集諸法寶最上義論

Taking refuge in all Buddhas

Taking refuge in all the Dharma-treasuries

Bowing in homage to the Wise Ones

Vastly, for the sake of the profound principle

I now compose a Treatise, named the Supreme Jewel. Within the supreme, true Dharma it determines and clarifies the meaning.

The Treatise says: From beginningless time until now, delusive darkness has been the cause that gives birth to humans, gods, and all the various sentient beings. There exists a fundamental path of evil; if anyone wishes to enter the joy of the pure omniscient wisdom, he must take refuge in the radiance of the Buddha. Herein, it causes one to depart from all natures and all causes, in order to know all suffering and affliction: the karma of defilement, which gives rise to all the tainted dharmas.

Without beginning, without abiding, yet without real substance. There is only a place of arising and a dreamlike illusion. From this dreamlike illusion, arising from discrimination, it springs forth.

Therefore one should know that all dharmas arise from conditions. For this reason the Buddhas, within that meaning of conditioned arising, then proclaim that all dharmas, all things, are empty of nature, void and without self-nature; and yet they do not, at the place of action, conceive the thought of nothingness. Therefore the Ālaya consciousness is pure.

Although it has a place of reception, it is not stained by defilement. This meaning is profound, and moreover exceedingly vast. The Sūtra teaches, saying:

"All is spoken in this way. Those who delight in seeking liberation must, in this way, clearly understand all dharmas. One must know that all dharmas are not apart from Consciousness. If one departs from consciousness, then that nature is at once cut off. Therefore within this Dharma, there is truly no nature to be had."

The Dharmasaṃgīti Sūtra records thus:

"If a dharma is real, or if a dharma is unreal. If there is self-nature and no self-nature. Both are not in accord with the simile of illusion.

All dharmas are not of existent nature, and yet are also not of non-existent nature. Herein it is said: if it were truly without nature, then that absence of nature would be called emptiness; emptiness would then become annihilation. If it truly had nature, then that very nature would be permanent; thus one should know that emptiness is spoken of, yet it is not other than emptiness.

Apart from emptiness, the non-empty likewise cannot be obtained. Again, as with light and darkness, the two things are not alike. Yet apart from darkness, apart from light, both likewise cannot be obtained.

Therefore one should know that what is here spoken of as 'not manifest darkness'—from what, then, does it depart? The wise and the foolish are two things not alike. Yet apart from the wise and apart from the foolish, again there is nothing to be obtained.

Neither wise nor foolish—these two, in the middle, when I contemplate them, are both empty. All those dharmas are without inside, without outside, and moreover without any middle. There is no dharma to be grasped and no dharma to be cast away."

The Ratnakūṭa Sūtra records thus:

"If one says there is one side here; or says there are not two sides; or says one; or two; or a middle; all are without characteristic, and so cannot be seen. Having no characteristic to be seen, therefore they likewise cannot be spoken of. Without form, without image, therefore they cannot be displayed.

Without species or kind; the Dharma has no place where it is gathered, transformed, and retained. And moreover it is not established in the middle. What is here spoken is true speech.

Nature and non-nature have, from the very origin, been thus. Wishing to explain this, one must observe clearly the Holy Truth that can depart from craving and from the faults of affliction. Suppose afflictions have a place of arising; with respect to the Holy Truth there is no place to be attached.

If one knows it thus, this is what is clearly understood. Thereby one attains the accumulation of merit upon the body of the Tathāgata. One makes the roar of the Lion, turns the great Dharma-Wheel.

One causes all to see and to hear it."

The Laṅkāvatāra Sūtra records thus:

"I speak of the absence of characteristic, yet it cannot be grasped. In the Sūtra of the Turning Consciousness it is said: To hold that there are dharmas apart from Consciousness is a principle not in accord. In the Sūtra of Prophecy it is said: One must know that Consciousness, transformed by Mind, manifests all dharmas."

The Daśabhūmika Sūtra records: "Form-dharmas are not real; they cannot be grasped or abandoned. In the Anukula Sūtra it is said: If one clearly understands the nature of all dharmas, then what was not known shall be known. Therefore herein there is truly nothing to be obtained. The substance of wisdom is not real, yet it ever knows as though illusory; and all the sūtras likewise teach and speak in this way.

The Bodhisattvas turn in accordance with all characteristics; yet these characteristics have no real meaning, no place to be obtained. In the Supreme-Meaning Truth, they cannot be established."

The Ratnamegha Sūtra records:

"If the root is empty, one cannot say it exists. Consciousness, being apart from discrimination, is therefore called that which cannot be established. That Supreme-Meaning Truth, in its true principle, departs from speech, while all things, in their nature, are truly unobtainable. Here is spoken the definitive word, which the Buddha employs with intent in order to refute those without wisdom."

The Sūtra of Manifest Love records:

"If one says a thing exists, then it is indeed empty. The karmic retribution of sentient beings must have defilement and purity. If there is defilement and purity, then there is a place of doing and making. If there is a place of doing and making, then each one turns according to the characteristics of the worldly realm. Because there is the turning of characteristics, one therefore sees that there is a place of accomplishment. If one can dwell securely in the place of conceiving without inversion, then one knows that the nature of things has no separate real substance. This is like the meaning that the Bodhisattva Maitreya inquired about:

World-Honored One! To speak truly, the Self is fundamentally without bound, therefore Bodhi is likewise without bound. Because Bodhi is without bound, there is no Bodhi to be attained. The Self is without bound, therefore there is no one who seeks Bodhi. And moreover there is no minute dharma whereby what is known might be known. Only the wisdom of the Buddhas is able to illumine it clearly. That True-Suchness Dharma is indeed No-Nature. No-Nature is indeed the Tathāgata. The Tathāgata means the Unborn-Nature.

The Phong-bát-đa-thiết-đa Sūtra records:

All those dharmas—if one says they have permanence, and clings as though there is nothing, this becomes the view of annihilation. If there is neither existence nor nothingness, and moreover no middle is established."

The Ratnakūṭa Sūtra records:

"All those dharmas defiled by craving and affliction—the one who is liberated has no characteristic of exhaustion. If one clearly understands that the nature of affliction is, from its very origin, pure, then with respect to the Supreme-Meaning Truth, that liberation has nothing that can be liberated. Whoever wishes to contemplate the true reality of the Tathāgata should contemplate the place from which the Tathāgata's liberation arises.

It does not arise from a cause, nor does it arise from a condition. It has no characteristic of arising, and moreover does not arise through discrimination. It is far removed from all the differing designations.

It has no form-characteristic, no form; its true-suchness extends even to non-consciousness-characteristic and non-consciousness. True-Suchness is neither dark nor bright. It is neither identical with nor apart from; it is neither seen nor known.

Departing from all consciousness-dharmas, there is nothing to be discerned distinctly. Not abiding in any consciousness-dharma whatsoever—if one is able to contemplate the Tathāgata in this way, it is called Right Contemplation. If that one's contemplation is called wrong contemplation, then because of wrong contemplation that one is unable to see the true reality of the Tathāgata.

Here it speaks of the meaning of true reality: apart from existence, apart from nothingness; not nature, not non-nature. Such is called seeing the Tathāgata clearly."

The Avataṃsaka Sūtra records:

"There was a god who came down and asked the Bodhisattva Mañjuśrī: What is true speech and untrue speech? How are all afflictions to be subdued?

Mañjuśrī answered:

Like a person who in a dream sees that great serpent—though this person sees it, he is not harmed by its poison; afflictions, though they arise, are not real in nature. This nature is pure and subdues itself. This is true speech, non-true speech indeed.

Furthermore, the Bodhisattva Sāgaramati asked the Inconceivable Brahmā:

The Dharma is fundamentally not realized, and moreover has nothing to be spoken; then how can there be Buddha and Buddha-Dharma?

The Inconceivable Brahmā answered:

If a Buddha, a Tathāgata, appears in the world together with that exposition, this is the Dharma of the Buddha. Whether it exists or does not exist, in its root it is of itself thus. From first to last nothing is spoken, and moreover nothing is realized.

Because nothing is spoken, therefore nothing is heard. Because nothing is realized, therefore nothing is obtained. It is only because of the afflictions of sentient beings that karma gives birth to the various retributions.

That nature is yet born into the great Bodhi-mind of the Buddhas. It is within the realm of the compassionate mind of the Bodhisattvas. If sentient beings' afflictions—those natures—can subdue themselves.

With respect to all practices, one practices not constantly, without seeking, without vow. That nature of affliction is wholly pure. The Buddhas, again, neither realize nor speak."

Furthermore, the Youth Sudhana said: One must know that all dharmas are entirely like illusion, and that I, within that illusion, seek liberation. As that meaning is stated in the Avataṃsaka Sūtra:

One should know that all dharmas are like illusion, like a dream, like the sunlight, like gathering and scattering. And again like the city of the gandharvas. All the dharmas of the three realms arise from mind-consciousness. Mind is like illusion, therefore the three realms are likewise like illusion. If there were any single thing that had real substance, then this would say that the illusion-simile is, in principle, not in accord. So it is stated in the Samādhirāja Sūtra. At the same time the other sūtras also state the meaning above.

Furthermore, I now, relying upon the sūtras, shall briefly state the various meanings. As the Bodhisattva Mañjuśrī said: Bodhi is not attained by means of the body, nor attained by means of the mind. If there is no mind, then there is no body. The body and mind being thus apart from one another, there is nothing to be done or made. Like illusion, like a phantom-creation. Thus is it said to be Bodhi. The Buddhas say that this is Bodhi, which can enter the realm of equality of the Buddhas; therefore it is also called the Adornment of Wisdom, which yet does not adorn that all-wisdom. The nature of all-wisdom cannot be obtained. Bodhi is unborn and likewise ceases. Neither one nor different, neither here nor there. The Buddha-Tathāgatas have spoken thus.

Furthermore, it is like all the seeds of the world, which all produce and bear fruit; all of them sprout forth. If there were no seeds, then the various sprouts would not arise. The Bodhisattva Śākyamuni sat at the Bodhi-maṇḍala in order to accomplish Right Awakening; this meaning too is likewise.

It is only from the dharmas, following conditions, that arising springs up. Although there is something realized, in truth this is not real. This is what is called the Divine Power of Sport.

Therefore one must know that there is no external dharma. The Buddha-Tathāgatas, again, have no nature. Therefore, apart from Consciousness, there is truly not a single Dharma.

If one departs from Consciousness, dharmas do not arise. If Mind can arise, that Mind is itself unborn. If a Dharma is that which gives rise to a Dharma, then again it does not arise—this is the meaning.

The Buddha-Tathāgatas, within the Unborn, employ that mind in order to speak the meaning of Bodhi. Therefore the Buddha says that Mind-Consciousness can give rise to Bodhi. And moreover it is not that Mind-Consciousness can give rise to it.

Why is this so? Because the nature of Consciousness is fundamentally empty!

Mañjuśrī says this is the supreme true reality. Within the self-realm of the Buddha he speaks truly as it is:

Furthermore, all dharmas arise from conditions; yet in that arising they have no self-nature. Therefore all dharmas are entirely like illusion. It is said to be like illusion. Therefore it is spoken truly as it is. The Bodhisattva Maitreya manifests within the illusion-like Samādhi. Therefore the World-Honored One, within this Samādhi, bestowed the prophecy upon him—this is the emblem indeed.

Furthermore, the World-Honored One, in countless sūtras, has stated that all dharmas are manifested-transformations of Consciousness. Apart from arising, apart from ceasing, not of existent characteristic, not gathered and stored, having no arising of action and no ceasing of rest. Neither existent nor nonexistent, neither permanent nor annihilated. One should know that the nature of wisdom is entirely like illusion. How much more so the dharmas that have a place of discrimination. If there is anyone who clings to the words of annihilation and permanence, then that one is not of right conduct. The Buddha does not approve it. If one knows that all dharmas are neither annihilated nor permanent, then he is at once in accord. This is named true reality.

In oneself and in the external, there is no dharma to be attached to, and moreover no dharma in the mind by which to counteract. Although, concerning the dharmas, many kinds of phrases are spoken, yet in accordance with the dharmas they serve as a place of clear display; one must know that it is one's own Consciousness and not another's consciousness. Herein, in the external meaning, there is not the least dharma that is a place where joy can arise.

One's own consciousness is without nature; another's consciousness too is without nature. In the self and the other, there is moreover no other nature. That true-reality wisdom departs from existence and nonexistence.

One should know that self-consciousness too has no existence. The Pudgala aggregates (the Self-aggregates) are said to have a place of gathering; therefore one knows that all Buddhas, all Dharmas, each have their own self. If, departing from one's own portion, one seeks, then it cannot be obtained; this is precisely what is meant by departing from existence and departing from nonexistence.

This is the profound meaning, which the Buddhas all expound as this Subtle and Wondrous Dharma. Far removed from all places of clinging and discrimination. Apart from this, there is moreover no discrimination to be spoken.

Those who are deluded either cling to existence—this is to have good and evil, two kinds of difference. Or if one clings to nonexistence, then there is no consideration of this momentary arising. Therefore clinging to existence and clinging to nonexistence are both unlike each other.

The Buddha-Tathāgatas, out of the mind of loving-kindness, as a skillful means speak this meaning. That is, all dharmas depart from existence and depart from nonexistence. What is thus spoken is the supreme phrasing.

Therefore this says that all dharmas are true reality. The Dharma has no nature of clinging, and moreover is not a place for observation. Not clinging to that nature is precisely to depart from existence and depart from nonexistence.

If one knows it thus, he is one of wisdom. One should ever contemplate that empty space neither increases nor decreases, has no measure of division, and is boundless. From this empty space all things are brought forth.

The pure mind-consciousness is likewise thus. This Mind is no-mind, and all things come forth from it.

Again, like that pure Maṇi-jewel, which being mindless therefore reflects and manifests all things. Should someone ask why it is that, when divided, it cannot be retained, then one should answer: That empty space does not act and has a limit, therefore it cannot be retained. If that empty space had no acting and no limit, then with what could it be compared so as to be obtained?

One should know that all the realms of sentient beings are like a gathering together of fine dust-motes, while that empty space can contain them all. The sentient beings together with the realm of empty space have no place of increase or decrease. Whether all sentient kinds, even unto all places.

All species, all forms and characteristics, each and every one is discriminated. Within them there is truly no single nature that has a place of arising. In this meaning there is no single nature and there is no manifold nature.

One, many, and the middle are likewise without nature. If one says that a single nature definitely has something obtained, then it is a manifold nature that has a place of difference. Having a nature of difference, discrimination is then born.

Therefore single nature and manifold nature—these natures are all equal. Whether, with respect to the external meaning, there is no place of clinging. With respect to wisdom there is moreover nothing obtained.

If, with respect to the external meaning, there is no place of clinging, and with respect to wisdom there is moreover no place of arising; or if mind, being consciousness, departs from all characteristics, then how does that external dharma have any measure? If the mind, being knowing-consciousness, has characteristics, how then can that external dharma be measured? Therefore one must know that with respect to that external dharma-jewel there is no single nature that can arise so as to be born.

Like a dream and a dharma, it truly has no function. If one says the dharmas are this, then this has no self-characteristic. If one says the dharmas are that, then that too is without reality.

If, with respect to one's own mind, one clearly knows what is there, then with respect to this one's own mind, it too is not real. If one knows it as it truly is, this is named awakening, clearly knowing the characteristic of consciousness. If there are all the coarse and weighty discriminations that give rise to that mind, one should know that all are born from the differences of affliction.

If one has already clearly known that the nature of affliction departs from the discriminating mind, then both saṃsāra and Nirvāṇa are pure. This pure nature is precisely the nature of all dharmas. This nature also has the name True-Suchness, and is called the Real Limit.

It also has the name Emptiness. In these natures, whether defiled or pure, when one observes with true wisdom, all are attained as equal.

Should someone ask: With respect to all dharmas, what is it that is indestructible? One should answer: The dharmas' own cause is indestructible. Why is it not destroyed?

Indestructible is the nature of the cause. If a dharma has nature, or a dharma is without nature, neither departs from its own self-nature. Yet how can the meaning of the two sides be established?

If the cause of the dharmas, together with its function, has a place of destruction, then in all places that principle is not in accord. How can the real nature of the dharmas turn in accordance with it? That is to say, that real nature has no place of abiding.

The dharmas being without nature, how can there be a cause? Apart from a cause, there is moreover no separate nature. Furthermore!

The real nature of the dharmas has no place of destruction. Then that destruction—even its name—likewise has no place of abiding. Herein, moreover, there is no nature of the cause that is differentiated.

The nature of that destruction has no division of place. The True Reality of the dharmas is the ever-abiding nature. That ever-abiding nature is not the nature of impermanence.

If, apart from the real nature, there were a separate meaning, then the function of that doctrine would not be in accord. Nevertheless, the nature of the thing likewise does not diminish. Furthermore, that which is not the nature of impermanence is the true-real nature.

Within that true-real nature, what meaning is there? Herein the function, together with the nature of non-difference, cannot be discriminated. All those at the limit of permanence and all those places are again not the nature of impermanence but the true-real nature.

Within that true-real nature, how is the characteristic obtained?

Those things that are not true-real—how are they here established? How do the various differing natures here exist? Therefore it is not the nature of impermanence; this one should know.

Furthermore one should know: The nature of impermanence, with respect to the nature of things, transforms into many kinds of other natures. These many kinds gather together and then manifest, being the cause of difference. That which is desired serves as the cause, and then arising springs up.

Or with respect to that nature of impermanence; if herein it is made a place of determination so as to be stated, then it is not in accord with the principle of consciousness-only. That nature of impermanence has no determination. If a dharma is not destroyed, again it is not "not destroyed." There is a dharma that arises within a single instant.

If one says it is not destroyed, how can it have the name of the nature of impermanence? If it is not "not destroyed," how is it named the cause of nature? Past and future dharmas are likewise thus; all things have no nature.

Truly and definitely there is the discrimination of the dharmas which turn in accordance. Following this division, what here is called the cause?

That is to say, there is no place of abiding. Within the conditioned, before one's eyes is the place of loss; that is, afterward, having been destroyed, it again arises and springs up. Before, it cannot be discriminated; then afterward it leads to the arising of discrimination.

Afterward it cannot be discriminated, having been born from the discrimination that existed before. If one says that the dharmas here have something obtained, then in this arises the cause of discrimination. If one says that those dharmas have something obtained, then in that arises the cause of discrimination.

Past and future, having no abiding, are likewise thus! Herein there is no place; the discriminated momentary Dharma can be said to be destructible or not destroyed; in this meaning it is not a dharma of each single instant. If, with respect to that, the cause is thus already understood, then before, after, or in the middle interval, again it cannot be discriminated.

The Treatise on the Compilation of the Supreme Meaning of All Dharma-Essentials

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