anger, or delusion,’ but then also said that these existed previously. Of these two persons, which is superior? Which is mistaken?”

Bodhisattva Mahamati replied:

“The person who says that greed, anger, and delusion existed previously but afterward no longer exist is mistaken!”

The Buddha told Mahamati:

“Excellent! Excellent! Excellent! O Mahamati! You have answered my question well. O Mahamati! It is not merely because this person says that greed, anger, and delusion truly existed previously and afterward no longer exist, thereby agreeing with the Vaisesikas and others, that he is mistaken.

“O Mahamati! Nor is it merely because he annihilates all the dharmas of the sravakas and pratyekabuddhas. Why is this?

O Mahamati! It is because internal and external dharmas truly do not exist; because they are neither identical nor different; and because the afflictions are neither identical nor different. O Mahamati!

The dharmas of greed, anger, and delusion cannot be found within the body, nor can they be found among external dharmas. Because they have no real substance, I do not accept them. O Mahamati!

What I do not accept is the existence of greed, anger, and delusion. Therefore, that person annihilates the dharmas of the sravakas and pratyekabuddhas. Why is this?

Because the Buddha Tathagatas know the Dharma of quiescence, whereas sravakas and pratyekabuddhas do not perceive the Dharma, since there is neither a cause that binds nor anyone who is bound. O Mahamati! If there were something that binds, there would necessarily be someone who is bound.

If there were someone who is bound, there would necessarily be a cause that binds. O Mahamati! To speak in this way is called annihilating the dharmas.

O Mahamati! This is called the characteristic of nonexistence.”

O Mahamati! Relying upon this meaning, I have said in another sutra that it is preferable to give rise to a view of self as great as Mount Sumeru and thereby give rise to arrogance than to say that all dharmas are empty.

O Mahamati! Those of overweening pride who say that dharmas do not exist thereby annihilate all dharmas and fall into views concerning individual characteristics and common characteristics. Because they perceive dharmas through what is seen by their own minds; because they perceive external things to be impermanent, with their various characteristics changing in succession and differing from one another; and because they perceive that the continuously connected constituents of the skandhas, dhatus, and ayatanas arise in succession through various causes and conditions—all this comes from the false discriminations of their own minds. Therefore, O Mahamati, such people destroy the Buddha-Dharma.

At that time, the Blessed One once again spoke these verses:

Establish the Dharma of inner realization,

And teach the names of the characteristics of dharmas.

Those who can discriminate skillfully

Do not follow the words of others.

The dharmas of non-Buddhists truly do not exist

As ordinary beings discriminate them.

If dharmas arise falsely,

How can liberation be attained?

Observe all conditioned things:

Their arising and cessation continue without end.

As the two views increasingly grow,

Causes and conditions cannot be understood.

Nirvana is apart from consciousness;

This alone is the one true Dharma.

Contemplate the world as false,

Like a plantain tree, an illusion, or a dream.

Although greed, anger, and delusion exist,

There is no agent who creates them.

From craving the skandhas arise;

All existence is like illusion and dream.

At that time, the noble bodhisattva Mahamati again entreated the Buddha:

“Blessed One! May the Tathagata, the Arhat, the Perfectly Enlightened One, explain to the bodhisattvas unreal false conceptualization. What constitutes false conceptualization concerning dharmas?”

The Buddha told Bodhisattva Mahamati:

“Excellent! Excellent! Excellent, O Mahamati! For the peace and security of all sentient beings, for the benefit of all sentient beings, for the happiness of all sentient beings, and out of compassion for all devas and humans in the world, you have asked me about this matter. O Mahamati! Listen well! Listen well! I shall explain it to you.”

Mahamati said:

“Excellent, Blessed One! I shall reverently receive your instruction.”

The Buddha taught:

“O Mahamati! All sentient beings cling to unreal false conceptualizations, which arise from seeing all manner of false dharmas. Because they cling to false realms of the apprehending subject and the apprehended object, they enter into views arising from their own minds and give rise to false conceptualization.

They fall among the factions of the dualistic views of existence and nonexistence, joining assemblies contrary to the Dharma, and they develop and bring to maturity the habitual perfuming of the false heterodox views of non-Buddhists. O Mahamati! By grasping the meanings of external frivolous theories, they give rise to a false mind and to the mental factors, like bundles of grass, and discriminate the self of dharmas and what belongs to the self.

O Mahamati! For this reason, unreal false conceptualization arises.”

Mahamati said to the Buddha:

“Blessed One! If sentient beings cling to unreal false conceptualizations arising from seeing all manner of false dharmas; if they cling to all false realms of the apprehending subject and the apprehended object, enter into views arising from their own minds, and give rise to false conceptualization; if they fall among the factions of the dualistic views of existence and nonexistence and among assemblies devoted to discrimination, developing and bringing to maturity the habitual perfuming of the false heterodox views of non-Buddhists;

and if, by grasping the meanings of the frivolous theories of non-Buddhists and unreal false conceptualizations, they give rise to a false mind and to the mental factors, like bundles of grass, and grasp the self and what belongs to the self—then, Blessed One, such sentient beings depend upon all manner of realms and external characteristics, fall into the characteristic of the faction affirming existence, fall into the characteristic of the faction affirming nonexistence, and depart from the characteristic of seeing existence and nonexistence.

“Blessed One! The truth of ultimate meaning should likewise be so: it is far removed from the Agama teachings expressed in the words of the noble ones, far removed from the faculties, and far removed from the establishment of the three kinds of dharmas and from the characteristics of causes, conditions, and analogies.

“Blessed One! Why is it that in one case all manner of discrimination and attachment, and all manner of false conceptualizations, arise, while the truth of ultimate meaning is not grasped? Why does false discrimination give rise to discrimination?

The Dharma taught by the Blessed One in this way is not stated impartially but without causes and conditions. Why is this? Because in one case there is arising, while in another there is no arising.

If the Blessed One teaches in this way, he falls into two factions. Because discrimination arises from seeing, clinging, and falsely discriminating; because the Blessed One says that, just as an illusionist relies on all manner of causes and conditions to produce all manner of forms and images, so too, through the Blessed One’s own mind falsely discriminating, the Blessed One speaks of all manner of falsities—whether existent or nonexistent, inexpressible, and apart from discrimination—the Tathagata thus falls into worldly doctrines and among assemblies whose minds adhere to factions of wrong views!”

The Buddha taught:

“O Mahamati! According to my teaching, false discrimination neither arises nor ceases. Why is this?

Because the discriminative characteristics of existence and nonexistence do not arise, and because no external existence or nonexistence whatsoever is perceived. O Mahamati! Because one sees one’s own mind through the vision of suchness, false discrimination neither arises nor ceases.

O Mahamati! This statement of mine—that one’s own mind discriminates, that all manner of discrimination arise according to the mind that existed before, and that all manner of characteristics of existence are discriminated and grasped—is taught solely for foolish ordinary beings. Why is this?

If it were not taught, foolish ordinary beings would not depart from the false awareness and cognition of their own minds; they would not depart from attachment to views of self and what belongs to the self; they would not depart from the faults involving the causes and conditions of cause and effect; they would not know the two kinds of mind in accordance with reality; they would not skillfully know the modes of practice of all the bhumis; they would not skillfully know the realm of the inner realization personally practiced by the Buddhas; and they would not transform the substance of the five dharmas, perceive discriminative conceptualization, and enter the stage of the Tathagata.

O Mahamati! For this reason, I say that all sentient beings and so forth give rise to minds that cling to what is false and unreal, and that their own minds discriminate all manner of meanings. For this reason, all sentient beings who know meaning in accordance with reality attain liberation.”

At that time, the Blessed One once again spoke these verses:

All causes and conditions together—

From these the world arises.

False thought clings to the four propositions;

My words do not accord with that.

The world is neither born, empty, nor existent;

It is apart from non-arising, existence, and nonexistence.

Why do the foolish discriminate

That dharmas arise dependent upon causes and conditions?

If one can perceive the world

As existent, nonexistent, neither nonexistent nor existent,

The falsely discriminating mind is transformed,

And one attains the true Dharma of non-self.

Dharmas are originally unborn,

Yet they arise dependent upon causes and conditions.

The conditions themselves are the result;

Existence does not arise from a result.

From a result, another result does not arise;

If it did, there would be two results.

If there were two results,

It would be difficult to find the result within the result.

When thought and the object of thought have been relinquished,

Contemplate all conditioned dharmas.

Seeing that nothing is other than mind,

I therefore teach mind-only.

The substance of measure and forms and characteristics

Are apart from dharmas and conditions.

Ultimately, true purity exists;

Such is the measure that I teach.

Conventional truth establishes provisional names,

But in them there is no real entity.

The skandhas are provisionally named “skandhas”;

Provisional names are not real dharmas.

There are four kinds of equality:

Characteristics, causes, arising, and non-self.

These four kinds of equality

Are the Dharma of practitioners.

Transforming all views,

And departing from discrimination of discrimination,

There is neither seeing nor arising;

Therefore, I teach mind-only!

Dharmas are neither nonexistent nor existent,

But apart from the existence and nonexistence of dharmas.

Thus are they apart from mind and dharmas;

Therefore, I teach mind-only!

Discrimination depends upon habitual perfuming and bondage;

Mind arises dependent upon various objects.

Sentient beings perceive external objects;

Therefore, I teach mind-only.

When it is seen that external dharmas do not exist,

Mind sees all things in this way:

Dwelling places, possessions, and bodies;

Therefore, I teach mind-only.

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

“World-Honored One! The Tathagata has said, ‘According to my teaching, you and the bodhisattvas should not cling to the meanings of the sounds of language.’ World-Honored One! How does a bodhisattva refrain from clinging to the meanings of language? World-Honored One! What is language? What is meaning?”

The Buddha said to the noble Bodhisattva Mahamati:

“Excellent! Excellent! Excellent! Mahamati! I shall explain it for you!”

Mahamati said:

“Excellent, World-Honored One! Yes, I respectfully receive your instruction!”

The Buddha said:

“Mahamati! What is sound? Sound means that, relying on the beginningless perfuming of language and the discriminative conjunction of names and words, language is produced through the combined movements of the throat, nose, teeth, cheeks, lips, and tongue, thereby discriminating the various dharmas. This is called sound.

“Mahamati! What is meaning? It is when a great bodhisattva, relying upon the power of the noble wisdom of learning, reflection, and cultivation, dwells in a secluded place, sits alone, and contemplates.

“What is it to follow the path to nirvana? It is to contemplate the sphere of inner personal cultivation, proceeding from bhumi to bhumi and from place to place, cultivating the direct perception of reality and transforming those causes perfumed since beginningless time. Mahamati! This is called a bodhisattva’s skillful comprehension of the characteristics of meaning.

“Furthermore, Mahamati! What is a great bodhisattva’s skillful comprehension of the meaning of language? Mahamati! A bodhisattva sees that language, sound, and meaning are neither one nor different. He sees that meaning, language, and sound are neither one nor different. Mahamati! If it were said that language is separate from meaning, then meaning should not be obtainable by means of the sounds of language; yet meaning relies upon language to become distinctly manifest.

“Mahamati! It is like relying upon a lamp to illuminate and distinguish all forms. Mahamati! Suppose a person lights a lamp to examine various precious objects, seeing that this place is thus and thus, while that place is thus and thus. Mahamati! Relying upon the sounds of language, bodhisattvas realize what transcends language and enter into the meaning cultivated within themselves.

“Furthermore, Mahamati! All dharmas are neither born nor extinguished; their original self-nature enters into nirvana. The three vehicles, the one vehicle, the five mental dharmas, and the essential nature of all dharmas are alike.

Language, sound, and meaning rely upon various conditions to grasp characteristics, falling into views of existence and nonexistence, and resolutely regarding all dharmas as each abiding in distinct characteristics while discriminating distinct characteristics. Having discriminated in this manner, one sees the various characteristics of dharmas as illusions and perceives all kinds of discrimination. Mahamati!

It is like an illusion that appears in many different ways and is discriminated in many different ways. Such is not the vision of noble beings, but the vision of ordinary people.”

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

Discriminating language and sound,

One establishes the various dharmas;

Because of that establishment,

One falls into evil paths.

There is no self within the five skandhas,

Nor are the five skandhas within the self;

They are not as falsely conceived,

Yet neither are they nonexistent.

Ordinary people falsely discriminate

And see all dharmas as truly existent;

If what they see were as described above,

All would behold the truth.

If not, then all dharmas,

Defiled and pure, should also be nonexistent;

That view is not so,

Yet what exists is not nonexistent.

“Furthermore, Mahamati! I shall now explain to you the characteristics of wisdom and consciousness. You and the great bodhisattvas should thoroughly understand the characteristics of wisdom and consciousness and cultivate them in accordance with reality, so that you may swiftly attain unsurpassed complete and perfect enlightenment.

“Mahamati! There are three kinds of wisdom. What are the three? First, worldly wisdom. Second, supramundane wisdom. Third, supreme supramundane wisdom. Mahamati! Consciousness has the characteristic of arising and ceasing; wisdom has the characteristic of neither arising nor ceasing.

“Furthermore, Mahamati! Consciousness falls into the characteristics of existence and nonexistence and into the various causes of those characteristics of existence and nonexistence.

“Mahamati! The characteristic of wisdom is to remain apart from the characteristics of existence and nonexistence and from the characteristic of causelessness. This is called the characteristic of wisdom.

“Furthermore, Mahamati! Gathering the various dharmas is called the characteristic of consciousness; not gathering the various dharmas is called the characteristic of wisdom.

“Mahamati! Wisdom is of three kinds. What are the three? First, contemplating individual characteristics and common characteristics. Second, contemplating the characteristics of arising and cessation. Third, contemplating the characteristic of neither arising nor ceasing.

“Mahamati! What is worldly wisdom? It is that by which followers of other paths, ordinary people, and others cling to the existence and nonexistence of all dharmas. This is called the characteristic of worldly wisdom.

“Mahamati! What is supramundane wisdom? It is that by which all shravakas and pratyekabuddhas falsely discriminate individual characteristics and common characteristics. This is called supramundane wisdom.

“Mahamati! What is supreme supramundane wisdom? It is that by which Buddha-Tathagatas and great bodhisattvas contemplate all dharmas as quiescent, neither born nor extinguished; attain the Tathagata-bhumi; realize the selflessness of dharmas; and transcend the two partisan views of existence and nonexistence. Furthermore, Mahamati! It is called wisdom because it has the characteristic of being unobstructed. Consciousness cognizes the characteristics of those objective realms.

“Furthermore, Mahamati! Consciousness cognizes the characteristics of those objective realms. Furthermore, Mahamati! Consciousness arises through conjunction and performs activities; this is called the characteristic of consciousness. Corresponding with the characteristics of dharmas without obstruction is called the characteristic of wisdom. Furthermore, Mahamati! The characteristic of attaining nothing is called wisdom. Through the noble wisdom personally realized in the sphere of inner cultivation, one enters and emerges among all dharmas as the moon appears in water. This is called the characteristic of wisdom.”

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

Consciousness can gather karmic deeds;

Wisdom discriminates them clearly;

Prajna can attain the signless

And the wondrously adorned realm.

Consciousness is bound by objective realms;

Wisdom clearly understands all objects;

The signless and the supreme realm

Are the dwelling place of penetrating prajna.

Mind, mentation, and consciousness

Forever remain apart from all characteristics;

The shravakas discriminate dharmas,

But they are not my disciples.

Quiescence, supreme diligence, and patience—

The Tathagata’s wisdom is pure;

It gives rise to supreme wholesome wisdom

And remains apart from all activities.

I possess three kinds of prajna;

Relying upon them, one gains the noble name;

Through discrimination involving those perceptions,

One may hear of existence and nonexistence.

The practices of the two vehicles transcend them;

Prajna transcends objective realms.

Grasping perceptions of existence and nonexistence

Arises from the shravakas.

It enters only into mind as such—

The characteristic of wisdom, pure and undefiled.

“Furthermore, Mahamati! Followers of other paths hold nine kinds of views concerning transformation. What are the nine? First, transformation of shape. Second, transformation of characteristics. Third, transformation of causes. Fourth, transformation of conjunction. Fifth, transformation of views. Sixth, transformation of objects. Seventh, transformation through the differentiation of conditions. Eighth, transformation through the differentiation of acts. Ninth, transformation of birth. Mahamati! These are called the nine kinds of views concerning transformation. Relying upon these nine kinds of views concerning transformation, all followers of other paths claim that transformation arises from existence or nonexistence.

“Mahamati! What is the transformation of shape taught by followers of other paths? Mahamati! It is like using gold to fashion ornaments such as bracelets, bangles, necklaces, and many other distinct objects. Although their shapes differ, the substance of the gold does not change. The followers of other paths discriminate the transformation of the shapes of all dharmas in just this way.”

O Mahamati! Furthermore, there are followers of non-Buddhist paths who discriminate that all dharmas depend upon causes for their transformation. O Mahamati! Yet those dharmas are neither thus nor otherwise; it is only through reliance upon discrimination that they appear so. O Mahamati! All transformations are likewise. You should understand that this is like milk, curds, wine, fruit, and so forth: when they ripen, each undergoes transformation. The transformations of the afflictions taught by all followers of non-Buddhist paths are also like this. Yet there is no real dharma that undergoes transformation; it is only because one sees through one's own mind what can or cannot be apprehended and discriminates between existence and nonexistence.

O Mahamati! All ordinary beings are likewise: relying upon the discriminations of their own minds, they give rise to all dharmas. O Mahamati! No dharma is born, and no dharma undergoes transformation; they are like illusions, like the forms and events seen in dreams. O Mahamati! It is like seeing all manner of things in a dream, or the birth and death of a barren woman's child.

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

When forms and appearances transform,

The four great elements produce the faculties;

The intermediate existence and all grasping—

To grasp them thus is not wisdom.

That the world arises from causes and conditions—

The Buddha does not teach it thus;

Causes and conditions themselves are the world,

Like a city of the gandharvas.

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

“World-Honored One! I pray that the Tathagata, the Arhat, the Perfectly Enlightened One, will skillfully explain the characteristics of continuity and discontinuity in all dharmas! I pray that the Sugata will explain the characteristics of continuity and discontinuity in all dharmas!

When I and the entire assembly of bodhisattvas have thoroughly understood the characteristics of continuity and discontinuity in all dharmas and have skillfully known the expedient means concerning them, we shall not fall into attachment to the characteristics of continuity and discontinuity in all dharmas. Having departed from the words, letters, and deluded conceptions concerning the continuity and discontinuity of all dharmas, we shall attain sovereign mastery of spiritual powers and travel throughout the assemblies in all Buddha lands of the ten directions.

Imprinted with the excellent seals of the dharani gateways, having excellently turned the ten inexhaustible phrases, and radiating various transformed lights, we shall shine like four great suns and moons and move spontaneously like mani jewels. Sentient beings who receive and employ these teachings will leave all realms behind, see that discriminated appearances are only manifestations of their own minds, and reveal all dharmas to be like illusions and dreams, thereby entering the ground that is the refuge of the Buddhas.

In the realms of sentient beings, we shall teach the Dharma according to their needs, gather them in, and cause them to abide in the understanding that all dharmas are like illusions and dreams. They will depart from all factions concerning existence and nonexistence and from the deluded conceptions of arising and cessation; they will express the meaning apart from words, freely transform their bodies, and be born in the supreme realm.”

The Buddha told the noble Mahamati Bodhisattva:

“Excellent! Excellent! Excellent! O Mahamati! Listen carefully! Listen carefully! I shall explain this for you!”

Mahamati addressed the Buddha, saying:

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

The Buddha said:

“O Mahamati! The characteristics of continuity and discontinuity in all dharmas include the shravakas' continuous attachment to meanings; continuous attachment to characteristics; continuous attachment to conditions; continuous attachment to existence and nonexistence; continuous attachment through discriminating between arising and non-arising; continuous attachment through discriminating between cessation and non-cessation; continuous attachment through discriminating between the Vehicles and what is not a Vehicle; continuous attachment through discriminating between the conditioned and the unconditioned; continuous attachment through discriminating among the characteristics of the various grounds; continuous attachment through discriminating one's own discriminations;

and continuous attachment through discriminating existence and nonexistence and joining the factions of followers of non-Buddhist paths....

“O Mahamati! Thus, ignorant ordinary beings, with their immeasurable succession of discriminations arising from divergent states of mind, rely upon continuity and ignorantly discriminate, like silkworms making cocoons. Relying upon the views of their own minds, they continue endlessly to discriminate; delighting in conjunction, they bind themselves and bind others, attaching themselves to the continuous conjunction of existence and nonexistence.

“O Mahamati! Yet there is no continuity and no characteristic of continuity, because all dharmas are seen to be quiescent. O Mahamati! Because bodhisattvas see that all dharmas are without characteristics of discrimination, this is called seeing the Dharma gateway of quiescence of all bodhisattvas.

“Furthermore, O Mahamati! One can know all external dharmas as they truly are, apart from existence and nonexistence, and truly understand that appearances are manifestations of one's own mind, because one has entered the signlessness of one's own mind.

“O Mahamati! Because one sees and discriminates that dharmas exist or do not exist, this is called continuity. Because one sees all dharmas as quiescent, this is called discontinuity—the absence of continuity among the characteristics of dharmas. O Mahamati! There is neither bondage nor liberation. Those who fall into dualistic views discriminate within their own minds that there is bondage and liberation. Why is this? Because they cannot know whether dharmas exist or do not exist.

“Furthermore, O Mahamati! Ignorant ordinary beings have three kinds of continuity. What are these three? They are greed, anger, delusion, and the delight in rebirth. Because of these continuities, there is a subsequent life. O Mahamati! Continuity means that sentient beings are successively born within the five destinies. O Mahamati! When continuity is severed, there is no further succession and no characteristic of continuity.

“Furthermore, O Mahamati! Because of continuous attachment to causes and conditions, the three realms of existence arise. Because the consciousnesses succeed one another without interruption, there is continuity; but upon seeing the three gateways of liberation, this process is transformed, and the cause—consciousness attached to the three realms of existence—is extinguished. This is called severing continuity.”

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

The unreal, falsely discriminated,

Is called the characteristic of continuity.

When one knows it as it truly is,

The net of continuity is severed.

If one takes sounds and words as real,

One binds oneself as a silkworm in its cocoon.

Bound by the deluded conceptions of their own minds,

Ordinary beings are unable to understand.

Mahamati Bodhisattva again addressed the Buddha, saying:

“According to what the World-Honored One has said, by what and in what ways does the mind discriminate? What dharmas, and in what ways, does it discriminate? Yet those dharmas have no such particular characteristics and are merely discriminations of one's own mind. World-Honored One! If they are merely discriminations of one's own mind and not the characteristics of those dharmas, then according to the World-Honored One's teaching, all dharmas should be neither defiled nor purified. Why is this? Because, as the Tathagata has said, all dharmas are seen through false discrimination and have no real substance.”

The Buddha told Mahamati:

“So it is! So it is! It is exactly as you have said! O Mahamati! Nevertheless, all ignorant ordinary beings discriminate dharmas, although those dharmas possess no such characteristics; through false discrimination alone they take them to be truly existent. O Mahamati! Thus ordinary beings falsely discriminate the essential characteristics of dharmas; their deluded cognition is not seeing things as they truly are. O Mahamati! Noble ones know the nature, characteristics, and intrinsic essence of all dharmas. Relying upon the wisdom of noble ones, the vision of noble ones, and the wisdom-eye of noble ones, they know the intrinsic essence of all dharmas exactly as it truly is.”

Mahamati Bodhisattva said:

“World-Honored One! Noble ones rely upon noble wisdom, noble vision, and the noble wisdom-eye—not upon the physical eye or the divine eye—to cognize that the essential characteristics of all dharmas possess no such characteristics and are not as ignorant ordinary beings falsely discriminate them. World-Honored One! How can ignorant ordinary beings transform these false appearances?”

The Buddha said:

“O Mahamati! By being able to cognize the realm of the noble ones as it truly is, their deluded cognition can be transformed.”

“World-Honored One! Are those ignorant ordinary beings not possessed of inverted views?”

– It is not that this is not an inverted view! Why? Because, being unable to see the Dharma-nature of the sages’ realm as it truly is, one sees the transforming characteristics of existence and nonexistence.

Mahāmati addressed the Buddha:

– World-Honored One! All sages also make distinctions concerning all the various matters that are devoid of characteristics in this way, because they perceive the characteristics of realms through their own minds. World-Honored One! Those sages see that there is a Dharma-nature and distinguish the characteristics of dharmas, because the World-Honored One speaks neither of a cause nor of no cause. Why? Because they fall into the characteristics of existent dharmas, while other people who perceive the realm do not see it in this way.

World-Honored One! To speak in this way entails an endless fault. Why? Because one does not awaken to and know that the characteristics possessed by dharmas have no characteristics of intrinsic nature.

World-Honored One! It is not because distinction apprehends the characteristics of a Dharma-nature that dharmas exist.

World-Honored One! How is that distinguished? Is it unlike that distinction, or should it be like that distinction? World-Honored One! The characteristics of distinction differ from other characteristics, and the characteristics of intrinsic nature differ from other characteristics. World-Honored One! Yet those two kinds of causes are not alike. If that distinction... that... and the essential characteristics of dharmas differ, then how can ordinary beings, through such distinction, cause this cause to fail to accord with what is seen? The World-Honored One has said, “I wish to sever the minds of false discrimination of all sentient beings.” To speak thus is to say that, just as those ordinary beings falsely discriminate, no such dharma exists.

World-Honored One! Why, while preventing sentient beings from holding views of existence and nonexistence, do you cause them to become attached to the realm of true Dharma and noble wisdom? World-Honored One! You further cause all sentient beings to fall into the view of nonexistence. Why? Because you say that all dharmas are quiescent and devoid of characteristics. Thus, the Dharma-nature of noble wisdom is without characteristics.

The Buddha said:

– Mahāmati! I do not say that all dharmas are quiescent and devoid of characteristics, nor do I say that all dharmas are empty. Neither do I cause them to fall into the view of nonexistence, nor do I cause them to become attached in this way to the realm of all sages. Why? Because I enable sentient beings to leave behind the place of fear. Since beginningless time, sentient beings have been attached to the essential characteristics of dharmas as truly existent. Therefore, I say that sages know the truly existent essential characteristics of Dharma, and I also say that all dharmas are quiescent and devoid of characteristics.

Mahāmati! I do not say that the Dharma-nature exists or does not exist! I teach that one personally realizes the Dharma as it truly is. By hearing my Dharma and cultivating the quiescence and characteristiclessness of all dharmas, one comes to behold the realm of characteristicless suchness, enters into the perception of dharmas within one’s own mind, leaves far behind the non-Buddhist views of the existence and nonexistence of dharmas, and attains the three gates of liberation. Having attained them, one skillfully seals all dharmas with the seal of suchness, observes through the wisdom of personal inner realization, and leaves behind views of existence and nonexistence.

Furthermore, Mahāmati! A bodhisattva should not establish that dharmas are unborn. Why? Because establishing a dharma makes it the same as existent dharmas. If it were otherwise, it would be the same as nonexistent dharmas.

Furthermore, Mahāmati! Because one establishes that dharmas exist, one says that all dharmas are the same within the established dharma. Why?

Because that establishment is not the same as the unborn nature of all dharmas. Therefore, to speak of establishing all dharmas is a self-refuting statement. Why?

Because within establishment there is no such establishment. Otherwise, that establishment would itself also be unborn, because it would be the same as the undifferentiated characteristics of all dharmas. Therefore, establishing that dharmas are unborn is called self-refutation.

Since those three dharmas and five dharmas exist through the conjunction of causes, apart from establishment, existence and nonexistence do not arise. Mahāmati! When that establishment enters among all dharmas, it does not see any dharma as existent or nonexistent.

Mahāmati! If, through that establishment of the non-arising of dharmas, one says, “All dharmas are unborn,” Mahāmati, to speak thus means that the establishment itself is refuted. Why?

Because apart from establishment, the characteristics of existence and nonexistence cannot be apprehended.

Mahāmati! Therefore, one should not establish that dharmas are unborn.

Mahāmati! Because that establishment is the same as the unborn nature of all dharmas, one should therefore not establish that dharmas are unborn, for this entails many faults.

Mahāmati! Moreover, one should not establish that dharmas are unborn. Why? Because the causes of the three dharmas and five dharmas are not the same.

Mahāmati! Moreover, one should not establish that dharmas are unborn. Why? Because those three dharmas and five dharmas create conditioned and impermanent things. Therefore, one should not establish that all dharmas are unborn.

Mahāmati! Likewise, one should not establish that all dharmas are empty. The essential characteristics of all dharmas are not real. Mahāmati! Yet bodhisattvas teach sentient beings that all dharmas are like illusions and dreams, because their characteristics are seen yet not seen, and because the characteristics of dharmas delude the wisdom that perceives them. Therefore, one should teach that they are like illusions and dreams in order to dispel the delusions of all foolish ordinary beings and free them from the place of fear.

Mahāmati! Because ordinary beings fall into wrong views of existence and nonexistence, they become afraid upon hearing that things are like illusions and dreams. After ordinary beings hear this and become afraid, they distance themselves from the Mahayana.

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

No intrinsic nature and no consciousness,

No ālaya-consciousness;

The foolish falsely discriminate,

Their wrong views like a corpse.

All dharmas are unborn—

A different view makes this statement untenable;

That all dharmas are entirely unborn

Cannot be established through causes and conditions.

All dharmas are unborn—

Do not view the Dharma in this way;

Sameness and difference cannot be established,

Therefore, the establishment collapses.

Just as when the eyes are veiled,

One falsely sees circles of hair,

Distinguishing existence and nonexistence,

So ordinary beings falsely perceive.

The three realms are only provisional names;

No real Dharma-nature exists.

Clinging as real to provisional names,

Ordinary beings give rise to discrimination.

Phenomenal characteristics and provisional names

Are experienced and used by mind and mentation;

Children of the Buddha swiftly leave them behind

And dwell in the practice of the quiescent realm.

Where there is no water, they grasp the appearance of water;

Those in the various destinies have deluded minds.

Ordinary beings perceive dharmas thus,

But sages do not perceive them so.

The sages’ vision is pure and clear;

From the three liberations, samādhi arises.

Far removed from arising and cessation,

They attain unobstructed quiescence.

There is nothing possessed in cultivation,

Nor, again, do they perceive nothingness.

Dharmas of existence and nonexistence are equal;

Therefore, the noble fruition arises.

What are called existent and nonexistent dharmas?

How can equality be accomplished?

Because of the mind, one cannot perceive

That inner and outer dharmas are impermanent.

If one can extinguish those dharmas,

The vision of the mind’s equality is accomplished.

At that time, the noble bodhisattva Mahāmati addressed the Buddha:

– World-Honored One! As the World-Honored One has said, observing wisdom cannot perceive the realm that appears before it. One knows that the realm at that time is only the inner mind. Mind, mentation, and consciousness understand as it truly is that there is no dharma that can be grasped, nor any dharma capable of grasping. Therefore, wisdom also cannot discriminate and grasp.

World-Honored One! If it is said that wisdom cannot grasp, is it because the individual characteristics and common characteristics of dharmas are seen to differ from other characteristics of dharmas, and because the various Dharma-natures differ and are not the same, that wisdom cannot know? Is it because the various essential characteristics of dharmas are seen to be incapable of differing that wisdom cannot know? Is it because mountains, cliffs, walls, dense forests, trees, and so forth—earth, water, fire, and wind—actually obstruct it that wisdom cannot know? Is it because a place is extremely distant or extremely near that wisdom cannot know? Is it because of old age or youth, blindness or darkness, or because the faculties are incomplete that wisdom cannot know?

“World-Honored One! If all dharmas are each different, their characteristics each different, and their essential natures, individual characteristics, and common characteristics are manifold and dissimilar, yet wisdom cannot know them, then, World-Honored One, such wisdom is not wisdom. Why is this? Because it cannot know the true objective realm before it.

“World-Honored One! If the manifold essential natures and characteristics, individual characteristics, and common characteristics of all dharmas are not perceived as different, yet wisdom cannot know them, then that wisdom should not be called wisdom. Why is this? Because an objective realm truly exists, yet it cannot know it. World-Honored One! When the objective realm before one can be seen just as it truly is, this is called wisdom. If, because of mountains and cliffs, obstructing walls, forests and trees, plants and grasses, earth, water, fire, wind, extreme distance, extreme proximity, old age, youth, blindness, darkness, incomplete faculties, and so forth, one cannot see or know, then that wisdom is without wisdom, for a real objective realm exists, yet it does not know it.”

The Buddha said:

“Mahāmati, the meaning of what you have said concerning the absence of wisdom is not so! Why is this? Because wisdom truly exists. Mahāmati, I do not rely upon such words of yours. The objective realm does not exist; it is merely what is seen by one’s own mind. I say that beings fail to understand that external objects are merely seen by their own minds, and then regard them as existent or nonexistent. Therefore, wisdom does not perceive an objective realm. Since wisdom does not perceive it, no activity occurs in the mind. Therefore, I say that upon entering the three gates of liberation, wisdom likewise perceives nothing.

“Nevertheless, ordinary beings, from beginningless time, have engaged in false discrimination. Their minds have been perfumed by reliance upon the habitual impressions of conceptual proliferation, and thus they discriminate and perceive the forms of external realms as existent or nonexistent. In order to free them from such deluded minds, I teach that all dharmas are merely what is seen by one’s own mind. Because they cling to self and what belongs to self, they cannot awaken to and know that all is merely their own mind. False discrimination itself is wisdom and itself is the objective realm. Discrimination itself is wisdom and itself is the objective realm. If, upon examining external dharmas, one sees neither existence nor nonexistence, one falls into the view of annihilation.”

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

There are objective realms and things,

Yet wisdom cannot perceive them;

Such absence of wisdom is not wisdom—

So those who see falsely declare.

They say dharmas are immeasurable,

And this wisdom cannot know them;

Because of obstructions, distance, and proximity,

This wisdom is therefore not wisdom.

Old age, youth, darkness, and impaired faculties

Prevent wisdom from arising;

Yet an objective realm truly exists—

Such wisdom is not true wisdom.

“Furthermore, Mahāmati, ordinary beings rely upon the afflictions of conceptual proliferation and the discriminating afflictions associated with the body from beginningless time, and establish their own dharmas concerning the illusory body. They then cling to the external realms seen by their own minds and cling to names, phrases, and words. Thus, they cannot understand the establishment of the true Dharma, do not cultivate right conduct, and depart from the four kinds of pure propositions concerning dharmas.”

Bodhisattva Mahāmati addressed the Buddha:

“So it is! So it is, World-Honored One! So it is, precisely as the World-Honored One has said! World-Honored One, please explain to me the establishment of verbal teachings and the characteristics of dharmas, so that I and all bodhisattvas in future ages may thoroughly understand the characteristics of the establishment and exposition of the Dharma, and not be confused by the wrong views of non-Buddhist paths or by the doctrines of incorrect view held by śrāvakas and pratyekabuddhas.”

The Buddha told Bodhisattva Mahāmati:

“Excellent! Excellent! Excellent, Mahāmati! Listen well! Listen well! I shall explain it for you!”

Mahāmati said:

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

The Buddha said:

“Mahāmati, the Tathagatas, Arhats, Perfectly Enlightened Ones of the past, future, and present have two kinds of discourse on the Dharma. What are these two? The first is establishing the characteristics of verbal teachings on the Dharma. The second is establishing the characteristics of the Dharma as it truly is.

“Mahāmati, what is meant by establishing the characteristics of verbal teachings on the Dharma? It means teaching the Dharma to beings in accordance with their faith through manifold virtues, sūtras, and upadeśas, namely the scriptures and discipline. Mahāmati, this is called establishing the characteristics of verbal teachings on the Dharma.

“Mahāmati, what is meant by establishing the characteristics of the Dharma as it truly is? It means relying upon those dharmas by which one cultivates right conduct and leaves far behind the characteristics of dharmas falsely discriminated by one’s own mind; does not fall among the factions maintaining oneness or difference, both or neither; transcends mind, mentation, and consciousness; inwardly realizes the objective realm traversed by noble wisdom; transcends the perceived characteristics arising from all causal conditions; leaves behind the wrong views of all non-Buddhist paths; leaves behind all views of śrāvakas and pratyekabuddhas; and leaves behind the views of the two factions of existence and nonexistence.

Mahāmati, this is called establishing the characteristics of the Dharma as it truly is. Mahāmati, you and all great bodhisattvas should cultivate and study this.”

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

I establish two kinds of Dharma:

The verbal teaching and the Dharma as it truly is.

Relying upon names, I teach the Dharma

For those who truly practice.

The Laṅkāvatāra Sūtra

— End of Fascicle Five —