集諸法寶最上義論

Furthermore, now we speak of Arising, Abiding, Changing, and Ceasing. Here, within each kṣaṇa these four characteristics all undergo transformation. The non-concurrent characteristic is not real.

Because the non-concurrent characteristic is not real, one cannot give rise to discrimination concerning it; one cannot speak of it as occurring at one moment, nor speak of it as occurring at another moment. Neither at one moment nor at another moment is there any arising. Furthermore, one cannot say it occurs at no proper moment, for this would be a doctrine of difference.

If one speaks of the moment of perishing, then perishing is precisely non-arising. Therefore one should know: that which arises is without abiding, and at the moment of abiding nothing can be obtained. How can that abiding-less nature have any diminishment, how can it have any ceasing?

The arising and the abiding are given the name "changing." If at the root there is no arising, then how can there be abiding? If a dharma is without abiding, then how can it be obtained? Therefore there is no arising and no abiding.

In this, what meaning is there in speaking of ceasing? If a dharma has abiding, then with respect to that abiding dharma one may speak of a differing nature. Since the dharma is itself without abiding, how can there be a differing nature?

Within that which is without a differing nature, one ought not to discriminate. One should know that the differing nature is not the abiding nature. Truly there is no single nature that can be discriminated.

Therefore the characteristics together with the discriminating mind—these are the two kinds. If there are no characteristics, then there is no discrimination. If those characteristics, or the discriminating mind, have discrimination, then both are discriminated.

According to the real meaning, there is no characteristic and no discrimination. If Arising, Abiding, Changing, and Ceasing had a nature in all times, all places, and all dharmas, then dividing them into beginning, middle, and end could not be established. If one is able to contemplate thus, in accordance with the teaching, then the Buddha says this person possesses great wisdom.

The natures at the beginning, in the middle, and at the end—those natures divided into these three places—truly have no single nature. Where would there be any arising? Therefore the dharmas are neither one nature nor many natures.

The one, the many, and what lies between—none of these can be obtained. If all dharmas are apart from one nature and apart from many natures, then permanence and impermanence have no place for discrimination. Therefore they are neither impermanent nor not-impermanent.

One ought not to give rise to these two discriminations therein. One should know that the division into the beginning portion, the middle portion, and the final portion do not all arise together at one moment; they do not all exist together. Like the nature of that other person, it does not exist in oneself.

Or if another asserts that there is a self-essence nature, then here we say that the place of self-nature is empty. How could that nature exist? Therefore this "self" is again without nature, and that "other" is likewise without nature.

One should know that all dharmas that are made and all actions performed are not apart from the nature of their cause. Whether perishing or not perishing, neither is a place that the thinking mind can reach; neither can be discriminated. Beginning, middle, and end, divided together—contemplate them according to reality.

All are characteristics of the unconditioned, not characteristics of difference. One ought not to discriminate that, together with the dharmas, and each and every seed of that, together with each and every nature. Each and every one does not arise apart from the wisdom-seed.

Each and every kṣaṇa, once divided, transforms with ease. Therefore, with respect to that and the nature of all those dharmas, how could the mind give rise to thinking about them? Within all the differentiations of phenomenal characteristics among the dharmas, one should know that there is no cause, and again there is no differentiation.

The dharmas from the very origin have nothing that is fabricated. Although there is a continuity of function, how can it be called real? Thus the understanding of the dharmas should also be known to be of these two kinds: between the kṣaṇas there can be no union.

A nature such as this truly cannot be grasped. Herein there is nothing possessed, and again nothing attained. One should contemplate that once the dharmas arise, they immediately perish.

If a dharma does not perish, then there is no dharma that arises. Because the dharma perishes, nothing can be obtained. That which does not perish is the nature of perpetual abiding.

Yet that nature of perpetual abiding must again be departed from. And even the departing—the words about it herein—must also be departed from. Knowing the dharmas clearly in this way, then that differing nature is the cause of perpetual abiding, and the non-differing nature is likewise so.

Conditioned dharmas arise and immediately cease. Therefore they are called without abiding. If there were abiding, there should be something obtained; if there is the characteristic of non-abiding, then nothing can be obtained.

That dharma of non-abiding is also concurrent with all the practices and the various actions performed. If that nature had something obtained, then with respect to undifferentiated practice, how could there be a remedy? Therefore, without differentiated practice, no nature can arise.

Furthermore, one should know that the eye and the various consciousnesses have the nature of direct perception. The Great Muni Master constantly used to say: If one departs from the nature of direct perception, separately grasping at inference and non-inference, then with respect to that and to this, how can anything be obtained? With respect to the possessions of the world, the first activities undertaken are all without anything to rely upon.

Like the various activities that have no nature of function. If the various matters thus manifested—then in the present there is also nothing accomplished. Herein, if there is the done and the not-done, then the meanings of those functions are all different.

Therefore all activities are without real existence, all like empty space. Permanence and impermanence both cannot be grasped, so one should know that all dharmas arise from conditions; although they arise, there is yet no small dharma that can be obtained. Those conditions are like illusion, so what arises is like illusion.

This is precisely how, from that, the dharmas are produced—it is in this meaning. The dharmas being without nature does not mean they are not without nature. In this meaning, the Tathāgata of Perfect, Complete Enlightenment speaks according to reality.

One should know that all dharmas are without attachment and without obstruction. In the Mahāyāna this truth is spoken, and it is to be understood thus. Thus the Bodhi-mind, before and after, remains equal.

All the Tathāgatas of the ten directions and the three realms know it according to reality. Therefore they produce skillful means. Then they speak all the profound Dharma-gates.

Thus this is called discrimination, and therefore each and every proclamation manifests the arising of the dharmas. Therefore those dharmas are the dharma of the Four Truths; those dharmas are the dharma of Consciousness-Only—though there is that which is spoken, it is ever truly real. All those dharmas are like illusion.

Because they are like illusion, they cannot be examined (vitarka), cannot be analyzed (vicāra), cannot be known, cannot be displayed, cannot be stored away. If one departs from such, then one knows the dharmas as truly real. Because one knows the truly real, the Bodhi-mind is thereupon liberated.

If the Bodhi-mind is liberated in this way, then all the Buddhas are likewise so; sentient beings are likewise so. Birth-and-death is likewise so, Nirvāṇa is likewise so, the Dharma-realm is likewise so; therefore the Buddha and sentient beings are both equal. Birth-and-death and Nirvāṇa are likewise equal.

If herein one truly understands the meaning thus, then the Buddha says this is the Bodhi of all the Buddhas. And so all conduct and all undertakings can be accomplished. This is called the supreme meaning (paramārtha).

Apart from this, there is no separate supreme meaning. This supreme meaning embraces all dharmas. It is the inconceivable conduct of truly real speech, apart from existence, apart from non-existence; neither wise nor foolish; neither few nor many, without characteristic, without nature.

Moreover it is not a place that can be illumined upon. Wisdom cannot know it, consciousness cannot know it. Emptiness is its self-nature, yet it is not apart from self-nature.

Without grasping, without relinquishing, apart from the characteristics of grasping and relinquishing. It is produced from wisdom that accords with reality. It is produced according to circumstance, and therefore it is said: without the characteristic of grasping, without storing away.

It is not what the mind can contemplate, it cannot be known; it is not what the eye can see, and so it cannot be seen.

Why is this so? Because the mind is without self-nature. Because the mind is without self-nature, all dharmas are without self and without other.

And the without-self, the without-other, are two kinds of differentiation. Thus all dharmas are concurrent in self-nature; without arising, without ceasing, without gathering, without scattering, without wisdom, without folly, without any small dharma, without anything displayed, yet with a place that illumines. One should know that the seed of Bodhi is clearly displayed from that characteristic.

If one is able to contemplate non-self with respect to that characteristic, then that seed of Bodhi again has no place of arising. The Bodhisattva-Mahāsattvas, of truly real self-nature, employing skillful means, appear in the world, giving rise to the mind of great compassion in order to reveal their realization; yet the Bodhisattvas, of truly real self-nature, neither arise nor cease. One should know that the dharma of consciousness is far apart from doubt and confusion.

There is no small dharma that can arise. Self and what belongs to self are both empty, yet there is no characteristic clearly displayed. The characteristic of consciousness, clearly seen, is without self-nature.

The nature of that light is the nature that is intrinsically constant. Therefore the nature of the self-characteristic has no light. If there is no light, how can one speak of there being a characteristic of light?

Just as light can dispel darkness, yet that darkness and that light are neither near nor joined. "Not near"—then what does light dispel? "Not joined"—then what does that darkness dispel?

If the characteristics of light and darkness, being far apart, both cannot be obtained, then one should know that light can dispel darkness, yet emptiness is precisely not apart, and one cannot fix a real characteristic therein for discrimination. Though darkness may be dispelled, the dharma cannot be dispelled. That which can dispel is the dharma of non-discriminating measure.

Why is this so?—Because dispelling has the name of non-abiding. From this one should know that all those dharmas, through the union of causes and conditions, have a place of arising, yet causes and conditions are accomplished through illusion. Within that illusion-like dharma, that delusion and darkness are again not afflictions; but because of the obstruction of knowledge they are not understood, and then one departs from discriminating consciousness.

Again it is not light that has a place of arising. These two real natures are both without discrimination. Herein, the one-sided view is not a real attainment.

Furthermore, one should know: contact, attention, sensation, perception, volition, desire, resolve, mindfulness, concentration, and wisdom. Such are the dharmas belonging to the mind—the dharmas that are the possessions of the mind. All those kinds are characteristics of Bodhi, and each and every one is pure in its own self-nature.

Or there are dharmas that have no characteristic of Bodhi, and in their own essence they are not concurrent in principle. Just as empty space is pure in its self-nature, so too that knowing-nature is likewise pure. If one knows that the self-characteristic truly has nothing that can be obtained, then that mind-consciousness again does not arise; if consciousness does not arise, then how can all those dharmas exist?

Therefore one should know that the dharmas all arise from the truly real. The dharmas arise through the union of causes and conditions. Although that arising is not real, there is nothing that exists.

The dharmas are like illusion, mind-consciousness is like illusion, conditions are likewise like illusion. From this, consciousness arises from conditions. If one knows that the nature of wisdom is likewise like illusion—without anything discriminated, without anything clearly known, the self-characteristic of the dharmas is not understood and has nothing understood—then it is said that all are non-concurrent.

Herein, if one is able to depart from the discriminations of arising and ceasing, all are far departed from. Conditioned arising is like illusion, so what arises is likewise like illusion.

How is it that within the illusion-like there is truly arising?—One should know that that mind-consciousness is like illusion, so understanding is likewise like illusion. Understanding being like illusion, what is understood is likewise like illusion. Knowing and what is known are both like illusion, therefore when the dharma arises it is likewise so.

The arising of the dharma being like illusion, the dharmas are likewise so. Just as one sees that illusion which fashions a form. Just as in that arising there are three matters.

The activities of the world are likewise so. Just as in this arising there are also three matters. With respect to this mind there is something seen, and that is called the deed.

If one understands clearly that there is no mind, then there is nothing thought. Without mind, without thinking, how can a dharma be obtained? If there is the characteristic of Self and of what belongs to Self, one may speak of there being seeing.

But without self and without what belongs to self, how can it be called seeing? And how then can that characteristic of Bodhi be realized?—With this characteristic of non-self, one should thus know that all illusory dharmas have nothing that exists. Like illusion they appear, and are given the name of existence.

Existent-nature, non-existent-nature, the nature of that self-nature—this nature is without attachment to all places of existence. If a dharma is existent, then it ought not to be non-existent. Yet this existence again shows itself to be without essence in the present.

If a dharma is non-existent, then it ought not to be existent. Yet this non-existence again is, in the present, truly existent. Therefore there is no arising, and again no grasping.

From this one should know that the dharma is said to be existent, yet is non-existent. If it is non-existent, then it is also empty. To say herein that it is existent again cannot be determined.

The self-nature of the Dharma-realm is to be spoken of thus. If the form-dharmas were truly real essences, then in the supreme meaning there would again be nothing existent. Therefore herein, all fabricated activities arise from illusory transformation and discrimination.

If a dharma has nature, or a dharma is without nature, then before and after it is likewise so. If it is neither having-nature nor without-nature, it is likewise so. Having-nature and without-nature are concurrent in self-nature.

Nature and without-nature are not what the mind discriminates. If one says that the dharmas are each and every one without self-nature, then there are also dharmas said to be other than without-self-nature. Among all dharmas, the nature has no self-nature, so it is said that it cannot be obtained.

Therefore the Buddhas, according to the three times, turn to make all sentient beings of the world attain liberation. The realm of the Buddhas has no cause-and-condition of increase. There too is no nature of increase.

In the truly real nature, the Buddhas are ever present. One should know that all dharmas are divided into four kinds. Therefore, either existent or non-existent, or both, or neither of the two; the worldly mind is like illusion, and is likewise like illusion.

Why is it not said that there is something said? All dharmas are empty, all apart from the place of attachment. Emptiness again is not apart from that truly real nature.

Herein one cannot frivolously discourse and discriminate, and in this meaning the dharmas are all without nature. Speaking thus, one should know that the Buddhas of Perfect, Complete Enlightenment are non-nature and non-without-nature. Nature and without-nature both depart from attachment.

This then is non-empty and again not non-empty. There is no intermediary, and again nothing established. Therefore all dharmas do not arise and have no nature.

Because of non-arising and non-nature, they are displayed according to the characteristic of each place. Then because of this attachment, the meaning is that there is nothing obtained. There is no real nature to be held—this then is the truly real.

The dharmas are without arising, and likewise without ceasing; all those dharmas are together of one characteristic. Herein, thus, they are likewise of one characteristic. That is to say, all dharmas are without defilement and without purity.

Or one says the dharmas have arising and have ceasing. One should know that all arise from the seeds of affliction and falsity. If one says the dharmas are without arising, then that saying is called the view of annihilation, a fault of speech.

If one says the dharmas are without ceasing, then that saying is called the view of permanence, a fault of speech. Therefore the dharmas are apart from language. One cannot speak of arising, nor can one speak of ceasing.

Among all dharmas, the arising and ceasing truly have no small dharma that can be obtained. If one is able to depart from those two faults of speech, then all dharmas are neither annihilated nor permanent. Having-nature and without-nature—that nature is itself truly real.

Herein there is no small dharma that is a place of obtaining a characteristic. There is not a single thing that can truly be turned. Although the dharmas have arising, there is nothing that exists.

Herein again there is no real boundary. One does not know that it is like empty space, apart from all characteristics.

Knowing and empty space—all are equal, so one should know that all differentiation and discrimination are because of the net of doubt and affliction, and the nature of purity. Suchness is without characteristic, apart from all places of conditioning. Self-nature, pure, intrinsically possesses great light.

Therefore one should know that the Buddhas, the World-Honored Ones, are intrinsically of the nature of suchness. This is called the Buddha-Jewel, and the pure cause that displays the pure Dharma, opening forth proper understanding and guarding the self-nature. This is called the Dharma-Jewel.

Pointing to the truly real path, the essence being concurrent—this is the Saṅgha-Jewel. Thus these Three Jewels all are without characteristic, without a dharma to contain, without a place to be perfumed, without location, without characteristic, without discrimination; therefore the Buddhas, the World-Honored Ones, abide in the Truth of the Supreme Meaning. From the path of suchness, they arrive by means of suchness.

Therefore they are called Tathāgata. Within suchness they clearly know that the dharmas are without self. Therefore they manifest the various form-characteristics and the various dharmas of merit.

From the first arising of the mind they cultivate the various practices to attain the stage of non-retrogression. And so on, until the final once-more-to-be-born stage, accomplishing perfect complete enlightenment. This is the cause whereby, from the stainless suchness, the Buddha-body is manifested.

This manifestation of the body is produced by skillful means, in order to proclaim the dharmas; yet in truth there is no characteristic of speech. Why is this so?

—Because there is no nature and nothing possessed. The mind-consciousness is pure; this consciousness then has activities and so manifests thus. Although it manifests a place of non-grasping, yet it does not speak.

In the Truth of the Supreme Meaning it cannot be grasped, it cannot be spoken. Thus here, without grasping and without speaking, the essential nature is itself truly real. Again it cannot be spoken, and that it cannot be spoken is precisely non-discrimination.

The nature of non-discrimination is the Truth of the Supreme Meaning. In the Truth of the Supreme Meaning, according to discrimination there is the existent and there is hearing the dharmas. Thus, thus, those dharmas spoken are the characteristic of the dharmas that are not spoken.

The dharma-nature of the dharmas is all equal. The dharmas are without self and again without self-nature; having-nature, without-nature—that self-nature is apart from existence and apart from non-existence; and it cannot be grasped, cannot be spoken. Herein, thus, whether existent or non-existent, the profound meaning of words departs from characteristics in being spoken.

The dharmas have no characteristic of realization; therefore this is named Perfect, Complete Enlightenment. The dharmas depart from the characteristic of speech; therefore this is called truly real, neither arising nor again ceasing. The meaning of the dharmas is profound without limit, each and every realm being without self and not turning.

The dharmas without cannot be turned, and the dharmas without cannot be grasped. Giving, keeping the precepts, and the various dharmas—though spoken, they are without characteristic. Therefore with respect to all dharmas there is no characteristic of grasping, and thus nothing to be attached to.

Herein again there is no separate function. Suppose there were something done, it again has the name of empty. Because the deed is empty, there is no characteristic of real practice; because there is no characteristic of real practice, in that dharma there is no increase and no decrease.

If with respect to the dharmas one falsely discriminates, then one should know that that mind grasps characteristics in order to turn, and so gives rise to that mind. This is the foolish one attached to the nature of affliction, and that one cannot attain liberation. If one does not give rise to false discrimination, then all deeds are tranquil and still.

That one can, according to reality, attain liberation. Because of non-discrimination, the nature of the mind is ever tranquil, and therefore the dharmas arise from conditions. Although there is a place of arising, it is said to be empty, so one should contemplate that one's own dharma has no characteristic of existence.

The Tathāgata of Perfect, Complete Enlightenment acts and speaks thus. One should know that the dharmas neither gather nor scatter, are neither self nor other, and there is no small dharma whose characteristic can be grasped and obtained. As the beginning, so likewise the end; beginning and end are both concurrent, and that nature of suchness is the radiant brilliance that shines forth.

It can shine everywhere upon that nature of suchness. The conditioned dharmas appear without obstruction. Arising like illusion, it is again spoken thus.

This is to say it is produced in the Mahāyāna; one should know that all dharmas, whether arising or ceasing, are not the path of examination and analysis—one should know it thus.

Why is this so?

Because the meanings of words have nothing to be attached to. That truly real nature cannot be known. Therefore in the present there is nothing to grasp at.

The wise one, according to reality, departs from words. That discriminating mind is called the net. Departing from that discrimination, one attains liberation.

That liberated mind is as if equal. Thus the dharma spoken is truly profound. Herein, faithful understanding according to reality—this is the person of Great Wisdom.

That mind of faithful understanding, together with the three realms—this mind is pure, apart from the dusts and defilements. Furthermore it can be far apart from all the defiled attachments. Thus with respect to the dharmas there is no grasping and no relinquishing.

All the foolish attachments are far departed from. That one can broadly attain the ten kinds of sovereign mastery. That one, with respect to his own dharma, awakens clearly to the real nature.

Within the absence of self-nature there is again no place of abiding. With respect to the dharmas there is faithful understanding according to reality. As one faithfully understands, so according to reality one abides.

Just as empty space pervades everywhere without lack. All those dharmas, perfect and complete in their arising, are likewise so. This dharma is equal and pervades all.

Therein there is no dharma, neither coming nor going. Because of neither coming nor going, the dharmas are present. To know this meaning is to penetrate the teaching of the Buddhas.

All dharmas, when they arise, have nothing to be attached to. Other than this, there is again no separately existing dharma. This, in the Mahāyāna, is the important path of the dharmas.

Supreme and most profound, it turns according to reality. Once the mind-consciousness is pure, therefore all are without attachment, and are not concurrent with the principle of all dharmas. Therefore one should know that all minds that grasp—exhausting all the places where the dharmas exist—then that dharma is profound and cannot be observed with wisdom.

Again it is not clearly known. There being no two places, neither can be established—and so the meaning is thus.

To trust that the Bodhi of the Buddhas cannot be realized, and that there is no place of realization. In the dharma of Bodhi there is no place to dwell. If one can realize it according to reality, then one's own Buddhahood, together with all dharmas, are all of themselves concurrent.

The dharmas have no cause, and again no doer, yet the foolish think and discriminate. If there is no cause, then again one cannot perfume the deeds of merit; giving rise to a defiled and attached mind, one is moved toward the fruit-retribution of the evil destinies. Therefore the wise should know that here, in this profound and subtle dharma, faithfully understanding according to reality, honoring and reverencing it, one then attains the immeasurable and supreme heap of merit.

This is called one who truly cultivates the Mahāyāna. Therefore, if there be a person who, having clearly understood this path, then truly practices according to that truly real path, not attached to that path—supreme and most victorious—and is able to give rise to a pure mind of faith and then praise the Buddhas. But there are those without wisdom, of wrong views, of outside paths, who cannot relinquish there their attachments concerning the Saṅgha—then this profound dharma should not be spoken.

If it is spoken for that one to hear of that principle, it is not concurrent.

That which I praise, the supreme Dharma—

Beginning, middle, and end wholesome, the principle concurrent—

Wholly embracing the supreme truly real verses—

Profound and subtle, inconceivable—

The gathered merits are truly boundless—

Universally bestowed upon all the realms of sentient beings—

The Treatise on the Compendium of the Essentials of the Dharma, the Supreme Meaning

End of the Final Fascicle