入楞伽經

Book Seven

Chapter Eight: Impermanence

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

“World-Honored One! The World-Honored One teaches impermanence, yet all the non-Buddhist schools also teach impermanence. World-Honored One! Relying upon names, phrases, and passages, the Tathagata says: ‘All conditioned activities are impermanent; they are phenomena subject to arising and cessation.’ World-Honored One! Is this teaching true or false? World-Honored One! Furthermore, how many kinds of impermanence are there?”

The Buddha told the noble bodhisattva Mahamati:

“Excellent! Excellent! Excellent, Mahamati! Through false discrimination, all non-Buddhist schools teach eight kinds of impermanence. What are the eight? First, an activity is initiated but is not performed. This is called impermanence.

“What is meant by ‘initiated’? Phenomena that arise, phenomena that do not arise, permanent phenomena, and impermanent phenomena—these are called the impermanence of initiation. Second, the cessation of form and appearance is called impermanence.

Third, form and so forth are themselves impermanent. Fourth, because form undergoes transformation, there is the impermanence of successive differences; phenomena naturally cease in continuous succession, as milk is transformed into curds. When, with regard to all phenomena, neither this transformation nor cessation is perceived, this is called impermanence.

Fifth, some other non-Buddhist schools call the absence of an entity impermanence. Sixth, both existent and nonexistent phenomena are impermanent; because all phenomena are originally unborn, this is called impermanence. Because the phenomenon of impermanence is conjoined with them, they are therefore impermanent.

Seventh, still other non-Buddhist schools maintain that what did not originally exist but subsequently comes into existence is called impermanence. That is, relying upon the mutual arising and mutual cessation of the great elements, and failing to see that this arising is inseparable from their continuous substance, they call it impermanence. Eighth, there is the impermanence of non-arising.

That is, because things are not permanent, they are impermanent. Observing the existence and nonexistence, the arising and non-arising, of phenomena, down to the finest particles, they perceive no phenomenon that arises; therefore, they say that there is no arising and that phenomena do not arise. Mahamati!

This is called the characteristic of the impermanence of non-arising. Yet the non-Buddhist schools do not understand why these phenomena do not arise. Therefore, discriminating that phenomena do not arise, they call them impermanent.

“Furthermore, Mahamati! The non-Buddhist schools discriminate the phenomenon of impermanence and say that it exists as an entity. In their own minds, those non-Buddhist schools falsely discriminate impermanence as permanent and not impermanent, because they regard it as an entity. Why is this? Because its intrinsic nature does not cease. Since its intrinsic nature does not cease, the substance of impermanence remains permanently unceasing.

“Mahamati! If impermanence existed as an entity, it should produce all phenomena, because this impermanence would be capable of acting as their cause. Mahamati! If all phenomena were inseparable from impermanence, then all phenomena, whether existent or nonexistent, should be perceptible. Why is this? Just as sticks, wood, earthenware, and stones may be either agents of destruction or objects destroyed, yet all are subject to destruction. Since various distinct characteristics are perceived, impermanence is therefore neither the cause of all phenomena and non-phenomena, nor a cause at all, nor a result.

“Mahamati! There are still other faults. Since cause and result would be indistinguishable, one could not say, ‘This is impermanence, while that is its result.’ Since cause and result are distinct, one also cannot say that all phenomena are permanent, for then all phenomena would be without cause.

“Mahamati! Phenomena have causes, but ordinary beings neither awaken to nor understand that a different cause cannot produce a different result.

“Mahamati! If a different cause could produce a different result, then each distinct cause should produce all phenomena. If this were so, there would be another fault: although causes and results were distinct, distinctions would still be perceived.

“Mahamati! If impermanence existed as an entity, it should be identical with what is produced by the substance of its cause. There would be yet another fault: each single phenomenon should contain all phenomena in their entirety, because all produced things, causal conditions, karmic characteristics, and appearances would be indistinguishable. There would be another fault: impermanence would itself possess an impermanent substance. There would be another fault: because all phenomena were impermanent, they would therefore be eternally permanent. There would be another fault: if impermanence were identical with all phenomena, it would fall within the phenomena of the three times.

“Mahamati! Past form, being identical with impermanence, has already ceased. Future phenomena, because they have not yet arisen and are identical with impermanent form, would not arise. Present phenomena are not separate from form. Because form and the characteristics of those great elements depend upon the five great elements and upon particles, they therefore do not cease, since these are not separate from one another.

“Mahamati! All non-Buddhist schools hold that the great elements do not cease and that the three realms depend upon the great elements, particles, and so forth. Therefore, relying upon these phenomena, they speak of arising, abiding, and cessation.

Mahamati! Apart from these phenomena, there are no other four great elements, particles, or other phenomena. Because those non-Buddhist schools falsely discriminate that, apart from all phenomena, there is also impermanence, they say that the great elements neither arise nor cease, since the characteristics of their intrinsic nature are permanent and do not cease.

Thus they say that an activity is initiated but is not performed in the interval, and this is called impermanence. The great elements, moreover, initiate the great elements, yet there are no distinct or common characteristics of phenomena that neither arise nor cease. Because they perceive phenomena as neither arising nor ceasing, they give rise there to the cognition of impermanence.

“Mahamati! What is called the impermanence of the cessation of form and appearance? It means that, with regard to the form and appearance of what creates and what is created, distinct forms and appearances—such as long and short—are perceived. It is not that the great elements cease; rather, the forms and appearances of the great elements are seen to undergo transformation. Such a person falls into the doctrine of Samkhya (?).

“Mahamati! Furthermore, the impermanence of form and appearance means that whatever is form is called impermanent. Such a person sees impermanence in form and appearance, but does not regard the great elements themselves as impermanent phenomena. If the great elements were impermanent, then no one in any world could discuss worldly matters. They would fall among the proponents of the erroneous views of Lokayata, because they say that all phenomena are merely names.

“Moreover, they perceive the characteristics of the intrinsic nature of phenomena as arising. Mahamati! The impermanence of transformation means perceiving various distinct characteristics of forms, rather than a transformation of the great elements. It is like seeing gold fashioned into ornaments: the form and appearance are transformed, but the substance of the gold is not different. The transformations of other phenomena are likewise. Mahamati! In this way, the non-Buddhist schools falsely discriminate and perceive the impermanence of phenomena. Fire does not burn the great elements, nor does it burn their intrinsic nature, because the intrinsic natures of those great elements are distinct.

“Mahamati! The non-Buddhist schools say that if fire could burn the great elements, the great elements would be annihilated. Therefore, fire does not burn them.

Mahamati! I teach that the great elements and particles are neither permanent nor impermanent. Why is this?

Because I do not teach that external realms exist. I teach that the three realms are only one’s own mind; I do not teach that their various characteristics exist. Therefore, I say that they neither arise nor cease and are merely the conjunction of causes and conditions of the four great elements.

The great elements and particles are not truly existent phenomena; rather, through the mind’s false discrimination, there arise the two phenomena of the apprehended and the apprehender. One who knows things as they truly are can understand these two kinds of discrimination. Therefore, one abandons the characteristic of seeing external existence and nonexistence.

It is merely the discriminating mind that creates karma, and this is called arising; yet karma does not arise, because one is free from the mind’s discrimination of existence and nonexistence.

“Mahamati! Why are phenomena neither permanent nor impermanent? Because there are increasingly sublime mundane and supramundane phenomena, they cannot be said to be permanent. Why are they not impermanent? Because one can awaken to and know that what is perceived is merely the discrimination of one’s own mind, they are therefore not impermanent. Yet the non-Buddhist schools falsely discriminate; the noble ones do not discriminate impermanence.”

Mahamati, all dharmas may be summarized under three aspects. What are these three? First, the characteristics of worldly dharmas. Second, the characteristics of supramundane dharmas. Third, the characteristics of the supreme and most excellent supramundane dharmas. Because ordinary beings rely upon language to speak of dharmas in various ways, they neither awaken to nor understand them.

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

Apart from prior fabrication

And together with differing forms,

What is called an impermanent thing

Is falsely discriminated by non-Buddhists.

Dharmas are not subject to cessation;

The great elements abide in their own nature.

Falling into various views,

Non-Buddhists speak of impermanence.

Those non-Buddhists declare

That dharmas neither cease nor arise,

And that the substance of the great elements is inherently eternal;

Then what dharma is impermanent?

Everything in the world is mind-only,

Yet mind perceives two kinds of objects:

The grasped and the grasper.

Dharmas, self, and possessions of the self are empty.

The dharmas of the three realms, above and below,

I say, are all mind.

Apart from all mind-made dharmas,

Nothing else can be apprehended!

Chapter Nine: Entering the Path

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

“Blessed One, I beseech the Blessed One to explain to me the successive characteristics by which all bodhisattvas, shravakas, and pratyekabuddhas enter the attainment of cessation. If I and all the other bodhisattvas become skilled in understanding the successive characteristics and skillful means for entering the attainment of cessation, we shall not fall into delight in the samadhi and samapatti of the attainment of cessation enjoyed by shravakas and pratyekabuddhas, nor shall we fall into the delusive teachings of shravakas, pratyekabuddhas, and non-Buddhists!”

The Buddha told the noble bodhisattva Mahamati:

“Excellent! Excellent! Excellent! Mahamati, listen well! Listen well! I shall explain this for you!”

The bodhisattva Mahamati addressed the Buddha, saying:

“Excellent, Blessed One! Yes, indeed! I shall reverently receive your teaching!”

The Buddha taught:

“Mahamati, bodhisattvas from the First Ground through the Sixth Ground enter the attainment of cessation, and shravakas and pratyekabuddhas also enter the attainment of cessation. Mahamati, on the Seventh Ground, great bodhisattvas enter the attainment of cessation thought after thought, because bodhisattvas are able to transcend the characteristics of existence and nonexistence in all dharmas.

“Mahamati, shravakas and pratyekabuddhas cannot enter the attainment of cessation thought after thought, because they enter it by relying upon conditioned practices and remain within the realm of the grasped and the grasper. Therefore, shravakas and pratyekabuddhas cannot enter the attainment of cessation thought after thought on the Seventh Ground. This is because they give rise to fearful thoughts, fearing that they may fall into the undifferentiated characteristic of dharmas.

They understand dharmas through various differing characteristics—existent dharmas, nonexistent dharmas, wholesome dharmas, unwholesome dharmas, common characteristics, and differing characteristics—and thus enter the attainment of cessation. Therefore, shravakas and pratyekabuddhas cannot enter the attainment of cessation thought after thought on the Seventh Ground, because they lack the wisdom of skillful means.

“Mahamati, on the Seventh Ground, great bodhisattvas bring to cessation the mind, manas, and consciousness of shravakas and pratyekabuddhas. Mahamati, from the First Ground through the Sixth Ground, great bodhisattvas see that the three realms are merely their own mind, manas, and consciousness. Free from the dharmas of self and possessions of the self, they see that these are only discriminations of their own minds and do not fall into the various characteristics of external dharmas.

It is only because ordinary beings, inwardly ignorant, fall into the two extremes that they perceive the grasped and the grasper in dharmas. Because they neither know nor awaken to the fact that, since beginningless time, dharmas have arisen through the perfuming of delusive thoughts, afflictions, and conceptual elaborations of body, speech, and mind.

“Mahamati, on the Eighth Ground, all bodhisattvas, shravakas, and pratyekabuddhas give rise to the perception of nirvana. Mahamati, sustained by the Buddha’s power and by the samadhi of their own minds, great bodhisattvas do not enter and abide in nirvana through the samadhi gateway of bliss. Because they have not yet perfected the Tathagata Ground, if those bodhisattvas were to abide in the portion of samadhi, they would cease liberating all sentient beings, sever the lineage of the Tathagata, and destroy the house of the Tathagata. In order to reveal the inconceivable realms of the Tathagata, they therefore do not enter nirvana.

“Mahamati, shravakas and pratyekabuddhas fall into the Dharma gateway of the bliss of samadhi. Therefore, shravakas and pratyekabuddhas give rise to the perception of nirvana.

“Mahamati, from the First Ground through the Seventh Ground, great bodhisattvas are fully endowed with skillful means. They contemplate the perceptions of mind, manas, and consciousness; transcend the grasped characteristics of self and possessions of the self; contemplate the emptiness of self and the emptiness of dharmas; contemplate common characteristics and differing characteristics; skillfully understand the meaning of unobstructed skillful means; and freely enter the factors of bodhi belonging to the various Grounds.

“Mahamati, if I did not teach the dharmas of common and differing characteristics to the great bodhisattvas, none of the bodhisattvas would know the actual succession of the Grounds, and they might fall into the erroneous views and teachings of non-Buddhists. I therefore teach the characteristics of the Grounds in their proper sequence.

“Mahamati, those who enter the Grounds in proper sequence do not fall into other paths. When I teach the successive characteristics of the Grounds, it is merely one’s own mind that perceives the sequence of the Grounds and the various modes of practice within the three realms, of which ordinary beings neither awaken to nor understand. Because ordinary beings do not awaken to or understand them, I and all Buddhas teach the successive characteristics of the Grounds and establish the various modes of practice within the three realms.

“Furthermore, Mahamati, shravakas and pratyekabuddhas on the Eighth Bodhisattva Ground delight in and cling to the samadhi gateway of quiescence and cessation. Intoxicated by its bliss, they cannot skillfully understand that what they perceive is merely their own mind. They fall into the obstructing perfuming of individual and common characteristics and into the error of the views of the selflessness of persons and the selflessness of dharmas. Through the discriminating mind, they designate this as nirvana, yet they cannot know the quiescence of dharmas.

“Mahamati, upon seeing the samadhi gateway of the bliss of quiescence, great bodhisattvas recollect the original vows of their greatly compassionate minds to liberate sentient beings and know, in accordance with reality, the ten inexhaustible practices of wisdom. Therefore, they do not immediately enter nirvana.

“Mahamati, great bodhisattvas transcend the mind of false discrimination and transcend the realm of the grasper and the grasped; this is called entering nirvana. Because their wisdom knows in accordance with reality that all dharmas are merely their own mind, they do not give rise to the discriminating mind. Therefore, bodhisattvas neither grasp mind, manas, and consciousness nor cling to the characteristic that external dharmas truly exist. Yet this does not mean that they do not cultivate the Buddha-Dharma. Relying upon fundamental wisdom, they cultivate successively in order to seek within themselves the wisdom of realization of the Buddha-Tathagata Ground.

“Mahamati, it is like a person who dreams of crossing the waters of the great ocean and employs great skillful means, wishing to carry himself across. Before reaching the other shore, he suddenly awakens midway and gives rise to this thought: ‘Was this real or was it illusory?’ He then reflects: ‘Such characteristics are neither real nor illusory. They are merely the various colors and inverted forms perceived because my originally false discriminations were perfumed by unreal objects. Not transcending existence and nonexistence, they were seen in the dream because of the perfuming of consciousness.’

“Mahamati, great bodhisattvas are likewise. On the Eighth Ground, they perceive the discriminating mind and perceive mind, mental activity, and mental factors, because they have not yet attained the supreme and most excellent Buddha-Dharma. Practitioners cause themselves to attain it. The cultivation of the excellent Dharma by great bodhisattvas is called nirvana; the cessation of all dharmas is not called nirvana. By transcending mind, manas, consciousness, and the characteristics of discrimination, great bodhisattvas attain the patient acceptance of the non-arising of dharmas. Mahamati, in ultimate truth there is no sequence and no sequential practice; all dharmas are quiescent, like empty space.”

The bodhisattva Mahamati addressed the Buddha, saying:

– World-Honored One! The World-Honored One has said that shravakas and pratyekabuddhas enter the gateway to the bliss of quiescence of bodhisattvas on the Eighth Bhumi. The Tathagata has also said that shravakas and pratyekabuddhas do not know that all is merely discrimination by their own minds. You have further said that shravakas attain “the selflessness of persons” but do not attain the emptiness of “the selflessness of dharmas.” If this is so, shravakas and pratyekabuddhas have not yet been able to realize even the Dharma of the First Bhumi; how much less could they enter the gateway to the bliss of quiescent extinction of the Eighth Bhumi?

The Buddha said:

– Mahamati! I shall now explain and proclaim this distinction for you. Mahamati! There are three kinds of shravakas. Those said to enter the gateway to quiescent extinction of the Eighth Bhumi are persons who formerly cultivated the bodhisattva practice but fell into the shravaka stage, and who subsequently returned to reliance upon their original resolve, cultivated the bodhisattva practice, and thereby entered together into the gateway to the bliss of quiescent extinction of the Eighth Bhumi. They are not arrogant shravakas who abide in quiescent extinction, for such shravakas cannot enter the bodhisattva practice. They have never awakened to the knowledge that the three realms are mind-only, have never cultivated the bodhisattva dharmas, and have never cultivated the paramitas or the practices of the Ten Bhumis. Therefore, it is certain that shravakas abiding in quiescent extinction cannot realize that gateway to the bliss of quiescent extinction practiced by bodhisattvas.

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

Mind-only, with nothing possessed;

The Buddha-bhumi and all practices;

The Buddhas past, future, and present—

Throughout the three times, teach as above.

The Seventh Bhumi is the bhumi of mind;

In the Eighth Bhumi, nothing is possessed.

The Second Bhumi is called practice;

The other bhumis are called the bhumi of self.

Purity and realization within oneself—

This is called the bhumi of self.

The supreme abode of mastery

Is the Akanishtha Heaven.

Shining like a blazing fire,

It emits wondrous radiance,

Adorned with every delightful beauty,

Manifesting transformations throughout the three realms.

Forms of the three realms appear;

Some are present in the Radiant Transformation Heaven.

There the various vehicles are taught—

That is my Bhumi of Mastery.

The Tenth Bhumi is the First Bhumi (?)

The First Bhumi is the Eighth Bhumi (?)

The Ninth Bhumi is the Seventh Bhumi;

The Seventh Bhumi is the Eighth Bhumi;

The Second Bhumi is the Third Bhumi;

The Fourth Bhumi is the Fifth Bhumi;

The Third Bhumi is the Sixth Bhumi—

Where, then, is quiescent extinction?

Those who are resolutely shravakas

Do not practice the bodhisattva practice.

Those who enter together into the Eighth Bhumi

Originally practiced the bodhisattva practice.

Chapter Ten: Asking Whether the Tathagata Is Permanent or Impermanent

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

– World-Honored One! Is the Tathagata, the Arhat, the Perfectly Enlightened One, permanent or impermanent?

The Buddha told the noble bodhisattva Mahamati:

– Mahamati! The Tathagata, the Arhat, the Perfectly Enlightened One, is neither permanent nor impermanent. Why is this? Because both extremes are erroneous. Mahamati! The two extremes of existence and nonexistence entail errors. Mahamati! If one says that the Tathagata is a permanent dharma, then he would be the same as a permanent cause. Mahamati! This is because the followers of other paths say that atoms and other permanent causes are not conditioned dharmas.

Mahamati! Therefore, one must not say that the Tathagata is permanent on the grounds that he is not a conditioned dharma. Mahamati! Nor may one say that the Tathagata is impermanent. To call him impermanent would make him the same as conditioned, fabricated things. The five skandhas are perceptible dharmas; when there is no perceiver, the five skandhas cease. If the five skandhas cease, then all Buddha-Tathagatas should likewise cease, yet the Buddha-Tathagata is not a dharma of annihilation.

Mahamati! Whatever is fabricated is impermanent. Jars, robes, carts, houses, cloth, mats, and so forth are all fabricated things and are therefore impermanent. Mahamati! If it were said that everything is impermanent, then the Buddha-Tathagatas should themselves be fabricated dharmas. Yet the Buddha-Tathagata is not a fabricated dharma, for no superior cause can again be asserted. Therefore, I say that the Tathagata is neither permanent nor impermanent.

Furthermore, Mahamati! The Tathagata is not permanent. Why is this? Because the nature of empty space does not cultivate any merits either. Mahamati! Empty space, for example, is neither permanent nor impermanent. Why is this? Because it is free from permanence and impermanence; because it does not fall into unity or difference, both or neither, existence or nonexistence, neither existence nor nonexistence, permanence or impermanence, neither permanence nor impermanence. Therefore, being free from all errors, it cannot be described.

Furthermore, Mahamati! It also cannot be said that the Tathagata is permanent. Why is this? If he were said to be permanent, he would be the same as the horns of rabbits, horses, camels, donkeys, turtles, snakes, flies, fish, and so forth. Therefore, it cannot be said that the Tathagata is permanent.

Furthermore, Mahamati! It also cannot be said that the Tathagata is permanent, lest one fall into the notion of “the permanence of the unborn.” Therefore, it cannot be said that the Tathagata, the World-Honored One, is permanent.

Furthermore, Mahamati! There is another dharma in reliance upon which it may be said that the Tathagata, the World-Honored One, is permanent. Why is this? Because the eternally abiding Dharma is realized through the wisdom of inner realization. Therefore, the Tathagata may be said to be permanent. Mahamati! The Dharma of the wisdom of inner realization of the Buddha-Tathagatas is eternally abiding, serene, and unchanging.

Mahamati! Whether or not the Buddha-Tathagatas, the Arhats, the Perfectly Enlightened Ones, appear in the world, the Dharma-nature remains forever abiding! Thus the essence of Dharma is permanent. Thus the rule of Dharma is permanent. Yet this Dharma-nature has never been heard or seen by any shravaka, pratyekabuddha, or others. Since the essence of this Dharma is not within empty space, ordinary beings on their path neither awaken to it nor know it.

Mahamati! The wisdom of inner realization of the Buddha-Tathagatas is that in reliance upon which they receive their name. Mahamati! Because they cultivate in reliance upon wisdom in accord with reality, they are called Buddhas; they do not receive this name through perfuming by mind, mentation, consciousness, ignorance, the five skandhas, and so forth.

Mahamati! The entire three realms are unreal and receive their names through the conceptual proliferation of deluded discrimination. Mahamati!

Through discrimination of what is unreal, the two dharmas called permanence and impermanence are established. Yet the Buddha-Tathagata does not fall into these two dharmas, nor into the two extremes of the grasper and the grasped. The Tathagata is quiescent, and the two dharmas do not arise.

Therefore, Mahamati, the Buddha-Tathagatas, the Arhats, the Perfectly Enlightened Ones, cannot be said to be either permanent or impermanent. Mahamati! Whenever words are used to speak of permanence and impermanence, one must completely abandon all discrimination and must not declare that either a permanent dharma or an impermanent dharma is to be adopted.

Therefore, I restrain all ordinary beings from discriminating between permanence and impermanence. By attaining the true and quiescent Dharma, all discrimination comes to an end, and no further discrimination arises.

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

Free from permanence and impermanence,

Neither permanent nor impermanent;

If one sees the Buddha in this way,

One will not enter the evil paths.

If permanence or impermanence is asserted,

Those merits become false and delusive.

The ignorant make such distinctions;

I prohibit speaking of permanence and impermanence.

Those who establish a dharma as existent

All incur errors.

If one can see that all is mind-only,

One does not fall into such errors.

Chapter Eleven: Buddha-Nature

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

– World-Honored One! I pray that the Tathagata, the Arhat, the Perfectly Enlightened One, will explain this for me! May the Sugata explain to me the characteristics of arising and cessation of the skandhas, dhatus, and ayatanas! World-Honored One! If there is no self, who arises? Who ceases? World-Honored One! All ordinary beings abide in dependence upon arising and cessation and do not perceive the end of suffering. Therefore, they do not know the characteristic of nirvana.

The Buddha told the noble bodhisattva Mahamati:

– Excellent! Excellent! Excellent, Mahamati! Listen carefully now! I shall explain it for you!

Mahamati said to the Buddha:

– Excellent, World-Honored One! Yes, I shall respectfully receive your teaching!

The Buddha said:

“O Mahamati! The tathagatagarbha is the cause of both wholesome and unwholesome deeds and is able, together with the six destinies, to produce the causes and conditions of birth and death. Just as a master artisan creates all manner of skillful works, sentient beings depend upon the tathagatagarbha and undergo birth and death in the five destinies. O Mahamati! Yet the tathagatagarbha is free from self and what belongs to self. The non-Buddhists and others neither know nor realize this. Therefore, the causes and conditions of birth and death in the three realms are not severed.

“O Mahamati! Because the non-Buddhists and others falsely assert the existence of a self, they cannot see the tathagatagarbha as it truly is. This is because, since beginningless time, the non-Buddhists have falsely clung to all manner of conceptual proliferation and its habitual perfuming.

“O Mahamati! The alaya-consciousness is called the tathagatagarbha. Together with the seven consciousnesses, it is enveloped in ignorance, like waves upon the great ocean, continually arising without interruption.

Yet its essential nature is free from the fault of impermanence, free from the fault of self, and intrinsically pure. As for the seven consciousnesses—the mind, the mental faculty, mental consciousness, and so forth—they do not abide from one thought-moment to the next and are indeed dharmas subject to arising and cessation. The seven consciousnesses arise from that cause of falsity.

They cannot discern dharmas as they truly are; they examine forms as high or low, long or short, and cling to names and characteristics. They cause one’s own mind to perceive material forms, enable the experience of suffering and pleasure, and can separate one from the cause of liberation. From names and characteristics arise the associated afflictions of craving.

Depending upon that mental faculty, when the faculties cease entirely, the consciousnesses do not arise in sequence; and because the discriminating mental faculty itself does not arise, neither painful nor pleasant sensations arise. Therefore, practitioners enter the samadhi of Few Perceptions and the samadhi of Cessation, enter samapatti, the Fourth Dhyana, the Truth, and Liberation, and give rise to the perception that they have attained liberation, because they do not understand the transformation and cessation of false perceptions.

“O Mahamati! The tathagatagarbha-consciousness does not reside within the alaya-consciousness. Therefore, the seven kinds of consciousness arise and cease, whereas the tathagatagarbha-consciousness neither arises nor ceases. Why is this? Because those seven kinds of consciousness arise in dependence upon the mental faculty’s observation of the various realms of experience. This realm of the seven consciousnesses cannot be realized or known by any shravaka, pratyekabuddha, or non-Buddhist practitioner. They do not know the nonexistence of a personal self as it truly is, because they grasp the common and distinctive characteristics of dharmas and perceive the dharmas of the skandhas, dhatus, ayatanas, and so forth.

“O Mahamati! Because the tathagatagarbha sees as they truly are the essential characteristics of the five dharmas and the selflessness of dharmas, it does not arise. It knows as they truly are the successive stages and their mutual conjunction, whereas the non-Buddhists, lacking right view, cannot contemplate them.

“O Mahamati! When a bodhisattva abides on the Immovable Ground, he then attains ten kinds of gateways to samadhi as the foremost among immeasurably and boundlessly many samadhis. Relying upon the samadhi sustained by the Buddha, he contemplates the inconceivable dharmas of all Buddhas and the power of his own original vows, and restrains and safeguards the realm of the gateway to the samadhi of ultimate reality. Having restrained it, he enters the realm of the True Dharma realized by the noble wisdom within his own being, which is unlike the realm contemplated in the practices of shravakas, pratyekabuddhas, and non-Buddhists.

“Then, having passed beyond those ten kinds of noble paths, he enters the wisdom-body, the birth-body, and the mind of the Tathagata, becoming free from all mental exertion in samadhi. Therefore, O Mahamati, great bodhisattvas who wish to realize the supreme Dharma of the tathagatagarbha and alaya-consciousness should cultivate so as to purify themselves.

“O Mahamati! If the tathagatagarbha and alaya-consciousness are said to be empty (existent), then apart from the alaya-consciousness there is neither arising nor cessation. All ordinary beings and noble ones depend upon that alaya-consciousness, and therefore there is arising and cessation. By relying upon the alaya-consciousness, practitioners enter the noble practice realized within their own being and uninterruptedly manifest the bliss of the Dharma in their conduct.

“O Mahamati! The realms of the Tathagata’s mind, the alaya-consciousness, and this tathagatagarbha cannot be discerned by any shravaka, pratyekabuddha, non-Buddhist, or others. Why is this? Because the tathagatagarbha has the characteristic of purity, though it is defiled and rendered impure by adventitious afflictions.

“O Mahamati! Relying upon this meaning, upon Lady Srimala, and upon other great bodhisattvas possessed of profound wisdom, I teach that the tathagatagarbha and alaya-consciousness, arising together with the seven kinds of consciousness, are called the characteristic of transformation and cessation, in order to reveal the Dharma of selflessness to shravakas, pratyekabuddhas, and others. In reply to Srimala, I said that the tathagatagarbha is precisely the realm of the Tathagata.

“O Mahamati! As for the realms of the tathagatagarbha and alaya-consciousness, I can now clearly distinguish these two dharmas for you and for those bodhisattvas possessed of profound wisdom. But shravakas, pratyekabuddhas, non-Buddhists, and others who cling to names cannot clearly understand these two dharmas. O Mahamati! Therefore, you and the great bodhisattvas must study this Dharma.”

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

The profoundly deep tathagatagarbha

Arises together with the seven consciousnesses.

When the two dharmas are grasped, arising occurs;

When known as they truly are, they do not arise.

Like reflections appearing in a mirror,

They have been perfumed since beginningless time.

When carefully examined as they truly are,

All realms of experience are empty.

Like a fool looking at the finger pointing to the moon,

He looks at the hand and does not behold the moon.

Those who cling to names

Do not see the true and real Self.

The mind is like a skillful artisan;

The mental faculty is like a cunning deceiver.

Mental consciousness and the five consciousnesses

Falsely grasp the realms of experience.

Together they form the artisan

Who deceives ordinary beings.

Chapter Twelve: The Gateway of the Five Dharmas

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

“O Blessed One! I beseech the Tathagata, the Worthy One, the Perfectly Enlightened One, to explain this for me! May the Sugata teach me the five essential characteristics of dharmas and the distinctions in the modes of operation of the two kinds of selflessness! If I, the bodhisattvas, and others become skilled in knowing the five essential characteristics of dharmas and the distinctive characteristics of the two kinds of selflessness, then by cultivating this Dharma we shall successively enter all the Grounds. By cultivating this Dharma, we shall be able to enter all the Dharmas of the Buddhas. Having entered the Dharmas of the Buddhas, we shall even be able to enter the Ground of the Tathagata’s Wisdom realized within his own being.”

The Buddha said to the noble bodhisattva Mahamati:

“Excellent! Excellent! Excellent! O Mahamati! Listen attentively now, and I shall explain this for you!”

Bodhisattva Mahamati said:

“Excellent, O Blessed One! Yes, indeed! I shall reverently receive your teaching!”

The Buddha taught:

“O Mahamati! I shall explain for you the essential characteristics of the five dharmas and the distinctions in the modes of operation of the two kinds of selflessness.

“O Mahamati! What are the five dharmas? First, Name. Second, Characteristic. Third, Discrimination. Fourth, Right Wisdom. Fifth, Suchness. By cultivating inwardly and realizing the wisdom of the noble ones, one becomes free from the views of annihilationism and eternalism. Practicing as things truly are, one enters the gateway of the practice of the samadhi of bliss and samapatti.

“O Mahamati! Ordinary beings neither realize nor know the essential characteristics of the five dharmas and the two kinds of selflessness. Because they perceive external objects through their own minds alone, they give rise to discriminating thought; therefore, they are not called noble ones.”

Mahamati addressed the Buddha:

“O Blessed One! How do ordinary beings give rise to discriminating thought, unlike noble ones?”

The Buddha taught:

– O Mahamati! All ordinary beings cling to names and appearances and follow the arising of dharmas. Having followed the arising of dharmas, they perceive all manner of appearances and fall into wrong views concerning self and what belongs to self, clinging fully to the appearances of all dharmas. Having clung to them, they enter the obstructing darkness of ignorance. Having entered that obstruction, they give rise to craving. Having given rise to craving, they create karma through greed, anger, and delusion. Once they have created karmic formations, they cannot stop themselves, like silkworms making cocoons; through the discriminating mind, they bind their own bodies and fall into the perilous ocean of the six paths, revolving like a pulley without knowing it themselves. Because of their lack of wisdom, they do not know that all dharmas are like illusions; they do not know that there is neither self nor what belongs to self; they do not know that dharmas are not real but arise from delusive conceptual discrimination; they do not know how to be free from the seen and the seer; they do not know how to be free from the appearances of arising, abiding, and cessation; and they do not know that these arise from the falsity of their own minds. They claim to know that things arise from Ishvara, time, atoms, or a self.

O Mahamati! What is name? When eye-consciousness sees form before it, and so forth, there are such appearances of dharmas as the appearance of sound, the appearance apprehended by the ear, the appearance apprehended by the nose, the appearance apprehended by the tongue, and the appearance apprehended by the body. O Mahamati! Such appearances and so forth are what I call the appearances of names.

O Mahamati! What is discrimination? Based upon certain dharmas, appearances are apprehended and it is clearly discriminated that this dharma is thus and thus, ultimately no different—such as elephants, horses, carts, walking, people, and so forth—and all manner of appearances are discriminated. This is called discrimination.

O Mahamati! What is right knowledge? Names and appearances are contemplated, and after contemplating them, no real dharma is perceived, for they are seen to arise through mutually conditioning causes. When they are seen to arise through mutual conditioning, the consciousnesses no longer arise, while the discriminated appearances of consciousness are neither annihilated nor eternal. Therefore, one does not fall into the grounds of any non-Buddhist teachings, shravakas, or pratyekabuddhas. O Mahamati! This is called right knowledge.

Furthermore, O Mahamati! Relying upon right knowledge, a great bodhisattva does not apprehend dharmas of name and appearance as existent, nor does he apprehend the nonperception of appearances as nonexistence. Why is this? Because he is free from the wrong views of existence and nonexistence, and because not perceiving names and appearances is precisely the meaning of right knowledge. Therefore, I call it true suchness.

O Mahamati! When a bodhisattva abides in the Dharma of true suchness, he enters the signless and quiescent realm. Having entered it, he enters the first ground of a great bodhisattva, the Ground of Joy.

When a bodhisattva attains the first Ground of Joy, he realizes the illuminating gateway of the Hundred Vajra Samadhis, relinquishes all karmic fruits of the twenty-five realms of existence, passes beyond the grounds of shravakas and pratyekabuddhas, and abides in the realm of true suchness, the house of the Tathagata. Practicing in accordance with reality, he knows that the appearances of the five dharmas are like illusions and dreams; he contemplates all dharmas in accordance with reality and gives rise to the practice of the noble wisdom personally realized within.

Thus, successively, he leaves far behind the grounds of discursive thought delighted in by the deluded world, proceeding in sequence until he reaches the Dharma Cloud Ground. Having entered the Dharma Cloud Ground, he next enters the powers, samadhis, mastery, and supernormal abilities—the flowers adorning the Tathagata Ground. Having entered the Tathagata Ground, he manifests all manner of radiant, responsive, and adorned bodies for the sake of teaching sentient beings, like the moon in water.

Relying upon inexhaustible expressions, he skillfully binds that which is to be bound; in accordance with the faith of sentient beings, he teaches them the Dharma, being free from body, mind, manas, and mental consciousness. O Mahamati! After entering true suchness, a bodhisattva attains immeasurable and boundless dharmas such as these upon the Buddha grounds.

Mahamati again addressed the Buddha, saying:

– World-Honored One! Does the World-Honored One subsume the three dharmas within the five dharmas, or the five dharmas within the three dharmas (?), or is each distinct in its own essential characteristic?

The Buddha said:

– O Mahamati! The three dharmas are subsumed within the five dharmas. O Mahamati! Not only are the three dharmas subsumed within the five dharmas, but the eight kinds of consciousness and the two kinds of non-self are also subsumed within the five dharmas.

O Mahamati! How are the three dharmas subsumed within the five dharmas? O Mahamati! Name and appearance are the characteristics of the dharma of discrimination. O Mahamati! Relying upon those two discriminated dharmas, mind and mental factors arise simultaneously, neither before nor after one another, just as the sun and its radiance appear at the same time; and thus all manner of appearances are discriminated. O Mahamati! These are called the three characteristics arising through the power of causes and conditions. O Mahamati! Right knowledge and true suchness are called the characteristic of the truth of ultimate meaning, for they rely upon the imperishable Dharma.

Furthermore, O Mahamati! Clinging to what is perceived by one’s own mind is the dharma of discrimination; because of the discrimination of appearances, there are eight distinctions. Because reality is free from self and what belongs to self, one enters the dharma of arising and cessation; at that time, the two kinds of non-self are realized.

O Mahamati! The Dharma gateway of the five dharmas extends into all the Buddha grounds; the characteristics of the dharmas of the various grounds are also subsumed within the gateway of the five dharmas. All the dharmas of shravakas and pratyekabuddhas are also subsumed within the gateway of the five dharmas, and the Dharma of the Tathagata’s noble wisdom personally realized within is also subsumed within the gateway of the five dharmas.

Furthermore, O Mahamati! The characteristics of the five dharmas are called name, appearance, discrimination, true suchness, and right knowledge. O Mahamati! What is called appearance? Appearance is the perception of the shape and visible features of a form as superior or inferior. This is called appearance.

O Mahamati! Relying upon the appearance of that dharma, a discriminating conception arises: “This is a jar; this is an ox, a horse, a goat, and so forth. This dharma is thus and thus, and not otherwise.” O Mahamati! This is called name. O Mahamati! Relying upon that dharma, a name is established, clearly and distinctly indicating that appearance. Thus, all manner of names—ox, goat, horse, and so forth—are established. This is called the discriminating mind and its mental factors.

O Mahamati! When one contemplates everything from names and appearances down to atoms, not a single characteristic of any dharma can ever be perceived. Dharmas are not real, but discrimination arises from the deluded mind.

O Mahamati! What is spoken of as true suchness means that which is not false, the ultimately and definitively complete intrinsic nature and essential reality—the characteristic of true suchness perceived by right view! I, the bodhisattvas, and all Buddhas, Tathagatas, Worthy Ones, and Perfectly Enlightened Ones speak different names, but the meaning is one. O Mahamati! Thus and so, in accordance with right knowledge, it is neither annihilated nor eternal, is free from discrimination, does not engage in discrimination, accords with the noble wisdom personally realized within, and is free from the factions of evil views and from the false knowledge of all non-Buddhists, shravakas, pratyekabuddhas, and so forth.

O Mahamati! The three characteristics of dharmas, the eight kinds of consciousness, the two kinds of non-self, and all Buddha-dharmas are subsumed within the five dharmas. O Mahamati! You and all great bodhisattvas who seek supreme wisdom should cultivate and study them. O Mahamati! You should know that the five dharmas do not depend upon the teachings of others.

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

The essential characteristics of the five dharmas,

Together with the eight kinds of consciousness,

And the two dharmas of non-self,

Encompass all the Mahayana.

Name, appearance, and discrimination

Are the essential characteristics of those three dharmas;

True suchness and right knowledge

Are the characteristic of ultimate meaning.

Chapter Thirteen: Sands of the Ganges

At that time, the noble Mahamati, the great bodhisattva, addressed the Buddha, saying:

– World-Honored One! As the World-Honored One has said, relying upon conventional names, the Buddhas of the past, future, and present are as numerous as the sands of the Ganges. World-Honored One! When the Buddha speaks thus, should I accept it in accordance with the words spoken from the Tathagata’s mouth, or is there another meaning? I beseech you to explain it for me!

The Buddha said to the noble Bodhisattva Mahamati:

– O Mahamati! Do not grasp the names, words, phrases, and sentences of my teaching in that way. O Mahamati! The Buddhas of the three times are not the sands of the Ganges River, and so forth. Why is this? Because a simile expressed as surpassing the world is not identical to that which it illustrates. Why is this? Because there are similarities and dissimilarities.

O Mahamati! The Buddhas, Tathagatas, Arhats, Perfectly Enlightened Ones, do not definitively teach similes that are similar or dissimilar and that surpass the world. Why is this?

O Mahamati! Because the similes I teach express only a small part. O Mahamati!

The similes expressed by me and by the Buddhas, Tathagatas, Arhats, Perfectly Enlightened Ones, reveal only a small portion of the meaning. Why is this? Because ignorant ordinary beings, followers of non-Buddhist paths, and others cling to all dharmas, continually increase their wrong views, conform to worldly ways, and revolve through birth and death.

If such people, weary upon hearing this, become frightened, yet then hear that the Buddhas are as numerous as the sands of the Ganges, they will conceive the idea that the Tathagata’s unsurpassed noble path is easily attained and will seek the supramundane Dharma. O Mahamati! Therefore, I say that the Buddhas, the Tathagatas, are as numerous as the sands of the Ganges.

Why is this? Because in other sutras of mine, I say that the appearance of a Buddha in the world is like an udumbara flower. Upon hearing this, sentient beings say that the Buddha’s path is difficult to attain and do not cultivate it diligently.

Therefore, I say that the Buddhas, the Tathagatas, are as numerous as the sands of the Ganges River.

O Mahamati! I say that the appearance of the Buddhas in the world is like an udumbara flower. Yet, O Mahamati, no one in the world has ever seen an udumbara flower, nor will anyone see one in the future. O Mahamati! In speaking thus, I do not speak on the basis of a dharma attained by myself. Therefore, it is said that the Buddhas, the Tathagatas, are also like the udumbara flower.

O Mahamati! I teach the Dharma on the basis of the Dharma realized inwardly within myself. Therefore, I employ similes that surpass the world, because ordinary beings and faithless sentient beings cannot believe my similes. Why is this? The realm of noble wisdom inwardly realized within oneself may be spoken of only by means of similes; but the true suchness of the Buddhas, the Tathagatas—which is far removed from mind, mentation, and consciousness and transcends all grounds of views—cannot be expressed. Therefore, I teach all kinds of similes.

O Mahamati! When I say that the Buddhas are like the sands of the Ganges River, this is merely a partial simile. O Mahamati! The Buddhas, the Tathagatas, are equal, not unequal, because they are beyond discriminating discrimination.

O Mahamati! It is like the sands in the Ganges River: although fish, soft-shelled turtles, tortoises, dragons, oxen, goats, elephants, horses, and other creatures tread upon them, those sands do not discriminate, become enraged or angry, or give rise to the thought, “They are troubling me.” Because they do not discriminate, they remain pure and free from every defilement.

O Mahamati! The Buddhas, Tathagatas, Arhats, Perfectly Enlightened Ones, are also like this. Having inwardly realized noble wisdom, they are replete with powers, unhindered superknowledges, and merits as numerous as the sands of the Ganges. When proponents of all the false doctrines of non-Buddhist paths and their ignorant teachers, like fish and soft-shelled turtles, maliciously humiliate and revile the Tathagata with angry minds, the Tathagata remains unmoved and gives rise to no discrimination. Through the power of their original vows, the Tathagatas bestow upon sentient beings all the joys of samadhi and samapatti, enabling them to become completely fulfilled, without discriminating discrimination.

O Mahamati! Therefore, I say that the Buddhas, the Tathagatas, are equal like the sands of the Ganges River. “Equal” means equality without any distinguishing characteristic, because they have relinquished the cherished body. O Mahamati! Just as the sands of the Ganges River do not depart from the characteristic of earth, so, O Mahamati, when fire burns the great earth, fire is not different from earth, and fire does not burn earth. The earth element is capable of sustaining the continuity of fire.

O Mahamati! Ignorant ordinary beings, falling into inverted understanding, discriminate within their own minds and say that the earth is burned. Yet the earth is not burned, because the body of fire, composed of the four great elements, cannot exist apart from earth.

O Mahamati! The Buddhas, the Tathagatas, are also like this. The essential Dharma body of the Buddhas, the Tathagatas, is equal like the sands of the Ganges River: it is neither destroyed nor lost. O Mahamati! Just as the sands of the Ganges River are immeasurable and boundless, so, O Mahamati, are the Buddhas, the Tathagatas. Appearing in the world, they emit immeasurable light that pervades all the great assemblies of the Buddhas, in order to teach sentient beings and enable them to awaken and understand.

O Mahamati! Just as the sands of the Ganges River do not give rise to any further characteristic, but each particle of dust abides while retaining its own essential characteristic as a particle of dust, so, O Mahamati, are the Buddhas, the Tathagatas. In the world they are neither born nor extinguished, for the Buddhas, the Tathagatas, have severed the cause of existence.

O Mahamati! As for the sands of the Ganges River, when they leave the river, they cannot be seen to enter it; when they enter the river, they also cannot be seen to do so. Nor do they give rise to the thought, “I am leaving or entering the river.”

O Mahamati! The power of the wisdom of the Buddhas, the Tathagatas, is also like this. Though they liberate sentient beings, it is neither exhausted nor increased. Why is this? Because all dharmas are without a body.

O Mahamati! Everything possessing a body is an impermanent and perishable dharma, but this is not so of that which has no body. The Buddhas, the Tathagatas, are solely the Dharma body.

O Mahamati! Suppose someone wished to obtain cream or oil by pressing the sands of the Ganges. He certainly could not obtain them, for there is no cream or oil within the sands.

O Mahamati! Even when pressed by the sufferings of sentient beings, the Buddhas, the Tathagatas, cannot be made angry. They do not relinquish the characteristic of their own dharma-dhatu, do not relinquish the characteristic of their own abiding Dharma, and do not relinquish their original vow to bring joy to sentient beings. Because they are fully endowed with great loving-kindness and great compassion, they declare: “If I do not enable all sentient beings to enter nirvana, then I myself shall not enter nirvana.”

O Mahamati! Just as the sands of the Ganges River flow with the current and never against it, so, O Mahamati, is the Dharma taught by the Buddhas, the Tathagatas, for sentient beings: it follows the current toward nirvana and does not flow against it.

O Mahamati! Therefore, when I say that the sands of the Ganges follow the current, this does not signify departure. If the Buddha, the Tathagata, had the meaning of departure, then the Buddhas, the Tathagatas, would be impermanent and subject to cessation.

O Mahamati! The beginningless limit of the world cannot be known; and since it cannot be known, how could I rely upon it to teach the meaning of departure? Therefore, the Tathagata does not have the meaning of departure. O Mahamati! The meaning of departure is called the meaning of annihilation, which ignorant ordinary beings neither awaken to nor understand.

Mahamati said to the Buddha:

– World-Honored One! World-Honored One, if sentient beings remain in the world, revolving and wandering through it, and its beginningless limit cannot be known, how did the Tathagata attain liberation? And how does he also enable sentient beings to attain liberation?

The Buddha told Mahamati:

– O Mahamati! What is called liberation is freedom from the discriminating mind perfumed since beginningless time by all conceptual proliferations and afflictions, and the ability to know things as they truly are: what appears to be the external discriminations of a mind turning and transforming is nothing but one’s own mind. Therefore, I call this liberation.

O Mahamati! What is called liberation is not the annihilation of dharmas. Therefore, the question you now ask me—“If the beginningless limit is not known, how can liberation be attained?”—is not a valid question.

O Mahamati! What is called the beginningless limit is precisely the discriminating mind: one essence with different names. O Mahamati! Apart from the discriminating mind, there are no sentient beings; it is precisely this discrimination that is called a sentient being.

O Mahamati! When true wisdom examines internal and external dharmas, there is neither a knowable dharma nor one who knows. O Mahamati! This is because all dharmas have been quiescent and pure from the very beginning.

O Mahamati! Not knowing things as they truly are, one sees only what is manifested by one’s own mind; through false discrimination, the discriminating mind arises. When one knows things as they truly are, discrimination does not arise.

Then the Blessed One once again spoke in verse:

Contemplate all the Buddhas,

Like the sands of the Ganges River;

Neither perishing nor arising—

Such a person can behold the Buddha.

Far removed from all defiling dust,

Like the sands of the Ganges River,

They follow the current yet remain unchanged;

So too is the Dharma-body.

The Lankavatara Sutra

– End of the seventh fascicle -