楞伽阿跋多羅寶經

Chapter on the Mind of All the Buddhas’ Teachings (Part 2)

At that time, Bodhisattva Mahamati said to the Buddha:

“World-Honored One! In the Dharma taught in the Buddhist scriptures, it is said that the self-nature of the Tathagatagarbha is originally pure, permanently abiding, uninterrupted, and unchanging; that it is endowed with the thirty-two marks within the bodies of all sentient beings; and that, because it is concealed by the defiled garments of the skandhas, dhatus, and ayatanas, it is stained by the afflictions of false discrimination, greed, anger, and delusion, like a priceless jewel hidden within soiled clothing. Yet the non-Buddhist teachers maintain that ‘the True Self is a permanently abiding agent, independent of any support, sovereign, and imperishable.’ Is the meaning of the ‘Tathagatagarbha’ taught by the Buddha not the same as the non-Buddhist doctrine of the ‘True Self’?”

The Buddha told Mahamati:

“My teaching of the ‘TATHAGATAGARBHA’ is not the same as the non-Buddhist doctrine of the ‘True Self.’ Mahamati! At times I speak of emptiness, signlessness, wishlessness, the limit of reality, Dharma-nature, Dharmakaya, nirvana, freedom from self-nature, neither arising nor ceasing, original quiescence, the nirvana of self-nature, and so forth. After employing such terms to expound the Tathagatagarbha, the Tathagata, Arhat, and Perfectly Enlightened One, wishing to dispel ordinary beings’ fear of the term ‘non-self,’ teaches that the realm free from false conception, in which nothing whatsoever exists, is the Tathagatagarbha.

“Mahamati! Bodhisattvas of the present and the future should not give rise to views of self or cling to them. Just as a potter takes a mass of clay and, through the expedient application of human labor, water, a stick, and a potter’s wheel, fashions various kinds of pottery, so too does the Tathagata, within the Dharma of non-self that is free from all marks of false conception, employ various kinds of wisdom and skillful means, sometimes teaching the Tathagatagarbha and sometimes teaching non-self.

For this reason, my teaching of the Tathagatagarbha is not the same as the non-Buddhist doctrine of a true self. To loosen the bonds of the non-Buddhists’ attachment to self, the teaching of the Tathagatagarbha is given so that they may abandon the unreal false conception of a self-view, enter the realm of the three gates of liberation, and swiftly attain unsurpassed bodhi. Therefore, the Tathagata, Arhat, and Perfectly Enlightened One must teach the Tathagatagarbha in this manner.

Were it otherwise, it would be the same as the non-Buddhist doctrine. Therefore, Mahamati, in order to abandon the views and attachments of the non-Buddhists, one must practice and study in accordance with the non-self of the Tathagatagarbha.”

At that time, the World-Honored One, wishing to restate this meaning, spoke this verse:

The personal self and the five skandhas,

Causes, conditions, and minute particles;

Self-nature, originally sovereign—

These are merely the mind’s false discriminations.

At that time, Bodhisattva Mahamati, contemplating sentient beings of the future, again entreated the World-Honored One:

“May the World-Honored One expound the great, uninterrupted expedient practice of the great bodhisattvas.”

The Buddha told Mahamati:

“The great expedient practice of a great bodhisattva must accomplish four dharmas. What are the four?

1. Skillfully discerning that which is manifested by one’s own mind.

2. Contemplating the nonexistence of external nature.

3. Abandoning views and attachments concerning arising, abiding, and cessation.

4. Attaining the bliss of self-realized noble wisdom.

“This is called accomplishing the four dharmas of the great expedient practice of a great bodhisattva.

“What is a great bodhisattva’s skillful discernment of that which is manifested by one’s own mind? It is to contemplate that the bounds of the three realms are mind-only, free from self and possessions of self, unmoving, neither departing nor coming; and to know that, because of the perfuming influence of false habitual tendencies accumulated since beginningless time, body—the self—and possessions—that which belongs to the self—are established, and that, in accordance with the bonds of false conception, the various forms and activities of the three realms appear. This is called a great bodhisattva’s skillful discernment of that which is manifested by one’s own mind.

“What is skillful contemplation of the nonexistence of external nature? It means contemplating that the self-nature of every existent thing is produced by false and unreal habitual tendencies as its cause since beginningless time, and that all existent things are like a mirage, a dream, an illusion, and so forth. A great bodhisattva who skillfully contemplates in this way is said to skillfully contemplate the nonexistence of external nature.

“What is a great bodhisattva’s skillful abandonment of views and attachments concerning arising, abiding, and cessation? It means understanding that all existent things are like dreams and illusions, and that self-nature, other-nature, and shared nature are fundamentally unarisen. One then enters the unarisen realm of one’s own mind and fully realizes that the bounds of one’s own mind ultimately yield nothing attainable; thus, without abandoning anything, one naturally becomes free.

Having understood the bounds of one’s own mind, one can contemplate the nonexistence of external nature, and all dharmas arising internally and externally within the three realms are found to be unobtainable. When one contemplates that arisen dharmas are devoid of self-nature, views and attachments concerning the arising of dharmas cease. Thus, by skillfully knowing that the self-nature of all dharmas is like an illusion, one realizes the patience regarding the non-arising of dharmas.

Having attained the patience regarding the non-arising of dharmas, one abandons views and attachments concerning arising, abiding, and cessation. This is called a great bodhisattva’s skillful discernment that abandons views and attachments concerning arising, abiding, and cessation.

“What is a great bodhisattva’s attainment of the bliss of self-realized noble wisdom? Having attained the patience regarding the non-arising of dharmas, one abides on the eighth bodhisattva bhumi, becomes free from mind, mentation, and consciousness, the five dharmas, the three self-natures, and the two aspects of non-self, and realizes the mind-made body.”

Bodhisattva Mahamati asked:

“World-Honored One! What is the mind-made body?”

The Buddha told Mahamati:

“The mind-made body is so called because it is like the swift movement of thought, which passes through stone walls without obstruction and traverses even immeasurable distances to faraway places. Because the mind has previously seen something and remembers it without forgetting, and because the current of one’s own mind flows without ceasing, the mind-made body likewise comes into being unobstructed. Mahamati!

Mind and body arise simultaneously in this manner. The great bodhisattva’s mind-made body, adorned with the wondrous marks of the noble lineage, arises instantaneously through an illusory samadhi and the sovereign power of spiritual abilities. Like the arising of thought, it is unobstructed; in accordance with the realms remembered from one’s original vows, it brings sentient beings to fulfillment and attains the bliss of self-realized noble wisdom.

Thus, after attaining the patience regarding the non-arising of dharmas and abiding on the eighth bhumi, a great bodhisattva successively relinquishes mind, mentation, and consciousness, the five dharmas, the three self-natures, and the two aspects of non-self, and then realizes the mind-made body. This is called a great bodhisattva’s attainment of the bliss of self-realized noble wisdom.

“In brief, one should practice and study so as to accomplish the aforementioned four dharmas of the great expedient practice of a great bodhisattva.”

At that time, Bodhisattva Mahamati again said to the World-Honored One:

“May the Buddha expound the characteristics of causes and conditions of all dharmas, so that, by awakening to the characteristics of causes and conditions, I and the other bodhisattvas may abandon all false views of existence and nonexistence and may not falsely cling to dharmas as arising gradually, arising suddenly, or arising both gradually and suddenly.”

The Buddha told Mahamati:

“All dharmas have two kinds of causal conditions: external conditions and internal conditions. External conditions are as follows: a lump of clay, a stick, a potter’s wheel, a cord, water, wood, human labor, and various expedient means serve as conditions from which a vessel, such as an earthen pot, is produced. The various things produced through the expedient means of external conditions—such as thread, silk, woven mats, sprouts from seeds, ghee, curds, and so forth—are likewise. These are called the characteristics of external conditions.

“What are internal conditions? Ignorance, craving, karma, and other dharmas combine and are called the conditioning factors. From these arise the dharmas of the skandhas, dhatus, and ayatanas, which are called the conditioned objects. The dharmas manifested by one’s own mind are fundamentally without differentiation, yet ordinary beings falsely cling to them and thus create differentiation. These are called the dharmas of internal conditions.

“Mahamati! As for causes, there are six kinds: the prospective cause, the continuous cause, the characteristic cause, the operative cause, the manifesting cause, and the mutually dependent cause.

1. Prospective Cause: Because the eighth consciousness, from beginningless time until now, is capable of serving as the cause of all dharmas, effects arise from this cause in an inconceivable manner. As it serves as a cause at that very time, it is called the Prospective Cause.”

2. Continuity Cause: Because internally one relies upon the eighth consciousness and the sixth consciousness to grasp at external objects, internal and external dharmas thereby serve as causes giving rise to results, such as the seeds of the five skandhas and so forth. Through present activity, seeds are perfumed; and through seeds, present activity is perfumed in turn. Thus, defiled and pure results continuously arise without cease. Therefore, it is called the Continuity Cause.

3. Characteristic Cause: Through the equal and uninterrupted condition—a condition without interruption—the characteristic of uninterruptedness is produced, giving rise to a continuous result. Within this continuity is the characteristic of uninterruptedness, which has already departed from the cause but has not yet reached the result. Because it is uninterrupted, there is continuity. Since this characteristic exists midway between cause and result, it is called the Characteristic Cause.

4. Active Cause: This is the predominant condition. That is, through the predominance of karmic action, a result is produced. It is like a Wheel-Turning King: because his body has attained the status of a Wheel-Turning King as the fundamental cause, the wheel among the Seven Treasures flies to him from space; this is predominance. Since an object cannot produce a result by itself, it must rely upon the mind as the predominant condition; only then can the Wheel-Turning King constitute the supreme cause. Because the mind serves as the predominant condition for the object—the flying wheel—it is called the Active Cause.

5. Manifesting Cause: Once deluded conceptualization arises, it manifests the characteristics of the agent and that which is acted upon, just as a lamp illuminates and reveals forms and so forth. This is called the Manifesting Cause.

6. Mutually Dependent Cause: When a dharma ceases, continuity is severed, and at that very moment the nature of “non-deluded characteristics” arises. Mahamati!

The individual characteristics of ordinary beings’ deluded conceptualization do not arise successively, nor do they arise simultaneously. Why? If they arose simultaneously, the agent and that which is acted upon could not be distinguished, because there would be no characteristic of causation.

If they arose successively, they would have no individual characteristics; therefore, successive arising cannot occur, just as one who has not begotten a child cannot be called a father. Mahamati! Father and child serve as mutually dependent causes for one another.

Without a father, a child cannot be born; without a child, one cannot be called a father. Father and child arise in mutual dependence; therefore, this is called the Mutually Dependent Cause.

– Mahamati! In brief, all the various characteristics of arising are produced by the various causes belonging to the intrinsic nature of deluded conceptualization that grasps at characteristics. Because they appear from one’s own mind and are experienced, there arise individual characteristics, shared characteristics, external existence, and nonexistence. In truth, neither successive arising nor simultaneous arising can occur. Therefore, one must abandon both of these attachments to views.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

All things are unborn,

Nor do causes and conditions cease.

Yet upon the characteristics of arising and cessation,

Thoughts of causes and conditions arise.

After dharmas cease, they arise again,

Through the continuity of causes and conditions.

In order to sever the delusion

Of all sentient beings,

The Dharma of dependent origination is taught,

Though all dharmas are truly unborn.

Through delusive habitual tendencies,

The three realms are thereby manifested.

Conditions in truth are originally unborn,

Nor is there any cessation.

All conditioned dharmas

Are like flowers in the sky.

If one abandons attachment to views

Of the apprehender and the apprehended,

There is neither causeless arising,

Nor what has arisen or will arise.

Arising fundamentally does not exist;

All of it is merely verbal expression.

At that time, Bodhisattva Mahamati again said to the Buddha:

– Blessed One! I beseech you to explain for us the characteristics of the Mind Sutra and the verbal expressions of deluded conceptualization. If the great bodhisattvas and I thoroughly understand the characteristics of the Mind Sutra and the verbal expressions of deluded conceptualization, we shall comprehend the two meanings of that which speaks and that which is spoken, swiftly attain unsurpassed complete perfect enlightenment, and use these two—the speaker and the spoken—to cleanse all sentient beings of defilement.

The Buddha told Mahamati:

– Listen attentively and remember well. I shall explain it for you.

Bodhisattva Mahamati said to the Buddha:

– Excellent, Blessed One! I shall receive your teaching.

The Buddha told Mahamati:

– There are four kinds of characteristics of verbal expression arising from deluded conceptualization: verbal expression of characteristics, verbal expression in dreams, verbal expression arising from attachment through deluded conceptualization, and verbal expression arising from beginningless deluded conceptualization.

1. Verbal Expression of Characteristics: This arises when one’s own mind, through deluded conceptualization, becomes attached to visible characteristics.

2. Verbal Expression in Dreams: This arises when experiences undergone in the past are now recollected in thought. Once awakened, the realm of “absence of intrinsic nature” arises.

3. Verbal Expression Arising from Attachment Through Deluded Conceptualization: This arises when karma previously created through resentment and hatred is now recollected in thought.

4. Verbal Expression Arising from Beginningless Deluded Conceptualization: This arises from the faults of beginningless falsity and from attachment to the habitual tendencies of one’s own seeds. These are called the four kinds of characteristics of verbal expression arising from deluded conceptualization.

At that time, Bodhisattva Mahamati again invoked this meaning and entreated the Blessed One:

– I beseech the Buddha to explain further the realm manifested by verbal expression arising from deluded conceptualization. Blessed One! Where does it occur? For what reason? How does it occur? From what cause does sentient beings’ verbal expression arising from deluded conceptualization come forth?

The Buddha told Mahamati:

– Sounds are produced through the conjunction of the head, chest, throat, nose, lips, tongue, and gums.

Bodhisattva Mahamati said to the Buddha:

– Blessed One! Are verbal expression and deluded conceptualization different or not different?

The Buddha told Mahamati:

– Verbal expression and deluded conceptualization are neither different nor not different. Why? Because deluded conceptualization serves as the cause that produces the characteristics of verbal expression. If verbal expression and deluded conceptualization were different, deluded conceptualization should not serve as the cause. If they were not different, words could not reveal meaning. Yet in truth, this is not so. Therefore, they are neither different nor not different.

Bodhisattva Mahamati again said to the Buddha:

– Then is verbal expression the Ultimate Truth, or is that which is expressed the Ultimate Truth?

The Buddha told Mahamati:

– Neither verbal expression nor that which is expressed is the Ultimate Truth. Why? What is called the “ULTIMATE TRUTH” is that which is entered through verbal expression; namely, the bliss of the noble ones is what is called the Ultimate Truth. Verbal expression itself is not the Ultimate Truth. The Ultimate Truth is attained through the noble wisdom of self-realization; it is not the realm of verbal expression and deluded conceptualization. Therefore, verbal expression arising from deluded conceptualization does not reveal the Ultimate Truth. Furthermore, Mahamati! Because it is entered through the direct perception manifested by one’s own mind, each and every external characteristic is without existence. Thus, verbal expression arising from deluded conceptualization does not reveal the Ultimate Truth. Therefore, Mahamati, only by abandoning the characteristics of verbal expression and deluded conceptualization can the Ultimate Truth be revealed.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

Dharmas have no intrinsic nature,

Nor are they verbal expressions.

The profound meaning of emptiness of emptiness

Cannot be understood by ordinary beings.

The intrinsic nature of the Dharma-nature

Is apart from verbal discrimination.

Samsara and nirvana—

All dharmas are like dreams and illusions.

Just as a king or elder,

Wishing to delight his children,

First gives them similar objects,

And later bestows the genuine things,

So too am I now:

First I teach provisional Dharma,

And only afterward explain to them

The true reality personally realized.

At that time, Bodhisattva Mahamati said to the Buddha:

– I humbly beseech the Blessed One to expound such dharmas as: one or different, identical or not identical, existent and nonexistent, neither existent nor nonexistent, permanent or impermanent. These are realms in which all non-Buddhist schools do not engage, but which are the realm of the Noble Wisdom of Self-Realization, free from false discrimination concerning individual and shared characteristics, and entering the reality of the Ultimate Truth. Proceeding continuously through the stages and gradually advancing until reaching the utterly purified characteristic, one immediately enters the stage of the Tathagata, without extending the original vow. Just as a mani jewel displays many forms and colors, with boundless realms, characteristics, and modes of conduct, yet these now appear only as partial manifestations within one’s own mind, so, with regard to all dharmas, if I and the great bodhisattvas abandon the views and attachments concerning the individual and shared characteristics of the discriminated self-nature described above, we shall attain unsurpassed bodhi and enable all sentient beings to be fully endowed and replete with every happiness.

The Buddha said to Mahamati:

– Excellent! Excellent! You have skillfully asked me about such meanings out of loving concern for all devas and human beings, so that they may obtain abundant happiness and benefit. Mahamati, listen attentively and remember well. I shall distinguish and explain them for you.

Bodhisattva Mahamati said to the Buddha:

– Excellent, Blessed One. I respectfully receive your instruction.

The Buddha said to Mahamati:

– Ignorant ordinary beings do not understand that all is measured by mind. They grasp at inner and outer natures and, relying upon false discrimination, become attached to one and different, identical and not identical, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent, and so forth. Taking these as causes, they perfume their self-nature with habitual tendencies. They are like a herd of deer tormented by thirst who see a mirage and imagine it to be water; deluded, they pursue it without realizing that it is not water. Ordinary beings are likewise. Because they have been perfumed since beginningless time by false and deceptive discriminations, their minds are scorched by the three poisons. They crave the realm of forms, perceive arising, abiding, and ceasing, and grasp at inner and outer natures. Thus, they fall into false views of grasping and give rise to notions of one and different, identical and not identical, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent, and so forth. It is like a city of the gandharvas, which is originally no city at all, yet ignorant ordinary beings believe it to be a real city. This appearance manifests because of habitual attachment from beginningless time; in reality, there is neither an existent city nor no city at all. In the same way, because of false and deceptive habitual attachments from beginningless time, non-Buddhist schools rely upon views of one and different, identical and not identical, and so forth, failing to understand well that what is perceived is manifested by their own minds. It is like a person who dreams of men and women, elephants and horses, carts and carriages, cities and villages, gardens and forests, mountains and rivers, ponds and lakes, all adorned in various ways, and who personally enjoys them therein; after awakening, that person still continues to recollect them. Mahamati, what do you think? Does a person who continually recalls and never relinquishes those former dream events possess wisdom?

Bodhisattva Mahamati said to the Buddha:

– No, Blessed One.

The Buddha said to Mahamati:

– Ordinary beings are likewise. They do not understand that natures manifested by their own minds are like dreams and illusions, and they rely upon views of one and different, identical and not identical, and so forth. It is like a painting that intrinsically has neither height nor depth, yet ordinary beings suppose that it does, because they have been devoured by evil views or cling to the wisdom of non-Buddhist schools. Thus, from the non-Buddhist schools of ancient times to those of future ages, they are replete with habitual tendencies of evil views, and thereby ruin both themselves and others. The non-Buddhist schools also establish doctrines of non-arising, yet fall into evil views, malign cause and effect, and also assert nonexistence. Moreover, they uproot wholesome roots and destroy the causes of purity. They fall into views of self-arising, arising from another, arising from both, and notions of existence and nonexistence. Submerged in assertion and denial, they fall into hell because of these evil views.

– It is like diseased eyes that see floating flowers and say to others: “Look here! These are floating flowers, ultimately neither possessing nature nor lacking nature, seen as though unseen.” Because these non-Buddhist schools falsely give rise to expectations and rely upon views of one and different, identical or not identical, and so forth, they malign the true Dharma, fall themselves, and cause others to follow them into error.

– It is like a circle of fire that is not truly a circle, though ordinary beings imagine it to be one. Such are the expectations arising from the evil views of non-Buddhist schools, through which all natures arise. It is like a bubble of water resembling a mani jewel: ordinary beings and followers of the Lesser Vehicle, lacking wisdom, imagine it to be a mani jewel, or not a mani jewel, and cling to it and pursue it. Yet that bubble is not a mani jewel, nor is it something to be grasped or not grasped. It is solely because the evil views of non-Buddhist schools have been perfumed by habitual tendencies in this manner that they speak of arising where nothing whatsoever exists, and, conditioned by existence, they further speak of cessation.

– Furthermore, Mahamati, after individually establishing the three means of valid knowledge (1) and the five-part syllogism (2), they regard the attainment of the Noble Wisdom of Self-Realization—which is free from the two self-natures, false discrimination, and attachment—as possessing an inherent nature.

(1) THE THREE MEANS OF VALID KNOWLEDGE: Direct Perception, Inference, and the Testimony of the Sages. The term “valid knowledge” means understanding in a manner commensurate with the meaning of the principle; this is called valid knowledge.

a. Direct Perception: When a presently existing object is seen directly and understood, this is called direct perception; for example, seeing that it is raining and knowing that it is raining.

b. Inference: Knowledge obtained through examples and comparison; for example, upon waking early in the morning and seeing that the ground throughout the courtyard and back garden is wet, one knows that it rained the previous night. This is called inference.

c. Testimony of the Sages: This means that one did not see the rain and did not see the ground wet, but only heard a sage say that it rained the previous night. Because one trusts that a sage does not speak falsely, this is called the testimony of the sages.

(2) The Five-Part Syllogism: These are the three members—the proposition, reason, and example—together with application and conclusion, making the five-part syllogism. It is also called the Treatise on Logic; Westerners call it logic. It is used to demonstrate whether things accord with reason.

– Mahamati, when all false discriminations concerning mind, mentation, consciousness, the transformations of body and mind, and the perceiver and the perceived manifested by one’s own mind are brought to an end, a practitioner abiding in the Tathagata Stage and in the Noble Wisdom of Self-Realization does not give rise, amid those false discriminations, to notions of existence or nonexistence. If a practitioner experiences such a realm yet grasps the characteristic of arising as possessing existence or nonexistence, this is to grasp at there being something that nurtures wholesome roots and to grasp at the characteristics of a self and a person.

– Mahamati! The teaching of the Dharma-nature, intrinsic nature, individual characteristics, and common characteristics is entirely taught by the Transformation Buddha, not by the Dharma Buddha. Those verbal teachings are expounded according to the expectations arising from the views and attachments of ordinary beings. They are not established especially for those who delight in abiding in right samadhi and attain the Noble Wisdom of Self-Realization, so as to lead them directly into the intrinsic nature of phenomena. I shall now reveal this through skillful means. It is like the reflection of a tree appearing in water: it is neither a reflection nor not a reflection, neither the form of the tree nor not the form of the tree. Because followers of other paths do not know that what appears is merely a manifestation of their own minds, they follow false conceptions and attachments, which, through habituation, develop into fixed views. Depending upon these, they give rise to notions of unity, difference, sameness, non-sameness, existence, nonexistence, neither existence nor nonexistence, permanence, impermanence, and so forth. The manifestations of one’s own mind are like a bright mirror that, according to conditions, reveals all forms and appearances without giving rise to false conception. They are neither appearances nor non-appearances; yet, on seeing appearances and non-appearances, ordinary beings falsely conceive them to be real appearances. Followers of other paths hold such erroneous views. They falsely conceive and cling to appearances manifested by their own minds and, relying on unity, difference, sameness, non-sameness, existence, nonexistence, and so forth, give rise to fixed views, just as wind combining with water produces sound. This is neither a nature nor not a nature. It is like seeing a mirage where there are no trees upon the great earth, falsely taking it to be a flowing river and making waves arise. This is neither a nature nor not a nature, neither craving nor non-craving. (Craving means clinging as real to that which cannot truly be grasped, yet is grasped as real.) Ordinary beings are likewise: because false habits have perfumed their false conceptions and attachments since beginningless time, they rely upon arising, abiding, cessation, unity, difference, sameness, non-sameness, and so forth, and, grasping at these matters, abide in them, just as waves seem to arise within a mirage.

– It is like a person who, through the power of incantations, causes a corpse or mechanical figure to move in the semblance of a living being, though in truth it is not a living being. All the matters described above are established through the erroneous views and expectations of followers of other paths, who engage in conceptual proliferation and cling to what is unreal.

– Mahamati! To accomplish the attainment of the Noble Wisdom of Self-Realization, one must abandon the erroneous views and false conceptions of arising, abiding, cessation, unity, difference, sameness, non-sameness, existence and nonexistence, neither existence nor nonexistence, permanence, impermanence, and so forth.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

A tree’s reflection appears in water,

Like spots before the eyes or a mirage.

Contemplate the three realms in this way,

And ultimately attain liberation.

It is like a deer tormented by thirst,

Whose mind is bewildered and disturbed,

Taking a mirage to be water,

Though in truth it is not water.

Through the seeds of consciousness,

Activity manifests illusory objects.

Ordinary beings give rise to false conceptions,

Like eyes afflicted by cataracts.

Throughout beginningless birth and death,

They grasp at an apprehended nature.

If one reverses the peg and removes the peg,

One abandons craving and apprehension (1).

Like an illusion, an incantation, or a moving machine,

Like rising clouds and flashes of lightning,

Contemplating the world thus, one is liberated,

And forever severs the three continuities (2).

In reality there is no creator,

Just as with a mirage or empty space.

Though phenomena are known in this way,

In truth there is nothing whatsoever to be known.

Verbal teachings establish provisional names,

But provisional names possess no appearance.

Yet, following them, false conceptions arise again:

The five skandhas and their activities.

Like a painting or spots before the eyes,

A dream, an illusion, or a city of gandharvas,

A firebrand’s circle and a mirage—

From nonexistence they appear to become existent.

Unity and difference, permanence and impermanence,

Sameness and non-sameness are likewise.

The fault of beginningless continuity

Arises from the delusion of ordinary beings.

Like a bright mirror or a mani jewel,

Which reveals many forms and colors,

Though in truth there is nothing there,

All natures nevertheless appear.

The objects of dreams and illusions are likewise:

Each and every form appears,

Yet none of them is real.

(1) APPREHENSION: The act of accepting or taking something up.

(2) THE THREE CONTINUITIES: The continuity of the world, the continuity of sentient beings, and the continuity of karma and its results.

– Furthermore, Mahamati! The Tathagata teaches the Dharma apart from the four propositions. It is apart from unity, difference, sameness, non-sameness, existence, nonexistence, neither existence nor nonexistence, permanence, and impermanence; apart from existence and nonexistence, establishment and denial, discrimination and aggregation; and is founded upon ultimate truth, dependent origination, the Path, cessation, liberation, and so forth. The Tathagata’s teaching of the Dharma takes these as its foundation. It is not based upon inherent nature, a sovereign creator, causelessness, minute particles, time, or the continuity of an intrinsic nature; rather, the Dharma is taught for sentient beings. Furthermore, Mahamati! To cleanse the afflictive hindrances and the cognitive hindrances, just as a caravan leader guides the company to the place of treasures, the Tathagata progressively establishes these one hundred and eight statements concerning nonexistence, skillfully distinguishing the Three Vehicles (which destroy the afflictive hindrances) and the characteristics of the Ten Bodhisattva Grounds (which destroy the cognitive hindrances).

– Furthermore, Mahamati! There are four kinds of dhyana. What are the four? 1. The dhyana practiced by ordinary beings.

2. The dhyana that examines meaning. 3. The dhyana that takes suchness as its object. 4. The Tathagata dhyana.

– What is THE DHYANA PRACTICED BY ORDINARY BEINGS? It refers to the practice of shravakas, pratyekabuddhas, and followers of other paths, who contemplate the absence of a self in persons, intrinsic nature, individual and common characteristics, the interconnected chain of bones, impermanence, suffering, impurity, and so forth, taking attachment as their basis. They contemplate only such characteristics and nothing else. Advancing progressively while these characteristics have not yet been eliminated is called the Dhyana Practiced by Ordinary Beings.

– What is THE DHYANA THAT EXAMINES MEANING? It means contemplating the absence of a self in persons, common characteristics, and the doctrines of followers of other paths; knowing that both self and others are without inherent nature; and then contemplating the selflessness of phenomena and the meaning and characteristics of the practices of the Ten Grounds of the Bodhisattva Vehicle, gradually advancing upward. This is called the Dhyana That Examines Meaning.

– What is THE DHYANA THAT TAKES SUCHNESS AS ITS OBJECT? It means that the conception of the two kinds of selflessness is itself a false conception; where there is suchness, no false conception arises. This is called the Dhyana That Takes Suchness as Its Object.

– What is THE TATHAGATA DHYANA? It means entering the Tathagata Ground and attaining the three characteristics of abiding in right samadhi through the Noble Wisdom of Self-Realization, thereby accomplishing inconceivable deeds for sentient beings. This is called the Tathagata Dhyana.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

The dhyana practiced by ordinary beings,

The dhyana contemplating characteristics and meaning,

The dhyana that takes suchness as its object,

And the Tathagata’s pure dhyana.

Like images of the sun and moon,

Like a padma (red lotus) in the mud,

Like a fire extinguished in empty space—

Practitioners contemplate

Each and every such appearance;

Followers of other paths cling to the dhyana of appearances.

Shravakas and pratyekabuddhas

Fall into the realm of emptiness.

If all things are abandoned,

Then there is nothing whatsoever.

In all the realms of the Buddhas,

With inconceivable hands,

They simultaneously stroke their heads,

And they enter in accordance with the characteristics of True Suchness.

At that time, Bodhisattva Mahamati again addressed the Buddha:

– The Blessed One teaches the Dharma of NIRVANA. What Dharma is called nirvana?

The Buddha told Mahamati:

– The habitual energies inherent in all consciousnesses constitute the Dharma of birth and death: the habitual energies of the storehouse consciousness (the eighth consciousness), the habitual energies of the manas (the seventh consciousness), the habitual energies of mental consciousness (the sixth consciousness), and the habitual energies of perception (the first five consciousnesses). If these habitual energies can be transformed, birth and death are thereby transformed; this is called nirvana. The nirvana taught by me and all the Buddhas is precisely the realm of the emptiness of the nature of all phenomena.

– Furthermore, Mahamati! Nirvana is the realm of the Noble Wisdom of Self-Realization, apart from annihilation and permanence (neither annihilation nor permanence), and apart from false conceptions of nature and non-nature. Why is it not permanent? Because false conceptions concerning individual and common characteristics have ceased, it is not permanent. Why is it not annihilation? Because all noble ones of the past, future, and present attain self-realization, it is not annihilation. Mahamati! Nirvana is indestructible and deathless. If nirvana were subject to DEATH, it would necessarily undergo a continuity of rebirth; if it were subject to DESTRUCTION, it would necessarily fall within the characteristics of the conditioned. Therefore, nirvana is apart from destruction and apart from death; it is the refuge of practitioners.

– Furthermore, Mahamati! Nirvana is neither relinquishment nor attainment, neither annihilation nor permanence, neither one meaning nor many meanings; this is called nirvana.

– Furthermore, Mahamati! The nirvana of the shravakas and pratyekabuddhas is based on suffering, emptiness, impermanence, and non-self. They observe that the individual and common characteristics of all dharmas are originally without true substance, and they likewise contemplate the twelve links of dependent origination. All conditioned states are turbulent realms with which they do not delight in associating; they cherish a place of quiescence. When their knowledge and vision are not inverted, false discrimination does not arise. Because they cannot transform consciousness into wisdom, they behold the quiescence of the skandha of consciousness and take it to be nirvana, but in truth it is not ultimate.

– Furthermore, Mahamati! There are two kinds of characteristics of self-nature. What are the two? 1. The characteristic of attachment to the self-nature of verbal expression: This arises from beginningless habitual tendencies of attachment to the false and illusory nature of verbal expression. 2. The characteristic of attachment to the self-nature of things: This arises through unawareness of the boundaries manifested by one’s own mind.

– Furthermore, Mahamati! The Tathagata establishes bodhisattvas through two kinds of spiritual power, enabling great bodhisattvas to bow before the Buddhas, inquire into meanings, hear the Dharma, and receive instruction. What are these two kinds of establishing spiritual power? 1. Manifesting a body and teaching the Dharma. 2. Without verbal teaching, merely bestowing consecration with the hand and conferring the station of Tathagatahood.

– Mahamati! When a great bodhisattva realizes the First Bhumi, abides in the Buddha’s spiritual power, and enters the Mahayana Samadhi of Illumination, then, after entering this samadhi, all the Buddhas throughout the worlds of the ten directions employ their spiritual powers to manifest every kind of body and sublime speech, just as with the great bodhisattva Vajragarbha and other great bodhisattvas who have perfected such characteristics of merit. Mahamati, this is called a bodhisattva of the First Bhumi.

– A great bodhisattva who obtains the proper absorption of the samadhi of spiritual power does so through roots of virtue accumulated and perfected over hundreds of thousands of kalpas. Counteracting the characteristics to be counteracted—the supramundane habitual tendencies—such a bodhisattva advances successively through the bhumis until reaching the Dharma Cloud Bhumi, attaining ultimate penetration and dwelling in the wondrous Palace of the Great Lotus. Seated upon the lion throne of the Great Jeweled Lotus, the bodhisattva is surrounded by an assembly of great bodhisattvas of the same kind. The body is adorned with various precious necklaces, like a golden champaka flower and like the radiance of the sun and moon. Bodhisattvas come from the ten directions and, upon the great lotus throne within the palace, bestow consecration, just as a sovereign Wheel-Turning Sage King and the Crown Prince of Shakra are consecrated. This is called the spiritual power of a bodhisattva. Abiding in these two kinds of spiritual power, one will behold the Buddhas, the Tathagatas, face to face; otherwise, one cannot behold them.

– Furthermore, Mahamati! All the great bodhisattvas’ practices of spiritual powers, samadhis, and discernment abide entirely in the Tathagata’s two kinds of spiritual power. Mahamati! If great bodhisattvas could possess eloquence in teaching the Dharma apart from the Buddha’s two kinds of spiritual power, then all ordinary beings should likewise possess eloquence in teaching the Dharma. Why? Because they would possess it by themselves without needing to abide in spiritual power.

– Mahamati! When the Tathagata enters a city, he manifests the Buddha’s awesome spiritual power, causing even insentient things of every kind—mountains, rocks, trees, musical instruments, cities, settlements, and palaces—spontaneously to produce musical sounds. How much more so do sentient beings: even the blind, deaf, mute, and speech-impaired, who undergo immeasurable suffering, are all liberated. The Tathagata possesses immeasurable spiritual powers such as these for the benefit and happiness of sentient beings.

The bodhisattva Mahamati again said to the Buddha:

– World-Honored One! For what causes and conditions does the Tathagata, the Worthy One, the Perfectly Enlightened One, confer the aid of his spiritual power upon bodhisattvas while they abide in the proper absorption of samadhi and when, upon attaining the Bhumi of Further Advancement, they receive consecration?

The Buddha told Mahamati:

– So that they may abandon the afflictive deeds of Mara and not fall into the meditation of the shravaka vehicle; and so that they may attain the Tathagata’s Bhumi of Self-Awareness and acquire the Dharma of diligent advancement, the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones, establish all great bodhisattvas through spiritual power. If they were not established through spiritual power, they would surely fall into the false discriminations of the wrong views of non-Buddhists, fall into the shravaka vehicle, or fall prey to the expectations of the hosts of Maras, and they would be unable to attain unsurpassed perfect enlightenment. Therefore, all Buddhas, the Tathagatas, embrace and sustain the great bodhisattvas through spiritual power.

At that time, the World-Honored One, wishing to restate this meaning, spoke this verse:

The spiritual power of all Buddhas

Arises from their pure great vows.

They consecrate the bodhisattvas,

From the First Bhumi through the Tenth.

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

– World-Honored One! The Buddha teaches dependent origination, which is to explain arising through causes and conditions, but he does not teach that the path arises from the false discriminations of one’s own mind. World-Honored One! Non-Buddhists also teach causes and conditions, saying that the primordial arising of subtle particles depends upon Primal Nature, Ishvara, and the divine self, and that the arising of other natures is likewise so. Yet the World-Honored One says that causes and conditions can give rise to the various natures, employing either the Siddhanta with Intervals or the Siddhanta without Intervals—the principle of accomplishment—to teach and transform sentient beings.

– World-Honored One! Non-Buddhists also teach that existence arises and that nonexistence arises. The World-Honored One likewise teaches that nonexistence arises, and that what has arisen then ceases. As in the twelve links of dependent origination taught by the World-Honored One, from ignorance conditioning formations through old age and death, this is the World-Honored One’s teaching of causelessness, not a teaching of causation. The World-Honored One establishes such a teaching, saying, “Because this exists, that exists,” but he does not establish the meaning of gradual arising. Is not the non-Buddhists’ teaching of “contemplating Primal Nature” the teaching of the Tathagata? Why? Because the non-Buddhists teach a cause that is not produced from conditions, yet from which something is produced. But the World-Honored One teaches that, observing the cause, there is the effect, and observing the effect, there is the cause. Teaching causes and conditions in such a confused manner, they would consequently condition one another without end.

The Buddha told Mahamati:

– I do not teach causelessness, nor do I teach that causes and conditions are confused. Because this exists, that exists; and both that which apprehends and that which is apprehended are devoid of self-nature—this is the realization of what is directly manifested by one’s own mind. Mahamati! If one becomes attached to that which apprehends and that which is apprehended, one fails to realize what is directly manifested by one’s own mind and instead posits the existence or nonexistence of an external realm. Such people incur this error, but this is not my teaching of dependent origination. I always teach that all dharmas arise through the conjunction of causes and conditions, not that they arise without a cause.

Mahamati again said to the Buddha:

– World-Honored One! Is it not because verbal expression has self-nature that all natures exist? World-Honored One! If there were no self-nature, verbal expression would not arise. Therefore, because verbal expression has self-nature, this means that all natures exist.

The Buddha told Mahamati:

– Verbal expressions exist even for what has no self-nature, as with a tortoise’s hair and a hare’s horns; such verbal expressions appear in the world. Mahamati! They have no self-nature and are merely verbal expressions. Thus, your assertion that “because verbal expression has self-nature, all natures exist” is necessarily overturned.

– Mahamati! Verbal expression does not exist in every land; verbal expression is merely something fabricated. In some Buddha lands the Dharma is revealed through gazing; in other Buddha lands it is revealed by making gestures, raising the eyebrows, blinking the eyes, smiling, yawning, coughing, recollecting, or moving. In all those Buddha lands, the various dharmas are revealed without reliance upon verbal expression. Mahamati! In the world of Fragrant Accumulation and the land of the Tathagata Samantabhadra, merely through gazing, bodhisattvas are enabled to attain the Patient Acceptance of the Non-Arising of Dharmas and the Supreme Samadhi. Therefore, it is not the case that because verbal expression has self-nature, all natures exist. Mahamati! As you have seen, the various flies, gnats, worms, and ants in this world have no verbal expression, yet they too accomplish their tasks.

At that time, the World-Honored One, wishing to restate this meaning, spoke this verse:

Like empty space and a hare’s horns,

And the child of a barren woman,

Though nonexistent, they have verbal names;

Such is the nature of false discrimination.

Through the conjunction of causes and conditions, arising occurs;

Ordinary beings give rise to deluded conceptions.

Unable to perceive things exactly as they truly are,

They therefore revolve through the three realms.

At that time, Bodhisattva Mahamati said to the Buddha:

“World-Honored One! Upon what basis is the meaning of TRUE PERMANENCE, revealed through sounds, expounded?”

The Buddha said to Mahamati:

“It is expounded because of delusion. Since sentient beings are deluded, the sages manifest sounds to expound the Dharma and teach and transform them. This is called verbal teaching, and it is not inverted. Mahamati! Such things as a mirage, a whirling firebrand, spots seen before the eyes, a city of the gandharvas, dreams and illusions, reflections in a mirror, and so forth are the inversions of the world; they are not the clear wisdom of the sages. Nevertheless, it is not that these phenomena do not appear.

“Mahamati! Deluded beings experience all the various false appearances described above, yet delusion does not thereby create impermanence. Why?

Because it is free from both existence and nonexistence. Mahamati! What does it mean that delusion is free from both existence and nonexistence?

It means that each and every realm experienced by ordinary beings is like the Ganges River, which hungry ghosts see as fire rather than water. This deluded nature appears only to hungry ghosts; to other sentient beings, a nature free from delusion appears. Yet this is not nonexistence, for they all see the water of the Ganges River.

Such is the nature of delusion. Therefore, the sages are free from both inversion and non-inversion. For this reason, delusion is said to be permanent, because each and every characteristic cannot be destroyed.

Mahamati! It is not that each characteristic of delusion is destroyed; only the characteristic of false conception is destroyed. Therefore, delusion is said to be permanent.

“Mahamati! Why is delusion regarded as true reality? Speaking in terms of causes and conditions, the sages do not give rise, regarding deluded phenomena, to perceptions of either inversion or non-inversion. If even the slightest conception arises regarding deluded phenomena, it is not noble wisdom, for the slightest conception is merely the frivolous discourse of ordinary beings and is not a characteristic of noble wisdom. All assertions of existence and nonexistence are false statements made by ordinary beings; they are not the words of the sages. Deluded people speak of inversion and non-inversion, but both belong to false conception. In dependence upon delusion, two kinds of lineage arise: the noble lineage and the lineage of ordinary beings.

“THE NOBLE LINEAGE is divided into three kinds: the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle. When ordinary beings engage in false conception, the lineage of the Sravaka Vehicle arises. Because they cling to individual characteristics and common characteristics, it is said that the lineage of the Sravaka Vehicle arises from false conception.

Mahamati! In dependence upon that same deluded conception, the lineage of the Pratyekabuddha Vehicle also arises. That is, when one does not personally cling to the individual and common characteristics within that delusion, the lineage of the Pratyekabuddha Vehicle arises.

Why do the wise also give rise to the lineage of the Buddha Vehicle in dependence upon that same delusion? Because they realize that what appears as direct perception is manifested by their own mind, that external nature is neither existent nor nonexistent, and that there are no characteristics of false conception. Thus, the lineage of the Buddha Vehicle arises.

This is called the arising of the lineage of the Buddha Vehicle within that very delusion.

“Furthermore, when ordinary beings give rise to false conceptions concerning each and every phenomenon and nature, the lineage of ordinary beings arises. What is called lineage is neither an existent thing nor a nonexistent thing. Mahamati! With respect to that very delusion, when there is no false conception, the sages’ mind, mentation, consciousness, errors born of habitual tendencies, the intrinsic nature of dharmas, the transformation of dharmas, and so forth are all called SUCHNESS. Therefore, it is said that SUCHNESS is free from mind. I speak this statement to reveal freedom from conception; it is the teaching that is free from all conceptual thought.”

Bodhisattva Mahamati said to the Buddha:

“World-Honored One! Is delusion existent or nonexistent?”

The Buddha said to Mahamati:

“Illusory dharmas have no characteristics that can be grasped. If delusion possessed characteristics that could be grasped, the nature of grasping could never be extinguished, and the teaching of dependent origination that I expound would then be the same as the non-Buddhists’ doctrine of arising through causes and conditions.”

Bodhisattva Mahamati said to the Buddha:

“World-Honored One! If delusion is like an illusion, must it not serve as the cause of another delusion?”

The Buddha said to Mahamati:

“It is not a deluding cause or condition, and therefore there is no fault. Mahamati! An illusion does not give rise to faults, because it is devoid of false conception. Mahamati! An illusion arises through conscious understanding; it does not arise from the errors of one’s own habitual tendencies and false conceptions. Therefore, there is no fault. Mahamati! It is the deluded minds of ordinary beings that grasp at it, not the sages and worthies.”

At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:

The sages do not perceive delusion,

Nor is there reality within it.

If reality existed within it,

Delusion itself would be reality.

Even after all delusion is left far behind,

If any characteristic of arising remains,

That too is delusion,

Impure, like vision impaired by cataracts.

“Furthermore, Mahamati! Since it has been said that delusion itself is true reality, what is illusory is thus non-illusory, and what is non-illusory is thus illusory. The true essence of the non-illusory has no likeness. Although I now speak of the non-illusory, this does not mean failing to perceive all dharmas as illusory.”

Bodhisattva Mahamati said to the Buddha:

“World-Honored One! Is it because of attachment to the various characteristics of illusions that all dharmas are said to be illusory? Or is it because of attachment to the various characteristics of the non-illusory that all dharmas are said to be illusory? World-Honored One! If the illusory and the non-illusory possess distinct natures, there must then be a nature that is not illusory. Why? Because each and every material appearance has no cause. World-Honored One! If each and every material appearance has no cause yet manifests an illusory appearance, then there are no various characteristics of illusion to which one could become attached and regard as resembling an illusion.”

The Buddha said to Mahamati:

“It is not because various characteristics of illusion are grasped as resembling one another that all dharmas are said to be illusory. Rather, it is because all dharmas are unreal and swiftly perish like lightning that they are said to be illusory. It is like a flash of lightning that appears for an instant and vanishes as soon as it appears. All natures are likewise: they belong neither to existence nor to nonexistence. It is only through the false conceptions of one’s own mind that one grasps individual and common characteristics as existent. If one observes that all dharmas are without intrinsic nature, then they are not the manifested material appearances grasped by ordinary beings.”

At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:

The non-illusory admits of no analogy;

The nature of dharmas is taught as illusory.

Unreal, like a flash of lightning,

Therefore, it is said to be illusory.

Bodhisattva Mahamati again said to the Buddha:

“As the World-Honored One has taught, all natures are unborn and illusory. Does this not mean that the teachings expounded by the World-Honored One contradict one another from beginning to end? How can it be said that the unborn nature is illusory?”

The Buddha said to Mahamati:

“My statement that ‘the unborn nature is illusory’ does not entail the fault of self-contradiction. Why do I speak of arising and yet of non-arising? It is to awaken beings to direct perception as manifested by their own minds. I teach that what seems existent is not existent, and that external nature is neither existent nor nonexistent. This is an expedient means for revealing the unborn Dharma; my teaching does not entail the fault of self-contradiction. To refute the non-Buddhists’ doctrine that things arise from causes, I teach that all natures are unborn. Mahamati! Deluded non-Buddhists maintain that both existence and nonexistence are real, because they do not know that the various causes and conditions they grasp arise from the false conceptions of their own minds.”

– Mahamati! I teach by means of the doctrine of non-arising in order to destroy attachment to existence and nonexistence. Mahamati! I teach the nature of sound—that is, the verbal teachings—because my disciples create various kinds of karma and thereby undergo birth and death, and in order to refute those who cling to views of nonexistence and annihilationism. Mahamati! Because ordinary beings fall into evil views and expectations and do not know that these are manifestations of their own mind, I teach that the characteristics of all dharmas are like illusions, so that they may abandon the various characteristics and natures of self-nature. In order to destroy their attachment to characteristics arising through causes and conditions, I say that the characteristics and self-natures of all dharmas are like dreams and illusions. This is to enable them to abandon the snare of attachment to evil views and expectations concerning all dharmas, both self and other, to see things as they truly are, and not to establish false doctrines. Mahamati! To see all dharmas as they truly are is to transcend the manifestations of one’s own mind.

At that time, wishing to restate this meaning, the Blessed One spoke this verse:

Uncreated, their nature is unborn;

Attachment to nature perpetuates birth and death.

Contemplate all dharmas as illusions,

And do not give rise to delusion regarding their characteristics.

– Furthermore, Mahamati! A great bodhisattva skillfully contemplates the body of names, the body of phrases, and the body of forms. Because a great bodhisattva skillfully contemplates names, phrases, and forms, he teaches the characteristics of names, phrases, and forms, and thereby enters into the meanings of the body of phrases and the body of forms, swiftly attaining unsurpassed complete and perfect enlightenment. Having awakened himself in this way, he then awakens all sentient beings. Mahamati! The expression “BODY OF NAMES” means that names are established in dependence upon things; this is called the body of names. The expression “BODY OF PHRASES” means that phrases contain a body of meaning that determines the ultimate meaning of self-nature; this is called the body of phrases. The expression “BODY OF FORMS” means that which reveals the meanings of names and phrases; this is called the body of forms. Furthermore, “BODY OF FORMS” also refers to such qualities as long and short, high and low. “BODY OF PHRASES” also refers to paths and tracks, such as the paths and tracks of elephants, horses, humans, animals, and so forth. Mahamati! “Name” and “form” mean that names are used to reveal the four formless skandhas—feeling, perception, formations, and consciousness—and are therefore called names; because form manifests its own characteristics, it is called form. Together, these are called the bodies of names, phrases, and forms. One should study the limits of the characteristics of the bodies of names, phrases, and forms.

At that time, wishing to restate this meaning, the Blessed One spoke this verse:

The body of names and the body of phrases,

And the distinctions of the body of forms—

Ordinary beings falsely cling to them,

Like an elephant trapped in a mire.

– Furthermore, Mahamati! In future ages, wise people who comprehend the meaning of what I teach will use meanings free from views that cling to characteristics such as identity, difference, sameness, and non-sameness to question the unwise. The latter will answer: “This question is improper. To ask whether the various characteristics of form are permanent or impermanent, different or not different; whether they are the conditioned activities of nirvana; to establish the characteristic and that which is characterized, the support and that which is supported, the seer and that which is seen, the maker and that which is made, particles and minute particles, cultivation and the cultivator, and so forth—all these are characteristics established through successive comparisons.” In truth, the aforementioned questions asked by the wise are among the Buddha’s indeterminate teachings and teachings answered by silence; their meaning is profound. Deluded people such as these cannot understand them because they lack the wisdom born of hearing the Dharma. The Tathagata, the Arhat, the Completely and Perfectly Enlightened One, teaches the indeterminate doctrine and the doctrine answered by silence so that they may abandon fear, and also to refute the dualistic doctrines of non-Buddhists; it is not that he gives no teaching.

– Mahamati! The non-Buddhists teach that the life principle is identical with the body; statements such as these constitute the indeterminate doctrine. Mahamati! The foolish non-Buddhists establish their indeterminate doctrine on the basis of causes, but this is not what I teach. Mahamati! What I teach is free from the apprehender and the apprehended and does not give rise to deluded conceptualization; it is taught solely to destroy their attachments to views. Mahamati! Because they cling to the apprehender and the apprehended and do not know that these are manifestations of their own mind, I destroy their attachments. Mahamati! The Tathagata, the Arhat, the Completely and Perfectly Enlightened One, teaches the Dharma to sentient beings by means of four kinds of replies. Mahamati! I often teach the reply by silence for those whose faculties have not yet matured, not for those whose faculties have already matured.

– Furthermore, Mahamati! All dharmas are free from production by causes and conditions; this means that they are unborn. Because there is no agent, all dharmas are unborn. Mahamati! Why are all dharmas devoid of self-nature? Because when one personally gives rise to discerning contemplation, the characteristics of both individual nature and common nature are seen to be unobtainable; therefore, all dharmas are said to be unborn. Why can all dharmas neither be brought here nor taken away? Because their individual and common characteristics are unobtainable, there is nothing to bring here when one wishes to bring them here, and nothing to take away when one wishes to take them away. Therefore, all dharmas are said to be free from coming and going. Mahamati! Why are all dharmas not extinguished? Because there is no nature or characteristic of self-nature, all dharmas are unobtainable; therefore, all dharmas are not extinguished. Mahamati! Why are all dharmas impermanent? Because the characteristic of arising has no permanent nature, all dharmas are said to be impermanent. Why are all dharmas said to be permanent? Because the unborn nature has no characteristic of arising, impermanence is therefore permanence; hence all dharmas are said to be permanent.

At that time, wishing to restate this meaning, the Blessed One spoke these verses:

There are four kinds of replies (1):

The categorical reply and the counter-question,

The analytical reply and the reply by silence,

Used to counteract the non-Buddhists.

The masters of the Samkhya doctrine (2)

And the Vaisheshika doctrine explain it thus:

Dharmas that exist and do not exist—

All are indeterminate.

When correctly discerning enlightenment,

Self-nature cannot be found.

Because it is free from verbal expression,

It is said to be devoid of self-nature.

(1) THERE ARE FOUR KINDS OF REPLIES: In order to destroy the attachments of non-Buddhists, Shakyamuni Buddha had four ways of answering their challenges:

1.- The Categorical Reply: An affirmative answer.

2.- The Counter-Question: Asking a question in return.

3.- The Analytical Reply: A conditional answer—answering from both aspects.

4.- The Reply by Silence: That is, remaining silent for a long while and answering through silence.

(2) SAMKHYA: This doctrine was established by disciples of the Yellow-Haired Non-Buddhist. “Samkhya” means number or enumeration, by which wisdom is measured. From enumeration arises the doctrine, and the doctrine can also produce enumeration; therefore, it is called the Samkhya doctrine. Those who created the Samkhya doctrine and those who study it are called Samkhya masters.

At that time, Bodhisattva Mahamati again addressed the Buddha:

– Blessed One! I beseech you to teach this assembly the shared and distinct characteristics of the four fruits and four approaches of the shravaka vehicle. If great bodhisattvas skillfully understand the shared and distinct characteristics of the four fruits and four approaches, they will possess many skillful means for teaching the Dharma to sentient beings, enabling them to penetrate the ultimate, such as the two kinds of non-self, and to eliminate completely the two kinds of afflictions and the cognitive obstructions, pass through the characteristics of the various bhumis, and reach the Tathagata’s ultimate, inconceivable realm. Like a mani jewel that assumes the color of its surroundings, they will skillfully employ the inexhaustible bodies and resources of all Dharma realms to embrace and benefit all sentient beings.

The Buddha told Mahamati:

– Listen attentively and remember well; I shall now explain this to you.

Bodhisattva Mahamati addressed the Buddha:

– Excellent, Blessed One! I respectfully receive your instruction.

The Buddha told Mahamati:

– There are three kinds of stream-enterers, distinguished according to the fruit of stream-entry. What are the three? They are inferior, intermediate, and superior. Those of inferior capacity enter nirvana only after seven more births; those of intermediate capacity enter nirvana after three or five more births; those of superior capacity enter nirvana in that very life. These three classes still possess the three fetters in inferior, intermediate, or superior degrees: the view of a self in the body, skeptical doubt, and attachment to precepts and observances. These are the distinctions among the three fetters. By gradually advancing beyond them, they attain the fruit of arhatship.

THE VIEW OF A SELF is of two kinds: the innate view, present from birth, and the discriminative view. Just as discriminations arise through dependent origination, and discriminations concerning self-nature arise by relying upon the self-nature of dependent origination, all kinds of attachment to discriminated self-nature come into being. Because the characteristics of discrimination are unreal—neither existent nor nonexistent, and also neither both existent and nonexistent—ordinary beings discriminatively cling to each and every discriminated self-nature.

It is like a thirsty deer mistaking a mirage for water. This is the discriminative view of a self held by a stream-enterer. Such a one cultivates the non-self of persons, embraces the absence of self-nature in dharmas, and eliminates the ignorance and attachments accumulated over a long time.

– Mahamati! The innate view of a self held by a stream-enterer consists in clinging to the existence of one's own body, the bodies of others, and so forth. Because there are the characteristics of the four formless skandhas, the agent and that which is produced successively serve as causal characteristics from which form arises. Because the great elements and form are not one, when a stream-enterer contemplates and neither existence nor nonexistence appears, the view of a self is immediately severed. When the view of a self is severed, craving does not arise. This is called the characteristic of the ending of the view of a self.

– Mahamati! THE CHARACTERISTIC OF DOUBT means that, upon seeing the wholesome nature of all dharmas—that is, upon attaining the non-self of persons, doubt concerning the principle ceases—and after the two kinds of discriminative views of a self mentioned above have been severed, doubt concerning the Dharma does not arise. Since one no longer gives rise to doubtful views elsewhere as to whether the Teacher is pure or impure, doubt concerning the Teacher ceases. At this point, doubt concerning the principle, doubt concerning the Dharma, and doubt concerning the Teacher have all ended. This is called the severance of the stream-enterer's characteristic of doubt.

– Mahamati! What is THE VIEW OF CLINGING TO PRECEPTS AND OBSERVANCES? A stream-enterer does not cling to precepts and observances, because such a one clearly sees the characteristic of suffering in future rebirth and therefore does not cling to them. Mahamati! CLINGING refers to ordinary beings' resolute practice of strenuous asceticism in pursuit of rebirth in the pleasurable realms of the heavens. Such noble ones do not cling to this, but dedicate themselves to the supreme realization of self-awakening. Originally free from discrimination, they cultivate the undefiled Dharma and practice skillful means. Although they do not cling, they nevertheless uphold the factors of morality—the undefiled portion of morality. This is called the severance of the stream-enterer's characteristic of clinging to precepts and observances. A stream-enterer severs the three fetters, and greed and delusion do not arise. If a stream-enterer were to think, saying, “I have not brought these fetters to an end,” there would be two faults: falling into the view of a self, and failing to sever the fetters.

Bodhisattva Mahamati said to the Buddha:

– Blessed One! The Buddha has spoken of manifold craving. What craving do they sever?

The Buddha told Mahamati:

– They sever such bonds as delighting in women, greedily clinging to all kinds of means, creating evil bodily and verbal karma, and enjoying present pleasures while sowing suffering for future lives, and so forth. The craving mentioned above no longer arises. Why? Because they attain the bliss of samadhi and right absorption. Therefore, they sever worldly craving, but they do not sever their aspiration for nirvana.

– Mahamati! What is the characteristic of a once-returner? Such a one directly illuminates the discriminated characteristics of form and does not give rise to the perception that characteristics have arisen. Because such a one clearly perceives the characteristics of meditative practice, one returns to this world only once, hoping to bring suffering completely to an end and attain nirvana. Therefore, such a one is called a once-returner.

– Mahamati! What is a non-returner? It means one who has severed the erroneous views arising from accumulated fetters—the habitual tendencies of affliction—and does not give rise to discrimination concerning the characteristics of form in the past, future, or present, whether possessing self-nature or lacking self-nature. Such a one is called a non-returner.

– Mahamati! One is called an arhat because, through the illuminating power of liberation and the samadhis of the dhyanas, one has completely ended all suffering and all afflictions concerning discriminated self-nature and absence of self-nature. Therefore, one is called an arhat.

Mahamati said to the Buddha:

– Blessed One! The Buddha has taught three kinds of arhats. To which kind does this arhat belong? Blessed One! Having attained the quiescence of the path of the One Vehicle, great bodhisattvas skillfully manifest as arhats in order to assist the Buddha in teaching and transforming beings.

The Buddha told Mahamati:

– The attainment of quiescence is the path of the One Vehicle of the shravakas, not another vehicle. The other vehicle is the practice of bodhisattva conduct. Through the skillful means of the four vows, bodhisattvas manifest birth among sentient beings and assist the Buddha in teaching and transforming them, thereby adorning the Buddha's retinue. Mahamati! All kinds of dharmas are taught according to discrimination. Claims of attaining fruits or attaining dhyana, and of meditators entering dhyana, are all completely transcended. One manifests the realization of what is directly perceived by one's own mind and attains the characteristic of the fruit; this is called attaining the fruit. Furthermore, Mahamati! To transcend the dhyanas of the immeasurable formless realms, one must relinquish the characteristics of what is directly perceived by one's own mind. Mahamati! To speak of right absorption, of sensation and perception, or of transcending what is directly perceived by one's own mind is incorrect. Why? Because the measure of mind still remains.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

The dhyanas and Four Immeasurables,

The formless samadhis,

And the cessation of all sensation and perception—

The measure of mind is originally nonexistent. (1)

The first fruit and the second fruit,

The third fruit of non-returning,

And the fourth fruit of arhatship

All end the mind's delusion.

The meditator takes meditative concentration as an object,

Severs attachments, and beholds the Ultimate Truth.

Though discriminations are immeasurable,

Upon awakening, one is immediately liberated.

THE FIRST FOUR LINES OF THE VERSE refer to the various dhyanas of ordinary beings, non-Buddhists, and the Lesser Vehicle, which have been explained above.

– Furthermore, Mahamati! There are two kinds of awakening: awakening through examination and awakening established through embracing and clinging to discriminated characteristics. Mahamati! AWAKENING THROUGH EXAMINATION refers to the characteristic of the self-nature of awakened nature. If, upon examining distinctions, one transcends the four propositions and finds them unobtainable, this is called awakening through examination. Mahamati! THE FOUR PROPOSITIONS means transcending oneness and difference, sameness and non-sameness, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence. This is called transcending the four propositions. Mahamati! That which transcends these four propositions is called all dharmas. One should study and cultivate the examination of all dharmas through these four propositions.

– Mahamati! What is AWAKENING ESTABLISHED THROUGH EMBRACING AND CLINGING TO DISCRIMINATED CHARACTERISTICS? It refers to embracing and clinging to discriminated characteristics. Discriminated characteristics are unreal, such as earth, water, fire, and wind; the four great elements; and the characteristics of thesis, reason, and analogy. Although one awakens to the unreality of that which has been established, one nevertheless clings to the establishment. This is called awakening established through embracing and clinging to discriminated characteristics.

– If a great bodhisattva accomplishes these two characteristics of awakening and reaches the ultimate characteristic of the non-self of persons and dharmas, that bodhisattva will clearly understand the skillful means of awakening to nonexistence, examine the stages of practice, attain the First Bhumi, enter a hundred samadhis, and attain their distinct varieties. That bodhisattva will manifest a hundred Buddhas and a hundred bodhisattvas; know the events of a hundred kalpas in the past and future; illuminate a hundred lands with the light of the mind itself; and know the successive characteristics of the bodhisattva bhumis. Through supreme great vows and sovereign spiritual powers, that bodhisattva will reach the Dharma-Cloud Bhumi and receive consecration, thereafter realizing the Tathagata's Ground of Self-Attainment. Skillfully employing the mind of the Ten Inexhaustible Statements (1), that bodhisattva will bring sentient beings to accomplishment, adorn them with all kinds of transformations and radiance, and attain the samadhi and right absorption of the sacred bliss of self-awakening.

(1) THE TEN INEXHAUSTIBLE STATEMENTS: These are also the Tathagata's ten kinds of nonduality. The Buddhas possess ten kinds of definitive nonduality: 1. All Buddhas skillfully pronounce predictions without duality. 2.

They are able to accord with the thoughts of sentient beings and fulfill their wishes without duality. 3. They skillfully know that all Buddhas of the three times and all sentient beings taught and transformed by those Buddhas are equal in essential nature, without duality. 4. They are able to know that worldly dharmas and the Dharma-nature of the Buddhas are not different, definitively and without duality. 5.

They skillfully know that the Buddhas of the three times share the same wholesome roots, without duality. 6. They are able to comprehend all dharmas and expound their principles and meanings without duality. 7. They fully possess the wisdom of the Buddhas of the three times, without duality. 8.

They know all moments in the three times without duality.

9. They know all Buddha lands of the three times as entering into a single land, without duality. 10. They know that the speech of all Buddhas of the three times is itself the speech of a single Buddha, without duality.

– Furthermore, Mahamati! A great bodhisattva should thoroughly understand how form is produced by the four great elements. How does a bodhisattva thoroughly understand how form is produced by the four great elements? Mahamati! When a great bodhisattva awakens to ultimate truth, he realizes that the four great elements are unborn. Regarding the unborn nature of the four great elements, he contemplates in this way. Having contemplated thus, he awakens to the limits of the names and characteristics of delusion, the limits of what is manifested by the mind itself, and the nonexistence of external nature. These are called the limits of mind-manifested delusion. He contemplates the three realms as being devoid of the form-producing nature of the four great elements, comprehends the four propositions, is free from self and what belongs to self, realizes that intrinsic characteristics are characteristics of suchness, and is free from abiding in the segmented cycle of birth and death, thereby attaining the intrinsic characteristic of non-arising.

– Mahamati! How do those four great elements arise and produce form? It is said that the great element moistened by delusion first produces the internal and external water dhatu. Then the productive force of the great element of delusion produces the internal and external fire dhatu. The great element of delusion in motion produces the internal and external wind dhatu. The obstructing great element of delusion produces the internal and external earth dhatu. Through attachment to form and space and adherence to erroneous principles, the five skandhas assemble; thus, the form produced by the four great elements arises.

– Mahamati! What is called the CONSCIOUSNESS SKANDHA arises because of delight in and attachment to the various pleasing objects of the six sense-fields, which are clung to and not relinquished; therefore, beings must undergo continuous rebirth among different classes of existence. Mahamati! The four great elements of earth, water, fire, and wind, and such phenomena as the forms they produce, arise because the consciousness skandha, conditioned by karma, gives rise to the four great elements; it is not that the four great elements themselves serve as conditions giving rise to the consciousness skandha. Why? Because the forms conceived as intrinsic nature and the activities performed are merely expedient designations without intrinsic nature; therefore, the great elements do not arise. Mahamati! Forms conceived as intrinsic nature arise from the conjunction of expedient activities; they are not formless. Therefore, the notion that the four great elements are agents of production is the delusion of non-Buddhist teachers, not my teaching.

– Furthermore, Mahamati! I shall now explain the characteristics of the intrinsic nature of the skandhas. What are the characteristics of the intrinsic nature of the skandhas? The FIVE SKANDHAS are form, feeling, perception, formations, and consciousness. The four non-form skandhas are feeling, perception, formations, and consciousness. Mahamati! The FORM SKANDHA refers to the four great elements and the forms they produce, each having distinct characteristics. Mahamati! The four formless skandhas do not possess four numerical entities—feeling, perception, formations, and consciousness—as though they were space. Just as space transcends numerical characteristics and is apart from number, possessing no quantity, yet delusion speaks of one space, so too, Mahamati, the four formless skandhas transcend numerical characteristics and are apart from number, apart from existence and nonexistence, and apart from the four propositions. What are called NUMERICAL CHARACTERISTICS belong to the speech of ordinary beings, not to that of the noble sages.

– Mahamati! The noble ones are like illusions. Each and every characteristic of form is free from the establishment of either difference or nondifference, just as a man’s dream-body or reflected image is free from difference and nondifference. Mahamati! What is called noble wisdom, together with the manifest characteristics of the deluded conception of the five skandhas, is called the characteristics of the intrinsic nature of the skandhas. You should eliminate them. Having eliminated them, teach the Dharma of quiescence and put an end to all the views and attachments of non-Buddhist teachers throughout all Buddha-realms.

– Mahamati! When the Dharma of quiescence is taught, one sees the purity of the selflessness of phenomena and enters the Immovable Ground, the Eighth Ground. Having entered the Immovable Ground, one attains mastery of immeasurable samadhis and attains a mind-made body. One attains the illusion-like samadhi and fully comprehends the ultimate state of luminous mastery, aiding and benefiting all sentient beings. Just as the great earth nourishes sentient beings, so too does a great bodhisattva universally liberate sentient beings.

– Furthermore, Mahamati! Non-Buddhist teachers teach four kinds of nirvana. What are the four? 1. Nirvana in which the nature of intrinsic nature is nonexistent. 2. Nirvana in which each characteristic of intrinsic nature is nonexistent. 3. Nirvana in which the characteristic of cognition as intrinsic nature is nonexistent. 4. Nirvana consisting in the cessation of the continuous flow of the individual and shared characteristics of the five skandhas. These are called the four kinds of nirvana taught by non-Buddhist teachers; they are not the Dharma taught by me. Mahamati! According to my teaching, the cessation of the consciousnesses born of delusion is called nirvana.

Bodhisattva Mahamati said to the Buddha:

– World-Honored One, have you not established an eighth consciousness?

The Buddha replied:

– I have established it.

Bodhisattva Mahamati said to the Buddha:

– If it is established, why speak only of being free from the mental consciousness, the sixth consciousness, and not of being free from the seventh consciousness?

The Buddha told Mahamati:

– Because when the sixth consciousness is free from grasping at conditions, the seventh consciousness does not arise. The mental consciousness discriminates the segmented fields of the preceding five consciousnesses. At the very moment it discriminates, attachment arises. The habitual tendencies nurtured in the storehouse consciousness then become active and perfume the seeds. They are transmitted by the seventh consciousness into the mental consciousness, while all are contained within the eighth consciousness. Through attachment to self and what belongs to self, the causes and conditions of conceptual thought arise, and the appearance of the body remains unbroken. When the storehouse consciousness is conditioned by the grasping of the mental consciousness, the objects manifested by the mind itself appear, and the mind of attachment immediately arises. The consciousnesses successively serve as causes for one another, just like waves upon the sea. Blown by the wind of the objects manifested by the mind itself, the waves of the consciousnesses arise and cease in the same way. Therefore, when the mental consciousness ceases, the seventh consciousness ceases along with it.

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

I do not abide in nirvana,

Nor in the marks of agent and act.

The nature of nirvana that I teach

Is free from delusion and objects of cognition.

Because consciousnesses condition one another,

Various bodily forms come to be.

Their fundamental cause is precisely mind,

The support upon which consciousness relies.

Just as when a current of water dries up,

Its waves no longer arise,

So when the mental consciousness has ceased,

The other consciousnesses do not arise.

– Furthermore, Mahamati! I shall now explain the comprehensive distinguishing characteristics of the intrinsic nature of delusion. If you thoroughly discern the comprehensive distinguishing characteristics of the intrinsic nature of delusion, then you and the other great bodhisattvas will become free from delusion and reach the noble wisdom of self-realization. When delusion is no more, the various characteristics and conditioned activities arising from the intrinsic nature of delusion, as well as grasper and grasped, will all cease. You will also awaken to the views and supposed spiritual powers of non-Buddhist teachers.

– Mahamati! What are the comprehensive distinguishing characteristics of the intrinsic nature of delusion? They comprise the delusion of speech, the delusion concerning what is spoken of, the delusion of characteristics, the delusion of gain, the delusion of intrinsic nature, the delusion of causes, the delusion of views, the delusion of accomplishment, the delusion of arising, the delusion of non-arising, the delusion of continuity, and the delusion of bondage and non-bondage. These are called the comprehensive distinguishing characteristics of the intrinsic nature of delusion.

– Mahamati! What is the delusion of SPEECH? It is attachment to various melodies and musical sounds, regarding them as pleasurable. This is called the delusion of speech.

– What is the delusion concerning WHAT IS SPOKEN OF? It is to say that what is spoken of possesses an intrinsic nature that is understood by noble wisdom, and that the delusion of speech then arises in dependence upon it. This is called the delusion concerning what is spoken of.

– What is the delusion of CHARACTERISTICS? It is, regarding the very thing spoken of, to be like a thirsty deer that imagines a mirage to be water, taking each unreal thing to be real, and asserting that the characteristics of the four great elements and all natures belong to delusion. This is called the delusion of characteristics.

– What is the delusion of GAIN? It is delighting in various kinds of gold, silver, jewels, and precious objects. This is called the delusion of gain.

– What is the delusion of INTRINSIC NATURE? It is to assert that intrinsic nature is truly apprehended in such a manner and is no different from deluded, erroneous views. This is called the delusion of intrinsic nature.

– What is the delusion of CAUSES? It is to discriminate existence and nonexistence in terms of either causes or conditions, whereby the characteristic of causation arises. This is called the delusion of causes.

– What is the delusion of VIEWS? It is to give rise to deluded attachment regarding the erroneous, deluded views of non-Buddhist teachers concerning existence and nonexistence, identity and difference, sameness and nonsameness. This is called the delusion of views.

– What is the delusion of ESTABLISHMENT? It is to establish a definitive doctrine regarding the notions of self and what belongs to self; this is called the delusion of Establishment.

– What is the delusion of ARISING? It is to say that, dependent upon the natures of existence and nonexistence, attachment arises; this is called the delusion of Arising.

– What is the delusion of NON-ARISING? It is to say that all natures are originally unborn and without seed, and that through causes and conditions there arises a body without a first cause; this is called the delusion of Non-Arising.

– What is the delusion of CONTINUITY? It is to say that this thing and that thing are mutually connected, just as a needle and thread must be joined together before sewing can be done; this is called the delusion of Continuity.

– What is the delusion of BONDAGE AND NON-BONDAGE? It is to say that bondage and non-bondage arise from attachment to causes and conditions, like the expedient action of a person who either binds or unbinds; this is called the delusion of Bondage and Non-Bondage.

– Mahamati! With regard to the general and particular characteristics of the self-nature of delusion, all ordinary beings become attached to existence and nonexistence. Mahamati! Through dependent origination, they become attached to each and every delusion of an attached self-nature, and various bodily forms appear as illusions. Ordinary beings, in their delusion, perceive each illusory appearance as different. Mahamati! The various illusory appearances are neither different nor not different. If it is said that they are “different,” then illusion would not be the cause of those various appearances; if it is said that they are “not different,” then illusion and those various appearances would be without distinction, yet distinctions are perceived. Therefore, they are said to be neither different nor not different. Thus, Mahamati, you and the great bodhisattvas should not become attached to whether the illusory characteristics of dependent origination in the self-nature of delusion are different or not different, existent or nonexistent.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

When the mind is bound to objects,

Discriminative cognition turns accordingly.

Through supreme understanding, abiding nowhere,

The wisdom of equality arises.

Delusion is said to have self-nature,

But in dependent origination it is absent.

Delusion and what is grasped

Are not the dependent origination free from delusion.

Each discrimination arises,

Yet, like an illusion, it is not established.

Though various appearances manifest,

Delusion itself is not established.

Attachment is the fault,

All arising from the mind’s bondage.

Delusion itself is without knowledge,

Yet delusion occurs in dependent origination.

The nature of these delusions

Is precisely that dependent origination.

Delusions are manifold,

Delusion occurring in dependent origination.

Conventional Truth and Ultimate Meaning—

Non-Buddhists cling to these and establish a third (1).

They claim arising without a cause;

When the delusion of Conventional Truth ceases,

That is the realm of the noble ones.

It is like the course of cultivation:

Within one emptiness (space), many clouds appear.

Space itself contains no clouds,

Yet clouds appear within it thus.

The mind is also like space,

Where delusion displays many forms.

They appear through dependent origination,

Neither form nor non-form.

It is like refining pure gold,

Removing all impurities;

The genuine gold then appears.

So it is when delusion is purified.

Self-nature is not delusion,

But comes to exist through dependent origination.

Establishment and negation

All arise from delusion.

If delusion has no self-nature,

Yet dependent origination has a nature,

Then non-nature gives rise to nature,

And nature gives rise to non-nature.

Depending upon each other within delusion,

The characteristics of dependent origination are formed.

Names and characteristics always follow each other,

And thus give rise to delusions.

When all delusions are transcended,

Pure wisdom is then attained;

This is called Ultimate Meaning.

Dependent origination is of six kinds,

And delusion is of twelve.

Self-realization and jñeya

Are originally without distinction.

The five dharmas are all true;

Self-nature is of three kinds.

Whoever cultivates and penetrates this meaning

Does not depart from suchness.

All characteristics and dependent origination

Are called “the arising of delusion.”

Those delusive characteristics

Arise from dependent origination.

When discerning wisdom observes well,

There are no conditions and no delusion.

Having realized the nature of non-arising,

How could one cognize delusion?

Through the delusion of self-cognition,

Two self-natures are established:

The delusively manifested objective realm,

And the realm of the noble ones.

Delusion is like a painting;

Dependent origination itself is delusion.

To say it is different from delusion

Is the doctrine of non-Buddhists.

Through the conjunction of dualistic views,

The conceiving subject and conceived object arise.

Apart from these two, subject and object,

The wisdom of equality is attained.

(1) CONVENTIONAL TRUTH AND ULTIMATE MEANING—NON-BUDDHISTS CLING TO THESE AND ESTABLISH A THIRD: Non-Buddhists say that the First is cognition arising from the primordial beginning; the Second is the ego-mind arising from cognition; and the Third is the five sense-objects—form, sound, fragrance, taste, and touch—arising from the ego-mind. Not knowing the foundation of dependent origination, they further claim that these arise without a cause, thereby placing themselves outside the Two Truths of ultimate and conventional truth.

Bodhisattva Mahamati again said to the Buddha:

– Blessed One! Please expound to the assembly the characteristics of the Noble Wisdom of Self-Realization and the One Vehicle, so that I and the bodhisattvas may skillfully realize them for ourselves and penetrate the Buddha-Dharma without relying upon others.

The Buddha told Mahamati:

– Listen attentively and remember well; I shall explain it for you.

Bodhisattva Mahamati said to the Buddha:

– I respectfully await your teaching.

The Buddha told Mahamati:

– According to what the noble ones of old knew, delusion has no self-nature, and this teaching has been transmitted from generation to generation. This means that great bodhisattvas themselves contemplate self-realization in purity and, without obtaining it from others, become free from the deluded attachments of views. Advancing gradually, they enter the stage of the Tathagata. This is called the CHARACTERISTIC OF THE NOBLE WISDOM OF SELF-REALIZATION.

– Mahamati! What is the CHARACTERISTIC OF THE ONE VEHICLE? It is the realization of the path of the One Vehicle; this I call the One Vehicle. What is realization of the path of the One Vehicle? It means that, concerning the grasping and the grasped of delusion, no delusion arises in the state of things as they truly are. This is called realization of the One Vehicle. Mahamati! As for the REALIZATION OF THE ONE VEHICLE, apart from the Tathagata, it cannot be realized by non-Buddhists, shravakas, pratyekabuddhas, or King Brahma; therefore, it is called the One Vehicle.

Bodhisattva Mahamati said to the Buddha:

– Blessed One! Why do you teach the Three Vehicles rather than the One Vehicle?

The Buddha told Mahamati:

– Because all shravakas and pratyekabuddhas cannot personally realize the Dharma of nirvana, the One Vehicle is not taught to them. The Tathagata, wishing to discipline all shravakas and pratyekabuddhas, imparts to them the Dharma of quiescence. They attain liberation through expedient means, not through realization by their own power; therefore, the One Vehicle is not taught to them.

– Furthermore, Mahamati! Because they have not eliminated the habitual tendencies of karmic obstructions and afflictions, the One Vehicle is not taught to all shravakas and pratyekabuddhas. Because they have not eliminated attachment to the Dharma of non-self and have not departed from fragmentary birth and death, the Three Vehicles are taught. Mahamati! If they eliminate the faults of habitual tendencies and realize the non-self of dharmas, none of the faults arising from the habitual tendencies of afflictions will arise. Regarding attachment to what is without self-nature and delight in the flavor of samadhi, they will realize the undefiled stage. Having realized it, they will again enter and leave the world. Gradually proceeding from the undefiled stage to the consummation of bodhi, they will realize the Tathagata’s inconceivable, sovereign Dharma-body.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

The devas and the hosts of Brahma,

The Vehicles of the shravakas and pratyekabuddhas,

And the Vehicle of the Buddhas, the Tathagatas—

These are the vehicles that I teach.

So long as mind-consciousness continues to turn,

The vehicles are not ultimate.

If mind-consciousness is completely extinguished,

There is neither vehicle nor absence of vehicle.

There is no establishment of a “Vehicle”;

Therefore, I teach the One Vehicle.

To guide sentient beings,

I distinguish and teach the various vehicles.

Liberation is of three kinds;

The non-self of persons and the non-self of dharmas,

And freedom from the afflictive and cognitive obstructions—

Through leaving these far behind, liberation is attained.

Like wood floating upon the sea,

Turning in accordance with the waves,

So too are the shravakas,

Driven along by the winds of characteristics.

Though they cultivate the cessation of afflictions,

Habitual tendencies still remain.

Delighting in the flavor of samadhi,

They abide in the undefiled realm.

They have not reached the ultimate,

Yet neither do they regress.

Attaining the various bodies of samadhi,

Unaware, they pass through many kalpas in vain.

Just as a person intoxicated with wine

Awakens only when the wine’s effects have dissipated,

So too is their realization of the Dharma;

Ultimately, they still attain Buddhahood.

END OF VOLUME TWO