集諸法寶最上義論

Furthermore, let us now speak of Arising, Abiding, Changing, and Ceasing. Herein, in each kṣaṇa (instant) these four characteristics all undergo transformation. The non-corresponding characteristic is unreal.

Because the non-corresponding characteristic is unreal, no discrimination can be raised upon it; it cannot be said to be at one time, nor can it be said to be at another time. At one time and at another time there is no arising. Furthermore, it cannot be said to be at no time.

Such is the principle of difference. If it is said to be at the time of decay, then decay is precisely non-arising. Therefore one should know: Arising is without abiding, yet at the time of abiding there is again nothing to be obtained.

As for that nature without abiding, how could it have diminution, and how could it again have cessation? That arising and that abiding are named "change." If the root is non-arising, then how could there be abiding? If a dharma is without abiding, then how could it be obtained?

Therefore there is non-arising and non-abiding. Herein, in what sense is it said to be "ceasing"? If a dharma has abiding, then upon that abiding dharma one may speak of a nature of difference.

But the dharma is precisely without abiding—how could there be a nature of difference? In the absence of a nature of difference, one ought not to discriminate. One should know that the nature of difference is not the nature of abiding.

Truly there is not a single nature that can be discriminated. Therefore the characteristics together with the discriminating mind—these are 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 true 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—divided into beginning, middle, and end—then they could not be established.

If one is able, in accordance with the teaching, to contemplate thus, then the Buddha declares this person to be one of great wisdom. As for the natures at the beginning, in the middle, and at the end—the nature divided into those three places—truly there is not a single nature that has any arising. Therefore the dharmas are neither of one nature nor of many natures.

The one and the many, and what is between them, are all not obtained. If all dharmas are apart from oneness of nature and apart from manyness of nature, then permanence and impermanence have nothing to be discriminated. Therefore they are neither impermanent nor not impermanent.

One ought not, with regard to them, raise up these two discriminations. One should know that the division into the beginning portion, the middle portion, and the final portion do not all arise together at one time; they do not all exist together. Like the nature of that other—it does not exist within oneself.

Or if the other says that there is a nature of intrinsic substance, then herein it is said that the place of intrinsic nature is empty. How then 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 done and the work that is done are none of them apart from the nature of the cause. Whether decaying or not decaying, neither is a place that the mind can ponder; they cannot be discriminated. At the beginning, in the middle, and at the end—dividing them and contemplating them as they truly are—all are of the characteristic of the unconditioned (asaṃskṛta), not of the characteristic of distinct difference.

One ought not to discriminate that from the dharmas, and each and every seed from each and every nature. Each and every one arises not apart from the seed of wisdom. Each and every kṣaṇa, once divided, transforms with ease.

Therefore, regarding that and the nature of all those dharmas, how could the mind ponder and give rise to them? Within all dharmas, regarding the differences of phenomenal characteristics, one should know that there is no cause, and furthermore no difference. The dharmas from the very beginning have nothing fabricated.

Though there is the continuity of function, how can it be called real? Thus, what is understood of the dharmas should also be known as these two; between the kṣaṇas there can be no union. This nature, being thus, truly cannot be grasped.

Herein there is nothing possessed, and furthermore nothing attained. One should contemplate that the dharmas, once arisen, immediately decay. If a dharma does not decay, then there is no arising of the dharma.

Because the dharma decays, there is nothing obtained. That which does not decay is the nature of permanent abiding. Yet that nature of permanent abiding must again be left behind.

And that leaving-behind, spoken of herein, must also be left behind. Knowing the dharmas thus, regarding that nature of difference which is the cause of permanent abiding—the nature that is not difference is also likewise. The conditioned dharmas arise even as they 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 there is nothing obtained. That dharma of non-abiding also corresponds to all activities and the differences of what is done. If that nature had something obtained, then with regard to the practice without difference, how could it serve as a remedy?

Therefore the practice without difference cannot give rise to a nature.

Furthermore, one should know that the eye and the consciousnesses have the nature of direct perception (pratyakṣa). The Great Muni Master often said: If, apart from the nature of direct perception, one separately grasps inference (anumāna) and non-valid cognition, then regarding that and this, how could they be obtained? Among the possessions of the world, the first is to perform work—all of it has nothing to be relied upon.

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

Therefore all are truly without any work done; all are like empty space. Neither permanence nor impermanence can be grasped. One should know that the dharmas all arise from conditions; though they arise, there is again not the least dharma that can be obtained.

Those conditions are like an illusion, so they give rise to that which is like an illusion. That is, the arising of dharmas from such is in this very sense. That the dharmas are without nature is not non-without-nature.

In this sense, the Lord of Perfect and Complete Enlightenment (Samyaksaṃbuddha) speaks in accordance with truth. One should know that all dharmas are without attachment and without obstruction. In the Great Vehicle (Mahāyāna), this truth is spoken, and is thus understood.

Thus the mind of Bodhi (bodhicitta), before and after, remains ever equal. All the Tathāgatas of the ten directions and the three realms know it just as it truly is. Therefore they give rise to skillful means, and then expound all the profound Dharma gateways.

Thus this is named "discrimination," and therefore each and every proclamation of theirs displays the arising of the dharmas. Therefore those dharmas are the Dharma of the Four Noble Truths; those dharmas are the Dharma of Mere Consciousness (Vijñaptimātra)—though there is what is spoken, it is ever true. Those dharmas are all like an illusion.

Because they are like an illusion, they cannot be examined (vitarka), cannot be investigated (vicāra), cannot be known, cannot be displayed, cannot be contained as a store. If one is apart from this, then one knows the dharmas to be true. Because of knowing the truth, the mind of Bodhi at once attains liberation.

If the mind of Bodhi attains liberation thus, then the Buddhas too are likewise; sentient beings too are likewise. Birth-and-death too is likewise, Nirvāṇa too is likewise, the Dharma-realm (Dharmadhātu) too is likewise. Therefore the Buddha and sentient beings are both equal.

Birth-and-death and Nirvāṇa are also equal. If herein one thus truly understands the meaning, then the Buddha declares this to be the Bodhi of all the Buddhas. Even all that is practiced and all works can thereby be accomplished.

This is called the supreme truth (paramārtha). Apart from this, there is no separate supreme truth. This supreme truth embraces all dharmas.

It is the inconceivable true speech and conduct, apart from existence, apart from non-existence; neither wise nor foolish; neither few nor many, without characteristic, without nature. Furthermore it is not that upon which there is illumination. Wisdom cannot know it, consciousness cannot know it.

Emptiness is its intrinsic nature, yet it is not apart from intrinsic nature. Without grasping, without rejecting, apart from the characteristics of grasping and rejecting. From wisdom-as-it-truly-is it arises.

Arising according to circumstances, therefore it is said: without the characteristic of grasping, without being stored. It is not that which the mind ponders, and cannot be known; it is not that which the eye sees, and so cannot be seen.

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

Yet "without self and other" are two kinds of difference. Thus all dharmas correspond to intrinsic nature; not arising, not ceasing, not gathering, not scattering, not wise, not foolish, having not the least dharma, not displayed anywhere, having a place of illumination. One should know that the seed of Bodhi is clearly displayed from that characteristic.

If one is able, with regard to that characteristic, to contemplate no-self (anātman), then that seed of Bodhi again has no place of arising. The Bodhisattva-Mahāsattvas, whose intrinsic nature is true, use skillful means to appear in the world, raising the mind of great compassion (mahākaruṇā) to reveal what is realized; yet the Bodhisattvas, whose intrinsic nature is true, neither arise nor cease. One should know that the Dharma of consciousness is far apart from doubt and confusion.

There is not the least 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 intrinsic nature.

The nature of that radiance is the nature of intrinsic constancy. Therefore the nature of the self-characteristic has no radiance. If there is no radiance, then how can it be said to have a characteristic of radiance?

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

If the characteristics of brightness and darkness, when set far apart, are both not obtained, then one should know that brightness can dispel darkness, which is precisely not-apart, and one cannot therein fix a true characteristic to be discriminated. Darkness, though it has dispelling, cannot dispel the Dharma. That which can dispel is the Dharma of measureless non-discrimination.

Why is this? Because "dispelling" is named non-abiding. By this one should know that all those dharmas arise from the union of causes and conditions, and that the causes and conditions are accomplished through illusion.

In that Dharma which is like an illusion, that delusion and obscurity are again not afflictions (kleśa); but because of the obstruction of the knowable (jñeyāvaraṇa) it is not clear, and then one parts from discriminating consciousness. Furthermore it is not radiance that has any arising. These two true natures are both without discrimination.

Herein, the one-sided view is not truly obtained.

Furthermore, one should know: contact (sparśa), attention (manaskāra), feeling (vedanā), perception (saṃjñā), volition (cetanā), desire (chanda), resolve (adhimokṣa), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). Such are the mind-associated dharmas (caitasika), the dharmas belonging to the possessions of the mind. All those kinds are characteristics of Bodhi, and each and every intrinsic nature is pure.

Or there may be a dharma without the characteristic of Bodhi, which in its own substance is not in accord with the principle. Just as empty space is intrinsically pure in nature, so too that knowing nature is likewise pure. If one knows that the self-characteristic is truly not obtained, then that mind-consciousness again does not arise; if consciousness does not arise, then how could all those dharmas exist?

Therefore one should know that the dharmas all arise from the true. The dharmas arise from the union of causes and conditions. Though that arising is not real, so there is nothing existing.

The dharmas are like an illusion, the conscious mind is like an illusion, the conditions too are like an illusion. By this, consciousness arises from conditions. If one knows that the nature of wisdom too is like an illusion—having nothing discriminated, having nothing clearly known, the self-characteristics of the dharmas neither understood nor having anything to understand—therefore it is said that all are not in correspondence.

Herein, if one is able to part from the discriminations of arising and ceasing, all are far apart. Conditioned arising is like an illusion, so what arises too is like an illusion.

How is it that, within what is like an illusion, there is truly arising? One should know that the conscious mind is like an illusion, so understanding too is like an illusion. Because understanding is like an illusion, what is understood too is like an illusion.

Knowing and what is known are both like an illusion, therefore when a dharma arises it too is likewise. The arising of dharmas is like an illusion, so the dharmas too are likewise. Just as a person sees that illusion which fashions a form.

As what arises there has three matters, so the works of the world too are likewise. As what arises here too has three matters. Where this mind has something seen, that is called "what is done." If one clearly sees that there is no mind, then there is nothing pondered.

Without mind, without pondering, how can a dharma be obtained? If there is the characteristic of Self and what belongs to Self, one may say there is seeing. But without self and what belongs to self, then how can it be called seeing?

That characteristic of Bodhi—how then could it be realized? Herein, by this characteristic of no-self, one should know that all illusory dharmas have nothing existing. Like an illusion that appears, it is named "existence." Existent nature, non-existent nature, the nature of that intrinsic 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 also shows itself to be, in the present, without substance. If a dharma is non-existent, then it ought not to be existent.

Yet this non-existence also shows itself to be, in the present, truly existent. Therefore it is not arisen, and furthermore not grasped. By this one should know that a dharma said to be existent is yet not existent.

If it is not existent, then it is also non-existent. To say herein that it exists cannot be decided. The intrinsic nature of the Dharma-realm is to be spoken of thus.

If form-dharmas were truly substantial, then in the supreme truth they would again have nothing existing. Therefore herein, the fabricated matters all arise from the discrimination of illusory transformation.

If a dharma has nature, or a dharma is without nature, then before and after it is likewise. If it is non-existent in nature or non-non-existent in nature, it too is likewise. Existent nature and non-existent nature correspond to intrinsic nature.

Nature and non-nature are not what the mind discriminates. If one says the dharmas are each and every one without intrinsic nature, then there are also dharmas said to be other than without intrinsic nature. Within all dharmas, since the nature has no intrinsic nature, it is said to be unobtainable.

Therefore the Buddhas, in accordance with the three times, turn the Wheel for the world, so that all sentient beings attain liberation. The realm of the Buddhas has no causes and conditions of growth. That realm too has no nature of growth.

Within the true nature, the Buddhas ever exist. One should know that all dharmas are discriminated into four kinds. Therefore, whether existent or non-existent, whether both, or whether not both, the worldly mind is like an illusion, and it too is like an illusion.

Why is it said that there is nothing said? All dharmas are empty, all apart from places of attachment. Emptiness furthermore is not apart from that true nature.

Herein, one cannot, by frivolous argument (prapañca), discriminate; and in this sense the dharmas are all without nature. Speaking thus, one should know that the Buddhas, the Perfectly and Completely Enlightened Ones, are non-nature and non-non-nature. Nature and non-nature both part from attachment.

This is precisely not-empty and yet not not-empty. There is no intermediate, and furthermore nothing established. Therefore all dharmas are non-arising and without nature.

Being without arising and without 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 true nature to hold—this is precisely the true.

The dharmas are non-arising, and also non-ceasing; all those dharmas share one and the same characteristic. Herein, thus, it is likewise one and the same characteristic. That is, all dharmas are undefiled and unpurified; or it may be said that the dharmas have arising and 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 (ucchedadṛṣṭi), an excessive statement. If one says the dharmas are without ceasing, then that saying is called the view of permanence (śāśvatadṛṣṭi), an excessive statement.

Therefore the dharmas are apart from language. One cannot say "arising," nor can one say "ceasing." Within all dharmas, the arising and ceasing truly have not the least dharma to be obtained. If one is able to part from those two kinds of excessive statement, then all dharmas are neither annihilated nor permanent.

Existent nature, non-existent nature—that nature is intrinsically true. Herein there is not the least dharma that is a characteristic obtained. There is not a single thing that can truly be turned.

Though the dharmas have arising, there is nothing existing. Herein there is also no true boundary. One does not know that, like empty space, it is apart from all characteristics.

Knowing and empty space are all equal. One should know that all difference and all discrimination are because of the net of doubt and affliction, and the pure nature. Suchness (tathatā) is without characteristic, apart from the places of conditioning.

The intrinsically pure nature originally has great radiance. Therefore one should know that the Buddhas, the World-Honored Ones, are originally of the nature of Suchness. This is called the Buddha-Jewel; and the pure cause that displays the pure Dharma, opening up correct understanding and guarding intrinsic nature—this is called the Dharma-Jewel.

Pointing to the true path, with the self-substance in correspondence—this is the Saṅgha-Jewel. Thus these Three Jewels all have no characteristic, have no dharma contained, have no place of perfuming, have no location, have no characteristic, no discrimination. Therefore the Buddhas, the World-Honored Ones, abide in the Supreme-Meaning Truth (paramārtha-satya).

From the path-as-it-truly-is, they come by way of suchness-as-it-truly-is. Therefore they are called Tathāgata ("Thus-Come"). Within suchness-as-it-truly-is, they truly know that the dharmas are without self.

Therefore they manifest the various forms and characteristics and the dharmas of merit. From the first arousing of the mind, they cultivate the various practices to attain non-retrogression. Even to the very last, in the station of one-life-remaining (ekajātipratibaddha), they accomplish Perfect and Complete Enlightenment.

This is the cause whereby, from the undefiled Suchness, the body of the Buddha appears. This appearance of the body is born of skillful means, to proclaim the dharmas, yet in truth there is no characteristic of speaking. Why is this?

Because there is no nature and nothing possessed. The conscious mind is pure; this consciousness then is that which has the doing of works, and it appears thus. Though it appears, it does not grasp, and furthermore does not speak.

In the Supreme-Meaning Truth it cannot be grasped, and cannot be spoken. Thus, herein not grasping and not speaking, the substance-nature is intrinsically true. Furthermore it cannot be spoken, and that which cannot be spoken is precisely without discrimination.

The nature without discrimination is the Supreme-Meaning Truth. In the Supreme-Meaning Truth, according to discrimination, there is what exists and there is the hearing of the dharmas. Thus and thus, the dharmas spoken are the characteristic of the dharmas not-spoken.

The Dharma-nature of all dharmas is equal. The dharmas are without self and furthermore without intrinsic nature; existent nature, non-existent nature—that intrinsic 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 speech is apart from characteristics, yet spoken.

The dharmas have no characteristic of realization; therefore this is named Perfect and Complete Enlightenment. The dharmas are apart from the characteristic of speech; therefore this is called the true, non-arising and furthermore non-ceasing. The meaning of the dharmas is profound without limit, each and every realm being without self and unturning.

The outer dharmas cannot be turned, and the outer dharmas cannot be grasped. Giving (dāna), upholding precepts (śīla), and the dharmas—though spoken—are yet without characteristic. Therefore, regarding all dharmas there is no characteristic of grasping, hence there is no attachment.

Herein there is furthermore no separate function. Suppose there is something done—it is yet named empty. Because what is done is empty, there is no characteristic of true practice; because there is no characteristic of true practice, within that Dharma there is no increase and no decrease.

If one falsely discriminates among the dharmas, then one should know that that mind grasps characteristics and turns, 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 that is done is tranquil and still.

That one is able, in accordance with truth, to attain liberation. Because there is no discrimination, the mind-nature is ever still; therefore the dharmas arise from conditions. Though there is arising, it is said to be empty, so one should contemplate that one's own dharma has no characteristic of existence.

The Lord of Perfect and Complete Enlightenment does and speaks thus. One should know that the dharmas neither gather nor scatter, are neither self nor other, have no small dharma, no grasping of characteristics that can be obtained. As the beginning, so too the end; beginning and end both correspond, and that nature of Suchness is the radiance of brilliant light shining wondrously.

It can shine everywhere upon that nature of Suchness. The dharmas of conditioned arising appear without obstruction. Arising like an illusion, it again speaks thus.

This is said to be the arising of the Great Vehicle; one should know that all dharmas, whether arising or ceasing, are not the path of examination and investigation (vitarka-vicāra)—thus one should know.

Why is this?

Because the meanings of speech all have no place of attachment. That true nature all cannot be known. Therefore in the present there is no attachment.

The wise one, in accordance with truth, parts from those words. That discriminating mind is called the net. Parting from that discrimination, one attains liberation.

That liberated mind is as equality. Thus the Dharma spoken is truly profound. Herein, with true faith and understanding—this is the person of Great Wisdom.

That mind of faith and understanding, together with the three realms—this mind is pure, apart from the defilements of the dusts. Furthermore, one can part far from all defiled attachments. Then, regarding the dharmas, one neither grasps nor rejects.

All the attachments of foolishness are parted far from. That one can broadly attain the ten kinds of sovereign mastery (vaśitā). That one, regarding one's own dharma, awakens clearly to the true nature.

Within the absence of intrinsic nature, there is again no place of abiding. Regarding the dharmas, one has true faith and understanding. As one truly believes and understands, so one abides in truth.

Just as empty space pervades everywhere without lack, so too all those dharmas, perfectly fulfilled, arise likewise. This Dharma is equal and pervades all. Therein there is no dharma, neither coming nor going.

Because there is no coming and going, the dharmas are present. To know this meaning is to penetrate the teaching of the Buddhas. All dharmas arise, yet there is nothing attached to.

Other than this, there is furthermore no separately existing dharma. This, in the Great Vehicle, is the important path of the dharmas. Supreme and most profound, in accordance with truth it turns.

The conscious mind being pure, therefore all is without attachment, and not in correspondence with all dharma-principles. Therefore one should know that all mind-grasping exhausts all the places of the dharmas that exist; then those dharmas, being profound, cannot be examined by wisdom. Furthermore they are not clearly known.

There being no two places that can be established, such is this meaning.

To believe that the Bodhi of the Buddha cannot be realized, and that there is no place of realization. Within the Dharma of Bodhi there is no place to dwell. If one can realize in accordance with truth, then the Buddha within oneself together with all dharmas all correspond of themselves.

The dharmas have no cause, and furthermore nothing done, yet the foolish ones ponder and discriminate. If there were no cause, then one could not perfume the deeds of merit and virtue; raising a mind of defiled attachment, one would draw upon the fruits and retributions of evil destinies. Therefore the wise one should know: herein, in the profound and subtle Dharma, with true faith and understanding, revering and respecting—one attains the measureless supreme accumulation of merit.

This is named the one who truly cultivates the Great Vehicle. Therefore, if there is one who clearly knows this path and then truly practices according to that true path, not defiled and attached to that path—supreme and most victorious—and who can give rise to pure faith and then praise the Buddhas. But there are those without wisdom, of wrong views, of outer paths (tīrthika), who cannot relinquish those attachments of grasping; to them this profound Dharma should not be spoken.

If one speaks this principle for them to hear, it does not correspond.

That with which I praise the supreme Dharma—

Beginning, middle, and end, good, the principle corresponding—

Embracing altogether the supreme true verses—

Profound, subtle, inconceivable—

The collected merits truly without bound—

Universally bestowed upon all the realms of sentient beings—

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

End of the Lower Scroll