楞伽阿跋多羅寶經

At that time, the Blessed One said to Bodhisattva Mahamati:

– I shall now explain the distinguishing characteristics common to mind-made bodies. Listen attentively and remember them well.

Bodhisattva Mahamati said to the Buddha:

– Excellent, Blessed One! I humbly await your teaching.

The Buddha said to Mahamati:

– There are three kinds of mind-made body. What are the three? They are: the mind-made body of the bliss of samadhi and right reception; the mind-made body of the essential nature of awakened Dharma; and the mind-made body spontaneously arisen according to kind, without volitional activity. When practitioners fully understand their characteristics and gradually advance from the First Ground upward, they attain these three kinds of body.

– Mahamati! What is the mind-made body of the bliss of samadhi and right reception? It is the bliss of samadhi and right reception of bodhisattvas on the Third, Fourth, and Fifth Grounds. Abiding in the ocean of mind, their own minds are quiescent; none of the waves of the “characteristics of consciousness” arise. They know that the states manifested by their own minds have neither inherent nature nor non-nature. This is called the mind-made body of the bliss of samadhi and right reception.

– Mahamati! What is the mind-made body of the essential nature of awakened Dharma? A bodhisattva on the Eighth Ground observes that all dharmas are like illusions and originally have no existence whatsoever. Body and mind are thereby transformed, and the bodhisattva attains the illusion-like samadhi and many other gateways of samadhi. Through immeasurable powers, characteristics, mastery, and radiance, adorned like wondrous flowers, the bodhisattva swiftly obtains whatever is wished. Like a dream or illusion, the moon reflected upon water, or an image in a mirror, it is neither that which creates nor that which is created, yet appears as creator and created. Every distinct form is fully adorned. Because the assemblies throughout all Buddha lands penetrate the essential nature of Dharma, this is called the mind-made body of the essential nature of awakened Dharma.

– Mahamati! What is the mind-made body spontaneously arisen according to kind, without volitional activity? It means awakening to all Buddha-Dharmas and, in accordance with those conditions, personally attaining the characteristics of conduct. This is called the mind-made body spontaneously arisen according to kind, without volitional activity. Mahamati! You should cultivate and study the contemplative discernment and awakening concerning the characteristics of these three kinds of body.

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

Neither vehicle nor Great Vehicle,

Neither teaching nor written words,

Neither truth (ultimate truth) nor liberation,

Neither a state of existence nor nonexistence.

The Great Vehicle Dharma that is realized,

The sovereign samadhi;

Each and every mind-made body,

Adorned with flowers in sovereign mastery.

At that time, Bodhisattva Mahamati said to the Buddha:

– Blessed One! As the Blessed One has said, “Good men and faithful women who commit the five deeds of immediate retribution do not fall into the Avici Hell.” Blessed One! Why do good men and faithful women who commit the five deeds of immediate retribution not fall into the Avici Hell?

The Buddha said to Mahamati:

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

Bodhisattva Mahamati said to the Buddha:

– Excellent, Blessed One! I humbly await your teaching.

The Buddha said to Mahamati:

– What are the FIVE DEEDS OF IMMEDIATE RETRIBUTION? They are killing one’s father and mother, harming an arhat, disrupting the harmonious Sangha, and maliciously causing the body of a Buddha to bleed.

– Mahamati! KILLING ONE’S FATHER AND MOTHER here refers figuratively to the two roots of rebirth: craving is the mother, and ignorance is the father. Severing these two roots is called killing one’s father and mother.

– What is HARMING AN ARHAT? It is like a poisonous rat that has died, whereupon all the harm caused by that rat can no longer arise. Likewise, when the dharmas of affliction and habitual tendencies are completely severed, this is called harming an arhat.

– What is DISRUPTING THE HARMONIOUS SANGHA? It means that all the diverse characteristics of the habitual tendencies and afflictions accumulated through the conjunction of the five skandhas are severed. This is called disrupting the harmonious Sangha.

– What is MALICIOUSLY CAUSING THE BODY OF A BUDDHA TO BLEED? Because one does not know that the substance of the seven kinds of consciousness is manifested by one’s own mind and does not exist apart from individual and shared characteristics, one now uses the “malicious mind” (an intensely resolute mind) of the three undefiled liberations—emptiness, signlessness, and wishlessness—to sever the seven kinds of consciousness within the Buddha-nature. This is called maliciously causing the body of a Buddha to bleed. If good men and faithful women perform these immediate deeds, they are called the five deeds of immediate retribution and are also called the uninterrupted equality.

– Furthermore, Mahamati! There are dharmas outside the five deeds of immediate retribution. I shall now explain them. After you and the great bodhisattvas hear this meaning, you will not fall into delusion in future lives.

– What does it mean to be OUTSIDE THE FIVE DEEDS OF IMMEDIATE RETRIBUTION? It means that if a person wishes to realize the Dharma of the five deeds of immediate retribution described above and practices through the three gateways of liberation—emptiness, signlessness, and wishlessness, as taught in the Great Prajnaparamita Sutra—then through each gateway the Dharma of the five deeds of immediate retribution cannot be attained. It cannot be attained through the gateway of EMPTINESS; it cannot be attained through the gateway of SIGNLESSNESS; and it cannot be attained through the gateway of WISHLESSNESS. Therefore it is said to be outside the five deeds of immediate retribution.

– Apart from this Dharma, there are also dharmas through which the state of immediate retribution is manifested by transformative spiritual power, such as the transformative spiritual powers of shravakas, the transformative spiritual powers of bodhisattvas, the transformative spiritual powers of the Tathagata, and so forth. For those who have committed deeds of immediate retribution, this state is manifested through transformative spiritual power to enable them to repent of their offenses and dispel their doubts, and also to encourage them to bring forth wholesome causes. Only when a person awakens to the direct perception manifested by the mind itself, abandons deluded attachment to body and possessions, relinquishes grasping at self and what belongs to self, or encounters a virtuous spiritual friend who enables that person to awaken to the original mind, can that person be liberated from the continuity of birth and death throughout the various realms. It is not the case that one who previously committed deeds of immediate retribution would not fall into the Avici Hell.

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

Craving is called the mother,

Ignorance is called the father.

Awakened “consciousness” is the Buddha,

Afflictions are the arhat.

The five skandhas are called the Sangha;

Uninterrupted practice severs evil.

These are called the Five Deeds of Immediate Retribution,

Yet one does not fall into the Avici Hell.

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

– Blessed One! I humbly ask you to explain to the assembly: What is the Buddha’s awakened knowledge?

The Buddha said to Mahamati:

– Awakening to the non-self of persons and dharmas; fully knowing the two obstructions of affliction and the knowable; transcending the two kinds of birth and death, the fragmentary and the transformational; and severing the two kinds of affliction—ignorance and craving-driven karma—this is called the Buddha’s awakened knowledge. When shravakas and pratyekabuddhas attain this Dharma, they too are called Buddhas. For this

reason, I teach the One Vehicle.

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

Skillfully knowing the two kinds of non-self,

The two obstructions and afflictions cease;

Forever transcending the two kinds of birth and death—

This is called the Buddha’s awakened knowledge.

Bodhisattva Mahamati said to the Buddha:

– Blessed One! Why did the Blessed One say before the assembly: “I am all the Buddhas of the past, and I have undergone many kinds of birth. In former times, I was Mandhatr, the wheel-turning sage-king, a great six-tusked elephant, a parrot, Shakra Devendra, the sage Sunetra, and so forth,” thus teaching hundreds of thousands of volumes of Birth Stories?

The Buddha said to Mahamati:

– Because of four kinds of equality, the Tathagata, the Worthy One, the Perfectly Enlightened One, said before the assembly: “At that time, I was Krakucchanda Buddha, Kanakamuni Buddha, and Kashyapa Buddha.”

What are the FOUR KINDS OF EQUALITY? They are equality of names, equality of speech, equality of Dharma, and equality of bodies. Because of these four kinds of equality, the Tathagata, the Worthy One, the Perfectly Enlightened One, spoke thus within the assembly.

– What is EQUALITY OF NAMES? The name by which I am called is “Buddha,” and all Buddhas are likewise called by that name. The essential nature of the name has no distinctions. This is called equality of names.

– What is EQUALITY OF SPEECH? I use the sixty-four kinds of Brahma sounds to reveal the characteristics of speech. The Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones, likewise use the sixty-four kinds of Brahma sounds to reveal the characteristics of speech, neither increasing nor diminishing them and without any difference. The nature of these wondrous Brahma sounds is like the voice of the kalavinka bird. This is called equality of speech.

– What is EQUALITY OF BODY? It means that my Dharma body and the Dharma bodies of all Buddhas, in their physical forms and auspicious marks, are without distinction. Only when different kinds of sentient beings need to be tamed do they manifest various distinct physical forms. This is called Equality of Body.

– What is EQUALITY OF DHARMA? It means that I and all Buddhas alike employ the thirty-seven factors of enlightenment, which, stated briefly, constitute the unobstructed wisdom of the Buddha-Dharma. This is called Equality of Dharma. Together, these are called the four kinds of equality. Therefore, the Tathagata, the Worthy One, the Perfectly Enlightened One, spoke these words before the great assembly.

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

Kashyapa and Krakucchanda,

Kanakamuni—all are I.

By means of the four equalities,

I teach the Dharma to the Buddha’s children.

Bodhisattva Mahamati again addressed the Buddha:

– As the Blessed One has said: “From the night when I attained supreme perfect enlightenment until the night when I enter nirvana, throughout the interval I have not spoken a single word; nor have I spoken, nor shall I speak. It is said that ‘not speaking is the Buddha’s teaching.’” Blessed One! Why does the Tathagata, the Worthy One, the Perfectly

Enlightened One, say, “Not speaking itself is the Buddha’s teaching”?

The Buddha told Mahamati:

– I say this because of two dharmas. What are the two? They are the intrinsically realized Dharma and the eternally abiding Dharma. These are called the two dharmas. Because of these two dharmas, I speak in this way.

– What is the INTRINSICALLY REALIZED DHARMA? It is the Dharma realized by all Tathagatas, which I too have realized, without increase or decrease. The ultimate realm of the intrinsically realized Dharma transcends the dual characteristics of speech and written words. It can only be personally realized and personally known; therefore, it is called the intrinsically realized Dharma.

– What is the ETERNALLY ABIDING DHARMA? It is the Dharma of the path of the ancient sages, which, like the nature of gold and silver, is indestructible and forever abides in the Dharma realm, without beginning or end. Whether a Tathagata appears in the world or does not appear in the world, the Dharma of the path still forever abides in the Dharma realm in this manner. This is called the eternally abiding Dharma. It is like a man traveling through a wilderness who sees a level road leading toward an ancient city. He follows that road into the city and enjoys pleasures according to his wishes. Mahamati! What do you think? Were that road and all those pleasures created by that man?

He replied:

– No, Blessed One.

The Buddha told Mahamati:

– The eternal abiding of myself and all Buddhas of the past in the Dharma realm is likewise. Therefore it is said: “From the night when I attained supreme perfect enlightenment until the night when I enter nirvana, throughout the interval I have not spoken a single word; nor have I spoken, nor shall I speak.”

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

From the night I attained the Way,

Until the night I enter nirvana,

Throughout the interval between,

I speak not a single word.

Because of the intrinsically realized Dharma,

And that eternally abiding Dharma,

Therefore I and all Buddhas

Teach the Dharma without distinction.

At that time, Bodhisattva Mahamati again entreated the Blessed One:

– I beseech you to explain to the assembly the characteristics of existence and nonexistence in all dharmas, so that I and the great bodhisattvas may transcend the characteristics of existence and nonexistence and swiftly attain unsurpassed complete perfect enlightenment.

The Buddha told Mahamati:

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

Bodhisattva Mahamati addressed the Buddha:

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

The Buddha told Mahamati:

– Worldly people rely upon existence and nonexistence and fall into the two kinds of views concerning desire and concerning nature and non-nature. If they do not transcend the characteristics of views concerning desire, they cannot transcend birth and death. Mahamati! Why do worldly people rely upon EXISTENCE? They say that the world arises through causes and conditions, that it does not arise from nothing, arising from existence, and that it likewise

does not arise from nonexistence. Mahamati! To teach in this manner is to say that the world exists without a cause. Mahamati! Why do worldly people rely upon NONEXISTENCE? Having accepted the nature of greed, anger, and delusion, they later falsely discriminate and cling to the nature of greed, anger, and delusion as non-nature. They do not grasp existence but instead grasp nonexistence. Mahamati! If one does not grasp an existent nature, then the nature and characteristics are quiescent. Therefore, the Tathagatas, shravakas, and pratyekabuddhas do not grasp the nature of greed, anger, and delusion as either existent or nonexistent.

– Mahamati! What among these is destroyed or annihilated?

Bodhisattva Mahamati addressed the Buddha:

– Blessed One! If they formerly grasped the nature of greed, anger, and delusion but later no longer grasp it, that is called destruction.

The Buddha told Mahamati:

– Excellent! Excellent! It is just as you understand. Mahamati! Not only is the non-nature of greed, anger, and delusion called destruction; with regard to shravakas, pratyekabuddhas, and Buddhas, their not grasping greed, anger, and delusion is also called destruction. Why? Because neither inwardly nor outwardly can they be apprehended; therefore, the nature of the afflictions is neither different nor not different.

– Mahamati! Greed, anger, and delusion, whether inward or outward, cannot be apprehended. Because the nature of greed, anger, and delusion has no inherent substance, it cannot be grasped. Therefore, when destruction is spoken of, it is the destruction of the nature of greed, anger, and delusion, not the destruction of Buddhas, shravakas, or pratyekabuddhas. Buddhas, shravakas, and pratyekabuddhas are already liberated in their intrinsic nature; there is no causal nature that binds, nor anything that is bound. Mahamati! If bondage existed, there would necessarily be a cause of bondage. When destruction is spoken of in this manner, there is no characteristic that can be destroyed.

– Mahamati! For this reason, I say: “It is better to grasp a view of self as vast as Mount Sumeru than to give rise to the view that emptiness means utter nonexistence and thereby become one of overweening pride.” Mahamati! Those of overweening pride cling to utter nonexistence; this is called destruction. Because they do not know that what appears is but the measure of their own mind, they see external natures as impermanent, successively changing and perishing from moment to moment, while the skandhas, dhatus, and ayatanas flow on in continuity, changing and ceasing. Thus they fall into views that seek inherent and shared characteristics. Transcending the characteristics of false discrimination, speech, and written words, they nevertheless cling to annihilation. This is called destruction.

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

When the mind perceives existence or nonexistence,

It dwells in the realm of the two extremes.

When that realm has been wholly cleared away,

The mind is impartial, quiescent, and extinguished.

When the mind does not grasp its objects,

The cessation of existence is not nonexistence.

Existence and nonexistence are both suchness;

This is the realm of sages and saints.

From no seed, existence arises;

Having arisen, existence again ceases.

Such causation of existence and nonexistence

Does not accord with my teaching.

Neither non-Buddhist nor Buddha,

Neither self nor other;

Since things arise through causes and conditions,

How could they be nonexistent!

When causes and conditions unite, it is called existence;

When causes and conditions disperse, it is called nonexistence.

Giving rise to views and erroneous doctrines,

False discrimination clings to existence and nonexistence.

If one knows the Dharma of non-arising,

It is also the Dharma of non-ceasing.

Contemplating this empty and quiescent Dharma,

One transcends both existence and nonexistence.

At that time, Bodhisattva Mahamati addressed the Buddha:

– Blessed One! I beseech you to explain for me and the great bodhisattvas the characteristic of penetration of the principle, so that I and the great bodhisattvas may thoroughly comprehend this characteristic. Having comprehended it, we shall skillfully discern the characteristic of penetration of the principle, no longer follow the notions and perceptions of maras and non-Buddhists, and swiftly accomplish unsurpassed

complete perfect enlightenment.

The Buddha told Mahamati:

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

Bodhisattva Mahamati addressed the Buddha:

– I respectfully receive your instruction.

The Buddha told Mahamati:

– All shravakas, pratyekabuddhas, and bodhisattvas have two kinds of penetration: penetration of the principle and penetration of teaching.

– Mahamati! PENETRATION OF THE PRINCIPLE means the characteristic of advancing toward the supreme intrinsically realized state, far removed from false discriminations, speech, and written words; entering the intrinsic characteristic of the ground of self-realization of those free from outflows; remaining far removed from every false notion and perception; subduing all maras and non-Buddhists; and bringing forth the radiance of intrinsic realization. This is the characteristic of penetration of the principle.

– What is the characteristic of PENETRATION THROUGH TEACHING? It is the exposition of each and every teaching in the nine divisions of scripture, apart from such characteristics as different or not different, existence and nonexistence, and so forth; through skillful means, one accords with the faculties and dispositions of sentient beings and teaches the Dharma in response to their capacities, enabling them to attain liberation. This is called the characteristic of Penetration through Teaching. Mahamati! You and the bodhisattvas should cultivate and study these two kinds of penetration.

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

Penetration through Principle and Teaching,

Depend upon the teaching and self-realization.

Skillfully distinguish right from wrong,

And follow not the cognition of non-Buddhists.

Like the delusions of ordinary beings,

They possess no true nature.

Why do they delusively maintain

That non-nature is liberation?

Contemplate conditioned phenomena,

Continuously arising and ceasing.

Inverted through lack of knowledge,

They increase in accordance with the two views.

The Ultimate Truth alone is one;

Nirvana is free from faults.

Contemplate the affairs of the world

As floating flowers, dreams, and illusions.

Though greed, hatred, and delusion appear,

Their existence is also like a dream or illusion.

Craving gives rise to the five skandhas;

The human body is originally unreal.

At that time, Bodhisattva Mahamati said to the Buddha:

– Blessed One! I beseech you to explain to the assembly the characteristic of unreal delusion. Since delusion is unreal, from what does it arise? What phenomenon is called unreal delusion? Within what phenomena does unreal delusion exist?

The Buddha told Mahamati:

– Excellent, excellent! You have skillfully asked the Tathagata about such meanings out of compassion for all devas and humans in the world, so that they may obtain abundant benefit and abundant happiness. Listen attentively and remember well; I shall explain it for you.

Bodhisattva Mahamati said to the Buddha:

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

The Buddha told Mahamati:

– From attachment to each and every unreal meaning, each and every delusion arises. Mahamati! Those who do not know that phenomena are manifestations of their own mind fall into views of existence and nonexistence. Attached to the apprehending subject and the apprehended object, they increase the views of non-Buddhists. Because of the habitual tendencies of delusion, they become attached to the various doctrines of non-Buddhists. With regard to mental factors and states associated with mind (1), they become delusively attached, regarding them as the causal conditions from which self and possessions of self arise.

(1) MIND AND MENTAL FACTORS: MIND refers to the principal mind and comprises the eight kinds of consciousness, which are grasped as the self. MENTAL FACTORS comprise fifty-one kinds, such as greed, hatred, delusion, and so forth, which are regarded as possessions of the self and grasped as belonging to the self.

Bodhisattva Mahamati said to the Buddha:

– Blessed One! If each and every doctrine and each and every meaning is unreal, and if, because of the habitual tendencies of delusion, attachment to mental factors and states associated with mind gives rise to views of self and possessions of self—Blessed One, if this is so, then each characteristic and meaning taught by non-Buddhists falls into the characteristics of existence and nonexistence, apart from the characteristic of seeing and apart from nature and non-nature. Blessed One! The Ultimate Meaning is likewise apart from the differentiating characteristics of cause, faculty, measure, and analogy. Blessed One! Why is it that, only in the realm of the unreal meanings deludedly conceived by non-Buddhists, attachment to each and every nature gives rise to delusion, whereas attachment to the realm of the Ultimate Meaning does not give rise to delusion? By saying that the one arises—that of the non-Buddhists—and that the other does not arise—that of the Buddha—does the Blessed One not teach a doctrine of false causation?

The Buddha told Mahamati:

– It is not that one delusion arises while another does not arise. Why? Because in the noble ones, delusions concerning existence and nonexistence do not arise. Therefore, external appearances of nature and non-nature cease, and because they realize that phenomena are manifestations of their own mind, delusion does not arise. Mahamati! I speak of each characteristic of the ordinary being's deluded mind because, through previously created karma, attachment and discrimination arose, and thus delusions concerning each nature and characteristic arise. Now, to enable ordinary beings to awaken to the fact that phenomena are originally non-arising, they must abandon views of self and possessions of self and abandon deluded views concerning the five dharmas and the three self-natures. Then body and mind are transformed, and they thoroughly comprehend the Tathagata's ultimate stage of omniscient self-realization. For this reason, I say that delusion arises from attachment to each unreal meaning. If one realizes meaning as it truly is, delusion does not arise, and one is liberated from each and every delusion of one's own mind.

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

From causes and conditions of existence and nonexistence,

The world is brought forth.

Delusion clings to the four propositions,

Not understanding my Penetration through Teaching.

The world does not arise from existence,

Nor is it without arising.

It arises neither from existence nor nonexistence,

Nor is it beyond existence and nonexistence.

Why do ordinary beings

Delusively cling to causes and conditions?

All dharmas are non-arising,

Yet through causes and conditions there is arising.

Neither existent nor nonexistent,

Nor both existent and nonexistent.

Contemplating the world in this way,

One transforms the mind and attains non-self.

All that is produced by conditions—

What is produced has no existence of its own.

One thing does not itself produce another,

For that would entail the fault of two things.

If there were no fault of two things,

No nature could be apprehended.

Contemplate all conditioned dharmas,

Apart from conditioning subject and conditioned object.

The mind's measure in which there is no mind—

This I call Mind-Only.

The measure spoken of with regard to self-nature

Is wholly apart from causes and conditions.

Self-nature is originally pure;

This I call Mind-Only.

Conventional truth is provisionally established,

But originally there is no real entity;

The five skandhas are provisionally established,

And their unreality is likewise so.

There are four kinds of equality:

The equality of characteristics and no-characteristics,

The equality of arising and non-arising,

The equality of self and non-self,

And the equality of cultivation and that which is cultivated.

As the habitual tendencies of delusion evolve,

Each and every state of mind arises.

The realm appearing externally

Is conventional Mind-Only.

External appearances originally do not exist,

Yet the mind again perceives all manner of things.

Through the establishment of body and possessions,

I call this Mind-Only.

Apart from all views and attachments,

From the conceiving subject and the conceived object,

There is neither attainment nor arising;

This I call Mind-Only.

Neither nature nor non-nature,

Entirely apart from both nature and non-nature;

Where the mind attains liberation,

This I call Mind-Only.

Suchness and space,

Nirvana and the dharmadhatu,

And each and every mind-born body—

These I call Mind-Only.

At that time, Bodhisattva Mahamati said to the Buddha:

– Blessed One! As the Blessed One has taught, a great bodhisattva should thoroughly understand words and meanings. How does a bodhisattva skillfully understand words and meanings? What are words?

What is meaning?

The Buddha told Mahamati:

– Listen attentively, and I shall explain it for you.

Bodhisattva Mahamati said to the Buddha:

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

The Buddha told Mahamati:

– What are WORDS? Words are spoken in dependence upon the throat, lips, tongue, teeth, gums, and jaw. Through the conjunction of delusive conceptions, letters and speech are produced, and from these arise habitual tendencies of attachment. These are called Words.

– What is MEANING? Meaning is the essential nature revealed apart from all characteristics of delusion and apart from verbal expression. This is called Meaning. Mahamati! In a quiet place, a great bodhisattva employs the wisdom born of hearing, reflection, and cultivation to contemplate in accordance with this meaning. He thereby realizes self-awareness through direct understanding and proceeds toward the city of nirvana. When the habitual tendencies embodied in him have been transformed, he realizes the realm of self-realization and skillfully contemplates the progressively superior characteristics of Meaning from the First Bhumi through the Tenth Bhumi. Such is called a great bodhisattva who skillfully penetrates the characteristic of Meaning.

– Furthermore, a GREAT BODHISATTVA WHO SKILLFULLY PENETRATES WORDS AND MEANING contemplates words and meaning as neither different nor not different, and contemplates meaning and words in the same way. If words were different from meaning, meaning could not be understood through words. In truth, one enters into meaning through words, just as a lamp illuminates and reveals forms and appearances.

– Furthermore, Mahamati! The self-nature of nirvana is neither arising nor ceasing; the Three Vehicles and the One Vehicle, mind and self-nature, are originally equal. If one clings to the meaning of verbal expressions, one falls into views of denial and establishment, supposing that there are distinctions in what is established and distinctions among delusions, and thus each and every delusion appears as an illusion. It is like the various appearances of an illusion: ignorant sentient beings imagine that there are real distinctions among them, but noble sages do not.

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

Following deluded conceptualization and speech,

They establish the various dharmas.

Because of the fault of such establishment,

After death they fall into hell.

Within the skandhas there is no self,

Yet the skandhas themselves are not the self.

Nor are they non-self,

As conceived by that deluded conceptualization.

To cling to all things as having inherent nature

Is the deluded conceptualization of ordinary beings.

If things were as they view and cling to them,

Everything would become Ultimate Truth.

All dharmas are without inherent nature,

Wholly free from both defilement and purity.

Their views and attachments are not real,

Yet neither are the dharmas annihilated.

Furthermore, Mahamati! I shall now explain the characteristics of Wisdom and Consciousness. If you and the bodhisattvas can skillfully distinguish the characteristics of Wisdom and Consciousness, you will thereby penetrate them and swiftly attain unsurpassed complete and perfect enlightenment.

Mahamati! There are three kinds of wisdom: worldly wisdom, supramundane wisdom, and supreme supramundane wisdom. What is WORLDLY WISDOM?

It refers to all ordinary beings and followers of non-Buddhist paths who cling to existence and nonexistence. What is SUPRAMUNDANE WISDOM? It refers to all sravakas and pratyekabuddhas who, through attachment to the hope of realizing the fruit of nirvana, fall into regarding the individual characteristics of their personal realization as universal characteristics.

What is SUPREME SUPRAMUNDANE WISDOM? I say that the Buddhas and bodhisattvas contemplate the unborn nature of dharmas, perceive neither arising nor cessation, transcend the dharmas of existence and nonexistence, rely upon Wisdom without a Teacher, and personally realize the selflessness of persons and dharmas belonging to the stage of the Tathagata.

Mahamati! That which arises and ceases is Consciousness; that which neither arises nor ceases is Wisdom. Furthermore, to fall into characteristics and non-characteristics, and to fall into the various causal characteristics of existence and nonexistence, is Consciousness; to transcend the characteristics of existence and nonexistence is Wisdom.

Furthermore, that which nurtures characteristics is Consciousness; that which does not nurture characteristics is Wisdom. Furthermore, there are three kinds of wisdom: wisdom that knows arising and cessation, wisdom that knows individual and universal characteristics, and wisdom that knows non-arising and non-cessation. Furthermore, the unobstructed characteristic is Wisdom, while the characteristics of the various obstructing realms are Consciousness.

Furthermore, to grasp the arising of characteristics through the expedient conjunction of the three conditions (1) is Consciousness; the characteristic of self-nature that does not depend upon expedient conditions is Wisdom. Furthermore, the attainment of characteristics is Consciousness; the non-attainment of characteristics is Wisdom. For the realm of the Noble Wisdom of Self-Realization neither emerges nor enters; like the moon’s reflection in water, it cannot be apprehended.

(1) THE CONJUNCTION OF THE THREE CONDITIONS: 1. The fundamental condition of the eighth consciousness. 2. Mental attention, namely, the intrinsic nature of the sixth consciousness. 3. Seeds, formed through the perfuming activity of the sixth consciousness.

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

The accumulation of karma is Consciousness;

Non-accumulation is Wisdom.

Contemplating all dharmas,

One penetrates the meaning of non-arising.

When the power of mastery is attained,

It is called wisdom.

When the mind is freed from the bonds of its objects,

The wisdom that awakens from conception immediately arises.

Reaching even the most sublime characteristics,

Great wisdom arises of itself.

Far removed from conceptual thought,

From mind, mentation, and consciousness,

The bodhisattva abides in non-discrimination,

A state the sravakas cannot reach.

The patient acceptance of serene and supreme advancement (1),

The pure wisdom of the Tathagata,

Skillfully gives rise to the Truth of Ultimate Meaning,

Wholly transcending all courses of conduct.

I teach three kinds of wisdom

To reveal the true nature.

Those of the Two Vehicles have attainment

And cling to self-nature.

Within those conceptions and thoughts,

They grasp all characteristics

And become sravakas and pratyekabuddhas.

The wise are free from all states of existence,

Transcending every measure of mind;

This is the purity of the Tathagata.

(1) PATIENT ACCEPTANCE OF SERENE AND SUPREME ADVANCEMENT: The Sutra of Benevolent Kings teaches five kinds of patient acceptance: the patient acceptance of discipline, the patient acceptance of faith, the patient acceptance of accord, the patient acceptance of the unborn, and the patient acceptance of quiescent cessation.

– Furthermore, Mahamati! Followers of non-Buddhist paths hold nine kinds of doctrines of transformation (1), from which their views concerning transformation arise. These are: transformation of form and place, transformation of characteristics, transformation of cause, transformation of formation, transformation of views, transformation of nature, transformation of the clear discernment of conditions, transformation of the clear discernment of what is produced, and transformation of phenomena. These are called the nine kinds of views concerning transformation.

(1) THE NINE KINDS OF DOCTRINES OF TRANSFORMATION HELD BY FOLLOWERS OF NON-BUDDHIST PATHS:

1. TRANSFORMATION OF FORM AND PLACE: This means that sentient beings transmigrate through the six destinies, with their various forms and the places into which they are transformed differing from one another.

2. TRANSFORMATION OF CHARACTERISTICS: This means that the characteristics of arising, abiding, and cessation of the four great elements and the five skandhas undergo differing transformations.

3. TRANSFORMATION OF CAUSE: Seeds serve as causes; when a cause ceases, its fruit arises, with transformations differing from one another.

4. TRANSFORMATION OF FORMATION: This means that dharmas are formed through causes and conditions; there is formation and there is dissolution, with transformations differing from one another.

5. TRANSFORMATION OF VIEWS: This means that dharmas change with time; what was formerly seen as correct is later seen as wrong, with transformations differing from one another.

6. TRANSFORMATION OF NATURE: This means that dharmas change from unfamiliar to familiar and from bitter to sweet, with transformations differing from one another.

7. TRANSFORMATION OF THE CLEAR DISCERNMENT OF CONDITIONS: This means that the twelve links of dependent origination arise and cease without interruption, their clearly discerned transformations differing from one another.

8. TRANSFORMATION OF THE CLEAR DISCERNMENT OF WHAT IS PRODUCED: Through productive conditions a result is formed; having arisen, it subsequently ceases, with transformations differing from one another.

9. TRANSFORMATION OF PHENOMENA: This means that the faculties, the body, the material world (the universe and all its myriad things), and all conditioned dharmas must ultimately change and perish.

These nine kinds of transformation are said either to proceed from nonexistence to existence or from existence to nonexistence. Through such deluded discrimination, the Doctrine of Transformation is established.

– Mahamati! Because all followers of non-Buddhist paths cling to existence and nonexistence, they give rise to doctrines of transformation. What is the TRANSFORMATION OF FORM AND PLACE? It is the perception of many differing forms and places. For example, when pure gold is transformed into various utensils, each distinct form and place becomes manifest, yet the nature of the gold itself has not undergone transformation. All transformations are likewise. Some followers of non-Buddhist paths spontaneously give rise to such deluded conceptualizations, ranging from the deluded conceptualization of the TRANSFORMATION OF FORM AND PLACE to that of the TRANSFORMATION OF PHENOMENA. The natures of all nine kinds of transformation are neither as deluded conceptualization imagines them nor different from deluded conceptualization. One should know that the deluded conceptualizations of transformation held by followers of non-Buddhist paths are like cream, wine, fruit, and so forth, which are transformed from their original causes into ripened results that may either exist or not exist. All are merely manifestations of one’s own mind; apart from the mind there is neither nature nor non-nature. In truth, one’s own mind undergoes no transformation. Mahamati! In their ignorance, sentient beings thus generate and cultivate deluded conceptualizations themselves, perceiving dharmas of existence and nonexistence as either arising or ceasing, just as they perceive forms arising within dreams and illusions.

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

When form and place undergo transformation,

It is the four great elements that transform.

The intermediate-existence body is not the four great elements,

Nor does it exist apart from form and place.

Transformation belongs to deluded conceptualization,

Not to those possessed of clear wisdom.

Thus the dependent origination of the world

Is like a city of the Gandharvas.

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

– World-Honored One! I beseech you to expound for this great assembly the meaning of continuity and liberation with respect to all dharmas. If we can clearly discern the characteristics of continuity and non-continuity in all dharmas, then I and the bodhisattvas will thoroughly understand all skillful means and will not fall into the doctrines taught by non-Buddhists who cling to continuity. With regard to the characteristics of continuity and non-continuity in all dharmas, we shall transcend the deluded conceptualization of speech and written words, travel throughout all Buddha-lands, and, before immeasurable assemblies, manifest sovereign spiritual powers, dharanis, Dharma seals, all manner of transformations, and the illuminating radiance of awakened wisdom. We shall skillfully employ the Ten Inexhaustible Expressions and immeasurable skillful practices, like the sun and moon, the mani jewel, and the four great elements; at every bhumi, we shall manifest while transcending deluded conceptualization of individual characteristics. Seeing all dharmas as dreams and illusions, we shall enter the stage of Buddhahood in every realm of sentient beings and teach the Dharma according to their capacities in order to guide them, enabling them to abide securely in their own minds, free from the dharmas of existence and nonexistence, from deluded notions of arising and cessation, and realizing that all dharmas are like dreams and illusions. We shall transform the characteristic of the basis of dependence into the Supreme Body, distinct from the doctrines expressed in the words of non-Buddhists.

The Buddha told Mahamati:

– Excellent, excellent! Listen attentively and remember well. I shall explain it for you.

Bodhisattva Mahamati said to the Buddha:

– I humbly await your instruction.

The Buddha told Mahamati:

– The immeasurable dharmas, as understood in the doctrines taught by non-Buddhists who cling to continuity, comprise: continuity in attachment to characteristics; continuity in attachment to conditions; continuity in attachment to existence and nonexistence; continuity in attachment to deluded notions of arising and non-arising; continuity in attachment to deluded notions of cessation and non-cessation; continuity in attachment to deluded notions of vehicle and non-vehicle; continuity in attachment to deluded notions of the conditioned and the unconditioned; continuity in attachment to deluded notions of the individual characteristics of each bhumi; continuity in attachment to deluded notions of an uninterrupted intrinsic nature; continuity in attachment to non-Buddhist deluded notions that rely upon dharmas of existence and nonexistence; and continuity in attachment to deluded notions of the uninterrupted succession of the Three Vehicles and the One Vehicle.

– Furthermore, Mahamati! These are continuities of deluded conceptualization produced within foolish sentient beings themselves. Ordinary beings, through deluded conceptualization, take these continuities and, like silkworms spinning silk to make cocoons, use the threads of deluded thought to bind themselves and others, continuously clinging to the characteristics of existence and nonexistence.

– Furthermore, Mahamati! Within these, there are truly no characteristics of continuity or non-continuity. If one contemplates all dharmas as quiescent, deluded conceptualization does not arise. Therefore, great bodhisattvas should contemplate all dharmas as quiescent.

– Furthermore, Mahamati! When one realizes that external nature is neither existent nor nonexistent, the characteristics of the mind’s own manifestations are seen not to exist. By following the contemplation that the mind’s own manifestations do not exist, all natures of existence and nonexistence are without characteristics. Because continuity is quiescent, no characteristic of continuity or non-continuity exists in any dharma.

– Furthermore, Mahamati! Within these, there is neither bondage nor release; nor does one fall into the view that what is unreal and not in accord with suchness possesses bondage and release. Why is this? Because all dharmas of existence and nonexistence are unobtainable. If one sees all dharmas as existing in order to empty them, one has not yet forgotten dharmas. If one sees all sentient beings as existing in order to liberate them, one has not yet forgotten sentient beings. Although one speaks of releasing bondage, one has not yet transcended bondage, and this cannot be called the realm of true suchness and ultimate reality.

– If one awakens to ultimate reality as it truly is, then with respect to all dharmas one does not see any dharmas that are to be made empty; thus, one transcends dharmas within dharmas themselves. One liberates all sentient beings without seeing any sentient beings who are to be liberated; thus, one transcends sentient beings within sentient beings themselves, because all dharmas and all sentient beings are unobtainable.

– Furthermore, Mahamati! Ordinary beings have three kinds of continuity, which are the source of the eleven kinds of continuity described above: greed, anger, and delusion; karmic craving; and craving for future existence. From greed, anger, and delusion arise karmic craving and craving for future existence. Because of these three kinds of continuity, sentient beings continue to revolve through the six realms. Mahamati! If continuity is severed, there is neither continuity nor non-continuity.

– Furthermore, Mahamati! Through attachment to the conjunction of the three conditions (1) as a means, the continuity of the consciousness skandha arises without interruption. Because of attachment to this means, continuity exists. If the conjunction of the three conditions and the consciousness skandha are severed, the three liberations are realized, and no continuity whatsoever arises.

(1) THE CONJUNCTION OF THE THREE CONDITIONS: These are the faculties, their objects, and consciousness. The faculties are the six faculties; their objects are the six sense objects; and consciousness is the six consciousnesses. All dharmas arise through the conjunction of these three kinds of causes and conditions.

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

Deluded thoughts are not true,

Yet are called characteristics of continuity.

If one fully comprehends reality,

The net of continuity is severed.

Because sentient beings are ignorant,

They grasp according to spoken words.

They are like the silkworm

That spins silk to bind itself.

The delusive bonds of ordinary beings,

And continuity, are also thus.

Bodhisattva Mahamati said to the Buddha:

– As the World-Honored One has taught, because of attachment to each and every meaning, each and every unreal deluded thought arises. Thus, each and every deluded discrimination and each and every dharma are originally devoid of true nature and are nothing but false discrimination. World-Honored One! If there is only the intrinsic nature of deluded thought, and no other intrinsic nature of dharmas exists as a counterpart upon which it may arise, then all dharmas are devoid of intrinsic nature. Did the World-Honored One not say, “The habitual tendencies of the afflictions and pure nirvana are all devoid of intrinsic nature”? If both defilement and purity are destroyed, would this not entail the error of the annihilation of all dharmas? Why does the World-Honored One say that all dharmas are merely the intrinsic nature of deluded thought, are without nature, and possess no real substance? Would this not constitute the annihilationist view?

The Buddha told Mahamati:

– So it is, so it is! It is as you have said, Mahamati! The intrinsic nature known by noble wisdom consists of noble knowledge, noble vision, and the wisdom-eye of the noble ones. Thus, the intrinsic nature is known directly by itself and is not like the nature grasped by ordinary beings, who take the intrinsic nature of deluded thought to be real. This intrinsic nature of deluded thought does not possess the characteristics of an intrinsic nature.

Bodhisattva Mahamati said to the Buddha:

– Suppose that noble ones know directly through noble knowledge, noble vision, and the wisdom-eye of the noble ones, unlike the divine eye and the physical eye of ordinary beings, whose knowledge arises through deluded discrimination. Since deluded discrimination clearly cannot perceive the nature that has been realized, how can ordinary beings free themselves from such delusion? Only through the noble ones’ realm of awareness, which accords with reality, can deluded consciousness be transformed and deluded discrimination transcended. World-Honored One! Ordinary beings discriminate each and every dharma; they are not entirely inverted, yet they cannot transcend each and every discrimination, nor are they free from inversion. Why is this? Because they cannot perceive the noble ones’ realm of reality, nor do they perceive the characteristic that transcends existence and nonexistence.

– World-Honored One! Do the sages also make such discriminations and see things as delusive thought does? Since conception does not depart from the object, this too would be attachment to characteristics. Attachment to characteristics is the realm of ordinary beings; freedom from attachment to characteristics is the sages’ own inner realm of practice. The sages do not regard the realm of particular characteristics as a realm; it is because of the realm of ordinary beings that their own minds perceive a realm. According to the single characteristic, which is No-Characteristic, the fundamental essence of No-Characteristic is the Dharma-essence. The sages also see the characteristics of intrinsic nature and the Dharma-essence within intrinsic nature; their discrimination of the Dharma-essence within the characteristics of intrinsic nature is also like the delusive thinking of ordinary beings. When intrinsic nature manifests in this way, it is merely that one does not speak of a cause for existence yet calls it EXISTENCE, and does not speak of a cause for nonexistence yet calls it NONEXISTENCE. Therefore, neither existence nor nonexistence is asserted, for to speak of existence or nonexistence is to fall into views that cling to the nature and characteristics of dharmas. To say that sages “do not fall into either existence or nonexistence” means that they do not fall into regarding perceived characteristics as a realm of particular characteristics. Thus, ordinary beings cannot equal them, for their realm differs from that of ordinary beings. Yet if the sages’ seeing regards things as existing because of a cause, it falls into existence; if it regards things as nonexistent because of the absence of a cause, it falls into nonexistence. According to the doctrines stated above, there would be numerous errors. Why? Because they do not understand that the characteristics of all dharmas are fundamentally devoid of characteristics of an essence of their own.

– World-Honored One! Because of the discriminations of the intrinsic nature of delusive thought, one cannot perceive the nature and characteristics of intrinsic nature. What, then, is delusive thought, and what is not delusive thought? How can delusive thought be known as it truly is? World-Honored One! Are the characteristics of delusive thought and the characteristics of intrinsic nature different or not different? If it is said that the characteristics of delusive thought and those of intrinsic nature are not different, then there is no corresponding cause. Why, then, do ordinary beings not know as it truly is that which in all dharmas is free from delusive thought? If it is said that sentient beings are separated from delusive thought, then the characteristics of delusive thought do not truly exist. Why, then, does the World-Honored One cause sentient beings to relinquish views that cling to the existence or nonexistence of dharmas, yet have them cling to the existence of the sages’ realm and thus fall into the view of existence? Why does he not teach that dharmas are EMPTY, quiescent, and devoid of nature, but instead speak of the intrinsic nature of noble wisdom?

The Buddha told Mahamati:

– It is not that I do not teach that dharmas are EMPTY and devoid of nature, nor do I fall into the view of existence when I speak of the intrinsic nature of noble wisdom. I do so because I wish to free sentient beings from fear. Since beginningless time, sentient beings have clung to the nature and characteristics of intrinsic nature and to the intrinsic nature of noble wisdom, taking characteristics to be truly existent. If I spoke of the emptiness of dharmas, they would become frightened; therefore, I do not speak of the nature and characteristics of intrinsic nature. Nevertheless, I abide in true emptiness, which I have personally realized. Free from the characteristics of delusion and from views that cling to nature or non-nature, I attain liberation of mind through what is manifested by the mind. In accordance with the Dharma seal by which the true characteristic is sealed, I personally awaken and contemplate the nature of intrinsic nature, free from the characteristics of views of existence and nonexistence.

– Furthermore, Mahamati! A great bodhisattva should not establish “ALL DHARMAS ARE UNBORN” as a thesis. Why? Because the nature of every thesis is itself devoid of nature. Since characteristics arise through dependent causes, it is said that no thesis can be established concerning all dharmas; if a thesis is established, it must necessarily collapse. To say that “an established thesis must collapse” is because that thesis is established through dependence upon its opposite. If no thesis is established concerning all dharmas, then the characteristic of the unborn cannot be destroyed. Therefore, “if a thesis that cannot be established concerning all dharmas is established, it collapses.” Mahamati! Neither existence nor nonexistence gives rise to a thesis, for when a thesis is applied to every nature, the characteristics of existence and nonexistence cannot be apprehended. Mahamati! Suppose that thesis itself does not arise, yet one establishes as a thesis that “all natures are unborn”; that thesis must then collapse. Because the nature and characteristics of existence and nonexistence are unborn, no thesis should be established. The five-part syllogism contains numerous errors—the Nyayapravesa Treatise records thirty errors—because many different characteristics successively serve as causes for one another and involve something produced. Therefore, no thesis should be established. To say that all dharmas are unborn means that all dharmas are empty. Thus, since all dharmas lack intrinsic nature, no thesis should be established.

– Mahamati! Nevertheless, great bodhisattvas teach that all dharmas are like dreams and illusions, because they see that the manifestation or nonmanifestation of characteristics is due to errors in seeing and knowing. Therefore, they say that the nature of all dharmas is like a dream or an illusion. Mahamati! Because ordinary beings fall into views that cling to existence and nonexistence, one must teach the Dharma according to their capacities in order to free them from fear. Do not cause them to become terrified and distance themselves from the Mahayana Dharma.

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

There is no teaching and no intrinsic nature,

No object and no continuity.

Ordinary beings delusively cling to them as real,

Like a corpse endowed with awareness.

All dharmas are unborn,

But not as the non-Buddhists’ thesis claims.

Dharmas are fundamentally unborn,

Yet come to fulfillment through causes and conditions.

All dharmas are unborn;

The wise make no discrimination.

Phenomena arise from establishing theses;

Those who awaken must eliminate them.

Just as eyes afflicted with cataracts

Delusively see the appearance of phantom flowers,

So too is the nature to which one clings,

Born of ordinary beings’ delusive thoughts.

Discrimination manifests the three realms,

Though the intrinsic nature of phenomena does not exist.

Yet an intrinsic nature of phenomena is established,

Because delusion arises through conceptual thought.

Verbal teachings are established according to phenomena,

And delusive thoughts become exceedingly confused.

Children of the Buddha, transcend them;

Remain far removed from all delusive thoughts.

What is not water is conceived to be water,

A delusion born of thirst.

Ordinary beings are deluded in this way;

The sages do not perceive it thus.

What the sages see is pure:

Right concentration and the three liberations.

Far removed from arising and cessation,

They roam the realm of the Unborn.

They cultivate with nothing to cultivate,

And there is neither nature nor non-nature.

Nature and non-nature are equal;

Therefore, the noble fruit arises.

What are nature and non-nature?

What is the equality of dharmas?

Mind knows and mind does not know;

There are inner and outer, motion and stillness.

If a person can bring these to an end,

He will behold the equality of mind.

At that time, Mahamati again said to the Buddha:

– World-Honored One! As the World-Honored One has taught, wisdom contemplates the objects before it and takes dharmas as its conditions, yet does not see a single dharma that can be attained. These are merely provisionally established skillful means. Since both the grasped and the grasper are devoid of nature, both are empty. Thus, wisdom also cannot grasp the doctrine that “discrimination is unborn”; this is called Wisdom. Yet the name WISDOM itself is also merely a provisionally established skillful means. How is this so? World-Honored One! Is it because one does not awaken to whether the natures of the particular and common characteristics are different or not different that the characteristic of wisdom cannot be attained? Or is it because each nature and characteristic of the particular and common characteristics conceals itself that the characteristic of wisdom cannot be attained? Or is it because mountains, cliffs, earth, water, fire, and wind obstruct it that the characteristic of wisdom cannot be attained? Or is it because something is too distant or too near that the characteristic of wisdom cannot be attained? Or is it because one is too old or too young, blind or deaf, or because the faculties are incomplete that the characteristic of wisdom cannot be attained?

– World-Honored One! If it is because one does not awaken to whether particular and common characteristics are different or not different that the characteristic of wisdom cannot be attained, then it should not be called WISDOM, but rather NON-WISDOM, because there is this “nonattainment.” If it is because each nature and characteristic of particular and common characteristics conceals itself that the characteristic of wisdom cannot be attained, then this too is non-wisdom, not wisdom. World-Honored One! Because there is jñeya—the object of knowledge, the mother of wisdom—wisdom arises. It is not that something devoid of nature can constitute what is known by jñeya and thereby be called wisdom. If it is because mountains, cliffs, earth, water, fire, wind, excessive distance or nearness, excessive age or youth, blindness, deafness, or incomplete faculties prevent the characteristic of wisdom from being attained, then this is non-wisdom and not wisdom, because the existence of wisdom cannot be apprehended.

The Buddha told Mahamati:

– It is not the meaning of NON-KNOWLEDGE, as you say, that is regarded as KNOWLEDGE. I do not speak of such concealed engagement with objects. Wisdom does not apprehend characteristics; it is established through skillful means, awakening to what is directly perceived by one’s own mind. Knowing existence and nonexistence, and knowing that external nature is devoid of self-nature, yet “things” cannot be apprehended. Because they cannot be apprehended, knowledge does not arise with regard to the jñeya; if one follows the three gates of liberation, knowledge likewise cannot be apprehended. If a person is free from delusion, there is a knowledge that fully comprehends the habitual tendencies of falsehood and unreality, devoid of self-nature, from beginningless time; ordinary beings and non-Buddhists cannot know this knowledge. Therefore, with regard to external objects—whose nature and characteristics are devoid of self-nature—ordinary beings do not cease their deluded thoughts. Because they cling to and grasp them, they establish what is directly perceived by their own minds and speak of the characteristics of a self and what belongs to a self. Yet they do not know that these are directly perceived by their own minds. They give rise to deluded thoughts concerning knowledge and the jñeya; because deluded thought cannot discern that external nature is devoid of self-nature, they further rely upon the annihilationist views of non-Buddhists.

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

Not abiding in engagement with objects,

Nor in discerning wisdom,

Non-knowledge itself is Right Knowledge,

Yet delusion deems it not to be knowledge.

Where nature and characteristics do not differ,

If one clings to discernment,

Whether the obstructions are distant or near,

That is called wrong knowledge.

Because the six faculties are incomplete,

It is said that wisdom does not arise.

In truth, there is the jñeya;

That too is called wrong knowledge.

– Furthermore, Mahamati! Ignorant ordinary beings do not skillfully comprehend that external characteristics are manifestations of their own minds, and they are turned about by evil, false, and unreal delusions from beginningless time. While being turned about, they cannot attain Penetration of the Essential Principle or Penetration through Teaching. Thus, they cling to teachings given as skillful means and cannot skillfully distinguish the four propositions concerning the Essential Principle and pure Penetration of Characteristics.

Bodhisattva Mahamati said to the Buddha:

– It is just as the Buddha has taught. I beseech the Blessed One to distinguish for us Penetration through Teaching and Penetration of the Essential Principle, so that I and the great bodhisattvas may thoroughly understand these two kinds of penetration, and so that ordinary beings, shravakas, and pratyekabuddhas in the future will not fall into error.

The Buddha told Mahamati:

– Excellent, excellent! Listen attentively and remember well; I shall explain it for you.

Bodhisattva Mahamati said to the Buddha:

– I respectfully receive your instruction.

The Buddha told Mahamati:

– The Tathagatas of the three times possess two kinds of penetration of the Dharma: Penetration through Teaching and Penetration of the Essential Principle. PENETRATION THROUGH TEACHING means teaching each Dharma in accordance with the dispositions of sentient beings’ minds, as fully recorded in the sutras—accordant with principle and accordant with the capacities of beings. This is called Penetration through Teaching. PENETRATION OF THE ESSENTIAL PRINCIPLE means that practitioners abandon each delusion manifested by their own minds and do not fall into the dualistic views of identity or difference, sameness or non-sameness, but transcend all mind, mentation, and consciousness. Within the realm of the noble wisdom of self-realization, they abandon views of causes and conditions and views of correspondence produced through contrived practices. This cannot be known by any non-Buddhist, shravaka, pratyekabuddha, or person who has fallen into dualistic extremes. I call this the Dharma of Penetration of the Essential Principle. Mahamati! You and the great bodhisattvas should cultivate and study these characteristics of Penetration of the Essential Principle and Penetration through Teaching.

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

I teach two kinds of penetration:

Penetration of the Essential Principle and Penetration through Teaching.

Penetration through Teaching instructs beginners;

Penetration of the Essential Principle is liberation.

At that time, Bodhisattva Mahamati said to the Buddha:

– Blessed One! As the Blessed One has sometimes said: “One should not approach or study the various doctrines of the world. To approach and study them is to embrace sensual desire and not to embrace the Dharma.” Why does the Blessed One say this?

The Buddha told Mahamati:

– The various meanings, phrases, and discourses of worldly doctrines are accumulated through causes and conditions. Their causal illustrations are like ornaments used to entice and deceive ignorant ordinary beings. They cannot enter true inner penetration and do not know that all dharmas are inverted delusions. Ordinary beings are bewildered and fall into the dualistic extremes of wrong views, thereby destroying their own right view and the true Dharma. They revolve through the six paths and cannot attain liberation. Because of deluded attachment, they cannot awaken to what is directly perceived by their own minds and cannot abandon the external nature they ascribe to self-nature. Therefore, the various doctrines of the world do not transcend birth, old age, sickness, death, anxiety, sorrow, suffering, distress, deception, and bewilderment.

– Mahamati! In ancient times, Shakra, Lord of the Devas, extensively understood many treatises and himself composed a Treatise on Sounds. Among the proponents of worldly doctrines was a disciple who assumed the form of a dragon and went to Shakra’s celestial palace, where he established the tenets of worldly doctrine. He made an agreement with Shakra, Lord of the Devas, saying: “Today I shall debate with you. If I prevail, I shall destroy your thousand-spoked wheel; if you prevail, my head shall be cut off in recompense to you.” After making this agreement, he used worldly teachings to refute Shakra’s Treatise on Sounds, immediately destroyed the wheel, and then returned to the human world. Mahamati! Even a dragon, an animal, can use the various meanings and phrases of worldly discourse, adorning them with causes, conditions, and illustrations, to bewilder the devas and asuras and cause them to become attached to views of arising and cessation—how much more so human beings! Therefore, worldly discourse should be kept at a distance, for it can become a cause that produces the fruit of suffering. One should not approach or study it.

– Mahamati! The proponents of worldly doctrines speak only of realms experienced by the body. Mahamati! There are hundreds of thousands of such worldly doctrines. Five hundred years after the Buddha’s nirvana, they will undermine the compilation of the scriptures, for their evil notions will flourish throughout the world, and there will be many corrupt disciples eager to accept their teachings. Mahamati! They will use all kinds of meanings, phrases, causes, conditions, and ornate illustrations to expound how non-Buddhists use worldly doctrines to undermine the compilation of the scriptures. Because they cling to their own theories of causation, they possess no inner penetration. Mahamati! Those non-Buddhists possess no treatise of inner penetration. They establish worldly doctrines and extensively expound innumerable hundreds of thousands of doctrinal approaches, yet they cannot penetrate them themselves, nor do they recognize their own ignorance, but cling to worldly doctrines as truth.

At that time, Bodhisattva Mahamati said to the Buddha:

– Blessed One! If the various meanings, phrases, causes, conditions, and ornate illustrations of worldly doctrines taught by non-Buddhists arise from their own attachments and possess no inner penetration, then the Blessed One also teaches worldly doctrines to the various devas, human beings, and asuras who come together from every direction. The Buddha likewise extensively expounds immeasurable meanings and phrases. Does this not also mean that there is no inner penetration? Does this not also fall within the category of the discursive knowledge of all non-Buddhists?

The Buddha told Mahamati:

– I do not teach worldly doctrines, nor do I teach coming and going; I teach only neither going nor coming. Mahamati! COMING means aggregation; GOING means dispersion; NEITHER GOING NOR COMING means neither arising nor ceasing. The meaning of what I teach does not fall within the categories of delusion belonging to worldly doctrines. Why? Because there is no attachment to an external nature that is devoid of self-nature, and the dualistic delusions manifested by one’s own mind cannot turn one about, for perceived characteristics are devoid of self-nature. When one awakens to the manifestations of one’s own mind, the delusions manifested by one’s own mind do not arise. When delusion does not arise, one enters the three gates of liberation: EMPTINESS, SIGNLESSNESS, and WISHLESSNESS. This is called liberation.

– Mahamati! I recall that in ancient times, while I was dwelling in a certain place, a Brahmin versed in worldly doctrines came to where I was staying. Without regard for whether I was free or occupied, he asked me: “Gautama! Are all dharmas created?” I immediately replied: “Brahmin! To say that all dharmas are created belongs to the first worldly doctrine.” He asked again: “Are all dharmas uncreated?” I likewise replied: “That all dharmas are uncreated belongs to the second worldly doctrine.” He continued to ask: “Are all dharmas permanent? Are all dharmas impermanent? Do all dharmas arise? Do all dharmas not arise?” I immediately replied: “These are the third through the sixth worldly doctrines.”

– Mahamati! They further asked: “Are all dharmas one? Are all dharmas different? Are all dharmas the same? Are all dharmas not the same? Do all dharmas appear through each undergoing birth individually?” I answered in every case: “These are the worldly doctrines from the seventh through the eleventh.” Mahamati! They further asked: “Are all dharmas indeterminate? Are all determinate? Is there a self? Is there no self? Is there this world? Is there no such world? Is there another world? Is there no other world? Is there liberation? Is there no liberation? Are all things momentary? Are all things not momentary? Is it space? Is it cessation through discernment? Is it nirvana? Is it created by Gautama? Is it not created? Is there an intermediate-state body? Is there no intermediate-state body?” Mahamati! I replied: “Brahmin! Questions such as these are all your worldly doctrines; they are not what I teach. I teach only that the false and deceptive habit-energy of unwholesome karma and delusion, accumulated since beginningless time, is the cause of the three realms. Those unable to awaken to and know that what appears is merely their own mind give rise to delusive attachment to an external self-nature, just as the doctrines of non-Buddhists say: ‘Through the conjunction of three conditions—the self, the faculties, and their objects—cognition arises.’ I do not teach in this way. Brahmin! I teach neither causation nor non-causation. I teach only dependently arisen dharmas provisionally established through the delusive nature of apprehender and apprehended. This cannot be known by you or by those who cling to the continuity of a self.”

– Mahamati! What are called NIRVANA, SPACE, and TRANQUIL CESSATION are not three distinct things; they are three only in enumeration.

– Furthermore, Mahamati! At that time, the Brahmin versed in worldly doctrines again asked me: “Do the three realms exist with ignorance, craving, and karma as their cause, or are they without a cause?” I replied: “These two alternatives are also merely worldly doctrines.” He further asked: “Do all natures fall within individual characteristics and shared characteristics?” Again I replied: “This is a worldly doctrine. Brahmin! In brief, from all your questions down to the stream of consciousness that delusively grasps external objects, all are worldly doctrines.”

– Furthermore, Mahamati! At that time, the Brahmin versed in worldly doctrines again asked me: “Each meaningful statement, adorned with reasons and analogies, is a tenet of all non-Buddhists and belongs to worldly doctrine. Is there, then, any Dharma that is not worldly doctrine?” I replied: “Brahmin! There is, but it is not something you possess. It is neither an act nor a tenet, neither a statement nor a non-statement, and it is not adorned with causes, conditions, and analogies.” The Brahmin asked: “What is neither worldly doctrine, nor a non-tenet, nor a non-statement?” I replied: “Brahmin! There is that which is not worldly doctrine, but you non-Buddhists cannot know it because your delusions are unreal and you falsely cling to what lies outside the noble wisdom. When it is said that DELUSION DOES NOT ARISE, this means that if one awakens to and comprehends the existence and nonexistence of dharmas and that what appears is merely one’s own mind, delusion does not arise. One is not defiled by external objects, and delusion is forever ended. This is called that which is not worldly doctrine. This is a practice you do not possess.” At that time, the Brahmin again briefly described their modes of cognition: whether going or coming, birth or death, happiness or suffering, sinking or rising, hidden or manifest, conjoined or continuous, craving or the cause of craving, they clung to all kinds of characteristics. I said: “Brahmin! Such comparisons and distinctions are all your worldly doctrines; they are not mine.” Mahamati! The Brahmin versed in worldly doctrines questioned me in this way, and I answered him in this way. He then fell silent and withdrew without taking his leave. Moreover, reflecting upon the realization attained through personal insight, he thought: “The Shramana Shakya transcends the characteristics of ordinary modes of understanding. He teaches non-arising, signlessness, and causelessness. When one awakens to the characteristics manifested by one’s own delusion, delusion does not arise.” Mahamati! This is precisely what you asked me: “Why is it said that associating with worldly doctrines and their various disputations is to embrace craving and not to embrace the Dharma?”

Bodhisattva Mahamati said to the Buddha:

– World-Honored One! What is the meaning of embracing craving and embracing the Dharma?

The Buddha told Mahamati:

– Excellent, excellent! For the sake of sentient beings in future ages, you have carefully reflected upon and asked about the meaning of this statement. I shall explain it for you. Listen attentively and remember it well.

Bodhisattva Mahamati said to the Buddha:

– I humbly await your instruction.

The Buddha told Mahamati:

– As to the meaning of CRAVING, there is grasping and rejecting; one may crave contact or crave flavors, become attached to external objects, and fall into the two extremes of wrong views. Consequently, samsara continues without interruption, and the five skandhas arise again, together with birth, aging, illness, death, anxiety, sorrow, suffering, and affliction. All the sufferings of karma arise from craving and attachment. They all result from associating with and becoming habituated to worldly doctrines, thus making one a proponent of worldly doctrines. The Buddhas and I call this CRAVING. This is called embracing craving and not embracing the Dharma.

– Mahamati! What is embracing the Dharma? It is skillfully and thoroughly understanding that what appears is merely one’s own mind. Seeing the signs of the selflessness of persons and the selflessness of dharmas, delusion does not arise. One clearly knows the successive stages of advancement through the bodhisattva bhumis, leaves behind mind, mentation, and consciousness, receives the wisdom-anointment of all Buddhas, and fully embraces the Ten Inexhaustible Vows. Yet one does not exercise unrestrained dominion over any dharma. This is called the DHARMA. It means not falling into any views or attachments, any falsehood, any delusion, any nature or characteristic, any of the two extremes, and so forth. Mahamati! Many kinds of deluded non-Buddhists fall into the two extremes of eternalism and annihilationism; they are not wise. Those who adopt the doctrine of causelessness give rise to the view of eternalism. Those who hold that external causes cease and that causes and conditions have no intrinsic nature give rise to the view of annihilationism. Mahamati! Because I do not perceive arising, abiding, or cessation, I call this the DHARMA. Mahamati! This is what is meant by craving and the Dharma. You and all great bodhisattvas should cultivate and study this.

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

All doctrines of the world

Are false teachings of non-Buddhists.

Delusively seeing actor and action,

Their teachings are not personal realization.

My own doctrine alone

Transcends actor and action.

I teach it to my disciples,

So they may leave worldly doctrines far behind.

The measure of mind cannot be seen;

Apprehender and apprehended have no intrinsic nature.

When these two aspects of mind are not conceived,

Eternalism and annihilationism are both abandoned.

Whatever flows from the non-Buddhist mind,

I call worldly doctrine.

Those in whom delusion no longer operates

See their own mind.

With COMING, something arises;

With GOING, it no longer appears.

Thoroughly understanding going and coming,

Delusion does not arise.

Existence as eternal or impermanent,

Actor and action,

This world or the world hereafter—

All are the common understanding of worldly doctrines.

At that time, Bodhisattva Mahamati said to the Buddha:

– World-Honored One! The Buddha speaks of NIRVANA. What Dharma is called nirvana? Why do the non-Buddhists each give rise to different delusions concerning the Dharma of nirvana?

The Buddha told Mahamati:

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

Bodhisattva Mahamati said to the Buddha:

– I humbly await your instruction.

The Buddha told Mahamati:

– The non-Buddhists’ deluded conceptions of nirvana do not accord with nirvana. Some non-Buddhists regard nirvana as the cessation of the skandhas, dhatus, and ayatanas; as freedom from the realm of craving; as seeing that dharmas are impermanent; as the non-arising of mind and mental factors; as not recollecting the realms of the past, future, and present; and as the complete exhaustion of the skandha of feeling, like a lamp being extinguished or a seed being destroyed. Since delusion no longer arises, they regard these states as nirvana. Mahamati! They do not call it nirvana through the destruction of the view of intrinsic nature.

– Mahamati! Some adherents of non-Buddhist paths say that “going from this place to another place” is liberation. They see the cessation of the realm of the aggregate of perception as resembling the stilling of the wind; or they see the annihilation of both perceiver and perceived and call it liberation. Or they see each and every characteristic of thought as the cause from which suffering arises. Having reflected upon this, yet failing to discern skillfully that these are manifestations of their own mind, they become frightened by perception, see non-arising, give rise to delight, and imagine it to be nirvana. Or, while still possessing perception, they see non-arising, give rise to delight, and imagine it to be nirvana. Some adherents of non-Buddhist paths know the individual and common characteristics of all internal and external dharmas throughout the past, present, and future, and regard their nature as indestructible; they take this to be nirvana. Or they regard the self, person, sentient being, life span, and all external dharmas as nirvana. Or there are adherents of non-Buddhist paths whose wisdom has been scorched by wrong views. They cling to the existence of a self, take the view of inherent nature as fundamental, and see inherent nature and the purusha as separated by a slight interval. They say that the divine self of the purusha can produce inherent nature, and because it is produced by the purusha, it is called inherent nature. For example, the Primal Principle (1) and guna (2) are said to depend upon the primordial divine self to give rise to intelligence. Guna is likened to minute particles; taking guna as the agent, they say that the four great elements arise from minute particles, just as inherent nature arises from the purusha. They then cling to the existence of a divine self that pervades the realms of the ten directions and take this to be nirvana.

(1) PRIMAL PRINCIPLE: A technical term. The Samkhya teachers establish twenty-five principles, the first of which is the Principle of Primordial Nature. Because the Principle of Primordial Nature is the beginning of all dharmas, it is called the Primal Principle.

(2) GUNA: Translated as “that upon which something depends.” It is the substantial basis of the four great elements and gives rise to the qualities and functions of form, sound, smell, taste, touch, and so forth. The Treatise on the Ten Categories says that it comprises twenty-four qualities. In addition, the Samkhya teaches that it comprises three qualities: joy, sorrow, and obscurity.

– Some adherents of non-Buddhist paths speak of the exhaustion of merit and demerit. Some say that the afflictions cease by themselves, without cultivating wisdom. Some regard the Lord of the Heaven of Sovereignty as the true creator of birth and death and take this to be nirvana. Or they say that sentient beings die in this place and undergo birth elsewhere, revolving successively in samsara for the past eight thousand kalpas, existing spontaneously without a cause. Thus they cling to birth and death as having no other cause; then, clinging to causelessness, they imagine it to be nirvana. Or they say that from inherent nature arise the four great elements; from the four great elements arises mind; from mind arises intelligence; from intelligence arise the five subtle elements; from the five subtle elements arise the five cognitive faculties; from the five cognitive faculties arise the five faculties of action; and from the five faculties of action arise the five great elements. These are called the twenty-five Principles of Primordial Nature. Inherent nature can produce all dharmas, and when they return to inherent nature, one is freed from all birth and death. Clinging to this Principle of Primordial Nature as the realization of the path of Ultimate Truth, they imagine it to be nirvana.

– Or they see characteristics of unity and difference, identity and non-identity, and combination as giving rise to qualities (just as minute particles give rise to the world: minute particles are the agent, and the world is that which is produced—this is what is meant by qualities), and they take this to be nirvana. Or they see the myriad things—such as sharp thorns, the splendor of the peacock, and all kinds of precious objects—as having no creator and existing spontaneously without a cause; they take this to be nirvana.

– Mahamati! Some hold that the twenty-five Principles of Primordial Nature are true and that the Treatise on the Six Categories

(1. Substance, 2. Quality, 3.

Action, 4. The Four Great Elements, 5. Combination, 6.

Identity and Difference) constitutes the causes from which all dharmas arise. They say that preserving these two teachings safeguards the realm and its sentient beings and brings them peace and happiness; this, they say, is nirvana. Or they regard time as the agent that creates the seasons of the world; those who understand things in this way imagine this to be nirvana.

Or they see existence, or they see non-existence, or they know existence and non-existence; seeing that this cognition and nirvana are distinct yet not different, they imagine it to be nirvana. All the various discriminations, calculations, and attachments taught by adherents of non-Buddhist paths are untenable in principle; the wise should therefore abandon these doctrines.

– Mahamati! All the imagined nirvanas of adherents of non-Buddhist paths are views of annihilation that cling to the two extremes, yet they regard them as nirvana. Each of the nirvanas established in their own doctrines is examined by the wise and seen to be their delusion. Their minds and thoughts come and go, drifting and flowing, either arising or ceasing. What they establish is as though nothing had been established; in truth, no one attains nirvana thereby.

– Mahamati! The Dharma of nirvana that I teach is skillfully discerning the manifestations of one’s own mind, not clinging to external natures, transcending the four propositions, and seeing the place of suchness as it truly is. One does not fall into the two extremes of what manifests from one’s own mind and deluded discrimination. Neither grasper nor grasped can be apprehended, and nothing established through any form of measurement is perceived. One should not accept what ordinary beings falsely cling to as real. Having abandoned it, one attains the Dharma of the noble wisdom of self-realization, knows the two kinds of non-self, leaves behind the two kinds of affliction, completely removes the two obstructions, and forever transcends the two kinds of birth and death. Gradually ascending through the bodhisattva grounds, one reaches the stage of the Tathagata. All profound samadhis, free from mind, mentation, and consciousness, are like illusory shadows. This is called nirvana. Mahamati! You and all the great bodhisattvas should cultivate and study this teaching, swiftly distancing yourselves from all views of nirvana held by adherents of non-Buddhist paths.

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

The nirvanas of non-Buddhist paths—

Each arises from deluded thought.

Deluded thoughts arise from mind;

By no means can they bring liberation.

With no rope, they bind themselves,

Far removed from skillful means.

Though they imagine liberation,

In truth, they cannot be liberated.

The general doctrines of non-Buddhist paths

Contain many different kinds of knowledge.

Because of ignorance and deluded thought,

They have no share in liberation.

All those adherents of non-Buddhist paths

Falsely perceive agent and what is produced.

Clinging to doctrines of existence and non-existence,

None of them attain liberation.

Ordinary beings delight in deluded thought

And do not hear the true Dharma.

Truth extinguishes the causes of suffering;

The three realms comprise three sufferings:

The suffering of suffering and the suffering of decay,

And the suffering of conditioned existence in the three evil destinies.

Like an image in a mirror,

Though it appears, it is not real.

Amid deluded thoughts in the mirror of mind,

Ordinary beings give rise to dualistic views.

Not knowing mind and its conditions,

They give rise to delusions of the two extremes.

When mind and its objects are fully understood,

Deluded thoughts no longer arise.

The essence of mind is the myriad dharmas,

Manifesting, yet without manifestation.

It is free from the characteristics of objectification

That ordinary beings discriminate.

Deluded thought gives rise to the three realms,

Falsely manifesting all kinds of characteristics.

None of these possesses true meaning,

Yet fools do not understand.

The sutras speak of deluded thought,

Which never extends beyond provisional names.

If one transcends words and discourse,

The Buddha says that there is nothing spoken.