Chapter,Paragraph,Text
1,1,"Om! Homage to the Triple Treasure! Homage to all the Buddhas and Bodhisattvas!Thus have I heard. The Bhagavan once stayed in the Castle of Lanka, which is situated onthe peak of Mount Malaya on the great ocean, and which is adorned with flowers made ofjewels of various kinds. He was with a large assembly of Bhikshus(monks) and with agreat multitude of Bodhisattvas, who had come together from various Buddha-lands. TheBodhisattva-Mahasattvas, headed by the Bodhisattva Maha-mati(Great Wisdom), wereall perfect masters of the various Samadhis, the [tenfold] self-mastery, the [ten] powers,and the [six] psychic faculties; they were anointed by the hands of all the Buddhas; theyall well understood the significance of the objective world as the manifestation of theirown Heart; they knew how to maintain [various] forms, teachings, and disciplinarymeasures, according to the various mentalities and behaviours of beings; they werethoroughly versed in the five Dharmas, the [three] Svabhavas, the [eight]Vijnanas(consciousness), and the twofold non-Self.At that time, the Bhagavan, who had been preaching in the palace of the Great OceanicDragon King, came out at the expiration of seven days and was greeted by aninnumerable host of heavenly beings including Sakra, Brahma, and dragon kings.Looking at Lanka on Mount Malaya, the Bhagavan smiled and said, ""By the Tathagatasof the past, who were Arhats and Fully-Enlightened Ones, this Truth was made thesubject of their discourse, at that castle of Lanka on the mountain-peak of Malaya, -- theTruth realizable by noble wisdom in one's inmost self, which is beyond the reasoningknowledge of the philosophers as well as the state of consciousness of theSravakas(Voice-hearers) and Pratyekabuddhas(Conditional-Awakeners). I, too, wouldnow for the sake of Ravana, Overlord of the Yakshas, discourse on this Truth.""[Inspired] by the sacrosanct power of the Tathagata, Ravana, Lord of the Rakshasas,heard the Buddha's voice. Indeed, the Bhagavan, surrounded and accompanied by an innumerable host of Sakra, Brahma, Guardian Gods, and heavenly dragons, came out of thepalace of the Great Oceanic Dragon King; and looking at the waves of the ocean and alsoat the mental agitations going on in those assembled, [he thought of] the ocean of theAlaya-consciousness (Alaya-vijnana) where the evolving Vijanas [like the waves] arestirred by the wind of objectivity. While he was standing there [thus absorbed incontemplation, Ravana saw him and] uttered a joyous cry, saying: ""I will go and requestof the Buddha to enter into Lanka; for the long night [of transmigrations) he wouldprobably profit, do good, and gladden the gods as well as human beings."""
1,2,"Thereupon, Ravana, Lord of the Rakshasas, with his attendants, riding in his floralcelestial chariot, came up where the Buddha was, and having arrived there he and hisattendants came out of the chariot. Walking around the Buddha three times from left toright, they played on a musical instrument, beating it with a stick of blue Indra (saphire),and hanging the lute at one side, which was inlaid with the choicest lapis lazuli andsupported by [a ribbon of] priceless cloth, yellowish-white like jewels, they sang withvarious notes such as Saharshya, Rishabha, Gandhara, Dhaivata, Nishada. Madyama, andKaisika, which were melodiously modulated in Grama, Murchana, etc.; the voice inaccompaniment with the flute beautifully blended with the measure of the Gatha (verses):""The truth-treasure whose principle is the self-nature of Mind, has no selfhood(nairatmyam), stands above all reasoning, and is free from impurities; it points to theknowledge attained in one's inmost self; Lord, show me here the way leading to theTruth.2. ""The Sugata is the body in whom are stored immaculate virtues; in him are manifested[bodies] trans-forming and transformed; he enjoys the Truth realised in his inmost self;may he visit Lanka. Now is the time, Muni!3. ""This Lanka was inhabited by the Buddhas of the past, and [they were] accompaniedby their sons who were owners of many forms. Lord, show me now the highest Truth,and the Yakshas who are endowed with many forms will listen.¡±Thereupon, Ravana, the Lord of Lanka, further adapting the Totaka rhythm sang this inthe measure of the Gatha.4. After seven nights, the Bhagavan leaving the ocean which is the abode of the Makara,the palace of the sea-king, now stands on the shore.5. Just as the Buddha rises, Ravana, accompanied by the Apsaras and Yakshas numerous,by Suka, Sarana, and learned men,6. Miraculously goes over to the place where the Lord is standing. Alighting from thefloral vehicle, he greets the Tathagata reverentially, makes him offerings, tells him whohe is, and stands by the Lord.7. ""I who have come here, am called Ravana, the ten-headed king of the Rakshasas,mayest thou graciously receive me with Lanka and all its residents.8. ""In this city, the inmost state of consciousness realised, indeed, by the EnlightenedOnes of the past was disclosed on this peak studded with precious stones.9. ""Let the Bhagavan, too. surrounded by sons of the Victorious One, now disclose theTruth immaculate on this peak embellished with precious stones; we, together with theresidents of Lanka, desire to listen."
1,3,"10. ""The Lankavatara Sutra which is praised by the Buddhas of the past [discloses] theinmost state of consciousness realized by them, which is not founded on any system ofdoctrine.11. ""I recollect the Buddhas of the past surrounded by sons of the Victorious One recitethis Sutra; the Bhagavan, too, will speak.12. ""In the time to come, there will be Buddhas and Buddha-Sons pitying the Yakshas;the Leaders will discourse on this magnificent doctrine on the peak adorned with preciousstones.13. ""This magnificent city of Lanka is adorned with varieties of precious stones,[surrounded] by peaks, refreshing and beautiful and canopied by a net of jewels.14. ""Bhagavan, here are the Yakshas who are free from faults of greed, reflecting on [theTruth] realized in one's inmost self and making offerings to the Buddhas of the past; theyare believers in the teaching of the Mahayana and intent on disciplining one another.15. ""There are younger Yakshas, girls and boys, desiring to know the Mahayana. Come,Bhagavan, who art our Teacher, come to Lanka on Mount Malaya.16. ""The Rakshasas, with Kumbhakara at their head, who are residing in the city, wish, asthey are devoted to the Mahayana, to hear about this inmost realization.17. ""They have made offerings assiduously to the Buddhas in the past and are to-daygoing to do the same. Come, for compassion's sake, to the Lanka, together with [thy]sons.18. ""Mahamati, accept my mansion, the company of the Apsaras, necklaces of varioussorts, and the delightful Asoka garden.19. ""I give myself up to serve the Buddhas and their sons; there is nothing with me that Ido not give up [for their sake]; Great Muni, have compassion on me!¡±20. Hearing him speak thus, the Lord of the Triple World said, ""King of Yakshas, thismountain of precious stones was visited by the Leaders in the past.21. ""And, taking pity on you, they discoursed on the Truth revealed in their inmost[consciousness]. [The Buddhas of] the future time will proclaim [the same] on this jeweladorned mountain.22. ""This [inmost Truth] is the abode of those Yogins who stand in the presence of theTruth. King of the Yakshas, you have the compassion of the Sugatas and myself.""23. The Bhagavan accepting the request [of the King] remained silent and undisturbed; henow mounted the floral chariot offered by Ravana."
1,4,"24. Thus Ravana and others, wise sons of the Victorious One, honoured by the Apsarassinging and dancing, reached the city.25. Arriving in the delightful city [the Buddha was] again the recipient of honours; hewas honoured by the group of Yakshas including Ravana and by the Yaksha women.26. A net of jewels was offered to the Buddha by the younger Yakshas, girls and boys,and necklaces beautifully ornamented with jewels were placed by Ravana about the neckof the Buddha and those of the sons of the Buddha.27. The Buddhas together with the sons of the Buddha and the wise men, accepting theofferings, discoursed on the Truth which is the state of consciousness realised in theinmost self.28. Honouring [him as] the best speaker, Ravana and the company of the Yakshashonoured Mahamati and requested of him again and again:129. ""Thou art the asker of the Buddha concerning the state of consciousness realized intheir inmost selves, of which we here, Yakshas as well as the sons of the Buddha, aredesirous of hearing. I, together with the Yakshas, the sons of the Buddha, and the wisemen, request this of thee.30. ""Thou art the most eloquent of speakers, and the most strenuous of the Yogins; withfaith I beg of thee. Ask [the Buddha] about the doctrine, O thou the proficient one!31. ""Free from the faults of the philosophers and Pratyeka-buddhas and Sravakas is theTruth of the inmost consciousness, immaculate and culminating in the stage ofBuddhahood.""32. Thereupon the Bhagavan created jewel-adorned mountains and other objectsmagnificently embellished with jewels in an immense number.33. On the summit of each mountain the Buddha himself was visible, and Ravana, theYaksha, also was found standing there.34. Thus the entire assembly was seen on each mountain-peak, and all the countries Werethere, and in each there was a Leader.35. Here also was the King of the Rakshasas and the residents of Lanka, and the Lankacreated by the Buddha rivaling [the real one].36. Other things were there, too, -- the Asoka with its shining woods, and on eachmountain-peak Mahamati was making a request of the Buddha,"
1,5,"37. Who discoursed for the sake of the Yakshas on the Truth leading to the inmostrealization; on the mountain-peak he delivered a complete sutra with an exquisite voicevaried in hundreds of thousands of ways.38. [After this] the teacher and the sons of the Buddha vanished away in the air, leavingRavana the Yaksha himself standing [above] in his mansion.39. Thought he, ""How is this? What means this? and by whom was it heard? What was itthat was seen? and by whom was it seen? Where is the city? and where is the Buddha?40. ""Where are those countries, those jewel-shining Buddhas, those Sugatas? Is it adream then? or a vision? or is it a castle conjured up by the Gandharvas?41. ""Or is it dust in the eye, or a fata morgana, or the dream-child of a barren woman, orthe smoke of a fire-wheel, that which I saw here?¡±42. Then [Ravana reflected], ""This is the nature as it is (dharmata) of all things, whichbelongs to the realm of Mind, and it is not comprehended by the ignorant as they areconfused by every form of imagination.43. ""There is neither the seer nor the seen, neither the speaker nor the spoken; the formand usage of the Buddha and his Dharma -- they are nothing but discrimination.44. ""Those who see things such as were seen before, do not see the Buddha; [even] whendiscrimination is not aroused, one does not see1 the Buddha; the Buddha being fullyenlightened is seen where the world itself is not evolved.The Lord of Lanka was then immediately awakened [from his reflection], feeling arevulsion (paravriti) in his Heart and realizing that the world was nothing but his ownHeart: he was settled in the realm of non-discrimination, was urged by the stock of hispast good deeds, acquired the cleverness of understanding all the texts, obtained thefaculty of seeing things as they are, was no more dependent upon others, observed thingsexcellently with his own wisdom (buddhi), gained the insight that was not of discursivereasoning, was no more dependent upon others, became a great Yogin of the discipline,was able to manifest himself in all excellent forms, got thoroughly acquainted with allskilful means, had the knowledge of the characteristic aspects of every stage, by which hewould surmount it skillfully, was delighted to look into3 the self-nature of Citta, Manas,Manovijnana, got a view whereby he could cut himself loose from the triple continuation,had the knowledge of disposing of every argument of the philosophers on causation,thoroughly understood the Tathagata-garbha, the stage of Buddhahood, the inmost self,found himself abiding in the Buddha-knowledge; [when suddenly] a voice was heardfrom the sky, saying, ""It is to be known by oneself.¡±""Well done, well done, Lord of Lanka! Well done, indeed, Lord of Lanka, for once more!The Yogin is to discipline himself as thou doest. The Tathagatas and all things are to beviewed as they are viewed by thee; otherwise viewed, it is nihilism. All things are to be"
1,6,"comprehended by transcending the Citta, Manas, and Vijnana as is done by thee. Thoushouldst look inwardly and not become attached to the letter and a superficial view ofthings; thou shouldst not fall into the attainments, conceptions, experiences, views, andSamadhis of the Sravakas, Pratyekabuddhas, and philosophers; thou shouldst not haveany liking for small talk and witticism; thou shouldst not cherish the notion of selfsubstance, nor have any thought for the vainglory of rulership, nor dwell on suchDhyanas as belong to the six Dhyanas, etc.""Lord of Lanka, this is the realization of the great Yogins: to destroy the discoursesadvanced by others, to crush mischievous views in pieces, to keep themselves properlyaway from ego-centered notions, to cause a revulsion in the depths of the mind fittinglyby means of an exquisite knowledge. Such are sons of the Buddha who walk in the wayof the Mahayana. In order to enter upon the stage of self-realisation as attained by theTathagatas, the discipline is to be pursued by thee.""Lord of Lanka, conducting thyself in this manner, let thee be further purified in the waythou hast attained; by disciplining thyself well in Samadhi and Samapatti, follow not thestate realised and enjoyed by the Sravakas, Pratyekabuddhas, and philosophers, whichrises from the imagination of those who discipline themselves according to the practicesof the puerile philosophers. They cling to the individual forms of the world created bytheir egotistical ideas; they maintain such notions as element, quality, and substance; theycling tenaciously to views originating from ignorance; they become confused bycherishing the idea of birth where prevails emptiness; they cling to discrimination [asreal]; they fall into the way of thinking where obtains [the dualism of] qualifying andqualified.""Lord of Lanka, this is what leads to various excellent attainments, this is what makesone grow aware of the inmost attainment, this is the Mahayana realisation. This willresult in the acquirement of an excellent condition of existence.""Lord of Lanka, by entering upon the Mahayana discipline the veils [of ignorance] aredestroyed, and one turns away from the multitudinous waves of the Vijnana and falls notinto the refuge and practice of the philosophers.""Lord of Lanka, the philosophers' practice starts from their own egotistic attachments.Their ugly practice arises from adhering to dualistic views concerning the self-nature ofthe Vijnana.""Well done, Lord of Lanka; reflect on the signification of this as you did when seeing theTathagata before; for this, indeed, is seeing the Tathagata.""At that time it occurred to Ravana: ""I wish to see the Bhagavan again, who has all thedisciplinary practices at his command, who has turned away from the practices of thephilosophers, who is born of the state of realizations in the inmost consciousness, andwho is beyond [the dualism of] the transformed and the transforming. He is theknowledge realized by the Yogins, he is the realization attained by those who enjoy the"
1,7,"perfect bliss of the Samadhi which they gain by coming to an intuitive understandingthrough meditation. May I see thus [again] the Compassionate One by means of hismiraculous powers in whom the fuel of passion and discrimination is destroyed, who issurrounded by sons of the Buddha, who has penetrated into the minds and thoughts of allbeings, who moves about everywhere, who knows everything, who keeps himself awayfrom work (kriya) and form (lakshana); seeing him may I attain what I have not yetattained, [retain] what I have already gained, may I conduct myself with nondiscrimination, abide in the joy of Samadhi and Samapatti, and attain the ground wherethe Tathagatas walk, and in these make progress.""At that moment, the Bhagavan recognizing that the Lord of Lanka is to attain theAnutpattika-dharma-kshanti (Uncreated-Dharma-Forbearance) showed his gloriouscompassion for the ten-headed one by making himself visible once more on themountain-peak studded with many jewels and enveloped in a net-work of jewels. Theten-headed King of Lanka saw the splendour again as seen before on the mountain-peak,[he saw] the Tathagata, who was the Arhat and the Fully-Enlightened One, with thethirty-two marks of excellence beautifully adorning his person, and also saw himself oneach mountain-peak, together with Mahamati, in front of the Tathagata, the FullyEnlightened One, putting forward his discourse on the realization experienced by theTathagata in his inmost self, and, surrounded by the Yakshas, conversing on the verbalteachings and stories [of the Buddha]. Those [Buddha]-lands were seen with theLeaders.1Then the Bhagavan beholding again this great assembly with his wisdom-eye, which isnot the human eye, laughed loudly and most vigorously like the lion-king. Emitting raysof light from the tuft of hair between the eyebrows, from the ribs, from the loins, from theSrivatsa on the breast, and from every pore of the skin, ¡ªemitting rays of light whichshone flaming like the fire taking place at the end of a kalpa, like a luminous rainbow,like the rising sun, blazing brilliantly, gloriously -- which were observed from the sky bySakra, Brahma, and the guardians of the world, the one who sat on the peak [of Lanka]vying with Mount Sumeru laughed the loudest laugh. At that time the assembly of theBodhisattvas together with Sakra and Brahma, each thought within himself:""For what reason, I wonder, from what cause does the Blessed One who is the master ofall the world (sarva-dharma-vasavartin), after smiling first, laugh the loudest laugh? Whydoes he emit rays of light from his own body? Why, emitting [rays of light], does heremain silent, with the realizations [of the Truth] in his inmost self, and absorbed deeplyand showing no surprise in the bliss of Samadhi, and reviewing the [ten] quarters, lookingaround like the lion-king, and thinking only of the discipline, attainment, andperformance of Ravana?""At that time, Mahamati the Bodhisattva-Mahasattva who was previously requested byRavana [to ask the Buddha concerning his self-realizations], feeling pity on him, andknowing the minds and thoughts of the assembly of the Bodhisattvas, and observing thatbeings to be born in the future would be confused in their minds because of their delightin the verbal teaching (desanapatha), because of their clinging to the letter as [fully in"
1,8,"accordance with] the spirit (artha), because of their clinging to the disciplinary powers ofthe Sravakas, Pratyekabuddhas, and philosophers, -- which might lead them to think howit were that the Tathagatas, the Bhagavans, even in their transcendental state ofconsciousness should burst out into loudest laughter -- Mahamati the Bodhisattva askedthe Buddha in order to put a stop to their inquisitiveness the following question: ""Forwhat reason, for what cause did this laughter take place?""Said the Bhagavan: ""Well done, well done, Mahamati! Well done, indeed, for once more,Mahamati! Viewing the world as it is in itself and wishing to enlighten the people in theworld who are fallen into a wrong view of things in the past, present, and future, thouundertakest to ask me the question. Thus should it be with the wise men who want to askquestions for both themselves and others. Ravana, Lord of Lanka, O Mahamati, asked atwofold question of the Tathagatas of the past who are Arhats and perfect Buddhas; andhe wishes now to ask me too a twofold question in order to have its distinction,attainment, and scope ascertained -- this is what is never tasted by those who practice themeditation of the Sravakas, Pratyekabuddhas, and philosophers; and the same will beasked by the question-loving ten-headed one of the Buddhas to come.""Knowing that, the Bhagavan said to the Lord of Lanka, thus: ""Ask, thou Lord of Lanka;the Tathagata has given thee permission [to ask], delay not, whatever questions thoudesirest to have answered, I will answer each of them with judgment to the satisfaction ofyour heart. Keeping thy seat of thought free from [false] discrimination, observe wellwhat is to be subdued at each stage; ponder things with wisdom; [seeing into] the natureof the inner principle in thyself, abide in the bliss of Samadhi; embraced by the Buddhasin Samadhi, abide in the bliss of tranquillization; going beyond the Samadhi andunderstanding attained by the Sravakas and Pratyekabuddhas, abide in [the attainment ofthe Bodhisattvas] in the stages of Acala, Sadhumati, and Dharmamegha; grasp well theegolessness of all things in its true significance; be anointed by the Buddhas in Samadhiat the great palace of lotus-jewels. 1Surrounded by the Bodhisattvas who are sitting onlotuses of various sorts each supported by the gracious power of the Buddhas, thou shaltfind thyself sitting on a lotus and each one of the Bodhisattvas looking at thee face toface. This is a realm beyond the imagination. Thou shouldst plan out an adequate planand establish thyself at a stage of discipline by planning out such a plan as shall include[all kinds of] skilful means, so that thou comest to realize that realm which is beyondimagination; and thou shouldst attain the stage of Tathagatahood in which one is able tomanifest oneself in various forms, and which is something never seen before by theSravakas, Pratyekabuddhas, philosophers, Brahma, Indra, Upendra, and others.""At that moment the Lord of Lanka being permitted by the Bhagavan, rose from his seaton the peak of the jewel-mountain which shone like the jewel-lotus immaculate andshining in splendour; he was surrounded by a large company of celestial maidens, and allkinds of garlands, flowers, perfumes, incense, unguents, umbrellas, banners, fiags,necklaces, half-necklaces, diadems, tiaras, and other ornaments whose splendour andexcellence were never heard of or seen before, were created; music was playedsurpassing anything that could be had by the gods, Nagas, Yakshas, Rakshasas,Gandharvas, Kinnaras, Mahoragas, and men; musical instruments were created equal to"
1,9,"anything that could be had in all the world of desire and also such superior musicalinstruments were created as were to be seen in the Buddha-lands; the Bhagavan and theBodhisattvas were enveloped in a net of jewels; a variety of dresses and high banners wasmade rising high in the air as high as seven tala trees to great [the Buddha], showeringgreat clouds of offerings, playing music which resounded [all around], and thendescending from the air, [the Lord of Lanka] sat down on the peak of the jewel-mountainornamented with magnificent jewel-lotus whose splendour was second only to the sunand lightning. Sitting he made courtesy smiling first to the Bhagavan for his permissionand proposed him a twofold question: "" It was asked of the Tathagatas of the past, whowere Arhats, Fully-Enlightened Ones, and it was solved by them. Bhagavan, now I ask ofthee; [the request] will certainly be complied with by thee as far as verbal instruction isconcerned1 as it was by the Buddhas [of the past]. Bhagavan, duality was discoursedupon by the Transformed Tathagatas and Tathagatas of Trans-formation, but not by theTathagatas of Silence.2 The Tathagatas of Silence are absorbed in the blissful state ofSamadhi, they do not discriminate concerning this state, nor do they discourse on it.Bhagavan, thou assuredly wilt discourse on this subject of duality. Thou art thyself amaster of all things, an Arhat, a Tathagata. The sons of the Buddha and myself areanxious to listen to it.""The Bhagavan said, ""Lord of Lanka, tell me what you mean by duality?""The Lord of the Rakshasas, who was renewed in his ornaments, full of splendour andbeauty, with a diadem, bracelet, and necklace strung with vajra thread, said, ""It is saidthat even dharmas are to be abandoned, and how much more adharmas. Bhagavan, whydoes this dualism exist that we are called upon to abandon? What are adharmas (nondharma)? and what are dharmas? How can there be a duality of things to abandon -- aduality that arises from falling into discrimination, from discriminating self-substancewhere there is none, from [the idea of] things created (bhautika) and uncreated, becausethe non-differentiating nature of the alayavijnana is not recognized? Like the seeing of ahair-circle as really existing in the air, [the notion of dualism] belongs to the realm ofintellection not exhaustively pur-gated. This being the. case as it should be, how couldthere be any abandonment [of dharmas and adharmas]?""Said the Bhagavan, ""Lord of Lanka, seest thou not that the differentiation of things, suchas is perceived in jars and other breakable objects whose nature it is to perish in time,takes place in a realm of discrimination [cherished by] the ignorant? This being so, is itnot to be so understood? It is due to discrimination [cherished by] the ignorant that thereexists the differentiation of dharma and adharma. Noble wisdom (aryajnana), however, isnot to be realised by seeing [things this way]. Lord of Lanka, let it be so with the ignorantwho follow the particularised aspect of existence that there are such objects as jars, etc.,but it is not so with the wise. One flame of uniform nature rises up depending on houses,mansions, parks, and terraces, and burns them down; while a difference in the flames isseen according to the power of each burning material which varies in length, magnitude,etc. This being so, why is it not to be so understood? The duality of dharma and adharmathus comes into existence. Not only is there seen a fire-flame spreading out in onecontinuity and yet showing a variety of flames, but from one seed, Lord of Lanka, are"
1,10,"produced, also in one continuity, stems, shoots, knots, leaves, petals, flowers, fruit,branches, all individualized. As it is with every external object from which grows [avariety of] objects, so also with internal objects. From ignorance there develop theSkandhas, Dhatus, ayatanas, with all kinds of objects accompanying, which grow out inthe triple world where we have, as we see, happiness, form, speech, and behaviour, eachdifferentiating [infinitely]. The oneness of the Vijnana is grasped variously according tothe evolution of an objective world; thus there are seen things inferior, superior, andmiddling, things defiled and free from defilement, things good and bad. Not only, Lord ofLanka, is there such a difference of conditions in things generally, there is also seen avariety of realisations attained innerly by each Yogin as he treads the path of disciplinewhich constitutes his practice. How much more difference in dharma and adharma do wenot see in a world of particulars which is evolved by discrimination? Indeed, we do.""Lord of Lanka, the differentiation of dharma and adharma comes from discrimination.Lord of Lanka, what are dharmas? That is, they are discriminated by the discriminationscherished by the philosophers, Sravakas, Pratyekabuddhas, and ignorant people. Theythink that the dharmas headed by quality and substance are produced by causes¡ª[theseare the notions] to be abandoned. Such are not to be regarded [as real] because they areappearances (lakshana). It comes from one's clinging [to appearances] that themanifestations of his own Mind are regarded as reality (dharmata). Such things as jars,etc., are products of discrimination conceived by the ignorant, they exist not; theirsubstances are not attainable. The viewing of things from this viewpoint is known as theirabandonment.""What, then, are adharmas? Lord of Lanka, [dharmas] are unattainable as to theirselfhood, they are not appearances born of discrimination, they are above causality; thereis in them no such [dualistic] happening as is seen as reality and non-reality. This isknown as the abandoning of dharmas. What again is meant by the unattainability ofdharmas? That is, it is like horns of a hare, or an ass, or a camel, or a horse, or a childconceived by a barren woman. They are dharmas the nature of which is unattainable; theyare not to be thought [as real] because they are appearances. They are only talked Aboutin popular parlance if they have any sense at all; they are not to be adhered to as in thecase of jars, etc. As these [unrealities] are to be abandoned as not comprehensible by themind (vijnana), so are things (bhava) of discrimination also to be abandoned. This iscalled the abandoning of dharmas and adharmas. Lord of Lanka, your question as to theway of abandoning dharmas and adharmas is hereby answered.""Lord of Lanka, thou sayest again that thou hast asked [this question] of the Tathagatas ofthe past who were Arhats and Fully-Enlightened Ones and that it was solved by them.Lord of Lanka, that which is spoken of as the past belongs to discrimination; as the past isthus a discriminated [idea], even so are the [ideas] of the future and the present. Becauseof reality (dharmata) the Tathagatas do not discriminate, they go beyond discriminationand futile reasoning, they do not follow the individuation-aspect of forms (r¨±pa) exceptwhen [reality] is disclosed for the edification of the unknowing and for the sake of theirhappiness.1 It is by transcendental wisdom (prajna) that the Tathagata performs deedstranscending forms (animittacara); therefore, what constitutes the Tathagatas in essence"
1,11,"as well as in body is wisdom (jnana). They do not discriminate, nor are theydiscriminated. Wherefore do they not discriminate the Manas? Because discrimination isof the self, of soul, of personality. How do they not discriminate? The Manovijnana ismeant for the objective world where causality prevails as regards forms, appearances,conditions, and figures. Therefore, discrimination and non-discrimination must betranscended.""Lord of Lanka, beings are appearances, they are like figures painted on the wall, theyhave no sensibility [or consciousness]. Lord of Lanka, all that is in the world is devoid ofwork and action because all things have no reality, and there is nothing heard, nothinghearing. Lord of Lanka, all that is in the world is like an image magically transformed.This is not comprehended by the philosophers and the ignorant. Lord of Lanka, he whothus sees things, is the one who sees truthfully. Those who see things otherwise walk indiscrimination; as they depend on discrimination, they cling to dualism. It is like seeingone's own image reflected in a mirror, or one's own shadow in the water, or in themoonlight, or seeing one's shadow in the house, or hearing an echo in the valley. Peoplegrasping their own shadows of discrimination uphold the discrimination of dharma andadharma and, failing to carry out the abandonment of the dualism, they go ondiscriminating and never attain tranquility, By tranquility is meant oneness (ekagra), andoneness gives birth to the highest Samadhi, which is gained by entering into the womb ofTathagatahood, which is the realm of noble wisdom realized in one's inmost self."""
2,12,"At that time Mahamati the Bodhisattva-Mahasattva who had visited allthe Buddha-lands, together with all the Bodhisattvas, rose from his seatby the power of the Buddhas, drawing his upper garment over oneshoulder, placing his right knee on the ground and with folded hands,turning in the direction of the Bhagavan, respectfully saluted him, andpraised him with the following verses:1. As thou reviewest the world with thy transcendental knowledge andcompassion, it is to thee like an ethereal flower, of which one cannotsay whether it is born or destroyed, as [the category of] being and nonbeing is inapplicable to it.2. As thou reviewest all things with thy transcendental knowledge andcompassion, they are to thee like visions, they are beyond the reach ofintellectual grasp, as [the category of] being and non-being isinapplicable to them.3. As thou reviewest the world with thy transcendental knowledge andcompassion, it is to thee always like a dream, of which one cannot saywhether it is permanent or destructible, as [the category of] being andnon-being is inapplicable to it.4. In the Dharmakaya, whose self-nature is like a vision or a dream,what is there to praise? When no thought arises as to existence or as tonot-having-self-nature, then there is praise."
2,13,"5. Of a thing whose appearance is not visible because of its beingbeyond the senses and their objects, how can it be praised or blamed,O Muni?6. With thy transcendental knowledge and compassion which are aboveform, thou comprehendest the egolessness of things and persons, andart thyself always clean and free from the hindrances of passion andknowledge.7. Thou dost not vanish in Nirvana, nor is Nirvana abiding in thee; for ittranscends the duality of knowing and known and of being and nonbeing.8. Those who see the Muni so serene and beyond birth [and death] willbe cleansed of attachment, stainless both in this world and in the other."
2,14,"At that time Mahamati the Bodhisattva-Mahasattva praising theBhagavan with such verses as these, made his own name known to theBhagavan.9. I am Mahamati, Bhagavan, and am well versed in the Mahayana. Iwish to ask one hundred and eight questions of thee who art mosteloquent.10. Hearing his words the Buddha, the best knower of the world,looking over the whole assembly, spoke to the son of the Sugata thus:11. Ask me, sons of the Victorious, and Mahamati, you ask and I willinstruct you in self-realization.At that moment Mahamati the Bodhisattva-Mahasattva who was givenby the Bhagavan the opportunity to speak, prostrated himself at the feetof the Bhagavan and asked:12. How can one be cleansed of false intellection? Whence does it"
2,15,"arise? How can one perceive errors? Whence do they arise?13. Whence come lands, transformation, appearance, andphilosophers? Wherefore is the state of imagelessness, the gradations,and whence are the sons of the Victorious?14. Where is the way of emancipation? Who is in bondage? By what ishe redeemed? What is the mental state of those who practise theDhyanas? Whence is the triple vehicle?15. What is that which is born of causation? What is effect? What iscause [or that which works]? Whence the doctrine of duality? Whencedoes it arise?16. Wherefore is the tranquilising exercise of formlessness? And that ofcomplete extinction? Wherefore the extinction of thoughts? And how isone awakened from it?17. How does action rise? Whence is the behaviour of those who holdthe body? Whence [this] visible [world]? Whence the conditions?Whence the entrance upon the stages?18. Who is it that breaks through this triple existence? What is theabode? What is the body? Where does that which is abiding arise?Whence comes the son of the Buddha?19. Who attains the psychic faculties, the self-masteries, the Samadhis?How is the mind tranquilised? Pray tell me, O Bull-like Victor?20. What is the alaya? And whence the ManoVijnana? How does thevisible [world] rise? How does it cease from being visible?21. Whence are families and no-families? What is meant by Mind-only?The setting up of marks? And whence [the doctrine of] egolessness?22. Why is there no being? What kind of teaching is in accordance with"
2,16,"popular thinking? How can one cease cherishing eternalism (sasvatadarshana) and nihilism (uccheda-darshana)?23. How is it that you do not differ from the philosophers as regardsappearance? Tell me, whence is the rise of the Nyaya school? Itsfuture?24. What is meant by emptiness? What do you understand bymomentary destruction? Whence is the Womb? And whence is thestability of the world?25. Why is the world like a vision and a dream? How does it resemblethe city of the Gandharvas? Why it is to be regarded as like a mirage, orlike the moon reflected in water? Pray tell me.26. What are the elements of enlightenment? Whence are theconstituents of enlightenment? Wherefore is a revolution, and thedisturbance of a kingdom? And how does the realiztic view of existence(bhavadrishti) take its rise?27. What is meant by the world being above birth and death? or beinglike the flower in the air? How do you understand it? Why do youregard it as being beyond words?28. How is it not subject to discrimination? How is it like the sky? Ofhow many sorts is suchness? How manifold is the Mind? How manyParamitas are there?29. Whence is the gradation of the stages? What is the state ofimagelessness? Wherefore is the twofold egolessness? How is onecleansed of [the hindrance of] knowledge?30. Of how many kinds is knowledge (jnana)? O Leader! How manymoral precepts are there? and forms of being? Whence are the familiesborn of gold and jewel and pearl?"
2,17,"31. Of whom is speech born? Whence is the differentiation of beings?Whence are the sciences, offices, arts? and by whom are they mademanifest?32. Of how many sorts are gathas? What is prose? What is metre? Ofhow many sorts is reasoning and exegesis?33. How many varieties of food and drink are there? Whence doessexual desire originate? Whence are there kings, sovereigns, andprovincial rulers?34. How does a king protect his dominion? Of how many groups areheavenly beings? Whence are the earth, stars, constellations, the moon,and the sun?35. How many kinds of emancipation are there? of the Yogins? Howmany kinds of discipleship? And how about the masters?36. How many kinds of Buddhahood are there? And how many of theJataka Tales? How numerous are the evil ones? How numerous are theheretics?37. What is meant by [the doctrine] that there is nothing but thoughtconstruction? Pray tell me, thou Most Eloquent One?38. Whence are the clouds in the sky? the wind? What is meant byrecollection? by wisdom (medha)? Whence are trees and vines? Praytell me, Lord of the Triple World?39. How do horses, elephants, and deer get caught? Wherefore arethere fools and despicable people? Pray tell me, thou Charioteer of theMind?40. Wherefore are the six seasons mentioned? What is meant by theIcchantika [one who is without Buddha-nature]? Pray tell me whence isthe birth of a man? of a woman? of a hermaphrodite?"
2,18,"41. How does one retrograde in the Yoga exercises? How does onemake progress in them? How many exercises are there? and how aremen kept abiding in them? Pray tell me.42. Beings are born in the various paths of existence, what are theirspecific marks and forms? How is abundance of wealth acquired? Praytell me, thou who art like the sky?43. Whence is the Sakya family? And the one born of Ikshvaku?Whence is the Rishi Long-Penance? What is taught by him?44. How is it that thou art thus apparent everywhere in every land,surrounded by such Bodhisattvas of such various names and forms?45. Why is meat not to be eaten? Why is it forbidden? Whence was thecarnivorous race born, who eats meat?46. Why are the lands shaped like the moon, the sun, the Sumeru, thelotus, the swatika, and the lion? Pray tell me.47. Wherefore are the lands shaped like a capsized and upturned net ofIndra which is composed of all sorts of jewels? Pray tell me why?48. Wherefore are [the lands] shaped in the form of a lute or a drum?Like various flowers and fruits? Like the sun and the moon which are sostainless? Pray tell me.49. Whence are the Buddhas of Transformation? Whence are theBuddhas of Maturity [or Recompense]? Whence are the Buddhas whoare endowed with transcendental knowledge of suchness? Pray tell me.50. Why does not one attain enlightenment in the world of desire? Praytell me. What is the meaning of your being enlightened in the Akanishthaby shaking off all the passions?"
2,19,"51. After my passing who will be the upholder of the Discipline [orDoctrine, sasana]! How long should the teacher abide? How longshould the teaching continue?52. How many sorts of established truths are there? And how many ofphilosophical views? Whence is morality? And what constitutes thebeing of a Bhikshu? Pray tell me.53. What is meant by a state of revulsion [or turning-back]? Whence isa state of imagelessness, [which is realized] by the Pratyekabuddhas,Bodhisattvas, and Sravakas?54. By whom are the psychic powers of this world attained? What arethe super-worldly ones? By what means does the mind enter upon theseven stages? Pray tell me.55. How many kinds of Brotherhood are there? And how does adissension take place in a Brotherhood! Whence are medical treatisesfor beings? Pray tell me.56. You say that you were among the Buddhas Kasyapa,Krakuchanda, and Kanakamuni; tell me wherefore so, O Great Muni!57. Whence is the doctrine that there is no ego-soul in beings? Whenceis the doctrine of eternity, and of annihilation? Wherefore do you noteverywhere announce the doctrine of Mind-only as the truth?58. What is meant by the forest of men and women? And by the forestof Karitaki and Amali? Whence are the mountains Kailasa, Cakravada,and Vajrasamhanana?59. Among these, whence are the mountains decorated with varioussorts of jewels and filled with Rishis and Gandharvas? Pray tell me.60. Hearing this [which constitutes] the wonderful doctrine of theMahayana and also the most excellent heart of the Buddhas, the Great"
2,20,"Hero, the Buddha, the One Most Excelled in the Knowledge of theWorld, [spoke thus]:61. Well done! Well done! O Mahaprajna-Mahamati! Listen well, andI will tell you in order regarding your questions.62. Birth, no-birth, Nirvana, emptiness, transmigration, having-no-selfnature, Buddhas, sons of the Paramitas,63. The Sravakas, Bodhisattvas, the philosophers, those who arecapable of formless deeds, the Meru, oceans, mountains, islands, lands,the earth,64. The stars, the sun, the moon, the philosophers, the Asura,emancipations, the self-masteries, the psychic faculties, the Dhyanas, theSamadhis,65. The extinctions (nirodha), the supernatural powers, the elements ofenlightenment, and the paths, Dhyanas, the unmeasurables, theaggregates (skandhas), and the comings-and-goings.66. Samapattis, the extinctions, the stirrings of mind, explanations inwords, the Citta, Manas, and Vijnanas, egolessness, the five Dharmas,67. Self-nature, the discriminating, the discriminated, the visible [world],dualism--whence are they? Various forms of vehicles, families, thoseborn of gold, jewels, and pearls?68. The Icchantika, the original elements, the wandering-about, oneBuddhahood, knowledge, the known, the marching, the attainment, andthe existence and non-existence of beings?69. How are horses, elephants, deer caught? Pray tell me how. What isa proposition, a teaching established by the conjunction of reason andillustration?"
2,21,"70. Whence is cause and effect? Various errors? and also reason?[Why the statement that there is] nothing but Mind, that there is noobjective [literally, seen] world, that there is no ascending of the stages?71. Whence is the state of imagelessness and revulsion which is ahundredfold? You tell me. Likewise about medical treatises, arts, crafts,sciences, and teachings?72. And also what are the measurements of the mountains, Sumeru, andthe earth? What are the measurements of the ocean, moon, and sun?Tell me.73. How many particles of dust are there in the body of a being? Howmany of the coarser ones, of the finer ones, and of the middle ones?How many particles of dust in every land? How many in every dhanva?74. In measuring distance how much is a hasta, a dhanu, a krosa, ayojana, a half-yojana? How many of rabbit-hairs, of window-dust,louse-eggs, or ram-hairs, of barley?75. How many grains of barley in a prastha? How many grains of barleyin a half-prastha? Likewise how many in a drona, in a kharya, a laksha,a koti, a vimvana?76. How many atoms are there in a mustard-seed? How manymustard-seeds are there in a rakshika? How many in a bean, in adharana, in a mashaka?77. How many dharanas are there in a karsha? How many karshas in apala? and how many palas are there in Mount Sumeru which is a hugeaccumulation [of masses]?78. You should ask me thus, O son! Why do you ask me otherwise?How many atoms are there in the body of a Pratyekabuddha, of aSravaka, of a Buddha, and of a Bodhisattva? Why do you not ask mein this wise?"
2,22,"79. How many atoms are there at the top of a flame? How many atomsare in the wind? How many in each sense-organ? How many in a poreof the skin? in the eyebrows?80. Whence are these men of immense wealth, kings, great sovereigns?How is the kingdom taken care of by them? And how about theiremancipation?81. Tell whence is prose and metre. Why is sexual desire universallycherished? Whence is the variety of foods and drinks? Whence theman-woman forest?82. Wherefore are the mountains of Vajrasamhanana? Tell me whence,wherefore; are they like a vision, a dream, and a fata-morgana?83. Whence is the arising of clouds? And whence do the seasons rise?Whence is the nature of taste? Whence is woman, man, andhermaphrodite?84. Whence are the adornments and the Bodhisattvas? Ask me, O myson! Whence are the divine mountains embellished by the Rishis andGandharvas?85. Whence is the way of emancipation? Who is in bondage? By whomis he delivered? What is the state of one who practises tranquillisation?What is transformation, and who are those philosophers?86. What is meant by non-existence, existence, and no-effect? Whencearises the visible world? How can one be cleansed of false intellection?Whence does false intellection arise?87. Whence arises action? And whence its departure? Tell me. Howdoes the extinction of thought take place? And what is meant by aSamadhi?"
2,23,"88. Who is the one that breaks through the triple world? What is theposition? What is the body? Wherefore the doctrine that beings have noego-soul? What is meant by a teaching in accordance with the world?89. Do you ask me about the marks? Do you ask me aboutegolessness? Do you ask me about the womb, about the Nyayaphilosophers, O son of the Victor?90. How about eternalism and nihilism? How is the mind tranquillised?Again [how about] speech, knowledge, morality, family, O son of theVictor?91. What is meant by reasoning and illustrating, by master and disciple,by manifoldness of beings, food and drink, sky, intelligence, evil ones,and the statement that there is nothing but the thought-constructed?92. What do you ask me concerning trees and vines, O son of theVictor? What about diversity of lands, and about Long-Penance theRishi?93. What is your family? Who is your master? You tell me, O son of theVictor. Who are the people who are despised? How is it that in theYoga you do not attain enlightenment in the world of desire, but that inthe Akanishtha there is realization?94. What do you ask me about reasoning? What about the psychicfaculties belonging to this world, and about the nature of a Bhikshu?95. Do you ask me about Buddhas of Transformation, Buddhas ofMaturity [or Recompense]? About Buddhas of the Knowledge ofSuchness? And whence is the Bodhisattva?96. You ask me, O son of the Victor, about the lands that are devoid oflight, resembling a lute, a drum, and a flower, and about the mindabiding in the seven stages?"
2,24,"97. You ask me such and many other questions, which are inaccordance with the marks [of Truth?] and free from erroneous views."
2,25,"98.1 I will instruct you as regards realization and its teaching; listen tome intently; I will give you an explanation of the statements, O son,listen to me, in regard to the one hundred and eight statements asrecounted by the Buddhas.At that moment Mahamati the Bodhisattva-Mahasattva said to theBhagavan: What is meant by the one hundred and eight statements?The Bhagavan said: A statement concerning birth is no statementconcerning birth; a statement concerning eternity is no statementconcerning eternity. [The topics thus negated are as follows:1] thecharacteristic marks, abiding and changing, moment, self-nature,emptiness, annihilation, mind, the middle, permanence, causation, cause,the passions, desire, means, contrivance, purity, inference [orconclusion], illustration, a disciple, a master, a family, the triple vehicle,imagelessness, vows, the triple circle, form, duality of being and nonbeing, bothness, the noble wisdom of self-realization, the bliss of thepresent world, lands, atoms, water, a bow, reality, numbers andmathematics, the psychic powers, the sky, clouds, the arts and craftsand sciences, the wind, the earth, thinking, thought-constructions, selfnature, the aggregates, being, insight, Nirvana, that which is known, thephilosophers, disorder, a vision, a dream, a mirage, a reflection, a circlemade in the dark by a fire-brand, the city of the Gandharvas, theheavens, food and drink, sexuality, philosophical views, the Paramitas,morality, the moon and the sun and stars, truth, effect, annihilation andorigination, medical treatment, the characteristic marks, the limbs, artsand sciences, Dhyana, error, the seen [world], protection, dynasty,Rishi, kingdom, apprehension, treasure, explanation, the Icchantika,man, woman, and hermaphrodite, taste, action, the body, falseintellection, motives, sense-organs, the Samskrita, cause and effect, theKanishtha, the seasons, a luxuriant growth of trees, vines and shrubs,multiplicity, entering into the teaching, systems of morality, the Bhikshus,"
2,26,"the powers added [by the Buddha], the lutes. These are the onehundred and eight statements recounted by the Buddhas of the past."
2,27,"At that moment, Mahamati the Bodhisattva-Mahasattva said again tothe Bhagavan: In how many ways, Bhagavan, does the rise, abiding,and ceasing of the Vijnanas take place?The Bhagavan replied: There are two ways, Mahamati, in which therise, abiding, and ceasing of the Vijnanas take place, and this is notunderstood by the philosophers. That is to say, the ceasing takes placeas regards continuation and form. In the rise of the Vijnanas, also, thesetwo are recognisable: the rise as regards continuation and the rise asregards form. In the abiding, also, these two [are discernible]: the onetaking place as regards continuation and the other as regards form.[Further,] three modes are distinguishable in the Vijnanas: (1) theVijnana as evolving, (2) the Vijnana as producing effects, and (3) theVijnana as remaining in its original nature.[Further,] Mahamati, in the Vijnanas, which are said to be eight, twofunctions generally are distinguishable, the perceiving and the objectdiscriminating. As a mirror reflects forms, Mahamati, the perceivingVijna a perceives [objects]. Mahamati, between the two, the perceivingVijnana and the object-discriminating Vijnana, there is no difference;they are mutually conditioning. Then, Mahamati, the perciving Vijnanafunctions because of transformation's taking place [in the mind] byreason of a mysterious habit-energy, while, Mahamati, the objectdiscriminating Vijnana functions because of the mind's discriminating anobjective world and because of the habit-energy accumulated byerroneous reasoning since beginningless time.Again, Mahamati, by the cessation of all the sense-Vijnanas is meant thecessation of the alayaVijnana's variously accumulating habit-energywhich is generated when unrealities are discriminated. This, Mahamati,is known as the cessation of the form-aspect of the Vijnanas."
2,28,"Again, Mahamati, the cessation of the continuation-aspect of theVijnanas takes place in this wise: that is to say, Mahamati, when boththat which supports [the Vijnanas] and that which is comprehended [bythe Vijnanas] cease to function. By that which supports [the Vijnanas] ismeant the habit-energy [or memory] which has been accumulated byerroneous reasoning since beginningless time; and by that which iscomprehended [by the Vijnanas] is meant the objective worldperceived and discriminated by the Vijnanas, which is, however, nomore than Mind itself.Mahamati, it is like a lump of clay and the particles of dust making up itssubstance, they are neither different nor not-different; again, it is likegold and various ornaments made of it. If, Mahamati, the lump of clay isdifferent from its particles of dust, no lump will ever come out of them.But as it comes out of them it is not different from the particles of dust.Again, if there is no difference between the two, the lump will beindistinguishable from its particles.Even so, Mahamati, if the evolving Vijnana are different from thealayaVijnana, even in its original form, the alaya cannot be their cause.Again, if they are not different the cessation of the evolving Vijnanas willmean the cessation of the alayaVijnana, but there is no cessation of itsoriginal form. Therefore, Mahamati, what ceases to function is not thealaya in its original self-form, but is the effect-producing form of theVijnanas. When this original self-form ceases to exist, then there willindeed be the cessation of the alayaVijnana. If, however, there is thecessation of the alayaVijnana, this doctrine will in no wise differ from thenihilistic doctrine of the philosophers.This doctrine, Mahamati, as it is held by the philosophers, is this: Whenthe grasping of an objective world ceases the continuation of theVijnanas is stopped; and when there is no more of this continuation inthe Vijnanas, the continuation that has been going on since beginninglesstime is also destroyed. Mahamati, the philosophers maintain that there isa first cause from which continuation takes place; they do not maintain"
2,29,"that the eye-Vijnana arises from the interaction of form and light; theyassume another cause. What is this cause, Mahamati? Their first causeis known as spirit (pradhana), soul (purusha), lord (isvara), time, oratom."
2,30,"Again, Mahamati, there are seven kinds of self-nature: collection(samudaya), being (bhava), characteristic marks (lakshana), elements(mahabhuta), causality (hetu), conditionality (pratyaya), and perfection(nishpatti).1"
2,31,"Again, Mahamati, there are seven kinds of first principle [or highestreality, paramartha]: the world of thought (citta-gocara), the world ofknowledge (jnana-), the world of super-knowledge (prajna-), the worldof dualistic views (drishti-), the world beyond dualistic views, the worldbeyond the Bodhisattva-stages, and a world where the Tathagataattains his self-realization."
2,32,"Mahamati, this is the self-nature, the first principle, the essence, whichconstitutes the being of the Tathagatas, Arhats, Fully-Enlightened Onesof the past, present, and future, whereby, perfecting things of this worldand of a world beyond this, they, by means of a noble eye oftranscendental wisdom, enter into various phases of existence, individualand general, and establish them. And what is thus established by them isnot to be confused with the erroneous teachings generally held by thephilosophers.Mahamati, what are these erroneous teachings accepted generally bythe philosophers? [Their error lies in this] that they do not recognise anobjective world to be of Mind itself which is erroneously discriminated;and, not understanding the nature of the Vijnanas which are also nomore than manifestations of Mind, like simple-minded ones that theyare, they cherish the dualism of being and non-being where there is but[one] self-nature and [one] first principle."
2,33,"Again, Mahamati, my teaching consists in the cessation of sufferingsarising from the discrimination of the triple world; in the cessation ofignorance, desire, deed, and causality; and in the recognition that anobjective world, like a vision, is the manifestation of Mind itself."
2,34,"Mahamati, there are some Brahmans and Sramanas who assumesomething out of nothing, saying that there exists a substance which isbound up in causation and abides in time, and that the Skandhas,Dhatus, and ayatanas have their genesis and continuation in causationand, after thus existing, pass away.They are those, Mahamati, who hold a destructive and nihilistic viewconcerning such subjects as continuation, activity, rising, breaking-up,existence, Nirvana, the path, karma, fruition, and truth. Why? Becausethey have not attained an intuitive understanding [of the Truth], becausethey have no fundamental insight of things. Mahamati, it is like a jarbroken in pieces which is unable to function as a jar; again, it is like aburnt seed which is incapable of sprouting. Even so, Mahamati, theirSkandhas, Dhatus, and ayatanas which they regard as subject tochanges are really incapable of uninterrupted transformation becausetheir views do not originate from the perception of an objective worldas a manifestation of Mind itself which is erroneously discriminated.If again, Mahamati, something comes out of nothing and there is the riseof the Vijnanas by reason of a combination of the three effect-producingcauses, we can say the same of a non-existing thing, that a tortoisewould grow hair and sands produce oil. [As this is impossible] thisproposition does not avail, it ends in affirming nothing. And, Mahamati,it follows that deed, work, and cause [of which they speak] will be ofno use, and so also with their reference to being and non-being.Mahamati, when they argue that there is a combination of the threeeffect-producing causes, they do this by the principle of cause andeffect [which is to say, by the principle that something comes out ofsomething and not of nothing]; and thus there are [such things as] past,"
2,35,"present, and future, and being and non-being. As long as they remain ontheir philosophic ground, their demonstration will be by means of theirlogic and text-books, for the memory of erroneous intellection will evercling to them. 1 Thus, Mahamati, simple-minded ones, poisoned by anerroneous view, declare the incorrect way of thinking taught by theignorant to be the one presented by the All-Knowing One."
2,36,"Again, Mahamati, there are some Brahmans and Sramanas whorecognising that the external world which is of Mind itself is seen as suchowing to the discrimination and false intellection practised sincebeginningless time, know that the world has no self-nature and hasnever been born, it is like a cloud, a ring produced by a firebrand, thecastle of the Gandharvas, a vision, a mirage, the moon as reflected inthe ocean, and a dream; that Mind in itself has nothing to do withdiscrimination and causation, discourses of imagination, and terms ofqualification (lakshya-lakshana); that body, property, and abode areobjectifications of the alayaVijnana,1 which is in itself above [thedualism of] subject and object; that the state of imagelessness which isin compliance with the awakening of Mind itself,2 is not affected bysuch changes as arising, abiding, and destruction.The Bodhisattvas-Mahasattvas, Mahamati, will before long attain to theunderstanding that Nirvana and Samsara are one. Their conduct,Mahamati, will be in accordance with the effortless exhibition of a greatloving heart that ingeniously contrives means [of salvation], knowing thatall beings have the nature of being like a vision or a reflection, and that[there is one thing which is] not bound by causation, being beyond thedistinction of subject and object; [and further] seeing that there isnothing outside Mind, and in accordance with a position ofunconditionality, they will by degrees pass through the various stages ofBodhisattvahood and will experience the various states of Samadhi, andwill by virtue of their faith understand that the triple world is of Minditself, and thus understanding will attain the Samadhi Mayopama. TheBodhisattvas entering into the state of imagelessness where they see intothe truth of Mind-only, arriving at the abode of the Paramitas, and"
2,37,"keeping themselves away from the thought of genesis, deed, anddiscipline, they will attain the Samadhi Vajravimbopama which is incompliance with the Tathagatakaya and with the transformations ofsuchness. After achieving a revulsion in the abode [of the Vijnanas],Mahamati, they will gradually realize the Tathagatakaya, which isendowed with the powers, the psychic faculties, self-control, love,compassion, and means; which can enter into all the Buddha-lands andinto the sanctuaries of the philosophers; and which is beyond the realmof Citta-mano-manoVijnana. Therefore, Mahamati, these BodhisattvaMahasattvas who wish, by following the Tathagatakaya, to realize it,should exercise themselves, in compliance with the truth of Mind-only,to desist from discriminating and reasoning erroneously on such notionsas Skandhas, Dhatus, ayatanas, thought, causation, deed, discipline,and rising, abiding, and destruction."
2,38,"Perceiving that the triple existence is by reason of the habit-energy oferroneous discrimination and false reasoning that has been going onsince beginningless time, and also thinking of the state of Buddhahoodwhich is imageless and unborn, [the Bodhisattva] will becomethoroughly conversant with the noble truth of self-realization, willbecome a perfect master of his own mind, will conduct himself withouteffort, will be like a gem reflecting a variety of colours, will be able toassume the body of transformation, will be able to enter into the subtleminds of all beings, and, because of his firm belief in the truth of Mindonly, will, by gradually ascending the stages, become established inBuddhahood. Therefore, Mahamati, let the Bodhisattva-Mahasattva bewell disciplined in self-realization."
2,39,"Then Mahamati said: Teach me, Bhagavan, concerning that most subtledoctrine which explains the Citta, Manas, ManoVijnana, the fiveDharmas, the Svabhavas, and the Lakshanas; which is put in practiceby the Buddhas and Bodhisattvas; which is separated from the state ofmind which recognises a world as something outside Mind itself; andwhich, breaking down all the so-called truths established by words and"
2,40,"reasonings, constitutes the essence of the teachings of all the Buddhas.Pray teach this assembly headed by the Bodhisattvas gathering onMount Malaya in the city of Lanka; teach them regarding theDharmakaya which is praised by the Tathagatas and which is the realmof the alayaVijnana which resembles the ocean with its waves. Then theBhagavan again speaking to Mahamati the Bodhisattva-Mahasattva saidthis: The reasons whereby the eye-consciousness arises are four. Whatare they? They are: (1) The clinging to an external world, not knowingthat it is of Mind itself; (2) The attaching to form and habit-energyaccumulated since beginningless time by false reasoning and erroneousviews; (3) The self-nature inherent in the Vijnana; (4) The eagerness formultiple forms and appearances. By these four reasons, Mahamati, thewaves of the evolving Vijnanas are stirred on the alayaVijnana whichresembles the waters of a flood. The same [can be said of the othersense-consciousnesses] as of the eye-consciousness. Thisconsciousness arises at once or by degrees in every sense-organincluding its atoms and pores of the skin; the sense-field is apprehendedlike a mirror reflecting objects, like the ocean swept over by a wind.Mahamati, similarly the waves of the mind-ocean are stirreduninterruptedly by the wind of objectivity; cause, deed, and appearancecondition one another inseparably; the functioning Vijnanas and theoriginal Vijnana are thus inextricably bound-up together; and becausethe self-nature of form, etc., is not comprehended, Mahamati, thesystem of the five consciousnesses (Vijnanas) comes to function. Alongwith this system of the five Vijnanas, there is what is known asManoVijnana [i. e., the thinking function of consciousness], whereby theobjective world is distinguished and individual appearances are distinctlydetermined, and in this the physical body has its genesis. But theManoVijnana and other Vijnanas have no thought that they are mutuallyconditioned and that they grow out of their attachment to thediscrimination which is applied to the projections of Mind itself. Thusthe Vijnanas go on functioning mutually related in a most intimatemanner and discriminating a world of representations.As the Vijnanas thus go on functioning [without being conscious of theirown doings], so the Yogins while entering upon a state of tranquillisation"
2,41,"(Samapatti) are not aware of the workings of the subtle habit-energy [ormemory] within themselves; for they think that they would enter upon astate of tranquillisation by extinguishing the Vijnanas. But [in fact] theyare in this state without extinguishing the Vijnanas which still subsistbecause the seeds of habit-energy have not been extinguished; and[what they imagine to be] an extinction is really the non-functioning ofthe external world to which they are no more attached. So it is,Mahamati, with the subtle working of the alayaVijnana, which, exceptfor the Tathagata and those Bodhisattvas who are established on thestages, is not easy to comprehend; [especially] by those who practisethe discipline belonging to the Sravakas, Pratyekabuddhas, andphilosophers, even with their powers of Samadhi and transcendentalknowledge, it is difficult to distinguish. Only those who, understandingfully all the aspects of the different stages of Bodhisattvahood by the aidof their transcendental knowledge, acquiring a definite cognition asregards the meaning of the separate propositions, planting roots ofgoodness in the Buddha-lands that know no limits, and keepingthemselves away from the discriminations and false reasonings that arisefrom recognising an external world which is of Mind itself, would retireinto a secluded abode in the forest and devote themselves to thepractice of the spiritual discipline, either high, or low, or middling, onlythose are capable of obtaining an insight into the flowing of Mind itself ina world of discrimination, of being baptised by the Buddhas living in thelands without limits, and of realizing the self-control, powers, psychicfaculties, and Samadhis. Surrounded by good friends and the Buddhas,Mahamati, they are capable of knowing the Citta, Manas,ManoVijnana, which are the discriminating agents of an external worldwhose self-nature is of Mind itself; they are capable of crossing theocean of birth and death which arises by reason of deed, desire, andignorance. For this reason, Mahamati, the Yogins ought to exercisethemselves in the discipline which has been given them by their goodfriends and the Buddhas.At that time the Bhagavan recited the following verses:99. Like waves that rise on the ocean stirred by the wind, dancing and"
2,42,"without interruption,100. The alaya-ocean in a similar manner is constantly stirred by thewinds of objectivity, and is seen dancing about with the Vijnanas whichare the waves of multiplicity.101. Dark-blue, red, [and other colours], with salt, conch-shell, milk,honey, fragrance of fruits and flowers, and rays of sunlight;102. They are neither different nor not-different: the relation is like thatbetween the ocean and its waves. So are the seven Vijnanas joined withthe Citta (mind).103. As the waves in their variety are stirred on the ocean, so in thealaya is produced the variety of what is known as the Vijnanas.104. The Citta, Manas, and Vijnanas are discriminated as regards theirform; [but in substance] the eight are not to be separated one fromanother, for there is neither qualified nor qualifying.105. As there is no distinction between the ocean and its waves, so inthe Citta there is no evolution of the Vijnanas.106. Karma is accumulated by the Citta, reflected upon by the Manas,and recognised by the ManoVijnana, and the visible world isdiscriminated by the five Vijnanas.107. Varieties of colour such as dark-blue, etc., are presented to ourVijnana. Tell me, Great Muni, how there are these varieties of colourlike waves [on the ocean]?108. There are no such varieties of colour in the waves; it is for the sakeof the simple-minded that the Citta is said to be evolving as regardsform.109. There is no such evolving in the Citta itself, which is beyond"
2,43,"comprehension. Where there is comprehension there is that whichcomprehends as in the case of waves [and ocean].110. Body, property, and abode are presented as such to our Vijnanas,and thus they are seen as evolving in the same way as are the waves.111. The ocean is manifestly seen dancing in the state of waveness; howis it that the evolving of the alaya is not recognised by the intellect evenas the ocean is?112. That the alaya is compared to the ocean is [only] for the sake ofthe discriminating intellect of the ignorant; the likeness of the waves inmotion is [only] brought out by way of illustration.113. When the sun rises it shines impartially on people high and low; sothou who art the light of the world shouldst announce the truth (tattvam)to the ignorant.114. How is it that in establishing thyself in the Dharma thou announcestnot the truth? If the truth is announced by me, the truth is not in themind.2115. As the waves appear instantly on the ocean, or [images] in amirror or a dream, so the mind is reflected in its own sense-fields.3116. Owing to a deficiency in conditions the evolution [of the Vijnanas]takes place by degrees.4 The function of the ManoVijnana is torecognise and that of the Manas is to reflect upon,117. While to the five Vijnanas the actual world presents itself. There isno gradation when one is in a state of collectedness (samahita).5 Likeunto a master of painting or his pupils,118.1 Who arrange colours to produce a picture, I teach. The picture isnot in the colours, nor in the canvas, nor in the plate;"
2,44,"119. In order to make it attractive to all beings, a picture is presented incolours. What one teaches, transgresses; for the truth (tattva) is beyondwords.120. Establishing myself in the Dharma, I preach the truth for theYogins. The truth is the state of self-realization and is beyond categoriesof discrimination.121. I teach it to the sons of the Victorious; the teaching is not meantfor the ignorant. What is seen as multitudinous is a vision which existsnot.122. The teaching itself is thus variously given, subject to transgression;the teaching is no teaching whatever if it is not to the point in each case.123. According to the nature of a disease the healer gives its medicine;even so the Buddhas teach beings in accordance with their mentalities.124. This is indeed not a mental realm to be reached by thephilosophers and the Sravakas; what is taught by the leaders is therealm of self-realization."
2,45,"Further, Mahamati, if the Bodhisattva should wish to understand fullythat an external world to be subsumed under categories ofdiscrimination, such as the grasping (subject) and the grasped (object),is of Mind itself, let him be kept away from such hindrances as turmoil,social intercourse, and sleep; let him be kept away from the treatisesand writings of the philosophers, from things belonging to the vehicles ofSravakahood and Pratyekabuddhahood; let the BodhisattvaMahasattva be thoroughly acquainted with objects of discriminationwhich are to be seen as of Mind itself."
2,46,"Further, Mahamati, when the Bodhisattva-Mahasattva establisheshimself in the abode where he has gained a thorough understanding of"
2,47,"Mind by means of his transcendental knowledge, he should laterdiscipline himself in the cultivation of noble wisdom in its triple aspect.What are the three aspects of noble wisdom, Mahamati, in which he hasto discipline himself later? They are: (1) imagelessness; (2) the poweradded by all the Buddhas by reason of their original vows; and (3) theself-realization attained by noble wisdom. Having mastered them, theYogin should abandon his knowledge of Mind gained by means oftranscendental wisdom, which still resembles a lame donkey; andentering upon the eighth stage of Bodhisattvahood, he should furtherdiscipline himself in these three aspects of noble wisdom.Then again, Mahamati, the aspect of imagelessness comes forth whenall things belonging to the Sravakas and Pratyekabuddhas andphilosophers are thoroughly mastered. Again, Mahamati, as to thepower added, it comes from the original vows made by all the Buddhas.Again, Mahamati, as to the self-realization aspect of noble wisdom, itrises when a Bodhisattva, detaching himself from viewing all things intheir phenomenality, realizes the Samadhi-body whereby he surveys theworld as like unto a vision, and further goes on to the attainment of theBuddha-stage. Mahamati, this is the triplicity of the noble life. Furnishedwith this triplicity, noble ones will attain the state of self-realization whichis the outcome of noble wisdom. For this reason, Mahamati, you shouldcultivate noble wisdom in its triple aspect."
2,48,"At that moment, Mahamati the Bodhisattva-Mahasattva knowing whatwas going on in the minds of the Bodhisattvas who were gathered there,and empowered by the power added to him by all the Buddhas, askedthe Bhagavan concerning the doctrine known as examining into thereality of noble wisdom. Tell me, Bhagavan, the doctrine of examininginto the reality of noble wisdom, depending on which the one hundredand eight statements are to be distinguished--the doctrine depending onwhich the Tathagatas, Arhats, Fully-Enlightened Ones will analyse anddisclose the nature and course of false imagination for the sake of theBodhisattva-Mahasattvas who have fallen into the way of looking atthings from their aspects of generality and individuality. Thus the"
2,49,"Bodhisattvas will be instructed in the analysis and thorough examinationof false imagination, and thereby they will have the passage purifiedwhich leads to the egolessness of things and persons, and get anillumination on the stages of Bodhisattvahood; and, further, goingbeyond the bliss of the tranquillisations1 belonging to all the Sravakas,Pratyekabuddhas, and philosophers, will attain the Dharmakaya of theTathagata, which belongs to the realm and course of Tathagatahoodtranscending thought and in which there is no rising of the five Dharmas.That is to say, they will attain the Tathagata-body which is the Dharmaintimately bound up with the understanding born of transcendentalknowledge, and which, entering into the realm of Maya, reaches all theBuddha-lands, the heavenly mansions of Tushita, and the abode of theAkanishtha."
2,50,"Said the Bhagavan: Mahamati, there are some philosophers who areaddicted to negativism, according to whose philosophical view the nonexistence of the hare's horns is ascertained by means of thediscriminating intellect which affirms that the self-nature of things ceasesto exist with the destruction of their causes; and they say that all thingsare non-existent just like the hare's horns.Again, Mahamati, there are others who, seeing distinctions existing inthings as regards the elements, qualities, atoms, substances, formations,and positions, and, attached to the notion that the hare's horns are nonexistent, assert that the bull has horns.There are, Mahamati, those who have fallen into the dualistic way ofthinking, being unable to comprehend the truth of Mind-only; theydesire to discriminate a world which is of Mind itself. Mahamati, body,property, and abode have their existence only when measured indiscrimination. The hare's horns neither are nor are not; nodiscrimination is to be made about them. So it is, Mahamati, with allthings, of which neither being nor non-being can be predicated; have nodiscrimination about them!"
2,51,"Again, Mahamati, those who have gone beyond being and non-being,no more cherish the thought that the hare has no horns; for they neverthink that the hare has no horns because of mutual reference, nor dothey think that the bull has horns because no ultimate substance is to beobtained however minutely the analysis of the horns may go on even tothe subtlest particle known as atom: [that is,] the state in which noblewisdom is realized is beyond being and non-being.At that time Mahamati the Bodhisattva-Mahasattva said this to theBhagavan: Is it not this way, Bhagavan, that, seeing how discriminationtakes place, we proceed to refer this to the non-rising of discriminationand infer that the horns exist not?The Bhagavan said: No, indeed, Mahamati, the non-existence of thehorns has no reference to the non-rising of discrimination. Why is it notso? Because there is discrimination owing to the idea of the horns.Indeed, depending upon the idea of the horns, Mahamati, discriminationtakes place. And because of this dependence of discrimination upon theidea of the horns, Mahamati, and because of this relationship ofdependence and apart from the anyananya1 relationship, one talks ofthe non-existence of the hare's horns, surely not because of thereference [to the horns of the bull]. If again, Mahamati, discrimination isdifferent (anya) from the hare's horns, it will not take place by reason ofthe horns [and therefore the one is not different from the other]; but if itis not different (ananya), there is a discrimination taking place by reasonof the horns [and therefore the one is different from the other]. Howeverminutely the atoms are analysed, no horn [-substance] is obtainable; thenotion of the horns itself is not available when thus reasoned. As neitherof them [that is, the bull's nor the hare's] are existent, in reference towhat should we talk of non-existence? Therefore, Mahamati, thereasoning by reference as regards the non-existence of the hare's hornsis of no avail. The non-existence of the hare's horns is asserted inreference to their existence [on the bull; but really a horn itself has noexistence from the beginning]; have therefore no discrimination about it!Mahamati, the dualism of being and non-being as held by thephilosophers does not obtain as we see in the reasoning of horns."
2,52,"Again, Mahamati, there are other philosophers affected with erroneousviews, who are attached to such notions as form, cause, and figure; notfully understanding the nature of space and seeing that space is disjoinedfrom form, they proceed to discriminate about their separate existences.But, Mahamati, space is form, and, Mahamati, as space penetrates intoform, form is space. To establish the relation of supporting andsupported, Mahamati, there obtains the separation of the two, spaceand form. Mahamati, when the elements begin to evolve [a world] theyare distinguishable one from another; they do not abide in space, andspace is not non-existent in them.It is the same with the hare's horns, Mahamati, whose non-existence isasserted in reference to the bull's horns. But, Mahamati, when the bull'shorns are analysed to their minutest atoms, which in turn are furtheranalysed, there is after all nothing to be known as atoms. The nonexistence of what, is to be affirmed in reference to what? As to theother things, too, this reasoning from reference does not hold true.At that time, again, the Bhagavan said this to Mahamati theBodhisattva-Mahasattva; Mahamati, you should discard the views anddiscriminations that are concerned with the horns of a hare and a bull,with space and form. And also, Mahamati, let you and otherBodhisattvas reflect on the nature of discrimination which they have ofthe Mind itself, and let them go into all the Bodhisattva-lands where theyshould disclose the way of disciplining themselves in the manifestationsof Mind itself."
2,53,"Then at that time the Bhagavan recited these verses:125. The world [as we see it] exists not, pluralities of things rise fromthe Mind being seen [externally]; body, property, and abode aremanifested to us as of the alayaVijnana."
2,54,"126. The leaders talk about the Citta, Manas, [Mano-]Vijnana, the[triple] Svabhava, the five Dharmas, the twofold egolessness, andpurification.127. Long and short, etc., exist mutually bound up; when existence isasserted, there is non-existence, and where non-existence is asserted,there is existence.128. Analysed down to atoms, there is indeed no form to bediscriminated as such; what can be established is the [truth of] Mindonly, which is not believed by those who cherish erroneous views.129. This does not belong to the realm of the theoreticians nor to that ofthe Sravaka; the Buddhas disclose the way of self-realization."
2,55,"At that time again, Mahamati the Bodhisattva-Mahasattva made arequest of the Bhagavan regarding the purification of the outflow whichcomes from recognising an objective world which is of Mind itself,saying, How, O Bhagavan, is the outflow purified that takes place fromrecognising an external world which is of Mind itself? Is the purificationinstantaneous or gradual?Replied the Bhagavan: The outflow that takes place from recognising anexternal world which is of Mind itself is gradually purified and notinstantaneously. Mahamati, it is like the amra fruit which ripens graduallyand not instantaneously; in the same way, Mahamati, the purification ofbeings1 is gradual and not instantaneous. Mahamati, it is like the pottermaking pots, which is done gradually and not instantaneously; in thesame way, Mahamati, the purification of beings by the Tathagata isgradual and not instantaneous. Mahamati, it is like grass, shrubs, herbs,and trees, that grow up gradually from the earth and not instantaneously;in the same way, Mahamati, the purification by the Tathagata of beingsis gradual and not instantaneous; Mahamati, it is like the mastery ofcomedy, dancing, singing, music, lute-playing, writing, and [other] arts,which is gained gradually and not instantaneously; in the same way,"
2,56,"Mahamati, the purification by the Tathagata of all beings is gradual andnot instantaneous.Mahamati, it is like a mirror indiscriminately and instantaneouslyreflecting in it forms and images; in the same way, Mahamati, thepurification by the Tathagata of all beings is instantaneous, who makesthem free from discrimination and leads them to the state ofimagelessness. Mahamati, it is like the sun or the moon revealing allforms instantaneously by illuminating them with its light; in the same way,Mahamati, the Tathagata, by making all beings discard the habit-energywhich issues from the erroneous views they entertain in regard to anexternal world which is of the Mind, instantaneously reveals to all beingsthe realm of unthinkable knowledge which belongs to Buddhahood. It islike the alayaVijnana making instantaneously a world of body, property,and abode, which is what is seen of Mind itself; in the same way,Mahamati, the Nishyanda-Buddha, instantaneously maturing thementality of beings, places them in the palatial abode of the Akanishthamansion where they will become practisers of various spiritualexercises. Mahamati, it is like the Dharmata-Buddha shining forthinstantaneously with the rays that issue from the Nishyanda-Nirmana [Buddha]; in the same way, Mahamati, the noble truth of self-realizationinstantaneously shines out when the false [dualistic] views of existenceand non-existence are discarded."
2,57,"And yet again, Mahamati, what the Dharniata-Nishyanda-Buddha [thatis, the Buddha that flows out of the absolute Dharma] teaches is that allthings are comprehensible under the aspects of individuality andgenerality, for they are bound up with causes and conditions of habitenergy which is accumulated by not recognising an external world as ofMind itself; that by reason of clinging to these false imaginations there ismultitudinousness of unrealities, which resemble the various scenes andpersons created magically and imagined as really in existence. Furtheragain, Mahamati, false imaginations arise from clinging to the notion ofrelativity. To illustrate: when the magician depending upon grass, wood,shrubs, and creepers, exercises his art, all beings and forms take shape,"
2,58,"magically-created persons are produced, which appear endowed withindividuality and material body, and they are variously and fancifullydiscriminated. While they are thus manifesting themselves, Mahamati,there is no substantiality in them. Likewise, Mahamati, based on thenotion of relativity the false imagination recognises a variety ofappearances which are distinguished by a discriminating mind. And astheir individual appearances are imagined and adhered to, there is habitenergy, and, Mahamati, so long as the fancying goes on we have hereall that is needed to constitute the self-nature of the false imagination.Mahamati, this is the discourse of the Nishyanda Buddha.Again, Mahamati, it is the doing of the Dharmata-Buddha to establishthe exalted state of self-realization which transcends the phenomena ofthe [empirical] mind.Again, Mahamati, what the Nirmita-Nirmana-Buddha [or Buddha oftransformation] establishes concerns such matters as charity, morality,meditation, tranquillisation, various forms of transcendental knowledgeand of understanding, the Skandhas, Dhatus, and ayatanas,emancipation, the Vijnanas, and the ways in which they function, theforms which they take, their distinctions and their performances. TheBuddha discloses against the philosophical views that which surpassesforms.Again Mahamati, the Dharmata-Buddha is unconditioned, free fromconditions, has nothing to do with all doings, senses, and measurements,and does not belong to the world of the ignorant, Sravakas,Pratyekabuddhas, and philosophers, who are always clinging to thenotion of an ego. For this reason, Mahamati, you should disciplineyourself in the excellent and exalted way leading to self-realization; youshould keep yourself away from the views that recognise the reality ofan external world apart from the Mind itself."
2,59,"Further again, Mahamati, in the life of the Sravaka-vehicle, there aretwo aspects to be distinguished, namely, the excellent and exalted state"
2,60,"of self-realization, and the attachment to the notion of self-nature arisingfrom discrimination. What is the excellent, exalted state of selfrealization belonging to the Sravakas? This is a state of mentalconcentration which is attained when one realizes states of emptiness,egolessness, suffering, and impermanence, and the truth that is free frompassions and is ever serene; when one annihilates notions belonging tothe externality of things, such as the Skandhas, Dhatus, ayatanas,individuality and generality; and when one has an insight into reality as itis. Entering upon this state of mental concentration the Sravakas willattain the blissful abode of exalted self-realization in which there is theemancipation belonging to a Dhyana, the path and fruit of a Samadhi,and the deliverance of a Samapatti, but in which there is as yet nodiscarding of habit-energy and no escape from the imperceivabletransformation of death. This, Mahamati, is the Sravaka's exalted stateof self-realization. Having attained this exalted and blissful condition ofself-realization as realized by the Sravakas, Mahamati, the BodhisattvaMahasattva may not enjoy by himself the bliss of cessation, the bliss ofSamapatti, but should think compassionately of other beings and keepever fresh his original vows. Mahamati, in whatever exalted and blissfulstate of self-realization the Bodhisattva may find himself, he shouldnever exert himself in the exalted and blissful state of self-realization asattained by the Sravakas.Mahamati, what is meant by the attachment to the notion of self-naturearising from discrimination? This attachment takes place when a man,seeing that the elements and the qualities such as blue, yellow, warmth,humidity, motility, and rigidity, have never been created by a creator,yet clings to the notions of individuality and generality in accordancewith the measures laid down in books of logic. Mahamati, theBodhisattva, knowing what this is, must abandon it. Conforming himselfto the egolessness of things and holding back the wrong views regardingthe egolessness of a person, the Bodhisattva should keep himself on thecontinuously-ascending journey along the stages. This is the Sravaka'sattachment to the notion of self-nature arising from the discrimination ofexistence."
2,61,"At that time Mahamati the Bodhisattva-Mahasattva said this to theBhagavan: According to the Bhagavan's teaching, the eternalunthinkable is the exalted condition of self-realization and also of highestreality. Now, do not the philosophers also talk about the creative agentbeing the eternal-unthinkable?The Bhagavan replied: No, Mahamati, the eternal-unthinkableconsidered by the philosophers to be characteristic of their creator isuntenable. Why? Because, Mahamati, the eternal-unthinkable as heldby the philosophers is not in conformity with the idea of a cause itself.When, Mahamati, this eternal-unthinkable is not in conformity with theidea of a cause itself how can this be proved tenable? Again, Mahamati,if what is claimed to be the eternal-unthinkable is in conformity with theidea of a cause [which is eternal] in itself, it can be eternal; but since theidea of a creator is based upon that of a [further] cause, it cannot be theeternal-unthinkable.But, Mahamati, my highest reality is the eternal-unthinkable since itconforms to the idea of a cause and is beyond existence and nonexistence. Because it is the exalted state of self-realization it has its owncharacter; because it is the cause of the highest reality it has itscausation; because it has nothing to do with existence and non-existenceit is no doer; because it is to be classed under the same head as space,Nirvana, and cessation it is eternal. Therefore, Mahamati, it is not thesame as the eternal-unthinkable of the philosophers; the eternalunthinkable of the Tathagatas is thatness realized by noble wisdomwithin themselves. For this reason, Mahamati, let the BodhisattvaMahasattva discipline himself in order to attain by means of noblewisdom the truth of self-realization which is the eternal-unthinkable.Again, further, Mahamati, the eternal-unthinkable of the philosophers isnot characterised with eternality because it has a cause which is noteternal; what they regard as eternal is not eternal as it is notcharacterised with the power that can create itself. If again, Mahamati,the philosophers prove the eternality of their eternal-unthinkable in"
2,62,"contradistinction to the becoming and therefore the non-eternality ofthings created, Mahamati, by the same reasoning I can prove that theireternality has no reason to be known as such just because thingscreated are non-eternal owing to their becoming.If again, Mahamati, the eternal-unthinkable of the philosophers is inconformity with the idea of a cause, what they regard as characteristicof a cause is a non-entity like the horns of a hare; and, Mahamati, theireternal-unthinkable is no more than a verbal discrimination, in which,Mahamati, the philosophers' fault consists. Why? Because, Mahamati,mere verbal discriminations are, indeed, the hare's horns, on account oftheir having no characteristic of a self-cause. Mahamati, moreover, myeternal-unthinkable is really eternal because it finds its cause in theexalted state of self-realization, and because it has nothing to do with acreator, with being and non-being. Its eternality is not derived from thereasoning which is based upon the external notion of being and nonbeing, of eternity and non-eternity. If the eternal-unthinkable is eternal inconsideration of the non-existence and eternality of external things, wecan say of this kind of the eternal-unthinkable that the philosophers donot know what is meant by characteristically self-caused. As they areoutside the state of self-realization attainable by noble wisdom,Mahamati, their discourse is not to the point."
2,63,"Further, Mahamati, those who, afraid of sufferings arising from thediscrimination of birth-and-death, seek for Nirvana, do not know thatbirth-and-death and Nirvana are not to be separated the one from theother; and, seeing that all things subject to discrimination have no reality,imagine that Nirvana consists in the future annihilation of the senses andtheir fields. They are not aware, Mahamati, of the fact that Nirvana isthe alayaVijnana where a revulsion takes place by self-realization.Therefore, Mahamati, those who are stupid talk of the trinity of vehiclesand not of the state of Mind-only where there are no images. Therefore,Mahamati, those who do not understand the teachings of the Tathagatasof the past, present, and future, concerning the external world, which isof Mind itself, cling to the notion that there is a world outside what is"
2,64,"seen of the Mind and, Mahamati, go on rolling themselves along thewheel of birth-and-death."
2,65,"Further, Mahamati, according to the teaching of the Tathagatas of thepast, present, and future, all things are unborn. Why? Because theyhave no reality, being manifestations of Mind itself, and, Mahamati, asthey are not born of being and non-being, they are unborn. Mahamati,all things are like the horns of the hare, horse, donkey, or camel, but theignorant and simple-minded who are given up to their false anderroneous imaginations, discriminate things where they are not;therefore, all things are unborn. That all things are in their self-natureunborn, Mahamati, belongs to the realm of self-realization attained bynoble wisdom, and does not belong essentially to the realm of dualisticdiscrimination cherished by the ignorant and simple-minded. The selfnature and the characteristic marks of body, property, and abodeevolve when the alayaVijnana is conceived by the ignorant as graspingand grasped; and then they fall into a dualistic view of existence wherethey recognise its rise, abiding, and disappearance, cherishing the ideathat all things are born and subject to discrimination as to being andnon-being. Therefore, Mahamati, you should discipline yourself therein[i. e. in self-realization]."
2,66,"Again further, Mahamati, there are five groups of people, each of whomattains its own [spiritual] insight. What are the five? They are: (1) thegroup of people whose insight belongs to the Sravaka-vehicle; (2) thegroup of people whose insight belongs to the Pratyekabuddha-vehicle;(3) the group of people whose insight belongs to the Tathagata-vehicle;(4) the group of indefinite character; and (5) the group of people towhom no insight is possible.Mahamati, how does one know the group of people whose insightbelongs to the Sravaka vehicle? There are people the hair of whosebody will stand on end when they know and realize the nature of theSkandhas, Dhatus, ayatanas, and [what is meant by] generality and"
2,67,"individuality; their intellect will leap with joy on knowing and practisingwhat belongs to appearance and not on practising what they know ofthe uninterrupted chain of causation, --such ones, Mahamati, are said tobe of the group whose insight belongs to the Sravaka vehicle. Havinghad an insight into their own vehicle, they abide at the fifth or the sixthstage where they do away with the rising of the passions, but not withthe habit-energy; they have not yet passed beyond the inconceivabletransformation-death, and their lion-roar is, ""My life is destroyed, mymorality is established, etc.""; they will then discipline themselves in theegolessness of persons and finally gain the knowledge of Nirvana.Again, Mahamati, there are others who, believing in such things as ego,being, vital principle, nourisher, supreme spirit, or personal soul, willseek Nirvana in them. Again, Mahamati, there are still others who,seeing that all things exist by depending upon causes, will recognise inthis the way to Nirvana. But, Mahamati, as they have no insight into theegolessness of things, there is no emancipation for them. This,Mahamati, is where those of the Sravaka-vehicle and the philosophersmake the mistake in their insight by regarding non-deliverance asdeliverance. Therefore, Mahamati, you ought to discipline yourself inorder to escape this wrong view.Now, Mahamati, they belong to the group of the Pratyekabuddhavehicle who will shed tears and feel the hair of their body stand on endwhen the Pratyekabuddha's insight is shown to them. When the teachingto keep themselves away from social relations and entanglements, not tobecome attached to the external world and its manifold form, toperform miraculous powers by which they can divide their own bodyand appear double or perform the transformations, is disclosed to them,they are thereby entreated. Recognising that they are of the groupwhose insight belong to the Pratyekabuddha-vehicle, their discourseswill be in conformity with the insight of the Pratyekabuddha-vehicle.This, Mahamati, is the characteristic feature of the group of peoplewhose insight belongs to the Pratyekabuddha-vehicle.Now, Mahamati, three aspects are distinguishable in the insight"
2,68,"belonging to the group of the Tathagata-vehicle. They are: (1) an insightwhereby one sees into the self-nature of things, which is no self-nature;(2) an exalted insight which is the attainment of self-realization; and (3)an insight into the immensity of the external Buddha-lands. When,Mahamati, these three aspects are disclosed one after another and alsowhen the inconceivable realm of the alayaVijnana is disclosed, wherebody, property, and abode are seen to be the manifestation of Minditself, a man will not be frightened, nor terrified, nor show any sign offear; then such a one is to be known as of the group of people whoseinsight belongs to the Tathagata-vehicle. This is, Mahamati, thecharacteristic feature of the insight of those who belong to theTathagata-vehicle.Again, Mahamati, when these three forms of insight are disclosed to aman, he may thereby be pursuaded to discipline himself in them. This,Mahamati, is the stage of preparation for the establishment of his owngroup. In order that he may go up to the stage of imagelessness, there isthis establishment. But the Sravaka who will purify his own habit-energyof passions by attaining an inner perception into the alaya and by seeinginto the egolessness of things, will settle himself in the bliss of theSamadhi and finally will attain the body of Tathagatahood."
2,69,"Then the Bhagavan recited these verses:130. The fruit of the Stream-entered, and that of the Once-to-come; thefruit of the Not-to-come and Arhatship-- all these are due to mentalperturbation.131. The triple vehicle, the one vehicle, and the no-vehicle, of these Italk, for the sake of the dull-witted, and [also] for the wise, solitudeloving ones.132. The gate of highest reality has nothing to do with the two forms ofthought-construction [subject and object]; Where the imageless stands,why should we establish the triple vehicles?"
2,70,"133. The Dhyanas, the immeasurables, and the no-form Samadhis, andthe thought-cessation--all these are not at all found in Mind-only."
2,71,"Again, Mahamati, how is it that the Icchantika1 never awaken thedesire for emancipation? Because they have abandoned all the stock ofmerit, and because they cherish certain vows for all beings sincebeginningless time. What is meant by abandoning all the stock of merit?It refers to [those Buddhists] who have abandoned the Bodhisattvacollection [of the canonical texts], making the false accusation that theyare not in conformity with the sutras, the codes of morality, and theemancipation. By this they have forsaken all the stock of merit and willnot enter into Nirvana. Secondly again, Mahamati, there areBodhisattva-Mahasattvas who, on account of their original vows madefor all beings, saying, ""So long as they do not attain Nirvana, I will notattain it myself,"" keep themselves away from Nirvana. This, Mahamati,is the reason of their not entering into Nirvana, and because of this theygo on the way of the Icchantika."
2,72,"Again, Mahamati said; Who, Bhagavan, would never enter Nirvana?The Bhagavan replied: Knowing that all things are in Nirvana itself fromthe very beginning, the Bodhisattva-Icchantika would never enterNirvana. But those Icchantikas who have forsaken all the stock of merit[finally] do. Those Icchantikas, Mahamati, who have forsaken all thestock of merit might some day be influenced by the power of theTathagatas and be induced at any moment to foster the stock of merit.Why? Because, Mahamati, no beings are left aside by the Tathagatas.For this reason, Mahamati, it is the Bodhisattva-Icchantika who neverenters into Nirvana."
2,73,"Further, Mahamati, let the Bodhisattva-Mahasattva be well acquaintedwith the three kinds of Svabhava (self-nature). [What are the three?"
2,74,"They are (1) false discrimination, (2) knowledge of relativity, and (3)perfect knowledge.] Now, Mahamati, false discrimination rises fromform (nimitta). How, Mahamati, does it rise from form? In [theconsideration of] the relativity aspect of Svabhava, realities appear invarious ways, as having forms, signs, and shapes; when, Mahamati,these objects, forms, and signs are adhered to [as real], this adherencetakes place in two ways. The Tathagatas, Arhats, and Fully-EnlightenedOnes thus declare false discrimination to consist in attachment to namesand attachment to objects. By the attachment to objects is meant,Mahamati, to get attached to inner and external things [as realities]. Bythe attachment to names is meant to recognise in these inner andexternal things the characteristic marks of individuality and generalityand to regard them as definitely belonging to the objects. These twomodes of attachment, Mahamati, constitute false discrimination. Theknowledge of the relativity-aspect (paratantra) rises from the separationof subject (asraya) and object (alambana).Now, Mahamati, what is perfect knowledge? It is realized when onecasts aside the discriminating notions of form, name, reality, andcharacter; it is the inner realization by noble wisdom. This perfectknowledge, Mahamati, is the essence of the Tathagata-garbha.Then the Bhagavan recited this verse:134. Form, Name, and Discrimination [correspond to] the two forms ofSvabhava, and Right Knowledge and Suchness [correspond to] thePerfect Knowledge aspect.This, Mahamati, is called the doctrine that examines into the nature ofthe five Dharmas and the two Svabhavas (self-nature), and constitutesthe state of self-realization attained by noble wisdom, and in this youand other Bodhisattvas are to discipline yourselves."
2,75,"Further again, Mahamati, let the Bodhisattva-Mahasattva have athorough understanding as to the nature of the twofold egolessness."
2,76,"Mahamati, what is this twofold egolessness? [It is the egolessness ofpersons and the egolessness of things. What is meant by egolessness ofpersons? It means that] in the collection of the Skandhas, Dhatus, andayatanas there is no ego-substance, nor anything belonging to it; theVijnana is originated by ignorance, deed, and desire, and keeps up itsfunction by grasping objects by means of the sense-organs, such as theeye, etc., and by clinging to them as real; while a world of objects andbodies is manifested owing to the discrimination that takes place in theworld which is of Mind itself, that is, in the alayaVijnana. By reason ofthe habit-energy stored up by false imagination since beginningless time,this world (vishaya) is subject to change and destruction from momentto moment; it is like a river, a seed, a lamp, wind, a cloud; [while theVijnana itself is] like a monkey who is always restless, like a fly who isever in search of unclean things and defiled places, like a fire which isnever satisfied. Again, it is like a water-drawing wheel or a machine, it[i. e., the Vijnana] goes on rolling the wheel of transmigration, carryingvarieties of bodies and forms, resuscitating the dead like the demonVetala, causing the wooden figures to move about as a magician movesthem. Mahamati, a thorough understanding concerning thesephenomena is called comprehending the egolessness of persons.Now, Mahamati, what is meant by the egolessness of things? It is torealize that the Skandhas, Dhatus, and ayatanas are characterised withthe nature of false discrimination. Mahamati, since the Skandhas,Dhatus, and ayatanas are destitute of an ego-substance, being no morethan an aggregation of the Skandhas, and subject to the conditions ofmutual origination which are causally bound up with the string of desireand deed; and since thus there is no creating agent in them, Mahamati,the Skandhas are even destitute of the marks of individuality andgenerality; and the ignorant, owing to their erroneous discrimination,imagine here the multiplicity of phenomena; the wise, however, do not.Recognising, Mahamati, that all things are devoid of the Citta, Manas,ManoVijnana, the five Dharmas, and the [three] Svabhavas, theBodhisattva-Mahasattva will well understand what is meant by theegolessness of things."
2,77,"Again, Mahamati, when the Bodhisattva-Mahasattva has a goodunderstanding as regards the egolessness of things, before long he willattain the first stage [of Bodhisattvahood] when he gets a definitecognition of the imageless. When a definite acquisition is obtainedregarding the aspect of the stages [of Bodhisattvahood], theBodhisattva will experience joy, and, gradually and successively goingup the scale, will reach the ninth stage where his insight is perfected, and[finally the tenth stage known as] Great Dharmamegha. Establishinghimself here, he will be seated in the great jewel palace known as""Great Lotus Throne"" which is in the shape of a lotus and is adornedwith various sorts of jewels and pearls; he will then acquire andcomplete a world of Maya-nature; surrounded by Bodhisattvas of thesame character and anointed like the son of the Cakravarti by the handsof the Buddhas coming from all the Buddha-lands, he will go beyondthe last stage of Bodhisattvahood, attain the noble truth of selfrealization, and become a Tathagata endowed with the perfect freedomof the Dharmakaya, because of his insight into the egolessness of things.This, Mahamati, is what is meant by the egolessness of all things, and inthis you and other Bodhisattva-Mahasattvas should well exerciseyourselves."
2,78,"At that time, Mahamati the Bodhisattva-Mahasattva said this to theBhagavan: Pray teach me about making an assertion and refuting it sothat I and other Bodhisattvas, getting rid of the erroneous views thatmay rise from assertion and refutation, may at once realize supremeenlightenment. Having been enlightened they would keep themselvesaway from the eternalistic assertions as well as from the nihilisticrefutations, and leave your enlightenment eye unrefuted.Then the Bhagavan again, understanding the request of Mahamati theBodhisattva-Mahasattva, recited this verse:135. Assertions and refutations are not to be found in the Mind-only;the ignorant who understand not that the Mind is [seen in] the form ofbody, property, and abode, wander about with assertions and"
2,79,"refutations.At that moment the Bhagavan said this to elucidate the meaning of thisverse: Mahamati, there are four forms of assertion made concerningthings not in existence. What are the four? (1) The assertion aboutindividual marks that are non-existent; (2) the assertion aboutphilosophical views which are non-existent [i. e., not true]; (3) theassertion about a cause which is non-existent; and (4) the assertionabout objects that are non-existent. These, Mahamati, are the fourassertions.Again, Mahamati, what is meant by the refutation? It means notexamining properly, because of ignorance, any assertions based onerrors. This, Mahamati, is what characterises assertion and refutation.Further, Mahamati, what are the characteristics of the assertion madeabout individual marks that have no existence? It concerns the marks ofindividuality and generality in the Skandhas, Dhatus and ayatanas, whichdo not really exist; but taking them for realities and getting attached tothem, a man may affirm that they are just so and not otherwise. This,Mahamati, characterises the assertion of individual marks which arenon-existent.1 This assertion and discrimination, Mahamati, concerningindividual marks that are not existent, rises from one's attachment to thehabit-energy which is amassed, since beginningless time, by varieties oferroneous views issuing from false imagination. This, Mahamati,characterises the assertion of individual marks which are non-existent.Again, Mahamati, by the assertion of philosophical views which arenon-existent [i. e., not true], is meant that in the Skandhas, Dhatus, andayatanas, [some philosophers] assume the existence of an ego, a being,a soul, a living being, a nourisher, or a spirit. This is said, Mahamati, tobe the assertion of some philosophical views which are nonexistent [i.e., not true]."
2,80,"Again, Mahamati, by the assertion of a cause that is nonexistent is"
2,81,"meant that [some philosophers] assume the causeless birth of a firstVijnana, which later comes to have a Maya-like non-existence; that isto say, the originally unborn Vijnana begins to function under theconditions of eye, form, light, and memory. The functioning goes on fora while and then ceases. This, Mahamati, is the assertion of a cause thatis non-existent.Again, Mahamati, the assertion about objects that are not-existent is anassertion arising from the attachment to such non-working existences asspace, cessation, and Nirvana. These, Mahamati, are neither existentnor nonexistent; for all things are devoid of the alternatives of being andnon-being and are to be known, Mahamati, as the horns of a hare, ahorse, or a camel, or like a hair-net. They are discriminated as realitiesby the ignorant who are addicted to assertions and refutations as theirintelligence has not penetrated into the truth that there is nothing butwhat is seen of the Mind itself. It is otherwise with the wise. This,Mahamati, is the characteristic point of the assertion about objectswhich are non-existent. For this reason, Mahamati, one should avoidthe views based on assertion and refutation."
2,82,"Further, Mahamati, the Bodhisattvas who are thoroughly acquaintedwith the nature of the Citta, Manas, and ManoVijnana, of the fiveDharmas, of the [three] Svabhavas, and of the twofold Egolessness, willassume various personalities for the sake of benefitting others, just likethe imagination that evolves from the seat of the relativity knowledge,and again, like the mysterious gem that reflects varieties of colours.Going over to all the Buddha-lands and assemblages, the Bodhisattvaswill listen to the Buddhas, discourse on the nature of all things which arelike a vision, a dream, an illusion, a reflection, and the lunar vision inwater, and which have nothing to do with birth-and-death, eternality,and extinction; the Bodhisattvas, thus facing the Tathagatas, will listen totheir discourses on the truth that does not belong to the Sravaka- andPratyekabuddha-vehicle. They will then attain a hundred thousandSamadhis, indeed, a hundred thousand niyutas of kotis of Samadhis,and by means of these Samadhis they will go around from one country"
2,83,"to another; they will do homage to the Buddhas, be born in all thecelestial mansions, where they will discourse on the Triple Treasure,manifesting Buddha-bodies; and, surrounded by Sravakas andBodhisattvas, they will, in order to free them from the alternatives ofbeing and non-being, instruct them to understand thoroughly what ismeant by an objective world which is nothing but Mind itself and inwhich there are no realities.At that time the Bhagavan recited this verse:136. When those who are born of the Buddha see that the world is nomore than Mind itself, they will obtain a body of transformation, whichhas nothing to do with effect-producing works, but which is endowedwith the powers, psychic faculties, and self-control."
2,84,"At that time again Mahamati the Bodhisattva-Mahasattva made arequest of the Bhagavan. Tell me, Bhagavan, how all things are empty,unborn, non-dual, and have no self-nature, so that I and otherBodhisattva-Mahasattvas might be awakened in the teaching ofemptiness, no-birth, non-duality, and the absence of self-nature, and,quitting the discrimination of being and non-being, quickly realize thehighest enlightenment.Then the Bhagavan said this to Mahamati the Bodhisattva-Mahasattva:Now, Mahamati, listen well and reflect well upon what I tell you.Replied Mahamati the Bodhisattva-Mahasattva, I will indeed,Bhagavan. The Bhagavan said: Emptiness, emptiness, indeed!Mahamati, it is a term whose self-nature is false imagination. Because ofone's attachment to false imagination, Mahamati, we have to talk ofemptiness, no-birth, non-duality, and absence of self-nature. In short,then, Mahamati, there are seven kinds of emptiness: (1) The emptinessof individual marks (lakshana), (2) the emptiness of self-nature(bhavasvabhava), (3) the emptiness of no-work (apracarita), (4) theemptiness of work (pracarita), (5) the emptiness of all things in the"
2,85,"sense that they are unpredicable (nirabhilapya), (6) the emptiness in itshighest sense of ultimate reality realizable only by noble wisdom, and (7)the emptiness of mutuality (itaretara) which is the seventh.Mahamati, what then is the emptiness of individual marks? It is that allthings have no [such distinguishing] marks of individuality and generality.In consideration of mutuality and accumulation, [things are thought to berealities], but when they are further investigated and analysed,Mahamati, they are non-existent, and not predicable with individualityand generality; and because thus no such ideas as self, other, or both,hold good, Mahamati, the individual marks no longer obtain. So it issaid that all things are empty as to their self-marks.Again, Mahamati, what is meant by the emptiness of self-nature?Mahamati, it is that all things in their self-nature are unborn, hence theemptiness of self-nature, and it is therefore said that things are empty intheir self-nature.Again, Mahamati, what is meant by the emptiness of no-work? It is thatthe Skandhas are Nirvana itself and there is no work doing in them fromthe beginning. Therefore, one speaks of the emptiness of no-work.Again, Mahamati, what is meant by the emptiness of work? It is that theSkandhas are devoid of an ego and its belongings, and go onfunctioning when there is a mutual conjunction of cause and action. Thusone speaks of the emptiness of work.Again, Mahamati, what is meant by the emptiness of all things in thesense that they are unpredicable? It is that the nature of the falseimagination is not expressible, hence the emptiness of all things in thesense of their unpredicability. Thus one speaks of the emptiness ofunpredicability.Again, Mahamati, what is meant by the emptiness in its highest sense ofultimate reality realizable by noble wisdom? It is that in the attainment ofan inner realization by means of noble wisdom there is no trace of habit-"
2,86,"energy generated by all the erroneous conceptions [of beginninglesspast]. Thus one speaks of the highest emptiness of ultimate realityrealizable by noble wisdom.Again, Mahamati, what is meant by the emptiness of mutual [nonexistence]? It is this: when a thing is missing here, one speaks of itsbeing empty there. For instance, Mahamati, in the lecture-hall of theMrigarama there are no elephants, no bulls, no sheep, but as to theBhikshus I can say that the hall is not devoid of them; it is empty only asfar as they [i. e. the animals] are concerned. Further, Mahamati, it is notthat the lecture-hall is devoid of its own characteristics, nor that theBhikshu is devoid of this Bhikshuhood, nor that in some other places,too, elephants, bulls, and sheep are not to be found. Mahamati, hereone sees all things in their aspect of individuality and generality, but fromthe point of view of mutuality (itaretara) some things do not existsomewhere. Thus one speaks of the emptiness of mutual [nonexistence].These, Mahamati, are the seven kinds of emptiness of which mutualityranks the lowest of all and is to be put away by you.Again, Mahamati, not that things are not born, but that they are not bornof themselves, except when seen in the state of Samadhi--this is what ismeant by ""all things are unborn."" To have no self-nature is, according tothe deeper sense, to be unborn, Mahamati. That all things are devoid ofself-nature means that there is a constant and uninterrupted becoming, amomentary change from one state of existence to another; seeing this,Mahamati, all things are destitute of self-nature. So one speaks of allthings having no self-nature.Again, Mahamati, what is meant by non-duality? It means that light andshade, long and short, black and white, are relative terms, Mahamati,and not independent of each other; as Nirvana and Samsara are, allthings are not-two. There is no Nirvana except where is Samsara; thereis no Samsara except where is Nirvana; for the condition of existence isnot of mutually-exclusive character.1 Therefore, it is said that all things"
2,87,"are non-dual as are Nirvana and Samsara. For this reason, Mahamati,you should discipline yourself in [the realization of] emptiness, no-birth,non-duality, and no-self-nature.Then at that time the Bhagavan recited this couplet of verses:137. I always preach emptiness which is beyond eternalism and nihilism;Samsara is like a dream and a vision, and karma vanishes not.138. Space, Nirvana, and the two forms of cessation-- thus the ignorantdiscriminate the things which are not effect-producing, but the wisestand above being and non-being.At that time again, the Bhagavan said this to Mahamati the BodhisattvaMahasattva; This [teaching of] emptiness, no-birth, non-duality, and noself-nature is found in all the sutras of all the Buddhas, and this doctrineis recognised in every one of them. However. Mahamati, the sutras arethe teaching in conformity with the dispositions of all beings and deviatefrom the [real] sense, and not the truth-preserving statement. Mahamati,it is like unto the mirage which entices the deer with its treacheroussprings, the springs are not there but the deer are attached, imaginingthem to be real. So with the teachings disclosed in all the sutras, theyare for all beings for the gratification of their own discriminating minds.They are not the truth-preserving statements meant for noble wisdom tograsp. For this reason, Mahamati, be in conformity with the sense andbe not engrossed in the word-teaching."
2,88,"At that time, Mahamati the Bodhisattva-Mahasattva said this to theBhagavan: Now the Bhagavan makes mention of the Tathagata-garbhain the sutras, and verily it is described by you as by nature bright andpure, as primarily unspotted, endowed with the thirty-two marks ofexcellence, hidden in the body of every being like a gem of great value,which is enwrapped in a dirty garment, enveloped in the garment of theSkandhas, Dhatus, and ayatanas, and soiled with the dirt of greed,anger, folly, and false imagination, while it is described by the Bhagavan"
2,89,"to be eternal, permanent, auspicious, and unchangeable. Is not thisTathagata-garbha taught by the Bhagavan the same as the egosubstance taught by the philosophers? The ego as taught in the systemsof the philosophers is an eternal creator, unqualified, omnipresent, andimperishable.The Bhagavan replied: No, Mahamati, my Tathagata-garbha is not thesame as the ego taught by the philosophers; for what the Tathagatasteach is the Tathagata-garbha in the sense, Mahamati, that it isemptiness, reality-limit, Nirvana, being unborn, unqualified, and devoidof will-effort; the reason why the Tathagatas who are Arhats and FullyEnlightened Ones, teach the doctrine pointing to the Tathagata-garbha isto make the ignorant cast aside their fear when they listen to theteaching of egolessness and to have them realize the state of nondiscrimination and imagelessness. I also wish, Mahamati, that theBodhisattva-Mahasattvas of the present and future would not attachthemselves to the idea of an ego [imagining it to be a soul]. Mahamati, itis like a potter who manufactures various vessels out of a mass of clayof one sort by his own manual skill and labour combined with a rod,water, and thread, Mahamati, that the Tathagatas preach theegolessness of things which removes all the traces of discrimination byvarious skilful means issuing from their transcendental wisdom, that is,sometimes by the doctrine of the Tathagata-garbha, sometimes by thatof egolessness, and, like a potter, by means of various terms,expressions, and synonyms. For this reason, Mahamati, thephilosophers' doctrine of an ego-substance is not the same as theteaching of the Tathagata-garbha. Thus, Mahamati, the doctrine of theTathagata-garbha is disclosed in order to awaken the philosophers fromtheir clinging to the idea of the ego, so that those minds that have falleninto the views imagining the non-existent ego as real, and also into thenotion that the triple emancipation is final, may rapidly be awakened tothe state of supreme enlightenment. Accordingly, Mahamati, theTathagatas who are Arhats and Fully-Enlightened Ones disclose thedoctrine of the Tathagata-garbha which is thus not to be known asidentical with the philosopher's notion of an ego-substance. Therefore.Mahamati, in order to abandon the misconception cherished by the"
2,90,"philosophers, you must strive after the teaching of egolessness and theTathagata-garbha."
2,91,"At that moment then the Bhagavan recited this verse:139. The personal soul, continuity, the Skandhas, causation, atoms, thesupreme spirit, the ruler, the creator, --[they are] discriminations in theMind-only.At that time Mahamati the Bodhisattva-Mahasattva in consideration offuture generations made this request again of the Bhagavan: Pray tellme, Bhagavan, about the perfecting of the discipline whereby theBodhisattva-Mahasattvas become great Yogins.The Bhagavan replied: There are four things, Mahamati, by fulfillingwhich the Bodhisattvas become great Yogins. What are the four? Theyare: (1) To have a clear understanding as to what is seen of Minditself,2 (2) to discard the notions of birth, abiding, and disappearance,(3) to look into [the truth] that no external world obtains, and (4) toseek for the attainment of inner realization by noble wisdom. Providedwith these four things the Bodhisattva-Mahasattvas become greatYogins."
2,92,"How, Mahamati, does the Bodhisattva-Mahasattva come to have aclear understanding as to what is seen of Mind itself? He comes to it byrecognising that this triple world is nothing but Mind itself, devoid of anego and its belongings, with no strivings, no comings-and-goings; thatthis triple world is manifested and imagined as real, under the influenceof the habit-energy accumulated since beginningless time by falsereasoning and imagination, and with the multiplicity of objects andactions in close relationship, and in conformity with the ideas ofdiscrimination, such as body, property, and abode. Thus, Mahamati, theBodhisattva-Mahasattva acquires a thoroughly clear understanding as towhat is seen of Mind itself."
2,93,"How again, Mahamati, does the Bodhisattva-Mahasattva discardnotions of birth, abiding, and disappearance? By this it is meant that allthings are to be regarded as forms born of a vision or a dream and havenever been created since there are no such things as self, the other, orbothness. [The Bodhisattvas] will see that the external world exists onlyin conformity with Mind-only; and seeing that there is no stirring of theVijnanas and that the triple world is a complicated network of causationand owes its rise to discrimination, they find that all things, inner andexternal, are beyond predicability, that there is nothing to be seen asself-nature, and that [the world] is not to be viewed as born; andthereby they will conform themselves to the insight that things are of thenature of a vision, etc., and attain to the recognition that things areunborn. Establishing themselves on the eighth stage of Bodhisattvahood,they will experience a revulsion [in their consciousness] by transcendingthe Citta, Manas, and ManoVijnana, and the five Dharmas, and the[three] Svabhavas, and the twofold Egolessness, and thereby attain themind-made body (Manomayakaya). Thus, Mahamati, the BodhisattvaMahasattva will discard the notion of birth, abiding, anddisappearance.1Said Mahamati,1 what is meant by the will-body, Bhagavan? TheBhagavan replied: It means that one [in this body] can speedily moveunobstructed as he wills; hence the will-body, Mahamati. For instance,Mahamati, the will [or mind] travels unobstructed over mountains, walls,rivers, trees, etc., many a hundred thousand yojanas they may be away,when a man recollects the scenes which had previously come into hisperception, while his own mind keeps on functioning in his body withoutthe least interruption or hindrance. In the same fashion, Mahamati, thewill-body, in the attainment of the Samadhi called Maya-like andadorned with such marks as the powers, the psychic faculties, and theself-control, will be born in the noble paths and assemblies, movingabout as freely as he wishes, as he recalls his original vows and worldsin order to bring all beings to maturity.Then, Mahamati, what is meant by the Bodhisattva-Mahasattva having"
2,94,"a good insight into the non-existence of external objects? It means,Mahamati, that all things are like unto a mirage, a dream, a hair-net; andseeing that all things are here essentially because of our attachment tothe habit-energy of discrimination which has been maturing sincebeginningless time on account of false imagination and erroneousspeculation, the Bodhisattvas will seek after the attainment of selfrealization by their noble wisdom. Mahamati, furnished with these fourthings, Bodhisattva-Mahasattvas become great Yogins. Therefore, inthese, Mahamati, you should exercise yourself."
2,95,"At that time Mahamati again made a request of the Bhagavan: Pray tellme, Bhagavan, about the causation of all things, whereby I and otherBodhisattva-Mahasattvas can see into the nature of causation, and bygetting rid of the discrimination [which issues in the philosophical viewsof] eternalism and nihilism, we may no more discriminate as to thegradual or simultaneous rising of all things.Replied the Bhagavan: Mahamati, there are two factors of causation bywhich all things come into existence: external and inner. Mahamati, theexternal factors are a lump of clay, a stick, a wheel, thread, water, aworker, and his labour, the combination of all of which produces a jar.As with the jar, Mahamati, which is made of a lump of clay, or a pieceof cloth made of thread, or a matting made of fragrant grass, or thesprout growing out of a seed, or fresh butter which is produced fromsour milk by a man churning it with his own labour, so it is, Mahamati,with all things which, governed by external causes, appear one afteranother in continuous succession. As regards the inner factors ofcausation, Mahamati, they are of such kind as ignorance, desire, andaction, which make up our idea of causation. Born of these, Mahamati,there is the manifestation of the Skandhas, Dhatus, and ayatanas. Theyare not separable [realities]1 but discriminated [as such] by the ignorant.Now, Mahamati, there are six causes: (1) possibility-cause, (2)dependence-cause, (3) objectivity-cause, (4) agency-cause, (5)manifesting-cause, and (6) indifference-cause.2 The possibility-cause"
2,96,"means, Mahamati, that when a cause to be becomes effective there isthe rising of things inner and outer. The dependence-cause means,Mahamati, that when conditions to be, become effective there is therising of the Skandha-seeds, etc., inner and outer. Further, theobjectivity-cause means, Mahamati, that bound by the objective world[the Vijnana] keeps up its continuous activity. Again, Mahamati, theagency-cause means that like a sovereign king a cause invested withsupreme authority asserts itself. Again, the manifesting-cause means thatwhen the discriminating faculty rises, as the result it reveals individualmarks as a lamp does forms, etc. Lastly, the indifference-cause meansthat when there is a dissolution the power of combination discontinues,and there rises a state of non-discrimination.These, Mahamati, are the outcome of discrimination carried on by theignorant and simple-minded, and there is no gradual nor simultaneousrising of existence. Why? Because, Mahamati, if there is a simultaneousrising of existence, there would be no distinction between cause andeffect, and there would be nothing to characterise a cause as such. If agradual rising is admitted, there is no substance that holds togetherindividual signs, which makes gradual rising impossible. While a child isnot yet born, Mahamati, the term father has no significance.1 Thelogician argues that there is that which is born and that which gives birthby the mutual functioning of such causal factors as cause, subsistence,continuity, acceleration, and others; and they conclude that there is agradual rising of existence. But, Mahamati, this gradual rising does notobtain except by reason of their attachment to the notion of self-nature.When the [ideas of] body, property, and abode are cherished in what isnothing but the manifestation of Mind itself, the external world isperceived under the aspects of individuality and generality, which,however, are not realities; and therefore, Mahamati, neither a gradualnor a simultaneous rising of things is possible. It is only when theVijnana evolves by reason of discrimination which discriminates themanifestation of Mind itself [that existence is said to come into view].For this reason, Mahamati, you must strive to get rid of notions ofgradation and simultaneity in the combination of the causal activities.Thus it is said:"
2,97,"140. Nothing whatever is born or ceases to exist by reason ofcausation; when causation is discriminated there is birth and cessation.141. It is not to keep off the idea of birth and disappearance whichtakes place in causation; it is to keep off the wrong imagination as tocausation, which is cherished by the ignorant.142. The being and non-being of things subject to causation has noreality; the triple world owes its existence to the Mind put into confusionby reason of habit-energy.143. Not ever being in existence, what things are there that are born?[but] in causation nothing is lost; when effect-producing objects(samskrita) are regarded as like unto a barren woman's child or aflower in the sky, one perceives that grasping (subject) and grasped(object) are an error and desists [from committing the same error].144. There is nothing that is to be born, nor is there anything that hasbeen born; even causation is not; it is because of wordly usage thatthings are talked of as existing."
2,98,"At that moment again Mahamati the Bodhisattva-Mahasattva said thisto the Bhagavan: Pray tell me, Bhagavan, about the teaching known asthe essence of discrimination as regards words, whereby, Bhagavan, Iand other Bodhisattva-Mahasattvas, comprehending and becoming wellacquainted with the essence of discrimination as regards words, will bethoroughly informed of the signification of two things, expression andexpressed, and, thereby immediately attaining supreme enlightenment,will explain the signification of these two things, expression andexpressed, for the purification of all beings.Replied the Bhagavan: Then, Mahamati, listen well and reflect well, for Iwill tell you about it."
2,99,"Well done! said Mahamati the Bodhisattva-Mahasattva and listened tothe Bhagavan.The Bhagavan said this to him: There are, Mahamati, four kinds ofword-discrimination. They are: (1) Words denoting individual marks,(2) dream-words, (3) words growing out of the attachment toerroneous speculations and discriminations, and (4) words growing outof the discrimination that knows no beginning.Now, Mahamati, the words denoting individual marks rise fromdiscriminating forms and characteristic signs as real in themselves andbecoming attached to them. The dream-words, Mahamati, rise from theunreal surroundings which reveal themselves [before the mind] when itrecollects its previous experience. The words growing out of theattachment to erroneous speculations and discriminations, Mahamati,rise from recollecting deeds once previously committed. The wordsgrowing out of the discrimination that has been functioning sincebeginningless time, Mahamati, rise from the habit-energy whose seedshave been growing out of the clinging to erroneous speculations andfalse imaginations since beginningless time. I say, Mahamati, these arethe four features of word-discrimination, which is the answer to yourquestion."
2,100,"At that time again, Mahamati the Bodhisattva-Mahasattva requested ofthe Bhagavan to speak on this subject: Pray tell me again, Bhagavan,about the conditions whereby the word-discrimination manifests itself.Where, whence, how, and by whom do words indicating discriminationtake place among the people?Said the Bhagavan: Mahamati, the word-discrimination goes on takingplace by the coordination of the head, chest, nose, throat, palate, lips,tongue, and teeth.Said Mahamati; Again, Bhagavan, are words to be considered different(anya) or not-different (ananya) from discrimination?"
2,101,"Replied the Bhagavan: Mahamati, they are neither different nor notdifferent. Why? Because words rise, Mahamati, with discrimination astheir cause. If, Mahamati, words are different from discrimination, theycannot have it for cause. Then if they are not different, words cannotexpress the sense, which they do. Therefore, words and discriminationare neither different nor not-different.Then Mahamati said: Again, Bhagavan, are words themselves thehighest reality? or is what is expressed in words the highest reality?The Bhagavan replied: Mahamati, words are not the highest reality, noris what is expressed in words the highest reality. Why? Because thehighest reality is an exalted state of bliss, and as it cannot be enteredinto by mere statements regarding it, words are not the highest reality.Mahamati, the highest reality is to be attained by the inner realization ofnoble wisdom; it is not a state of word-discrimination; therefore,discrimination does not express the highest reality. And then, Mahamati,words are subject to birth and destruction; they are unsteady, mutuallyconditioning, and are produced by the law of causation. And again,Mahamati, what is mutually conditioning and produced by the law ofcausation cannot express the highest reality, because the indications[pointing to the distinction between] self and not-self are non-existent.Mahamati, words are these indications and do not express [the highestreality].Further, Mahamati, word-discrimination cannot express the highestreality, for external objects with their multitudinous individual marks arenon-existent, and only appear before us as something revealed out ofMind itself. Therefore, Mahamati, you must try to keep yourself awayfrom the various forms of word-discrimination."
2,102,"Thus it is said:145. In all things there is no self-nature, words too are devoid of reality;"
2,103,"as the ignorant understand not what is meant by emptiness, yes, byemptiness, they wander about.146. In all things there is no self-nature, they are mere words of people;that which is discriminated has no reality; [even] Nirvana is like adream; nothing is seen to be in transmigration, nor does anything everenter into Nirvana.147. As a king or a wealthy householder, giving his children variousclay-made animals, pleases them and makes them play [with the toys],but later gives them real ones; 148. So, I, making use of various formsand images of things, instruct my sons; but the limit of reality (bhutakoti)can [only] be realized within oneself."
2,104,"At that time Mahamati the Bodhisattva-Mahasattva again said this to theBhagavan: Pray tell me, Bhagavan, about the attainment of selfrealization by noble wisdom, which does not belong to the path and theusage of the philosophers; which is devoid of [all such predicates as]being and non-being, oneness and otherness, bothness and notbothness, existence and non-existence, eternity and non-eternity; whichhas nothing to do with the false imagination, nor with individuality andgenerality; which manifests itself as the truth of highest reality; which,going up continuously by degrees the stages of purification, enters uponthe stage of Tathagatahood; which, because of the original vowsunattended by any striving, will perform its works in infinite worlds like agem reflecting a variety of colours; and which is manifested [when oneperceives how] signs of individuation rise in all things as one realizes thecourse and realm of what is seen of Mind itself, and thereby I and otherBodhisattva-Mahasattvas are enabled to survey things from the point ofview which is not hampered by marks of individuality and generality norby anything of the false imagination, and may quickly attain supremeenlightenment and enable all beings to achieve the perfection of all theirvirtues.Replied the Bhagavan: Well done, well done, Mahamati! and again, well"
2,105,"done, indeed, Mahamati! Because of your compassion for the world,for the benefit of many people, for the happiness of many people, forthe welfare, benefit, happiness of many people, both of celestial beingsand humankind, Mahamati, you present yourself before me and makethis request. Therefore, Mahamati, listen well and truly, and reflect, for Iwill tell you.Assuredly, said Mahamati the Bodhisattva-Mahasattva, and gave ear tothe Bhagavan.The Bhagavan said this to him: Mahamati, since the ignorant and thesimple-minded, not knowing that the world is what is seen of Minditself, cling to the multitudinousness of external objects, cling to thenotions of being and non-being, oneness and otherness, bothness andnot-bothness, existence and non-existence, eternity and non-eternity, asbeing characterised by self-nature which rises from discrimination basedon habit-energy, they are addicted to false imaginings. Mahamati, it islike a mirage in which the springs are seen as if they were real. They areimagined so by the animals who, thirsty from the heat of the season,would run after them. Not knowing that the springs are their own mentalhallucinations, the animals do not realize that there are no such springs.In the same way, Mahamati, the ignorant and simple-minded with theirminds impressed by various erroneous speculations and discriminationssince beginningless time; with their minds burning with the fire of greed,anger, and folly; delighted in a world of multitudinous forms; with theirthoughts saturated with the ideas of birth, destruction, and subsistence;not understanding well what is meant by existent and non-existent, byinner and outer; the ignorant and simple-minded fall into the way ofgrasping at oneness and otherness, being and non-being. Mahamati, it islike the city of the Gandharvas which the unwitted take for a real city,though it is not so in fact. This city appears in essence owing to theirattachment to the memory of a city preserved in seed from beginninglesstime. This city is thus neither existent nor non-existent. In the same way,Mahamati, clinging to the memory (vasana) of erroneous speculationsand doctrines since beginningless time, they hold fast to ideas such asoneness and otherness, being and non-being, and their thoughts are not"
2,106,"at all clear about what is seen of Mind-only. Mahamati, it is like a man,who, dreaming in his sleep of a country variously filled with women,men, elephants, horses, cars, pedestrians, villages, towns, hamlets,cows, buffalos, mansions, woods, mountains, rivers, and lakes entersinto its inner appartments and is awakened. While awakened thus, herecollects the city and its inner apartments. What do you think,Mahamati? Is this person to be regarded as wise, who is recollectingthe various unrealities he has seen in his dream?Said Mahamati: Indeed, he is not, Bhagavan.The Bhagavan continued: In the same way the ignorant and simpleminded who are bitten by erroneous views and are inclined toward thephilosophers, do not recognise that things seen of the Mind itself are likea dream, and are held fast by the notions of oneness and otherness, ofbeing and non-being. Mahamati, it is like the painter's canvas on whichthere is no depression nor elevation as imagined by the ignorant. In thesame way, Mahamati, there may be in the future some people broughtup in the habit-energy, mentality, and imagination based on thephilosophers' erroneous views; clinging to the ideas of oneness andotherness, of bothness and not-bothness, they may bring themselvesand others to ruin; they may declare those people nihilists who hold thedoctrine of no-birth apart from the alternatives of being and non-being.They [argue against] cause and effect, they are followers of the wickedviews whereby they uproot meritorious causes of unstained purity. Theyare to be kept far away by those whose desires are for things excellent.They are those whose thoughts are entangled in the errors of self, other,and both, in the errors of imagining being and non-being, assertion andrefutation, and hell will be their final refuge. Mahamati, it is like the dimeyed ones who, seeing a hair-net, would exclaim to one another, saying:""It is wonderful! it is wonderful! Look, O honourable sirs!"" And the saidhair-net has never been brought into existence. It is in fact neither anentity nor a non-entity, because it is seen and not seen. In the samemanner, Mahamati, those whose minds are addicted to discrimination ofthe erroneous views as cherished by the philosophers, and who are alsogiven up to the realiztic ideas of being and non-being, oneness and"
2,107,"otherness, bothness and not-bothness, will contradict the good Dharma,ending in the destruction of themselves and others. Mahamati, it is like afirebrand-wheel which is no real wheel but which is imagined to be ofsuch character by the ignorant, but not by the wise. In the same manner,Mahamati, those whose minds have fallen into the erroneous views ofthe philosophers will falsely imagine in the rise of all beings oneness andotherness, bothness and not-bothness.Mahamati, it is like those water-bubbles in a rainfall which have theappearance of crystal gems, and the ignorant taking them for real crystalgems run after them. Mahamati, they are no more than water-bubbles,they are not gems, nor are they not-gems, because of their being socomprehended [by one party] and being not so comprehended [byanother]. In the same manner, Mahamati, those whose minds areimpressed by the habit-energy of the philosophical views anddiscriminations will regard things born as nonexistent and thosedestroyed by causation as existent.1Further, Mahamati, by setting up the three forms of measure and the[five] members of a syllogism, [the philosophers] make thediscrimination that there is a reality existing by itself, which is attained bythe realization of noble wisdom, and devoid of the two Svabhavas.[This discrimination however is] not right. [The Buddhist doctrine isthis:] Mahamati, when a [psychological] revulsion takes place in theYogins [by the transcendence of] the Citta, Manas, and Vijnana, theycast off the [dualistic] discrimination of grasped and grasping in what isseen of Mind itself, and entering the Tathagata-stage attain therealization of noble wisdom; and in this there is no thought of existenceand non-existence. Again, Mahamati, if there is the grasping ofexistence and non-existence in the realm attained by the Yogins, therewill be in them the grasping of an ego, a nourisher, a supreme soul, or aperson. Again, Mahamati, the teaching pointing to self-nature,individuality and generality of things, is that of the TransformationBuddha and not that of the Dharmata Buddha. Again, Mahamati, suchteaching is meant for the ignorant, being in conformity with theirmentality, their way of thinking and viewing things; any establishment"
2,108,"that favours the way of self-nature, fails to reveal the truth of selfrealization to be attained by noble wisdom and the blissful abode of theSamadhi.Mahamati, it is like the trees reflected in water; they are reflections andyet are not-reflections, the trees are [real] figures, and yet no-figures. Inthe same manner, Mahamati, those who are impressed by the habitenergy of the philosophical views carry on their discrimination regardingoneness and otherness, bothness and not-bothness, being and nonbeing, for their minds are not enlightened as regards what is seen ofMind-only.Mahamati, it is like a mirror reflecting all colours and images as affordedby the conditions and without discrimination; and they are neitherimages nor not-images, because they are seen as images and also asnot-images. And, Mahamati, they are discriminated forms of what isseen of Mind itself, which are known to the ignorant as images. In thesame manner, Mahamati, oneness and otherness, bothness and notbothness, are reflected images of Self-Mind while they appear as if real.Mahamati, it is like an echo giving the sound of a human voice, of ariver, or of the wind; it is neither existent nor non-existent, because it isheard as a voice and yet as not a voice. In the same way, Mahamati,the notions of being and non-being, oneness and otherness, bothnessand not-bothness are the discriminations of Self-Mind and habit-energy.Mahamati, it is like a mirage which in conjunction with the sun appearswith its flowing waves on the earth where there are no grass, shrubs,vines, and trees. They are neither existent nor non-existent, according tothe desire for them or its absence. In the same way, Mahamati, thediscriminating Vijnana of the ignorant which is impressed with the habitenergy of false imaginations and speculations since beginningless time, isstirred like a mirage even in the midst of reality revealed by means ofnoble wisdom, by the waves of birth, subsistence, and destruction, ofoneness and otherness, bothness and not-bothness, being and nonbeing."
2,109,"Mahamati, it is like Pisaca who by means of his spell makes a corpse ora wooden image throb with life though it has no power of its own; buthere the ignorant cling to the non-existent imagining them to have thepower of movement. In the same way, Mahamati, the ignorant andsimple-minded committing themselves to the erroneous philosophicalviews are thoroughly devoted to the ideas of oneness and otherness, buttheir assertion is not at all well grounded. For this reason, Mahamati, inorder to attain the noble reality attainable within yourself, you shouldcast off the discriminations leading to the notions of birth, abiding, anddestruction, of oneness and otherness, bothness and not-bothness,being and non-being.Therefore, it is said:149. The Skandhas, of which the Vijnana is the fifth, resemble thereflections of the trees in water; they are to be regarded as Maya and adream, they are so by thought-construction; make no discriminations!150. This triple world resembles a hair-net, or water in a mirage whichis agitated; it is like a dream, Maya; and by thus regarding it one isemancipated.151. Like a mirage in the spring-time, the mind is found bewildered;animals imagine water but there is no reality to it.152. Thus the Vijnana-seed is evolved and the world comes into view;the ignorant imagine it is born, just like the dim-eyed ones perceivethings in the darkness.153. Since beginningless time, the ignorant are found transmigratingthrough the paths, enwrapped in their attachment to existence; as awedge is induced by another wedge, they are led to the abandonment[of their wrappage].154. By regarding the world as always like a magically-moving corpse,"
2,110,"or a machine, or like a dream, or a lightning, or a cloud; the triplecontinuation is torn asunder and one is emancipated.155. There is here nothing of thought-construction, it is like an image inthe air; when they thus understand all there is nothing to know.156. Here is nothing but thought-construction and name. You seek invain for individual signs; the Skandhas are like a hair-net whereindiscrimination goes on.157. A world of multitudes1 is a hair-net, a vision, a dream, and the cityof the Gandharvas; it is [a wheel made by] a firebrand, a mirage; it is anon-entity, only an appearance to people.158. Eternity and non-eternity; oneness, too, bothness and notbothness as well: these are discriminated by the ignorant who areconfused in mind and bound up by errors since beginningless time.159. In a mirror, in water, in an eye, in a vessel, and on a gem, imagesare seen; but in them there are no images [i. e. realities] anywhere totake hold of.160. Like a mirage in the air, so is a variety of things mere appearance;they are seen in diversity of forms, but are like a child in a barrenwoman's dream."
2,111,"Further, Mahamati, the religious teaching of the Tathagatas is free fromthe four statements. That is, it is devoid of oneness and otherness, ofbothness and not-bothness, is free from being and non-being, assertionand refutation; the religious teaching of the Tathagatas is headed by the[four noble] truths, the [twelvefold] chain of origination, and [theeightfold noble] path leading to emancipation. The religious teaching ofthe Tathagatas, Mahamati, is not fastened to these ideas: Prakriti,Isvara, causelessness, spontaneity, atoms, time and self-nature. Again,Mahamati, [the Tathagatas, leading beings] successively forwards like"
2,112,"the leader of a caravan, in order to purify them from the two hindrancesof passion and knowledge, will establish them in the one hundred andeight statements of imagelessness and also in the characteristicdistinctions of the vehicles, of the stages [of Bodhisattvahood], and ofthe constituents [of enlightenment]."
2,113,"Further, Mahamati, there are four kinds of Dhyanas. What are the four?They are: (1) The Dhyana practised by the ignorant, (2) the Dhyanadevoted to the examination of meaning, (3) the Dhyana with Tathata(suchness) for its object, and (4) the Dhyana of the Tathagatas.What is meant by the Dhyana practised by the ignorant? It is the oneresorted to by the Yogins exercising themselves in the discipline of theSravakas and Pratyekabuddhas, who perceiving that there is no egosubstance, that things are characterised with individuality and generality,that the body is a shadow and a skeleton which is transient, full ofsuffering and is impure, persistently cling to these notions which areregarded as just so and not otherwise, and who starting from themsuccessively advance until they reach the cessation where there are nothoughts. This is called the Dhyana practised by the ignorant.Mahamati, what then is the Dhyana devoted to the examination ofmeaning? It is the one [practised by those who,] having gone beyondthe egolessness of things, individuality and generality, the untenability ofsuch ideas as self, other, and both, which are held by the philosophers,proceed to examine and follow up the meaning of the [various] aspectsof the egolessness of things and the stages of Bodhisattvahood. This isthe Dhyana devoted to the examination of meaning.What, Mahamati, is the Dhyana with Tathata for its object? When [theYogins recognise that] the discrimination of the two forms ofegolessness is mere imagination, and that where he establishes himself inthe reality of suchness (yathabhuta) there is no rising of discrimination, Icall it the Dhyana with Tathata for its object."
2,114,"What, Mahamati, is the Dhyana of the Tathagata? When [the Yogin],entering upon the stage of Tathagatahood and abiding in the triple blisswhich characterises self-realization attained by noble wisdom, devoteshimself for the sake of all beings to the [accomplishment of]incomprehensible works, I call it the Dhyana of the Tathagatas.Therefore, it is said:161. There are the Dhyana for the examination of meaning, the Dhyanapractised by the ignorant; the Dhyana with Tathata for its object, andthe pure Dhyana of the Tathagata.162. The Yogin, while in his exercise, sees the form of the sun or themoon, or something looking like a lotus, or the underworld, or variousforms like sky, fire, etc.163. All these appearances lead him to the way of the philosophers;they throw him down into the state of Sravakahood, into the realm ofthe Pratyekabuddhas.164. When all these are tossed aside and there is a state ofimagelessness, then a condition in conformity with Tathata presentsitself; and the Buddhas will come together from all their countries andwith their shining hands will stroke the head of this benefactor."
2,115,"At that time Mahamati the Bodhisattva-Mahasattva again said this to theBhagavan: Thou speakest of Nirvana, Bhagavan. What is meant by thisterm Nirvana?Replied the Bhagavan: When the self-nature and the habit-energy of allthe Vijnanas, including the alaya, Manas, and ManoVijnana, from whichissues the habit-energy of wrong speculations--when all these gothrough a revulsion, I and all the Buddhas declare that there is Nirvana,and the way and the self-nature of this Nirvana is emptiness, which isthe state of reality."
2,116,"Further, Mahamati, Nirvana is the realm of self-realization attained bynoble wisdom, which is free from the discrimination of eternality andannihilation, existence and non-existence. How is it not eternality?Because it has cast off the discrimination of individuality and generality,it is not eternality. How about its not being annihilation? It is because allthe wise men of the past, present, and future have attained realization.Therefore, it is not annihilation.Again, Mahamati, the great Parinirvana is neither destruction nor death.Mahamati, if the great Parinirvana is death, then it will be a birth andcontinuation. If it is destruction, then it will assume the character of aneffect-producing deed. For this reason, Mahamati, the great Parinirvanais neither destruction nor death. Neither has it anything to do withvanishing;l it is the goal of the Yogins. Again, Mahamati the greatParinirvana is neither abandonment nor attainment, neither is it of onemeaning nor of no-meaning; this is said to be Nirvana.Further, Mahamati, Nirvana conceived by the Sravakas andPratyekabuddhas consists in recognising individuality and generality, inescaping social intercourse, in not having a perverted view of the world,and not raising discrimination. This is their notion of Nirvana."
2,117,"Further, Mahamati, there are two kinds of characteristic signs of selfnature. What are these two kinds? They are the attachment to words ashaving self-nature, and the attachment to objects as having self-nature.The attachment to words as having self-nature, Mahamati, takes placeowing to one's clinging to the habit-energy of words and false imaginingssince beginningless time. And the attachment to objects as having selfnature, Mahamati, takes place from not knowing that the external worldis no more than Self-Mind."
2,118,"Further, Mahamati, there are two kinds of the sustaining power whichissues from the Tathagatas who are Arhats and Fully-Enlightened Ones;and sustained by this power [the Bodhisattvas] would prostrate"
2,119,"themselves at their feet and ask them questions. What is this twofoldpower that sustains the Bodhisattvas? The one is the power by whichthey are sustained to go through the Samadhis and Samapattis; while theother is the power whereby the Buddhas manifest themselves in personbefore the Bodhisattvas and baptise them with their own hands. Then,Mahamati, sustained by the power of the Buddhas, the BodhisattvaMahasattvas at their first stage will attain the Bodhisattva-Samadhi,known as the Light of Mahayana, which belongs to the BodhisattvaMahasattvas. They will immediately see the Tathagatas, Arhats, FullyEnlightened Ones appearing before them personally, who come from allthe different abodes in the ten quarters of the world and who now facingthe Bodhisattvas will impart to them their sustaining power displayedwith the body, mouth, and words. Mahamati, as is the case withVajragarbha the Bodhisattva-Mahasattva, and with other BodhisattvaMahasattvas who are in possession of similar character and virtue, so,Mahamati, with the Bodhisattva-Mahasattvas at the first stage, they willattain the Tathagatas' power sustaining them in their Samadhis andSamapattis. By virtue of their stock of merit accumulated for a hundredthousand kalpas, they will, successively going up the stages and gettingthoroughly acquainted with what they should do and should not do,finally reach the stage of Bodhisattvahood called Dharmamegha. Herethe Bodhisattva-Mahasattva finds himself seated on a throne in theLotus Palace, and surrounded by the Bodhisattva-Mahasattvas of asimilar class; a tiara decorated and ornamented with all kinds ofprecious stones is on his head, and his body1 shines brilliantly like themoon in the yellowish gold colour of the Campaka flower. The Buddhasnow come from their worlds in the ten quarters, and with their lotus-likehands, sprinkle the forehead of the Bodhisattva-Mahasattva who isseated on the throne in the Lotus Palace; the Buddhas thus give him abaptism personally by hand as when a great king invested with supremeauthority [baptises his crown-prince]. This Bodhisattva and theseBodhisattvas are said to be sustained by the Buddhas' power, beingthus baptised by [their] hands. Mahamati, this is the twofold sustainingpower imparted to the Bodhisattva-Mahasattvas, who, sustained by thistwofold sustaining power, personally come into the presence of all theBuddhas. In no other way are the Tathagatas, Arhats, Fully-Enlightened"
2,120,"Ones to be interviewed.Further, Mahamati, whatever Samadhis, psychic faculties, and teachingsare exhibited by the Bodhisattva-Mahasattvas, they are sustained by thetwofold sustaining power of all the Buddhas. If, Mahamati, theBodhisattva-Mahasattvas show their eloquence without the Buddhas'sustaining power, the ignorant and simple-minded will also show theireloquence. [But the latter do not.] Why? Because of the sustainingpower [on the one hand] and its absence [on the other]. Where theTathagatas enter with their sustaining power there will be music not onlyin various musical instruments and vessels but also even in grass, shrubs,trees, and mountains, Mahamati, yes, in towns indeed, palaces, houses,and royal abodes. How much more those endowed with sentiency! Themute, blind, and deaf will be cured of their deficiencies, Mahamati, andwill enjoy their emancipation. Such, Mahamati, is the greatextraordinary virtue of the sustaining power imparted by the Tathagatas.Further, Mahamati said: Why is it, Bhagavan, that when theBodhisattva-Mahasattvas are established in the Samadhis andSamapattis, and when they are baptised at the most exalted stage, theTathagatas, Arhats, Fully-Enlightened Ones, bestow their sustainingpower on them?Replied the Bhagavan: It is in order to make them avoid the evil ones,karma, and passions, to keep them away from the Dhyana and stage ofthe Sravakahood, to have them realize the stage of Tathagatahood, andto make them grow in the truth and experience already attained. For thisreason, Mahamati, the Tathagatas, Arhats, Fully-Enlightened Onessustain with their power the Bodhisattva-Mahasattvas. If they were notthus sustained, Mahamati, they would fall into the way of thinking andfeeling as cherished by the wrong philosophers, Sravakas, or evil ones,and would not attain the highest enlightenment. For this reason, theBodhisattva-Mahasattvas are upheld by the Tathagatas, Arhats, FullyEnlightened Ones. Thus it is said:165. The sustaining power is purified by the Buddhas' vows; in the"
2,121,"baptism, Samadhis, etc., from the first to the tenth [stage], [theBodhisattvas are in the embrace of the Buddhas].At that time again Mahamati the Bodhisattva said thus to the Bhagavan:The chain of origination as told by the Bhagavan depends on a causeproducing an effect, and that it is not a theory established on theprinciple of a self-originating substance. The philosophers also proclaima causal origination when they say that all things rise conditioned by asupreme spirit, Isvara, a personal soul, time, or atom. How is it that therise of all things is explained by the Bhagavan in another terminologybearing on causation but in its meaning not different? Bhagavan, thephilosophers explain birth from being and non-being, while, accordingto the Bhagavan, all things coming into existence from nothingness passaway by causation,1 that is to say, the Bhagavan has Ignorance fromwhich there rises Mental Conformation until we reach Old Age andDeath. This teaching as explained by the Bhagavan is the doctrine ofno-causation and not that of causation. According to the Bhagavan,2""that being so, this is""--if this is simultaneous conditionality and notsuccessive mutuality, it is not right. There, Bhagavan, the philosophers,teaching excels, and not thine. Why? The cause assumed by thephilosophers is not dependent upon the chain of origination andproduces effects. But, Bhagavan, thy cause has reference to its effectand the effect to its cause, and thus there is an interconnection of causallinks, and from this mutuality follows the fault of non-finality. Whenpeople talk about, ""That being so, this is. "" there is a state ofcauselessness.Replied the Bhagavan: Not so, Mahamati, mine is not a causelesstheory of causation which results in an [endless] interconnection ofcauses and conditions. I speak of ""That being so, this is"" because of myseeing into the nature of the external world which is nothing but SelfMind and because of its unreality of grasped (object) and grasping(subject). However, Mahamati, when people clinging to the notion ofgrasped and grasping fail to understand the world as something seen ofMind itself; and, Mahamati, by them the fault is committed as theyrecognise the external world as real with its beings and non-beings, but"
2,122,"not by my theory of causation.Further, Mahamati said: Bhagavan, is it not because of the reality ofwords that all things are? If not for words, Bhagavan, there would be norising of things. Hence, Bhagavan, the existence of all things is by reasonof the reality of words.Said the Bhagavan: Even when there are no [corresponding] objectsthere are words, Mahamati; for instance, the hare's horns, the tortoise'shair, a barren woman's child, etc. --they are not at all visible in theworld but the words are; Mahamati, they are neither entities nornonentities but expressed in words. If, Mahamati, you say that becauseof the reality of words the objects are, this talk lacks in sense. Wordsare not known in all the Buddha-lands; words, Mahamati, are anartificial creation. In some Buddha-lands ideas are indicated by lookingsteadily, in others by gestures, in still others by a frown, by themovement of the eyes, by laughing, by yawning, or by the clearing of thethroat, or by recollection, or by trembling. Mahamati, for instance, in theworlds of the Steady-Looking and in those of Exquisite Odours, and inthe Buddha-land of Samantabhadra the Tathagata, Arhat, FullyEnlightened One, the Bodhisattva-Mahasattvas by steadily lookingwithout a wink attain the recognition of all things as unborn and alsovarious most excellent Samadhis. For this reason, Mahamati, the validityof all things has nothing to do with the reality of words. It is observed,Mahamati, even in this world that in the kingdom of such special beingsas ants, bees, etc., they carry on their work without words. Thus it issaid:166. As space, the hare's horns, and a barren woman's child are nonentities except as expressed in words, so is this existence imagined.167. When causes and conditions are in combination the ignorantimagine the birth [of this world]; as they fail to understand this reason,they wander about in the triple world which is their dwelling.At that time Mahamati the Bodhisattva-Mahasattva again said this to the"
2,123,"Bhagavan: Bhagavan, where dost thou pronounce sound to be eternal?The Bhagavan replied: According to error, Mahamati; since even to thewise there is this error, only that they are free from perversion.Mahamati, it is like the unwitted in the world who conceive a pervertedidea regarding a mirage, a firebrand wheel, a hair-net, the city of theGandharvas, Maya, a dream, a reflected image, and an Aksha-purusha,but with the knowing it is not so, though it. does not mean that thoseillusions do not appear to them. When, Mahamati, there is this error,diversities of forms are seen, though to this error the idea ofimpermanence is inapplicable. Why? Because it cannot be characterisedwith the ideas of being and non-being. Again, Mahamati, how are theideas of being and non-being inapplicable to this error? Because all theignorant take in varieties of situations, like the waves of the ocean andthe waters of the Ganges which are not seen by the Pretas, but seen [byothers]. For this reason, Mahamati, the error-existence [or this world ofillusion] is not, but as this water is manifest to other people it is not anon-existence either. Thus to the wise, the error is neither a perversionnor a non-perversion. And for this reason, Mahamati, the error in itselfis characterised with permanency, having the nature of non-distinction[as far as its own appearance is concerned]. Mahamati, beingdiscriminated as regards its diversified individual signs, the error isperceived as differentiated. Thus the error, [as far as its own nature isconcerned], is characterised with permanency. Again, Mahamati, howis the error to be considered reality? Mahamati, for this reason that asregards this error the wise cherish neither a perverted knowledge nor anunperverted knowledge. It is [such as it is and] not otherwise. In case,Mahamati, the wise should cherish any thought whatever in this error, itgoes contrary to the reality attainable by noble wisdom. If there isanything at all here it is the prattling of the ignorant, it is not the talk ofthe wise.Again, when the error is discriminated according to a perverted and anunperverted view, it gives rise to two classes of family, one of which isthe family of the wise, and the other the family of the ignorant andsimple-minded. Now, Mahamati, the family of the wise is divisible into"
2,124,"three kinds, that is, the Sravakas, the Pratyekabuddhas, and theBuddhas. Mahamati, how does the Sravakayana family rise from thediscrimination whereby the ignorant conceive the error? Mahamati,there is the rise of the Sravakayana family where the attachment to thenotions of individuality and generality is kept up. This is the way,Mahamati, this error gives rise to the Sravakayana family. Mahamati,how does the Pratyekabuddhayana family rise as the error isdiscriminated? Mahamati, when in this error the attachment to thenotions of individuality and generality leads one to a retirement fromsocial life, there rises the Pratyebuddhayana family. Mahamati, how isthere the rise of the Buddhayana family when this error is discriminatedby the intelligent? Mahamati, when the world is understood to benothing but Mind itself, the existence and non-existence of externalobjects ceases to be discriminated, and there is the rise of theBuddhayana family. Mahamati, this is the family, that is, what is meantby the family.Again, Mahamati, when the error is discriminated by the ignorant, thereis the manifestation of varieties of objects which calls forth the assertion[on their part] that this is so and not otherwise; whence rises the familyof the transmigration vehicle. For this reason, Mahamati, the error isdiscriminated by the ignorant as characterised by multitudinousness, andthis error is neither a reality nor an unreality. Thus, Mahamati, this errorbeing discriminated by the wise turns into Tathata (suchness) with them,by virtue of a revulsion which takes place in them concerning the Citta,Manas, ManoVijnana, false reasoning, habit-energy, the [three]Svabhavas, and the [five] Dharmas. Thus, Mahamati, there is thisstatement that Tathata is Mind emancipated. Mahamati, the meaning ofthis statement is here thus clearly expressed by me, that is, by thediscarding of discrimination is meant the abandonment of alldiscriminations. So much for this statement.Mahamati said, Bhagavan, is the error an entity or not?The Bhagavan replied: It is like Maya, Mahamati, the error has nocharacter in it making for attachment; if, Mahamati, the error had any"
2,125,"character in it making for attachment, no liberation would be possiblefrom the attachment to existence, the chain of origination would beunderstood in the sense of creation as held by the philosophers.Mahamati said: Bhagavan, if the error is like Maya, it will thereby be thecause of another error.The Bhagavan said: No, Mahamati, Maya cannot be the cause of theerror, because of its incapability of producing evils and faults; and thus,Mahamati, Maya does not give rise to evil thoughts and faults. Again,Mahamati, Maya has no discrimination of itself; it rises when invoked bythe magical charm of a certain person. It has in itself no habit-energy ofevil thoughts and faults that, issuing from self-discrimination, affect it.[Therefore,] there are no faults in it. This is only due to the confusedview fondly cherished by the ignorant regarding Mind, and the wisehave nothing to do with it. So it is said:168. The wise do not see [the(?)] error, nor is there any truth in itsmidst; if truth is in its midst, [the(?)] error would be truth.169. If there is the rising of individual forms (nimitta) apart from allerror, this will indeed be error, the defiled is like darkness.Further, Mahamati, Maya is not an unreality, because it has theappearance of reality; and all things have the nature of Maya.Said Mahamati: Is it, Bhagavan, that all things are like Maya becauseMaya is something imagined and clung to as having multitudinousness ofindividual forms? Or is it due to the incorrect imagining of individualforms? If all things have the likeness of Maya because Maya issomething imagined and clung to as having multitudinousness ofindividual forms, then see, Bhagavan, things are not like Maya. Why?Because forms are seen in the multitudinousness of individual signs notwithout due causes. If they ever appear without due causes, assumingthe multitudinousness of individual signs and shapes, [then] they wouldbe like Maya. For this reason, Bhagavan, that things are like Maya is"
2,126,"not because they [i. e. all things and Maya] are both alike in beingimagined and clung to as having multitudinousness of individual signs.Said the Bhagavan: It is not, Mahamati, that all things are Maya becausethey are both alike in being imagined and clung to as havingmultitudinousness of individual signs, but that all things are like Mayabecause they are unreal and like a lightning-flash which is seen asquickly disappearing. Mahamati, a lightning appears and disappears inquick succession as is manifest to the ignorant; in the same way,Mahamati, all things assume individuality and generality according to thediscrimination [of the Mind] itself. When the state of imagelessness2 isrecognised, objects which are imagined and clung to as in possession ofindividual signs cease to assert themselves. Thus it is said:170. Maya is not without reality, because it has something resembling it;the reality of all things is talked of [in a similar manner]; they are unreallike a lightning-flash [appearing and disappearing] quickly, and thereforethey are regarded as resembling Maya."
2,127,"Further, Mahamati said: Now according to the Bhagavan, all things areunborn and resemble Maya; but, Bhagavan, is there not the fault ofcontradiction between the previous statement and the later one? It isasserted by thee that that all things are unborn is due to their having thenature of Maya.1The Bhagavan replied: Mahamati, when all things are asserted to beunborn because of their having the nature of Maya, there is no fault ofcontradiction between my previous statement and my later one. Why?Because birth is no-birth, when it is recognised that the world thatpresents itself before us is no more than Mind itself; and as to allexternal objects of which we state that they are or are not, they are tobe seen as non-existent and unborn; and thus, Mahamati, there is hereno fault of contradiction between my previous statement and my laterone. But, Mahamati, in order to cast aside the philosophers' thesis onbirth by causation, it is asserted that all things are like Maya and unborn."
2,128,"Mahamati, the philosophers who are the gathering of the deluded, fosterthe notion of deriving the birth of all things from that of being and nonbeing, and fail to regard it as caused by the attachment to themultidinousness which rises from the discrimination [of the Mind] itself.Mahamati, no fear rises in me [by making this statement].2 In this light,Mahamati, the term ""unborn"" is to be understood."
2,129,"Again, Mahamati, the teaching that all things exist is given in order toadmit transmigration, to check nihilism which says ""Nothing is,"" and tomake my disciples accept the doctrine that asserts the reality of karmain various forms and birth in the various worlds, for by admitting theterminology of existence we admit transmigration. Mahamati, theteaching that all things are characterised with the self-nature of Maya ismeant to make the ignorant and simple-minded cast aside the idea ofself-nature in anything; as they cherish the thoughts characterised witherror, as they do not clearly grasp the meaning of the world which is nomore than the Mind itself, they imagine and cling to causation, work,birth, and individual signs; in order to check this I teach that all thingsare characterised in their self-nature with the nature of Maya and adream. Attached to erroneous thoughts they contradict both themselvesand others by not seeing all things as they really and truly are.Mahamati, to see all things as they really and truly are means to realizethat there is nothing to be seen but Mind itself. So it is said:171. In the theory of no-birth, causation is not accepted [as ismaintained by the ignorant]; where existence is accepted transmigrationprevails; seeing that [all things] are like Maya, etc., one does notdiscriminate individual signs."
2,130,"Further, Mahamati, we will explain the characteristics of name-body,the sentence-body, and the syllable-body; for when name-body,sentence-body, and syllable-body are well understood, theBodhisattva-Mahasattvas conformable to the signification of a sentenceand a syllable will quickly realize supreme enlightenment and thereby"
2,131,"awaken all beings to it. Mahamati, by name-body is meant the objectdepending on which a name obtains, the body is this object; in anothersense the body means substance (sarira). Mahamati, this is the body ofa name. By the body of a sentence is meant what it signifies, the realobject, determining its sense definitely. In another sense, it completes itsreference. Mahamati, this is my teaching as regards the sentence-body.By the syllable-body is meant that by which names and sentences areindicated; it is a symbol, a sign; in another sense, it is somethingindicated.Again, Mahamati, the sentence (pada) -body means the completion ofthe meaning expressed in the sentence. Again, Mahamati, a name (or aletter, nama) means each separate letter distinguished as to its selfnature from a to ha. Again, Mahamati, a syllable (vyanjana) is short,long, or lengthy. Again, Mahamati, regarding the sentence (pada) -bodythe idea of it is obtained from the foot-prints left on the road byelephants, horses, people, deer, cattle, cows, buffalos, goats, rams, etc.Again, Mahamati, names (nama) and syllables (vyanjana) belong to thefour Skandhas which being formless are indicated by names; thus arenames made. By means of the differently characterised names there aresyllables (vyanjana); thus are syllables made. This, Mahamati, is themeaning of the body of a name (nama), a sentence (pada), and asyllable (vyanjana). You should endeavour to have a thoroughunderstanding of these terms. It is thus said:172. Because of the distinction between nama, pada, and vyanjana, theignorant, the dull-witted, stick to them like the elephant in deep mud."
2,132,"Further, Mahamati, in the time to come, those wrong-headed ones whoare inclined to false speculations owing to their deficiency of knowledgeconcerning truth and cause may be asked by the wise, regarding thatwhich is liberated from the dualistic conceptions of things such asoneness and otherness, bothness and not-bothness; and thus asked,they may answer, saying, ""It is no question; it is not at all properly put-that is to say, the question: Are form, etc. and transiency to be"
2,133,"considered one or different?""In the same way, Nirvana and the Skandhas, indices and indicated,qualities and qualified, realities and the elements, seen and seeing, dustand atoms, knowledge and the Yogins--[are these to be considered oneor different?] Such questions concerning the various aspects ofexistence lead successively from one thing to another without end, andthose who are asked about these unexplainable questions would declarethat they were put aside by the Bhagavan as impossible to answer.However, these deluded people are unable to realize [the meaning of]what they heard [from the Buddha] because of their deficiency ofknowledge. The Tathagatas, Arhats, Fully-Enlightened Ones do notexplain these things to all beings because of their wish to keep the latterfrom the fear-inspiring phrases.Mahamati, these inexplicables (vyahriani) are not taken up forconsideration by the Tathagatas in order to keep the philosophers awayfrom their wrong views and theories. Mahamati, the philosophers maydeclare thus: what life is that is the body, or life is one thing, body isanother. In these they make inexplicable statements. Mahamati, entirelybewildered by the idea of a creator, the philosophers make aninexplicable statement, but that is not found in my teaching. In myteaching, Mahamati, discrimination does not take place because I teachto stand above grasped and grasping. How could there be any settingaside here? But, Mahamati, to those who are addicted to grasped andgrasping, as they do not have a thorough understanding of the worldwhich is no more than what is seen of the Mind itself, there is somethingto be set aside [as inexplicable]. Mahamati, the Tathagatas, Arhats,Fully-Enlightened Ones teach the Dharma to all beings by means of thefour forms of questioning and answering. As to the propositions that areset aside [as inexplicable], Mahamati, they are made use of by me onsome other occasions for those whose senses are not yet fully matured;but for those of matured senses there is nothing to set aside."
2,134,"Further, Mahamati, all things being devoid of doing and doer are"
2,135,"unborn; as there is no doer, all things are therefore said to be unborn.Mahamati, all things are without self-nature. Why? Because, Mahamati,when they are examined by self-knowledge, there are no such signsobtainable which characterise them with individuality and generality;therefore, all things are said to have no self-nature. Again, Mahamati, inall things there is no taking birth, no going-out. Why? Because,Mahamati, the signs of individuality and generality are seen as existingand yet they are non-existent; they are seen as going out, and yet theydo not go out. For this reason, Mahamati, all things are neither takingbirth, nor are they going out. Again, Mahamati, all things are neverannihilated. Why? For this reason that the individual signs that make upthe self-nature of things are nonexistent, and all things are beyond reach.Therefore, all things are said never to be annihilated. Again, Mahamati,all things are not eternal. Why? Because the rising of individual signs ischaracterised with non-eternality. Therefore, all things are said not to beeternal. Again, Mahamati, all things are eternal. Why? Because therising of individual signs is no-rising and is non-existent; and all thingsare eternal because of their non-eternality. Therefore, Mahamati, allthings are said to be eternal. Thus it is said:173. 1The four kinds of explanation are: direct statement, questioning,discernment, and setting aside; whereby the philosophers are keptaway.174. The Sankha and the Vaiseshika philosophers teach birth from abeing or from a non-being; all that are proclaimed by them are theinexplicables.175. When the self-nature [of all things] is examined by knowledge, it isbeyond reach; therefore, they are without self-nature and unattainable."
2,136,"At that time Mahamati the Bodhisattva-Mahasattva again said this to theBhagavan: Pray tell me, Bhagavan, regarding the Stream-entered andtheir special attainment which characterises the state of the Streamentered, whereby I and other Bodhisattva-Mahasattvas thoroughly"
2,137,"becoming acquainted with the Stream-entered and their specialattainment characterising the state of the Stream-entered, will proceedto know the means and conduct which characterises the state of theOnce-returning, Never-returning, and Arhatship; and they will thenexplain the Dharma to all beings in this manner. Having understood thetwofold form of egolessness and having cleansed themselves of thetwofold hindrance, they will by degrees go through the stages ofBodhisattvahood each of which has its own characteristics, and attainingTathagatahood whose spiritual realm is beyond conceivability, they willbe like a multicoloured gem and will accomplish what is good for thelives of all beings, providing them with every teaching, condition,deportment, body, and enjoyment.Replied the Bhagavan: Listen well Mahamati, and take well to heart; Iwill tell you.Mahamati the Bodhisattva-Mahasattva answering him said: Very well,Bhagavan.The Bhagavan then said this: Mahamati, in the fruit attained by theSravakas, three kinds are distinguishable. What are the three? They aregraded, Mahamati, low, middle, and the highest. The low ones will bereborn seven times when their existence will come to an end; themiddling will attain Nirvana in three or five births; the highest will attainNirvana in this birth. Mahamati, for these three classes [of the Streamentered] there are three kinds of knots: weak, middling, and strong.What are these three knots, Mahamati? They are: (1) the view of anindividual personality, (2) doubt, and (3) the holding-on to moralpractices. Mahamati, when all these three knots arc in successionpromoted to the higher stage then1 will be the attainment of Arhatship.Mahamati, there are two kinds of the view of an individual personality;that is, (1) the inborn one and (2) the one due to the false imagination; itis like [the relation between] the relativity view and the false imagination[of the three] Svabhavas. For instance, Mahamati, depending on therelativity view of things there arise varieties of attachments to the false"
2,138,"imagination. But this [existence] is neither a being, nor a non-being, nora being-and-non-being; it is not a reality because of the falseimagination, and, being discriminated by the ignorant, assumes varietiesof individual signs to which they are strongly attached just as the deerdoes to a mirage. Mahamati, this is the view of an individual personalityfalsely imagined by the Stream-entered, which has been accumulatedfor a long time by their ignorance and attachment. This is destroyedwhen the egolessness of a person is attained by which the clingingceases.Mahamati, the inborn view of an individual personality as held by theStream-entered [is destroyed in this way]. When this body whichbelongs equally to each of us is considered, it is perceived that itconsists of form and the other four Skandhas, that form takes its risefrom the elements and their belongings, that the elements are mutuallyconditioning, and that hence there is no aggregate known as form.When thus the Stream-entered realize that the idea of being and nonbeing is a partial view [of truth], the view of individual personality isdestroyed. When the view of individual personality is thus destroyed,covetousness will never assert itself. This, Mahamati, is whatcharacterises the view of individual personality.Again, Mahamati, as regards the nature of doubt, when the Dharma isattained, and realized, and thoroughly understood as to itscharacteristics, and when the twofold view of individual personality isdestroyed as previously described, no doubt is cherished in the teaching[of the Buddhas]. And there is no thought [in the minds of the Streamentered] to follow the lead of any other teacher because of [thedifference between] purity and non-purity. This,. Mahamati, is what ismeant by doubt [discarded] by the Stream-entered.Again, Mahamati, how is it that the Stream-entered do not holdthemselves to the morality? They do not because they clearly see intothe nature of suffering wherever they may be reborn. [What is meantby] the holding? Mahamati, that the ignorant and simple-mindedobserve the rules of morality, piety, and penance, is because they desire"
2,139,"thereby to attain worldly enjoyments and happinesses; they cherish thehope of being born in agreeable conditions. And [the Stream-entered]do not hold [to the rules of morality], for their thoughts are turning onlytowards the exalted state of self-realization, and the reason why theydevote themselves to the details of morality is that they wish to mastersuch truths as are in conformity with non-discrimination and undefiledoutflows. This, Mahamati, is the way in which the Stream-entered Oneshold to morality and piety. Mahamati, by thus breaking up the threeknots the Stream-entered will discard covetousness, anger, and folly.Mahamati said: Many kinds of covetousness are taught by theBhagavan; which one of them is to be cast aside?The Bhagavan replied: The world where love grows, i. e., the desire forsexual embrace, showing itself in beating, slapping, suggesting, kissing,embracing, smelling, looking-sidewise, or gazing may give onemomentary pleasures but is productive of future grief. [With the Streamentered] there is no greed for such. Why? Because they are abiding inthe bliss of the Samadhi which they have attained. Hence this castingaside, but not of the desire for Nirvana.Again, Mahamati, what is the fruit of the Once-returning? There is oncein them the discrimination of forms, signs, and appearances; but as theylearn not to view individual objects under the aspect of qualified andqualifying, and as they know well what marks the attainment of theDhyana, they once come back into the world, and putting an end tosuffering, realize Nirvana. Hence the appellation ""Once-returning. ""Again, Mahamati, what is meant by Never-returning? It means thatwhile there is yet the viewing of individual objects as characterised bybeing and non-being in the past, present, and future, the discriminationdoes not return with its errors and faults, the dormant passions do notassert themselves, and the knots are completely cut off never to return.Hence the appellation ""Never-returning.""Again, Mahamati, the Arhat is the one who has attained the Dhyanas,"
2,140,"Samadhis, emancipations, powers, psychic faculties, and with whomthere are no more passions, sufferings, and discriminations. Hence theappellation ""Arhat.""Mahamati said: Now, the Bhagavan declares that there are three kindsof Arhats: to which one of the three is this term ""Arhat"" to be applied?To one who makes straightway for the path of cessation? Or to onewho neglects all his accumulated stock of merit for the sake of his vowto enlighten others? Or to one who is a form of the Transformation[Buddha]?Replied the Bhagavan: Mahamati, [the term ""Arhat""] applies to theSravaka who makes straightway for the path of cessation, and to noothers. Mahamati, as for the others, they are those who have finishedpractising the deeds of a Bodhisattva; they are forms of theTransformation Buddha. With skilful means born of their fundamentaland original vows, they manifest themselves among the multitudes inorder to adorn the assemblages of the Buddhas. Mahamati, here inthese paths and abodes of existence they give out varieties of teachingswhich are based on discrimination; that is to say, as they are above suchthings as the attainment of the fruit, the Dhyanas, the Dhyana-practisers,or subjects for meditation, and as they know that this world is no morethan what is seen of the Mind itself, they discourse on the fruit attained[for the sake of all beings]. Further, Mahamati, if the Stream-enteredshould think.""These are the fetters, but I am disengaged from them, ""they commit a double fault: they still hold to the vices of the ego, andthey have not freed themselves from the fetters.Further, Mahamati, in order to go beyond the Dhyanas, theimmeasurables, and the formless world, the signs of this visible worldwhich is Mind itself should be discarded. The Samapatti leading to theextinction of thought and sensation does not enable one to transcend theworld of particulars, for there is nothing but Mind. So it is said:176. The Dhyanas, the immeasurables, the formless, the Samadhis, andthe complete extinction of thought (nirodha)--these do not exist where"
2,141,"the Mind alone is.177. The fruit of the Stream-entered, and that of the Once-returning,and that of the Never-returning, and Arhatship--these are thebewildered states of mind.178. The Dhyana-practiser, the Dhyana, the subject for it, thedestruction, the seeing of the truth, --these are no more thandiscriminations; when this is recognised there is emancipation."
2,142,"Further, Mahamati, there are two kinds of intellect: the intellect as anexamining function, and the intellect which functions in connection withthe attachment to ideas of discrimination. As for the intellect thatexamines, Mahamati, it is that act of intellect which examines into theself-nature of things, finding it to be devoid of the four propositions, andunattainable. This is known as the intellect that examines. What is meantby [being devoid of] the four propositions? It means to be devoid ofoneness and otherness, bothness and not-bothness, being and nonbeing, eternity and non-eternity. These are called the four propositions.Mahamati, train yourself to examine carefully all things as regards thesefour propositions. What, Mahamati, is the intellect which functions inconnection with the attachment to ideas of discrimination? It is theintellect with which the Mind is discriminated and the ideas arisingtherefrom are adhered to [as real]; and this adherence gives rise to theconceptions of warmth, fluidity, motility, and solidity as characterisingthe gross elements; while the tenacious holding to proposition, reason,definition, and illustration, leads to the assertion of a non-entity [asentity]. This is called the intellect that functions in connection with theattachment to ideas of discrimination.This, Mahamati, is what characterises the two kinds of intellect, inaccordance with which the Bodhisattvas, thoroughly mastering the signsof egolessness of persons and things, and, by means of knowledge ofimagelessness, becoming conversant with the stage of examination andpractice, will attain the first stage [of Bodhisattvahood] and acquire one"
2,143,"hundred Dhyanas. Attaining the excellent Samadhis, they will see onehundred Buddhas and Bodhisattvas, they will enter into one hundredkalpas that were prior to the present and also into those that will followthe present, they will illuminate one hundred Buddha-lands, and,illuminating one hundred Buddha-lands, they will understand the signsbelonging to the higher stages; and by virtue of the most exalted vowsthey will manifest wonderful powers, they will be baptised by [theBuddhas] when they reach the stage of Dharmamegha (law-cloud); andrealizing the inmost realm of the Tathagatas, they will be provided withthings which are closely connected with the ten inexhaustible vows; and,in order to bring all beings into maturity, they will shine out in variousforms with the rays of transformation; they will be quite absorbed in thebliss of self-realization."
2,144,"Further, Mahamati, the Bodhisattva-Mahasattvas are to be wellacquainted with the primary and the secondary elements. How do theBodhisattvas know the primary and the secondary elements? Mahamati,the Bodhisattva-Mahasattvas are to know this that the truth is that theprimary elements have never come into existence, and that, Mahamati,these elements are unborn. Thus understood, there is nothing in theworld but what is discriminated [by our imagination]. When it isrecognised that the visible world is no more than Mind itself, externalobjects cease to be realities, and there is nothing but what isdiscriminated by the mind and perceived [as external]. That is to say, letit be understood that the triple world has nothing to do with the primaryand the secondary elements, that it is removed from the fourpropositions and philosophical systems, that it has nothing to do with apersonal ego and what belongs to it; and that it establishes itself in theabode of real reality, where it is seen in its own form, i. e. in its unbornstate.Mahamati, what is meant by the elements derived from the primaryelements? The element discriminated as vascidity produces the realm ofwater, inner and outer; the element discriminated as energy producesthe realm of fire, inner and outer; the element discriminated as motility"
2,145,"produces the realm of air, inner and outer; the element discriminated asdivisibility of form gives birth to the realm of earth together with space,inner and outer. Because of the attachment to the incorrect truths thereis the aggregation of the five Skandhas giving rise to the elementsprimary and secondary.Again, Mahamati, the Vijnana has its cause in our attachment to and thedesire for the multitudinousness of statements and objective fields; and itcontinues to evolve in another path of existence. Mahamati, thesecondary elements such as earth, etc., [are said] to have their cause inthe primary elements which, however, are non-existent. Because,Mahamati, of things endowed with being, characteristics, marks,perceivableness, abode, and work, one can say that they are born ofthe combination of various effect-producing [elements]; but not of thingswhich are devoid of characteristic marks. For this reason, Mahamati,the elements primary and secondary are the discriminations of thephilosophers and not mine."
2,146,"Further, Mahamati, I will explain what characterises the self-nature ofthe Skandhas. Mahamati, what are the five Skandhas? They are form,sensation, thought, conformation, and consciousness. Mahamati, four ofthese have no material forms--sensation, thought, conformation, andconsciousness. Form, Mahamati, belongs to what is made of the fourprimary elements, and these elements differ from one another in theirindividual signs. But the four Skandhas that are without form cannot bereckoned as four, they are like space. For instance, Mahamati, spacecannot be numbered, and it is due to our discrimination that it isdesignated as such; in the same way, Mahamati, the Skandhas that arebeyond calculability as they have no number-marks, are not to bepredicated as existing and non-existing, and are beyond the fourpropositions; but to the ignorant they are described as subject tonumeration, but not so to the wise.Again, Mahamati, by the wise the five Skandhas are regarded asthought-constructions, devoid of [dualisties such as] otherness and not-"
2,147,"otherness; for they are like varieties of forms and objects in a vision, likeimages and persons in a dream. As they have no better substance fortheir support, and as they obstruct the passage of noble wisdom, thereis what is known as the Skandha-discrimination. This, Mahamati, iswhat characterises the self-nature of the Skandhas. This discriminationmust be discarded by you, and having discarded this, you shoulddeclare the truth of solitude. Keeping back the views held by thephilosophers, the truth of solitude is to be announced in all the Buddhaassemblies, Mahamati, and thereby the teaching of the egolessness ofthings is purified and you will enter upon the stage of Far-going(duramgama). Entering upon the stage of Duramgama you will becomethe master of many Samadhis, and, attaining the will-body you willrealize the Samadhi known as Mayopama (Maya-like). Thoroughlyconversant with the powers, psychic faculties and self-control, you willbe the supporter of all beings like the earth. Mahamati, as the greatearth is the supporter of all beings, so is the Bodhisattva-Mahasattva thesupporter of all beings."
2,148,"Further, Mahamati, there are four kinds of Nirvana. What are the four?They are: (1) the Nirvana which is attained when the self-nature of allthings is seen as nonentity; (2) the Nirvana which is attained whenvarieties of individual marks characterising all things are seen as nonentities; (3) the Nirvana which is attained when there is the recognitionof the non-existence of a being endowed with its own specific attributes;and (4) the Nirvana which is attained when there takes place theseverance of the bondage conditioning the continuation of individualityand generality of the Skandhas. Mahamati, these four views of Nirvanabelong to the philosophers and are not my teaching. According to myteaching, Mahamati, the getting rid of the discriminating ManoVijnana-this is said to be Nirvana.Mahamati said: Does not the Bhagavan establish eight Vijnanas?The Bhagavan replied: I do, Mahamati."
2,149,"Mahamati said: If eight Vijnanas are established, why do you refer tothe getting-rid of the ManoVijnana and not of the seven [other]Vijnanas [as well]?The Bhagavan said: With the ManoVijnana as cause and supporter,Mahamati, there rise the seven Vijnanas. Again, Mahamati, theManoVijnana is kept functioning, as it discerns a world of objects andbecomes attached to it, and by means of manifold habit-energy [ormemory] it nourishes the alayaVijnana. The Manas is evolved alongwith the notion of an ego and its belongings, to which it clings and onwhich it reflects. It has no body of its own, nor its own marks; thealayaVijnana is its cause and support. Because the world which is theMind itself is imagined real and attached to as such, the whole psychicsystem evolves mutually conditioning. Like the waves of the ocean,Mahamati, the world which is the mind-manifested, is stirred up by thewind of objectivity, it evolves and dissolves. Thus, Mahamati, when theManoVijnana is got rid of, the seven Vijnanas are also got rid of. So itis said:179. I enter not into Nirvana by means of being, of work, of individualsigns; I enter into Nirvana when the Vijnana which is caused bydiscrimination ceases.180. With it [i. e. the ManoVijnana] for its cause and support, theManas secures its use; the Vijnana causes the Citta to function, and issupported [by it].181. Like a great flood where no waves are stirred because of its beingdried up, the Vijnana [-system] in its various forms ceases to workwhen there is the annihilation [of the ManoVijnana]."
2,150,"Further, Mahamati, I will tell you about the various features of the falseimagination (parikalpita); and when you and the BodhisattvaMahasattvas are well acquainted with each of them in its specific form,you will get away from discrimination; and seeing well and knowing the"
2,151,"way of inner realization by noble wisdom and also the ways ofspeculation by the philosophers, you will cast off discriminations such asgrasped and grasping, and will not be induced to discriminate in respectto the multiple aspects of relativity-knowledge (paratantra), as well asthe forms of the false imagination. What are the various features of thefalse imagination, Mahamati? They are the discriminations as regards (1)words (abhilapa), (2) meaning, (3) individual marks, (4) property, (5)self-nature, (6) cause, (7) philosophical views, (8) reasoning, (9) birth,(10) no-birth, (11) dependence, and (12) bondage and emancipation.These, Mahamati, are the various features of the false imagination.Now, Mahamati, what is the discrimination of words? That is thebecoming attached to various sweet voices and singing--this is thediscrimination as regards words.What is the discrimination of meaning? It is the discrimination by whichone imagines that words rise depending on whatever subjects theyexpress, and which subjects one regards as self-existent and belongingto the realization of noble wisdom.What is the discrimination of individual marks? It is to imagine inwhatever is denoted by words the multitudinousness of individual markswhich are like a mirage, and, clinging tenaciously to them, todiscriminate all things according to these categories: warmth, fluidity,motility, and solidity.What is the discrimination of property? It is to desire a state of wealthsuch as gold, silver, and various precious stones.What is the discrimination of self-nature? It is to make discriminationaccording to the imaginary views of the philosophers in reference to theself-nature of all things which they stoutly maintain, saying, ""This is justit, and there is no other.""What is the discrimination of cause? That is, to distinguish the notion ofcausation in reference to being and non-being and to imagine that there"
2,152,"are cause-signs--this is the discrimination of cause.What is the discrimination of philosophical views? That means gettingattached to the philosophers' wrong views and discriminationsconcerning such notions as being and non-being, oneness andotherness, bothness and not-bothness.What is the discrimination of reasoning? It means the teaching whosereasoning is based on the grasping of the notion of an ego-substanceand what belongs to it.What is the discrimination of birth? It means getting attached to thenotion that things come into existence and go out of it according tocausation.What is the discrimination of no-birth? It is to discriminate that all thingsare from the beginning unborn, that the causeless substances whichwere not, come into existence by reason of causation.What is the discrimination of dependence? It means the mutualdependence of gold and the filament [which is made of gold].What is the discrimination of bondage and emancipation? It is likeimagining that there is something bound because of something binding asin the case of a man who by the help of a cord ties a knot or loosens it.These, Mahamati, are the various features of the false imagination, towhich all the ignorant and simple-minded ones cling, imagining thatthings are or are not. Those attached to the notion of relativity areattached to the notion of multitudinousness of things rising from the falseimagination. It is like seeing varieties of objects depending on Maya, butthese varieties thus revealing themselves are discriminated by theignorant as something other than Maya itself according to their way ofthinking. Now, Mahamati, Maya and varieties of objects are neitherdifferent nor one. If they were different, varieties of objects would nothave Maya for their cause. If Maya were one with varieties of objects,"
2,153,"there would be no distinction between the two, but as there is thedistinction these two--Maya and varieties of objects--are neither onenor different. For this reason you and the Bodhisattva-Mahasattvasshould never give yourselves up to the notion of being and non-being."
2,154,"So it is said:182. The Citta is bound up with the objective world; the intellect'sfunction is to speculate; and in the excellent state of imagelessness thereis the evolving of transcendental wisdom (prajna).183. According to the false imagination, [self-substance] is, but from thepoint of view of relativity (paratantra) it is not; owing to perversion,what is discriminated is grasped [as real]; in the relativity there is nodiscrimination.184. Multitudinousness of differentiations is imagined [as real by theignorant], but being like Maya they obtain not; varieties of individualforms are discriminated as such, but they [really] do not obtain.185. [To imagine] individual forms is wrong, it puts one in bondage;they are born of Mind due to the false imagination of the ignorant; basedon the relativity they are discriminated.186. The existence thus subjected to discrimination is no other than itsrelativity aspect; the false imagination is of various forms; based on therelativity, discrimination is carried on.187. Conventional truth (samvriti) and ultimate truth (paramartha)--ifthere be a third, non-entity is its cause; the false imagination belongs tothe conventional; when it is cut asunder, there is the realm of the wise.188. As to the Yogins there is one reality which reveals itself asmultiplicity and yet there is no multiplicity in it; so is the nature of thefalse imagination."
2,155,"189. As by the dim-eyed a variety of objects is seen and imagined whilethe dimness itself is neither a form (rupa) nor a no-form (arupa), so isthe relativity [discriminated] by the unknowing ones.190. As is pure gold, water free from dirt, the sky without a cloud, so is[the Mind] pure when detached1 from the false imagination.191. Falsely-imagined existence is not, but from the relativity point ofview it is, assertion and refutation are destroyed when one is freed fromthe imagination.192. If the relativity-aspect of existence is, while the imagination is not,this means that there is a being apart from being and that a being is bornof a non-being.193. Depending on the false imagination there obtains the relativityaspect of existence; from the conjunction of form and name there risesfalse imagination.194. False imagination can never be perfect knowledge (nishpanna), itis not productive of anything else [but itself]; then one knows what ismeant by ultimate truth whose self-nature is purity.195. There are ten kinds2 of false imagination and six kinds of relativity;in the knowledge of Tathata innerly attained there is no differentiation.196. Truth consists in [knowing] the five Dharmas and also the threeSvabhavas; when the Yogin thus comprehends [the truth], he does nottransgress Tathata.197. According to the form of relativity, there are those names thatbelong to false imagination; and the various aspects of false imaginationarise from relativity."
2,156,"198. When well pondered with intelligence (buddhi) there is neitherrelativity nor false imagination; where perfect knowledge is, there isnothing [dualistically] existent; for how with intelligence candiscrimination take place?199. Where perfect knowledge is, the existent cannot be qualified withbeing and non-being; in what cannot be qualified with being and nonbeing, how can there be these two Svabhavas?200. Because of false imagination, the two Svabhavas are established;where there is false imagination multitudinousness of things isrecognised, which being purified the [spiritual] condition of the wiseobtains.201. Where there is false imagination there is multitudinousness ofobjects, which are discriminated under the aspect of relativity; ifotherwise discriminated, one becomes attached to the teachings of thephilosophers.202. What is imagined being subjected to further imagination, there arevarious views from which rises the doctrine of causal origination; whenthe dualistic discrimination is got rid of, there indeed is perfectknowledge.1Further, Mahamati said: Pray tell me, Bhagavan, about the one vehiclethat characterises the inner realization of noble wisdom, whereby,Bhagavan, I and other Bodhisattva-Mahasattvas, becoming conversantwith the one vehicle which marks the inner attainment of noble wisdom,may be established without depending on anybody else in the teachingof the Buddha.Said the Bhagavan: Then, Mahamati, listen well and reflect withinyourself as I tell you.Mahamati the Bodhisattva-Mahasattva said, Yes, I will, Bhagavan; andgave ear to the Bhagavan."
2,157,"Thereupon the Bhagavan said: In accordance with the authoritativeteachings in which there are no discriminations, Mahamati, let theBodhisattva-Mahasattva retire by himself to a quiet secluded place,where he may reflect within himself, not relying on anybody else, but bymeans of his own inner intelligence, in order to discard erroneous viewsand discriminations, make successive advances and exert himself tofinally enter upon the stage of Tathagatahood. This, Mahamati, is thecharacteristic feature of the inner realization to be gained by means ofnoble wisdom.What characterizes the way of the one vehicle? I call it the one vehiclebecause thereby one recognizes and realizes the path leading to the onevehicle. How is this path of the one vehicle to be recognized andrealized? The recognition of the one vehicle is obtained when there is norising of discrimination by doing away with the notion of grasped andgrasping and by abiding in the reality of suchness (yathabhuta).Mahamati, this recognition of the one vehicle, except by the Tathagatahimself, has never been obtained before by anybody else--thephilosophers, Sravakas, Pratyekabuddhas, Brahmans, etc. For thisreason, Mahamati, this is known as the one vehicle.Mahamati said: For what reason is it that the Bhagavan speaks of thetriple vehicle and not of the one vehicle?The Bhagavan replied: Because there is no teaching whereby theSravakas and Pratyekabuddhas can realize Nirvana by themselves, I donot speak of the one vehicle. Thus, Mahamati, the Sravakas andPratyekabuddhas are disciplined, segregated, and trained in meditationaccording to the discourse of the Tathagata, whereby they are led toemancipation and not by themselves."
2,158,"Further, Mahamati, as they have not yet destroyed the habit-energy(memory) of karma and the hindrance of knowledge, all the Sravakasand Pratyekabuddhas are unable to realize the egolessness of things and"
2,159,"have not attained the inconceivable transformation-death, I preach tothe Sravakas [and Pratyekabuddhas] the triple vehicle and not the onevehicle. When, Mahamati, destroying all the evil habit-energy, theyrealize the egolessness of things, they who are now free from the evilhabit-energy will not be intoxicated by the Samadhis and will beawakened into the realm of no-evil-outflows. Now being taken into asuper-world which is the realm of no-evil-outflows, they will gather upall the material for the attainment of the Dharmakaya which is ofsevereign power and beyond conception. So it is said:203. The Deva vehicle, the Brahma vehicle, the Sravaka vehicle, thePratyekabuddha vehicle, and the Tathagata vehicle, of these I speak.204. So long as there is a mind making conscious efforts, there can beno culmination as regards the various vehicles; when a revulsion takesplace in the mind, there is neither a vehicle nor one who rides in it.205. There is really no establishment of various vehicles, and so I speakof the one vehicle; but in order to carry the ignorant I talk of a variety ofvehicles."
2,160,"206. There are three emancipations, and in all things there is no egosubstance; knowledge and passions are of the same nature, when [oneis] emancipated they are discarded.207. Like a piece of wood floating on the waves of the ocean, theSravaka obsessed with individual marks is driven along [the stream ofexistence].208. Though disengaged from the actively-functioning passions, they[the Sravakas] are still bound up with the habit-energy of the passions;intoxicated with the liquor of the Samadhi, they still have their abode inthe realm of outflows.209. In this there is no course of finality, nor retrogression either; [losing"
2,161,"himself] in the attainment of the Samadhi-body, he is not at allawakened even to the end of kalpas.210. Like unto the drunkard who, being awakened from hisintoxication, regains his intelligence, [the Sravakas] will have therealization of the Buddha's truth, which is his own body."
3,162,"At that time again the Bhagavan said this to Mahamati the BodhisattvaMahasattva: I will tell you, Mahamati, about the various forms of thewill-body; listen well and reflect well within yourself. I will tell you.Mahamati the Bodhisattva-Mahasattva said; I will, Bhagavan, and gaveear to the Bhagavan.The Bhagavan then said this: There are three kinds of will-body,Mahamati. What are the three? They are: (1) the will-body obtained inthe enjoyment of the Samadhi; (2) the will-body obtained byrecognizing the self-nature of the Dharma; and (3) the will-body whichis assumed [by a Bodhisattva according to] the class of beings [to besaved] and which perfects and achieves [without a thought of its ownachievement]. By realizing the higher stages successively after the first isattained, the Yogin will experience them [all].Now, Mahamati, what is the will-body attained in the enjoyment of theSamadhi? It is this: when [the Yogin] in the third, fourth, fifth stagesremoves the various discriminations going on in his mind and is at rest,1the waves of consciousness are no more stirred in the Mind-ocean andthe Vijnana functions are quieted, the bliss of which is enjoyed by him;and when he thus recognizes the non-existence of the external world,which is no more than his own mind, he is said to have the will-body.2What is the will-body obtained by recognizing the self-nature of theDharma? When [the Yogin] of the eighth stage has a thoroughgoingpenetration into the nature of things which is like Maya and not image-"
3,163,"producing, he experiences a revulsion at the seat of consciousness andobtains the Samadhi known as Maya-like and other Samadhis. Byentering upon the Samadhis he gains a body which exhibits variouspowers of self-mastery and supernatural activity, which movesaccording to his wish as quickly as a flower opens up, which resemblesMaya, a dream, and a reflected image, and which is not a product ofthe elements but has something analogous to what is produced of theelements, which is furnished with all the differences appertaining to theworld of forms and yet is able to follow up all the assemblages in theBuddha-lands. This is the body which has a thoroughgoing knowledgeof the self-nature of the Dharma and for this reason is called will-body.Now what is the will-body which is born in accordance with the classand which perfects and achieves? When [the Yogin] is thoroughlyconversant with all the characteristics of self-realisation and its blisswhich pervades the teachings of the Buddha, he is said to have the bodywhich is will-made, born with [the class], perfecting and achieving.Mahamati, you should exert yourself in order to have a thoroughlypenetrating knowledge of these three marks of the will-body. So it issaid:1. My Mahayana is neither a vehicle, nor a sound, nor words; it isneither the truth, nor emancipation, nor the realm of imagelessness.2. Yet the Mahayana is a vehicle on which the Samadhis are carriedleading to various creative activities; the several forms of the will-bodyare adorned with the flowers of the sovereign will."
3,164,"At that time again Mahamati the Bodhisattva-Mahasattva said this to theBhagavan: The five immediacies are preached by the Bhagavan; andwhat are these five, Bhagavan, which being committed by a son or adaughter of a good family cause them to fall into the Avici hell?The Bhagavan replied: Then, Mahamati, listen well and reflect, for I willtell you."
3,165,"Mahamati the Bodhisattva-Mahasattva said; Certainly, Bhagavan, andgave ear to the Bhagavan.The Bhagavan said thus to him: What are the five immediacies? Theyare: (1) the murdering of the mother, (2) of the father, (3) of the Arhat,(4) the breaking-up of the Brotherhood, and (5) causing the body of theTathagata to bleed from malice.Now what is meant by the mother of all beings? It is desire which isprocreative, going together with joy and anger and upholding all withmotherliness. Ignorance representing fatherhood brings about one'srebirth in the six villages of the sense-world. When there takes place acomplete destruction of both roots, fatherhood and motherhood, it issaid that mother and father are murdered. When there is a completeextermination of the subordinate group of passions such as anger, etc.,which are like an enemy, a venomous rat, the murdering of the Arhat issaid to take place. What is meant by the breaking-up of theBrotherhood? When there is a complete fundamental breaking-up of thecombination of the Skandhas whose characteristic mark is a state ofmutual dependence among dissimilarities, it is said that the Brotherhoodis split up. Mahamati, when the body of the eight Vijnanas, whicherroneously recognizes individuality and generality as being outside theMind--which is seen [by the ignorant] in the form of an external world-is completely extirpated by means of faulty discriminations, that is, bymeans of the triple emancipation and the non-outflows, and when thusthe faulty mentality of the Vijnana-Buddha is made to bleed, it is knownas an immediacy-deed. These,Mahamati, are the five inner immediacies, and when they areexperienced by a son or a daughter of a good family, there is animmediacy-deed of realisation as regards the Dharma.Further, Mahamati, there are five external immediacies which I will pointout to you, in order that you and other Bodhisattvas in the future maythereby be saved from ignorance. What are these five? They are those"
3,166,"immediacies which are described in the canonical texts, and those whocommit these crimes can never experience any one of thesemanifestations, except those Transformation [-Buddhas] who aresustained by the power [of the Tathagatas] and have already attained arealisation. The Sravakas of transformation, Mahamati, who aresustained by the sustaining power either of the Bodhisattvas orTathagatas, may see somebody else practising deeds of wickedness,and they will repeatedly make great efforts to turn him away from hiswickness and faulty views, and to make him realise the non-reality ofwickedness and faulty views by laying down his burden. This is the wayI demonstrate facts of the transformation, the sustaining power, and therealisation. Mahamati, there is, however, no realisation for those whoare sheer offenders of the immediacies, except when they come to therecognition of the truth that an external world is nothing but1 the Minditself, seeing that body, property, and abiding place are discriminations,and that the notion of an ego and its belongings are to be kept away; or,when they are released from the fault of self-discrimination byencountering a good friend at some time or other, or at any time, andbeing born in some other path of existence. So it is said:3. Desire is said to be the mother and ignorance the father; the Vijnanawhich recognizes an objective world is [compared to] the Buddha.4. The secondary group of passions is the Arhat, the amassing of thefive Skandhas the Brotherhood; as these are to be destroyedimmediately they are known as immediacy-deeds."
3,167,"Again Mahamati said: Pray tell me, Bhagavan, what makes the Buddhasand the Bhagavans such as they are: that is, [what is] the Buddha-natureof the Buddhas?Said the Bhagavan: when the egolessness of things as well as of personsis understood, when the knowledge of the twofold hindrance isthoroughly taken hold of, when the twofold death (cyuti) isaccomplished, and when the twofold group of passions is destroyed,"
3,168,"there, Mahamati, is the Buddha-nature of the Buddhas and theBhagavans. When these teachings are experienced by the Sravakas andPratyekabuddhas, this is their Buddha-nature. So it is said:5. The twofold egolessness, the twofold group of passions, the twofoldhindrance, and the inconceivable transformation-death, --when theseare attained, there is the Tathagata."
3,169,"At that time again, Mahamati the Bodhisattva-Mahasattva said this tothe Bhagavan: According to what deeper sense2 did you make thisannouncement before the congregation, that ""I am all the Buddhas of thepast,"" and that ""I have gone through many a birth in varieties of forms,being thus at times the king Mandhatri, Elephant, Parrot, Indra, Vyasa,Sunetra, and other beings in my one hundred thousand births?""Said the Bhagavan: There are, according to the deeper sense, fourkinds of sameness distinguished, Mahamati, and the Tathagatas, Arhats,Fully-Enlightened Ones make this assertion: I was thus at that time theBuddha Krakucchanda, Kanakamuni, and KaSyapa. What are the fourkinds of sameness which are distinguished according to the deepersense? They are: (1) sameness of letters, (2) sameness of words, (3)sameness of teachings, and (4) sameness of the body. According to thisfourfold sameness in the deeper sense, the Tathagatas, Arhats, FullyEnlightened Ones make the announcement before the congregation."
3,170,"Again Mahamati said: Pray tell me, Bhagavan, what makes the Buddhasand the Bhagavans such as they are: that is, [what is] the Buddha-natureof the Buddhas?Said the Bhagavan: when the egolessness of things as well as of personsis understood, when the knowledge of the twofold hindrance isthoroughly taken hold of, when the twofold death (cyuti) isaccomplished, and when the twofold group of passions is destroyed,there, Mahamati, is the Buddha-nature of the Buddhas and the"
3,171,"Bhagavans. When these teachings are experienced by the Sravakas andPratyekabuddhas, this is their Buddha-nature. So it is said:5. The twofold egolessness, the twofold group of passions, the twofoldhindrance, and the inconceivable transformation-death, --when theseare attained, there is the Tathagata."
3,172,"At that time again, Mahamati the Bodhisattva-Mahasattva said this tothe Bhagavan: According to what deeper sense2 did you make thisannouncement before the congregation, that ""I am all the Buddhas of thepast,"" and that ""I have gone through many a birth in varieties of forms,being thus at times the king Mandhatri, Elephant, Parrot, Indra, Vyasa,Sunetra, and other beings in my one hundred thousand births?""Said the Bhagavan: There are, according to the deeper sense, fourkinds of sameness distinguished, Mahamati, and the Tathagatas, Arhats,Fully-Enlightened Ones make this assertion: I was thus at that time theBuddha Krakucchanda, Kanakamuni, and KaSyapa. What are the fourkinds of sameness which are distinguished according to the deepersense? They are: (1) sameness of letters, (2) sameness of words, (3)sameness of teachings, and (4) sameness of the body. According to thisfourfold sameness in the deeper sense, the Tathagatas, Arhats, FullyEnlightened Ones make the announcement before the congregation.Now, Mahamati, what is the sameness of letters? It is that my name is[spelt] B-u-d-d-h-a, and these letters are also used for other Buddhasand Bhagavans; Mahamati, these letters in their nature are not to bedistinguished one from another; therefore, Mahamati, there is thesameness of letters.Now, Mahamati, what is the sameness of words with regard to theTathagatas, Arhats, and Fully-Enlightened Ones? It is that sixty-foursounds of the Brahman language are distinguished by me, and theseidentical sixty-four sounds of the Brahman language are also uttered bythe Tathagatas, Arhats, and Fully-Enlightened Ones, and their"
3,173,"Kalavinka-like notes are the same with all of us, as we areindistinguishable in this respect.Now, Mahamati, what is the sameness of the body? It is that I andother Tathagatas, Arhats, Fully-Enlightened Ones are the same asregards our Dharmakaya and the [thirty-two] signs and the [eighty]minor excellencies of bodily perfection--no distinction existing amongus, except that the Tathagatas manifest varieties of forms according tothe different dispositions of beings, who are to be disciplined byvarieties of means.Now, Mahamati, what is the sameness of the teaching? It is that I aswell as they [other Tathagatas] are all conversant with the teachingsbelonging to the thirty-seven branches of enlightenment. According tothe deeper sense which is concerned with this fourfold sameness, theTathagatas, Arhats, Fully-Enlightened Ones make their announcementbefore the congregation. So it is said:6. ""I am KaSyapa, Krakucchanda, and Kanakamuni""; this I preachwho come out of the sameness for the sake of the sons of the Buddha."
3,174,"Again Mahamati said: It is said by the Bhagavan that from the night ofthe Enlightenment till the night of the Parinirvana, the Tathagata in themeantime has not uttered even a word, nor will he ever utter; for notspeaking is the Buddha's speaking. According to what deeper sense is itthat not-speaking is the Buddha's speaking?The Bhagavan replied: By reason of two things of the deeper sense,Mahamati, this statement is made. What are the two things: They are thetruth of self-realisation and an eternally-abiding reality. According tothese two things of the deeper sense the statement is made by me. Ofwhat deeper sense is the truth of self-realisation? What has beenrealised by the Tathagatas, that is my own realisation, in which there isneither decreasing nor increasing; for the realm of self-realisation is free"
3,175,"from words and discriminations, having nothing to do with dualisticterminology.What is meant by an eternally-abiding reality? The ancient road ofreality, Mahamati, has been here all the time, like gold, silver, or pearlpreserved in the mine, Mahamati; the Dharmadhatu abides foreover,whether the Tathagata appears in the world or not; as the Tathagataeternally abides so does the reason (dharmata) of all things; realityforeover abides, reality keeps its order, like the roads in an ancient city.For instance, Mahamati, a man who is walking in a forest anddiscovering an ancient city with its orderly streets may enter into thecity, and having entered into it, he may have a rest, conduct himself likea citizen, and enjoy all the pleasures accruing therefrom. What do youthink, Mahamati? Did this man make the road along which he entersinto the city, and also the various things in the city?Mahamati said: No, Bhagavan.The Bhagavan said: Just so, Mahamati, what has been realised bymyself and other Tathagatas is this reality, the eternally-abiding reality(sthitita), the self-regulating reality (niyamata), the suchness of things(tathata), the realness of things (bhutata), the truth itself (satyata). Forthis reason, Mahamati, it is stated by me that from the night of theTathagata's Enlightenment till the night of his entrance into Nirvana, hehas not in the meantime uttered, nor ever will utter, one word. So it issaid:7. From the night of Enlightenment till that of Nirvana, I have not in themeantime made any proclamation whatever.18. It is on account of the deeper meaning that the eternally-abidingreality of self-realisation is talked of by me; and between myself and [allthe other] Buddhas, in this respect, there is no distinction whatever."
3,176,"At that time, Mahamati made this request of the Bhagavan: Pray tell me,Bhagavan, about the being and non-being of all things; and when myselfand other Bodhisattva-Mahasattvas are freed of the notions of beingand non-being, may we quickly attain supreme enlightenment.The Bhagavan replied: Then, Mahamati, listen well and reflect wellwithin yourself; I will tell you.Mahamati the Bodhisattva-Mahasattva said, Certainly, Bhagavan, andgave ear to the Bhagavan.Then the Bhagavan said: People of this world are dependent on twothings, Mahamati, that is, they are dependent on the idea of being andon that of non-being, and they fall into the views whereby they takepleasure either in nihilism or in realism. They imagine emancipationwhere there is no emancipation.Now, Mahamati, who are the people dependent on the notion of being?It means this that they regard the world as rising from causation which isreally existent, and that the actually existing and becoming world doesnot take its rise from causation which is non-existent. This will not bethe case if the world is something non-existing. They thus talk of thereally-existing world as arising from the reality of causation. This is therealistic view of causation as held by some people.Now, Mahamati, what is meant by being dependent upon the idea ofnon-being? It means, Mahamati, admitting greed, anger, and folly, andyet discriminating as regards the non-reality of what makes up greed,anger, and folly; and, Mahamati, there is one who does not admit thereality of things because of their being devoid of individual marks; andthere is another who, seeing that the Buddhas, Sravakas, andPratyekabuddhas are free from greed, anger, and folly, because of allthings being devoid of individual marks, [think that greed, anger, andfolly] do not exist.Now, Mahamati, who of these is the one doomed to ruin?"
3,177,"Said Mahamati; Bhagavan, it is he who, admitting greed, anger, andfolly, yet refuses to admit them.The Bhagavan said: Well said indeed, Mahamati! Again thou hastindeed spoken well, Mahamati! Not only is he himself doomed to ruinbecause of his notion of greed, anger, and folly as existent and yet asnot-existent, but he ruins even the character of the Buddha, theSravaka, and the Pratyekabuddha. Why? Because the passions are notto be taken hold of innerly and outwardly, because they are neitherdifferent nor not-different. Mahamati, greed, anger, and folly too are notto be taken hold of innerly as well as outwardly; they have no substanceof their own and they are not to be admitted; Mahamati, as there is noreality in the nature of greed, anger, and folly, [he who fails tounderstand this] is the one who ruins the character of the Buddha,Sravaka, and Pratyekabuddha. The Buddha, Sravaka, andPratyekabuddha are by nature emancipated as there is in them no causefor being bound and binding; Mahamati, [on the other hand,] wherethere is a state of being bound there are the binding and the cause ofbondage. [And yet there is] one who talks thus, [that is, deniescausation]; such is doomed to ruin. Mahamati, this characterises nihilismand realism.This is stated by me in accordance with the deeper sense. It is better tocherish the notion of an ego-substance as much as Mount Sumeru thanto have the notion of emptiness derived from the self-conceited view ofbeing and non-being. One who is conceited in the view of being andnon-being is indeed doomed to ruin. Those who are delighted incherishing notions of individuality and generality fail to understand thatan external world is nothing but Mind itself and has no reality; and asthey do not understand this they regard things external as transient, forthey suffer every moment changes which follow one after another, nowsplitting, now dividing, while the Skandhas, Dhatus, and ayatanassucceeding one another and combining with one another, now comeforward and now pass away. They who thus disregarding words of the"
3,178,"scriptures are given up to wrong discriminations are also doomed toruin. So it is said:9. As far as the duality of being and non-being extends, there is therealm of intellection; when this realm vanishes, intellection completelyceases.10. When the external world is not grasped [as real] there is neithercausation nor reality; there is the essence of suchness (thatata), which isthe [spiritual] realm of the wise.11. Those who believe in the birth of something that has never been inexistence and, coming to exist, finally vanishes away, --which leadsthem to assert that things come to exist, things pass away, according tocausation, --such people have no foothold in my teaching.12. It is not by the philosophers, not by the Buddhas, not by myself, notby anybody else, but by causation that being obtains; how can one talkof non-being?13. When being obtains by causation, who can bring about non-being?By reason of the wrong views based on the doctrine of birth, being andnon-being are discriminated.14. When it is realised that there is nothing born, nothing passing away,there is no way to admit its being and not-being; the world is to beregarded as quiescent."
3,179,"At that time again Mahamati the Bodhisattva-Mahasattva requested ofthe Bhagavan, saying: Pray point out to me, Bhagavan; pray point out tome, Sugata; pray point out to me, Tathagata, Arhat, Fully-EnlightenedOne! Pray tell me, Most Excellent One! What is the characteristic of therealisation by which I and other Bodhisattva-Mahasattvas, becomingthoroughly conversant with its meaning, may quickly attain the highest"
3,180,"enlightenment, and, relying upon themselves, will not be led away byany speculations or philosophies?Said the Bhagavan: Then listen well, Mahamati, and well reflect withinyourself; I will tell you.Mahamati the Bodhisattva-Mahasattva said; Certainly, I will; and gaveear to the Bhagavan.Thereupon the Bhagavan said this: There are two ways of characterisingthe realisation attained by all the Sravakas, the Pratyekabuddhas, andthe Bodhisattvas: the realisation itself and the teaching [about it]. Now,Mahamati, by the realisation itself is meant that it is the realm of innerattainment; its characteristic features are that it has nothing to do withwords, discriminations, and letters; that it leads one up to the realm ofnon-outflows; that it is the state of an inner experience; that it is entirelydevoid of philosophical speculations and [the doings of] evil beings; andthat, destroying philosophical speculations and [the doings of] evilbeings, it shines out in its own inner light of attainment. These,Mahamati, are the characteristics of the realisation.Now, Mahamati, what is meant by the teaching [concerning it]? It isvariously given in the nine divisions of the doctrinal works; it keeps oneaway from the dualistic notions of being and non-being, of oneness andotherness; first making use of skilful means and expedients, it induces allbeings to have a perception [of this teaching] so that whoever is inclinedtowards it, may be instructed in it. This, Mahamati, is the characteristicof the teaching. Let, therefore, Mahamati, you and other BodhisattvaMahasattvas exert yourselves in this.15. Realisation and teaching, self-attainment and doctrinal instruction-those who have an insight into the difference will not be led away byphilosophical authorities."
3,181,"16. There is no truth in any object that is imagined by the ignorant;deliverance is where there is no objective world; why is this not soughtby the speculators?17. The world of the Samskritas is observed as the continuation ofbirth-and-death, whereby dualisms are nourished, and because of thisperversion [the truth] is not perceived.18. There is just one truth, which is Nirvana--it has nothing to do withthe Manas (intellection); the world seen as subject to discriminationresembles a plantain tree, a dream,1 a vision.19. No greed there is, no anger, nor folly either, and again, no personalego; from desire start the Skandhas, which resemble a dream."
3,182,"At that time again Mahamati the Bodhisattva-Mahasattva requested ofthe Bhagavan, saying: Pray tell me, Bhagavan, pray tell me, Sugata,regarding what characterises wrong discrimination (abhutaparikalpa).Bhagavan, tell me as to the how, what, why, and who of wrongdiscrimination, which, when rising and going on, constitutes what isknown as wrong discrimination; that is to say, to what kind of thought isthe term wrong discrimination applicable? or what kind of discriminationis to be called wrong?The Bhagavan said: Well said, well said, Mahamati; and again, wellsaid, indeed, Mahamati! You who have been admitted [into the order ofBodhisattvas], Mahamati, think of this matter which is worth askingabout, for the welfare of many people, for the happiness of manypeople, because of your compassion for the world, for the benefit of themultitudes, for the welfare and happiness of celestial beings andhumankind. Therefore, Mahamati, listen well and reflect well withinyourself as I tell you.Certainly, Bhagavan; said Mahamati the Bodhisattva-Mahasattva, andgave ear to the Bhagavan."
3,183,"Then the Bhagavan said thus to him: When the multitudinousness ofobjects is wrongly imagined [as real] and attached to, discriminationgoes on evolving; and, Mahamati, as people are attached tenaciously tothe notion of grasping, as they have not ascertained in their minds as tothe nature of the objective world which is no more than the Mind itself,as they have fallen into the dualistic view of being and non-being, and,Mahamati, as they are nourished by the habit-energy of the views anddiscriminations of the philosophers, they perceive the multitudinousnessof external objects [as real] and become attached to them; and for thisreason a system of mentation--mind and what belongs to it --isdiscriminated and is spoken of [as real], and with the assertion of anego-soul and its belongings, the system goes on functioning.Said Mahamati: As you say, Bhagavan, when the multitudinousness ofexternal objects is wrongly imagined [as real] and attached to bypeople, discrimination goes evolving on; and they fall into the dualisticview of being and non-being,1 they nourish the views anddiscriminations of the philosophers which are based on the notion ofgrasped and grasping; and as they perceive the multitudinousness ofexternal objects [as real] and become attached to them, a system ofmentation--mind and what belongs to it --is discriminated and is spokenof [as real] and goes on functioning owing to the fact that the externalworld is not recognized as nothing but the Mind itself, and that themultitudinousness of things is tenaciously clung to as subject to [thenotion of] being and non-being. This being the case, Bhagavan, themultitudinousness of external objects which is characterised with thedualism of being and non-being, is to be said neither existent nor nonexistent, and does not render itself to the formation of the philosophicalviews. [Inasmuch as the external world owes its existence todiscrimination, it in itself must be said to be devoid of all forms ofdualism.] Bhagavan, in the same way the highest reality is declared to bedevoid of [all forms of logical analysis such as] the means of proof,sense-perception, syllogistic arguments, illustration, reasoning, etc. Howis it, Bhagavan, that while, on the one hand, the discrimination ofmultiplicity is said to go on operating on the strength of the attachment"
3,184,"which attaches itself to the multiplicity of external unrealities, theattachment, on the other hand, to the highest reality does not give rise todiscrimination which goes on functioning in its own way? Is it not,Bhagavan, unfair reasoning on your part to say, ""It gives rise [todiscrimination]"" in one place, and to say in another place, ""It does not""?2According to the Bhagavan, depending on and attaching to the dualismof being and non-being, there evolve views characteristic of wrongdiscrimination as when the magician produces varieties of people thatare not at all real and complete objects. Thus signs of existence andnon-existence are falsely imagined and go on so imagined; [but in factexistence itself is] devoid of discrimination. If so, how does one come tocherish the dualism as held by a man of the world?Said the Bhagavan: Mahamati, discrimination, indeed, does not evolve,nor is it put away. Why? Because there is no evolving of discriminationas regards being and non-being; because the perception of objectiverealities is not real; because all that is seen is to be recognized as nothingbut the Mind itself. Mahamati, discrimination does not evolve, nor is itput away. But, Mahamati, for the sake of the ignorant who are addictedto discriminating the multiplicity of things which are of their own Mind, itis said by me that discrimination whose first function is to produceeffects takes its rise owing to the attachment to the aspect of multiplicityas characteristic of objects. How otherwise, Mahamati, can the ignorantand simple-minded have an insight into the Mind itself which theydiscriminate, and see themselves freed from the notion of an ego andwhat belongs to it, and also freed from the wrong conception of causeand effect? And, again, how can they recognize that there is nothing butMind itself and cause a revulsion at the inmost seat of consciousness(citta-sraya)? How can they have a clear perception of all the stagesand attain the inner realisation of the Tathagatas, which transcends thefive Dharmas, the three Svabhavas, and the idea of reality as well asdiscrimination? For this reason, Mahamati, I state that discriminationtakes its rise from our attachment to the multiplicity of objects which arenot real, and that emancipation comes from our thoroughlyunderstanding the meaning of reality as it is and also the meaning ofmultiplicity of things which evolve from discrimination. So it is said:"
3,185,"20. Those who, regarding the world as evolving from causes andconditions, are attached to these notions as well as to the fourfoldproposition, fail to understand my teaching.21. The world cannot be predicated anywhere as being, or as nonbeing, or as being-and-non-being, as is discriminated by the ignorantwho regard it as subject to causes and conditions,22. When the world is seen [to be unpredicable with such notions as]being, non-being, or being-and-non-being, a change takes place in themind, and egolessness is attained.23. All things are unborn because they are born of causation; anythingthat is born of causation is an effect, and from an effect nothing isproduced.24. From an effect no effect is produced; [if you assert this,] youcommit the fault of a double effect; and this double effect beinguntenable, no existence comes from an effect.25. When the Samskrita [i. e. anything produced] is regarded as freefrom [the dualism of] depended and depending, there decidedly isMind-only, and hence my teaching of Mind-only.26. The [Mind as] norm is the abode of self-nature which has nothing todo with a world of causation; of this norm which is perfect existenceand the highest Brahma, 1 I speak.27. An ego-soul is a truth belonging to thought-construction, in whichthere is no real reality; the self-nature of the Skandhas is also a thoughtconstruction, as there is no reality in it.28. The sameness is of four kinds: individual forms, cause, the cominginto being,1 and the sameness of non-ego is the fourth: these aresubjects of discipline for the Yogins."
3,186,"29. [There is a state which is] removed from all philosophical views,free from imagined and imagining, of no attainment, and of no birth--thisI call Mind-norm.30. Of neither existence nor non-existence do I speak, but of Mindonly which has nothing to do with existence and non-existence, andwhich is thus2 free from intellection.31. Suchness (tathata), emptiness, realm of truth (dharmadhatu), thevarious forms of the will-body-- these I call Mind-only.32. Multiplicity of objects evolves from the conjunction of habit-energyand discrimination; it is born of Mind, but is regarded by people asexisting outwardly: this I call Mind-only.33. The external world is not, and multiplicity of objects is what is seenof Mind; body, property, and abode-- these I call Mind-only."
3,187,"At that time Mahamati the Bodhisattva-Mahasattva said this to theBhagavan: This is said by the Bhagavan that the BodhisattvaMahasattva and others should not grasp meaning [or reality, artha],according to words. But, Bhagavan, why should not the BodhisattvaMahasattva grasp meaning from words? What are words? What ismeaning?Said the Bhagavan: Then, Mahamati, listen well and reflect withinyourself well; I will tell you.Thereupon said Mahamati the Bodhisattva-Mahasattva, Certainly,Bhagavan; and gave ear to the Bhagavan.The Bhagavan then said this to him: Now, Mahamati, how is speechproduced? Depending on discrimination and habit-energy [or memory]as the cause, there is the conjunction and the distinction of sounds and"
3,188,"letters, which, issuing from the teeth, jaws, palate, tongue, lips, and thecavity of the mouth, make mutual conversations possible. This isspeech. Now, Mahamati, what is meaning? The BodhisattvaMahasattva is said to have grasped meaning well, when, all alone in alonely place, he walks the path leading to Nirvana, by means of histranscendental wisdom (prajna) which grows from learning, thinking,and meditation, and causing a revulsion first at the source of habitenergy by his self-knowledge (svabuddhi), abides on the stages of selfrealisation where he leads a life full of excellent deeds.Further, Mahamati, the Bodhisattva-Mahasattva who is conversant withwords and meaning observes that words are neither different nor notdifferent from meaning and that meaning stands in the same relation towords. If, Mahamati, meaning is different from words, it will not bemade manifest by means of words; but meaning is entered into bywords as things [are revealed] by a lamp. It is, Mahamati, like a mancarrying a lamp to look after his property. [By means of this light] hecan say: This is my property and so is kept in this place. Just so,Mahamati, by means of the lamp of words and speech originating fromdiscrimination, the Bodhisattva-Mahasattvas can enter into the exaltedstate of self-realisation which is free from speech-discrimination.Further, Mahamati, if a man becomes attached to the [literal] meaningor words and holds fast to their agreement in regard to the original stateof Nirvana which is unborn and undying, the Triple vehicle, the onevehicle, the five [Dharmas], mentation, the [three] Svabhavas, etc., hewill come to cherish views either affirmative or negative. As varieties ofobjects are seen in Maya and are discriminated [as real], statements areerroneously made, discriminations erroneously go on. It is by theignorant that discriminations thus go on; it is otherwise with the wise.So it is said:34. 1Those who following words, discriminate and assert variousnotions, are bound for hell because of their assertions."
3,189,"35. The ego-soul is not with the Skandhas, nor are the Skandhas in theego-soul. They are not as they are discriminated, nor are theyotherwise.36. The reality of objects is seen being discriminated by the ignorant; ifit were so as they are seen, all would be seeing the truth.37. As all things are unreal, there is neither defilement nor purity; thingsare not as they are seen, nor are they otherwise."
3,190,"Further, Mahamati, I will tell you about the features of Jnana (absoluteknowledge) and Vijnana (relative knowledge)2; and when you andother Bodhisattva-Mahasattvas are well conversant with thesedistinctive features of Jnana and Vijnana, you will quickly realisesupreme enlightenment. There are three kinds of Jnana--worldly, superworldly, and transcendental. Now, worldly knowledge belongs to thephilosophers and to the ignorant and simple-minded who are attachedto the dualistic views of being and non-being. Super-worldly knowledgebelongs to all the Sravakas and Pratyekabuddhas who are attached tothe notions of individuality and generality. Transcendental knowledgewhich is free from the dualism of being and non-being, belongs to theBodhisattvas and takes its rise when they thoroughly examine things ofimagelessness, see into the state of no-birth and no-annihilation, andrealise egolessness at the stage of TathagatahoodVijnana is subject to birth and destruction, and Jnana is not subject tobirth and destruction. Further, Mahamati, Vijnana falls into [the dualismof] form and no-form, being and non-being, and is characterised withmultiplicity; but Jnana is marked with the transcendence of [the dualismof] form and no-form. Further, Mahamati, Vijnana is characterised withaccumulation and Jnana with non-accumulation. Jnana is of three kinds:that which assertains individuality and generality, that which assertainsbirth and decay, and that which assertains no-birth and no-decay."
3,191,"Further, Mahamati, Jnana is devoid of attachment; Vijnana attachesitself to the multitudinousness of objects. Again, Vijnana is producedfrom the concordance of the triple combination; Jnana, in its self-nature,has nothing to do with combination or concordance. Again, Mahamati,2Jnana is characterised with unattainability; it is the inner state of selfrealisation by noble wisdom, and as it neither enters nor goes out, it islike the moon in water. So it is said:38. Karma is accumulated by Citta, and discriminated by Jnana; andone acquires by Prajna the state of imagelessness and the powers.39. Citta is bound up with an objective world, Jnana evolves withreflection; and Prajna evolves in the exalted state of imagelessness andin the excellent conditions.40. Citta, Manas, and Vijnana are devoid of thoughts anddiscriminations;3 it is the Sravakas and not the Bodhisattvas that try toreach reality by means of discrimination.41. The Tathagata's Jnana is pure, [resting] in quietude in the mostexcellent patience [or recognition of truth]; it is productive of excellentsense and is devoid of purposive-ness (samudacara-varijitam).42. Prajna, with me, is of three kinds; whereby the wise grow powerful,individual signs are discriminated, and all things are manifested.143. My Prajna has nothing to do with the two vehicles, it excludes theworld of beings; that of the Sravakas evolves from their attachment tothe world of beings; the Tathagata's Prajna is spotless2 because of itsbeing in accord with Mind-only."
3,192,"Further, Mahamati, there are nine kinds of transformation as held by thephilosophers endorsing the doctrine of transformation. They are: (1) thetransformation of form; (2) the transformation of characteristics; (3) thetransformation of cause; (4) the transformation of concordance; (5) the"
3,193,"transformation of view; (6) the transformation of origin; (7) thetransformation of nature; (8) the transformation of manifest conditions;and (9) the transformation of manifest work. These, Mahamati, are thenine views of transformation expounded by all the philosophers inaccordance with their secret teaching, and they are all founded upon thedualism of being and non-being.Now, Mahamati, by the transformation of form is meant the alteration ofform in appearance as gold takes various shapes when made into allkinds of ornament. For example: gold is seen made into a bracelet, anecklace, a fylfot, or what not; though the gold itself remains the same,varieties of articles [made of it] are all different in form, that is, in theirtransformations. In the same way, Mahamati, there is a generaltransformation of things which is discriminated by other philosophers ascoming from a causal agency. They are not right, nor are theyotherwise. All differentiation in transformation is to be regarded as dueto discrimination, such as the thickening of milk into curds and theripening of fruit into a liquor. Mahamati, like this thickening and ripeningeach transformation is a transformation rising from discrimination, whichis discriminated by the philosophers; really there is nothing transformed,for the external objects of which being and non-being are discriminated,are what is seen of Mind itself and have no reality of their own. In thesame way, Mahamati, what is regarded by the ignorant and simpleminded as the evolving of objects is no more than the discrimination oftheir own mind, and, Mahamati, there is really nothing evolving, nothingdisappearing, as it is like seeing things that evolve in a vision and adream. Mahamati, it is like perceiving the rise and disappearance ofthings in a dream; it is like the birth and death of a barren woman'schild. So it is said:44. The transformation of the form in time, and the embracing [of thesoul] in the elements and sense-organs, which is in its middle-wayexistence (antarabhava)--they who [thus] imagine [the birth of a child]are not wise men."
3,194,45. The Buddhas do not discriminate the world as subject to the chainof origination; but they regard the causation which rules this world assomething like the city of the Gandharvas.
3,195,"At that time, Mahamati the Bodhisattva-Mahasattva asked theBhagavan to explain concerning the deep-seated attachment to theexistence of all things and the way of emancipation, saying: Pray tell me,Bhagavan, pray tell me Tathagata, Arhat, Fully-Enlightened One,concerning the characteristics of our deep attachment to existence andof our detachment from it. When I and other Bodhisattva-Mahasattvasunderstand well the distinction between attachment and detachment, weshall know what is the skilful means concerning them, and shall no morebecome attached to words according to which we grasp meaning.When we understand well what is meant by attachment to the existenceof all things and the detachment from them, we shall destroy ourdiscrimination of words and letters; and, by means of our wisdom(buddhi), enter into all the Buddha-lands and assemblies; be wellstamped with the stamp of the powers, the self-control, the psychicfaculties, and the Dharanis; and, well furnished with the wisdom(buddhi) in the ten inexhaustible vows and shining with varieties of rayspertaining to the Transformation Body, behave ourselves witheffortlessness like the moon, the sun, the jewel, and the elements; andhold such views at every stage as are free from all the signs of selfdiscrimination; and, seeing that all things are like a dream, like Maya,etc., [shall be able to] enter the stage and abode of Buddhahood, anddeliver discourses on the Dharma in the world of all beings and illaccordance with their needs, and free them from the dualistic notion ofbeing and non-being in the contemplation of all things which are like adream and Maya, and free them also from the false discrimination ofbirth and destruction; and. finally, [shall be able to] establish ourselveswhere there is a revulsion at the deepest recesses [of ourconsciousness], which is more than words [can express].Said the Bhagavan: Well said, well said, Mahamati! Listen well to methen, Mahamati, and reflect well within yourself; I will tell you."
3,196,"Mahamati the Bodhisattva-Mahasattva said, Certainly, I will, Bhagavan;and gave ear to the Bhagavan.The Bhagavan said to him thus: Mahamati, immeasurable is our deepseated attachment to the existence of all things the significance of whichwe try to understand after words. For instance, there are the deepseated attachments to signs of individuality, to causation, to the notion ofbeing and non-being, to the discrimination of birth and no-birth, to thediscrimination of cessation and no-cessation, to the discrimination ofvehicle and no-vehicle, of Samskrita and Asamskrita, of thecharacteristics of the stages and no-stages, and the attachment todiscrimination itself, and to that arising from enlightenment, theattachment to the discrimination of being and non-being on which thephilosophers are so dependent, and the attachment to the triple vehicleand the one vehicle, which are discriminated.These and others, Mahamati, are the deep-seated attachmentscherished by the ignorant and simple-minded to their discriminations.Tenaciously attaching themselves to these the ignorant and simpleminded go on ever discriminating like the silk-worms who, with theirown thread of discrimination and attachment, enwrap not onlythemselves but others and are charmed with the thread; and thus theyare ever tenaciously attached to the notions of existence and nonexistence. [But really] Mahamati, there are no signs here of deep-seatedattachment or detachment. All things are to be seen as abiding insolitude where there is no evolving of discrimination. Mahamati, theBodhisattva-Mahasattva should have his abode where he can see allthings from the viewpoint of solitude.Further, Mahamati, when the existence and non-existence of theexternal world are understood to be due to the seeing of the Mind itselfin these signs, [the Bodhisattva] can enter upon the state ofimagelessness where Mind-only is, and [there] see into the solitudewhich characterises the discrimination of all things as being and nonbeing and the deep-seated attachments resulting therefrom. This being"
3,197,"so, there are in all things no signs of a deep-rooted attachment or ofdetachment. Here, Mahamati, is nobody in bondage, nobody inemancipation, except those who by reason of their perverted wisdom1recognize bondage and emancipation. Why? Because in all thingsneither being nor non-being is to be taken hold of.Further, Mahamati, there are three attachments deep-seated in theminds of the ignorant and simple-minded. They are greed, anger, andfolly; and thus there is desire which is procreative and is accompaniedby joy and greed; closely attached to this there takes place a successionof births in the [five] paths. Thus there are the five paths of existence forall beings who are found closely attached [to greed, anger, and folly].When one is cut off from this attachment, no signs will be seen indicativeof attachment or of non-attachment.Further, Mahamati, depending upon and attaching to the triplecombination which works in unison, there is the continuation of theVijnanas incessantly functioning; and because of the attachment there isa continued and deep-felt assertion of existence. When the triplecombination which causes the functioning of the Vijnanas no more takesplace, there is the triple emancipation, and when this is kept in view,there is no rising of any combination. So it is said:46. The imagining of things not existent--this is characteristic ofattachment [deeply seated in all beings]; when the truth of this isthoroughly understood, the net of attachment is cleared away.47. The ignorant take hold of the knowledge of existence according towords and are bound up like the silk-worm with their owndiscriminations; hence their ignorance of attachment [deeply seated intheir minds]."
3,198,"Further, Mahamati said: According to the Bhagavan, in all things thatare variously discriminated by discrimination there is no self-nature, as itis nothing but [the creation of] false imagination (parikalpita); if,"
3,199,"Bhagavan, it is but [the creation of] false imagination and there is nothingin the world which is to be conceived as indicative of self-nature, does itnot, Bhagavan, come to this, according to your statement, that there isneither defilement nor purification, because all things are of the nature offalse imagination?Said the Bhagavan: Mahamati, it is just as you say. The self-nature ofthings is the discrimination of the ignorant and simple-minded, and it isnot as it- is discriminated by them. Mahamati, it is the creation of falseimagination; nothing indicative of self-nature is to be ascertained. But,Mahamati, there is the self-nature of things such as is ascertained by thewise, by their wise knowledge, by their wise insight, by their wisetranscendental vision.Said Mahamati: Bhagavan, if there is the self-nature of things such as isascertained by the wise, by their wise knowledge, by their wise insight,by their wise transcendental vision which is neither human nor celestialvision, and if there is no such self-nature as is discriminated by theignorant and simple-minded, how, Bhagavan, can the ignorant and thesimple-minded abandon their discriminations, as they have no way torecognize the presence of an exalted reality (aryabhavavastu)? For theyare neither perverted nor unperverted, Bhagavan. [that is, they are whatthey are]. Why? Because they are unable to have an insight into the selfnature of exalted reality, because they see the course of things in theaspect of being and non-being. And Bhagavan, the reality1 cannot besuch as is discriminated even by the wise, because the aspect of realityas it is in itself cannot be an object [of discrimination by anybody];because, Bhagavan, what appears to the wise as the self-nature ofreality is no more than the creation of their imagination, which ispredicable with the notion of causation and no-causation; that is, theyalso cherish in their own way the idea of a being with self-nature. [Andthey would say] that this is a realm that belongs to somebody else and isnot that [of the ignorant]. This is committing the fault of non-finality, forthus what constitutes the self-nature of reality becomes impossible toknow. Bhagavan, what is derived from the imagination cannot be theself-nature of reality. How is it that while things are said to exist owing"
3,200,"to the imagination2 [or discrimination], they are said again not to besuch as are imagined?Bhagavan, [it is true that] according to the way the imagination is carriedon, the self-nature of reality conceived may vary; for when the cause isnot alike, the notion of reality that thus comes to be cherished may notbe alike. But according to you, Bhagavan, while the imagination is kepton going with the wise as well as with the ignorant, the latter alone fail tosee reality as it is; and yet you tell us that the reason why it is said thatthings are not really such as are imagined by the imagination is to makeall beings discard their imagination. Now, Bhagavan, is it that in order tohave all beings free from the notion of being [which is realism] and ofnon-being [which is nihilism], you in turn make them cherish a realisticview of existence1 by telling them to uphold the idea of the self-natureof reality, whereby they are led to cling to the realm of noble wisdom?Why do you deny the truth of solitude by teaching the doctrine of realitywhose self-nature is [according to you] noble wisdom?Said the Bhagavan: Mahamati, it is not true that I deny truth of solitude,nor that I fall into a realistic view by upholding the noble doctrine ofself-existing reality. But in order to save all beings from becomingfrightened, who are addicted from beginningless past to the notion ofself-nature, it is told them that there is truth of solitude, after makingthem realise by means of noble wisdom that reality in its self-nature ismade the subject of attachment [by the ignorant]. Mahamati, thedoctrine of self-nature is not taught by me. But, Mahamati, those whohave realised by themselves truth of solitude as it really is and areabiding in it, will see that [this existence of] error has no form; andthereby knowing that what is seen is nothing but the Mind itself, they arekept away from [dualistically] viewing an external world3 under theaspect of being and non-being; they are stamped well with the stamp ofsuchness which is gained by the triple emancipation; they will have anintuition into the self-nature of all things by the wisdom which is acquiredwithin themselves, and thus get away from such ideas of reality as tolead themselves to realism and nihilism."
3,201,"Further, Mahamati, the thesis: ""All things are unborn"" is not to bemaintained by the Bodhisattva-Mahasattva as valid. Why? Of this thesisit is to be stated that anything of which something is asserted partakesthereby of the nature of being, and that the reason for this thesis ischaracterised with the quality of birth; while it is being asserted by theBodhisattva-Mahasattva that all things are unborn, the very assertiondestroys his thesis. The thesis that all things are unborn acts against theone who holds it because it is born of the principle of mutuality. Evenwhen this thesis of no-birth is to be maintained within the extent ofexistence itself, the notion of no-birth cannot hold itself in it, and thestatement, the thesis, that all things are unborn is destroyed since it isdependent on the members of the syllogism. As regards the thesismaintaining the no-birth1 of being and non-being, Mahamati, this thesis,to be valid, must be within the limits of existence itself; but there is noaspect of existence which can be regarded either as being or as nonbeing. If, Mahamati, the no-birth of all things is to be asserted by thisthesis of no-birth, the very attempt defeats the thesis itself.2 Therefore,this thesis is not to be upheld. Because many faults come out inconnection with the members of the syllogism, and because in thesesyllogistic members there is a mutual mixing-up of reasons, this thesis isnot to be upheld.As with [the thesis that] all things are unborn, so with [the thesis that] allthings are empty and have no self-nature--neither is to be maintained bythe Bodhisattva-Mahasattva. But, Mahamati, this is to be pointed outby the Bodhisattva-Mahasattva, that things in their self-nature are likeMaya, like a dream; for they are in one way perceived [as existing] andin another way are not perceived [as such], and all things are thus seenin [two] ways, in accordance either with knowledge or ignorance. Let itbe pointed out that all things are like Maya and a dream, except whenthe feeling of fear is aroused in the minds of the ignorant. Mahamati, theignorant and the simple-minded are addicted to the views of being andnon-being, and are liable to tremble [at our teaching]; Mahamati, letthem not be frightened away from the Mahayana. So it is said:"
3,202,"48. There is no self-nature, no thought-construction, no reality, noalaya-Vijnana; these, indeed, are so many discriminations cherished bythe ignorant who like a corpse are bad logicians.49. All things are unborn--[this thesis] is established by all thephilosophers; [but] nothing whatever is ever born, [no establishment isneeded,] things are all linked by causation.50. All things are unborn--no such discrimination is made bytranscendental knowledge; when a certain conclusion is madedepending on a cause, there is no sound judgment in it.51. As a hair-net is what is wrongly perceived by those who are dimeyed, so existence discriminated [as real] is due to the wrongdiscrimination of the ignorant.52. The triple world is no more than thought-construction (Prajnapti),there is no reality in its self-nature; by means of this thought-constructedreality, logicians go on discriminating.53. Individual form, reality, thought-construction, -- these are [only] amental disturbance; transcending all this, my sons will walk where thereis no discrimination.54. As in a mirage in the air, the thought of water is cherished wherethere is no water, so things are seen by the ignorant otherwise than bythe wise.55. The insight of the wise, who move about in the realm ofimagelessness, is pure, is born of the triple emancipation, is releasedfrom birth and destruction.56. Where all things are wiped away, even a state of imagelessnessceases to exist for the Yogins; in the sameness of existence and nonexistence, the fruit [of wisdom] is born to the wise."
3,203,"57. How does existence cease to exist? How does the sameness takeplace? When the mind fails to understand [the truth], there isdisturbance inside, outside, and in the middle; with the cessation [of thedisturbance] the mind sees the sameness."
3,204,"Further, Mahamati said: It is told by the Bhagavan, again, that [true]knowledge is gained independent of any object supporting it, andwhatever statements one makes about it are no more than thoughtconstruction, and that as this thought-construction is not to be seized asreal, the seizing act of the seizer itself ceases, and when there is thus noseizing, knowledge which is known as discrimination no more evolves.Now, Bhagavan, [how is transcendental knowledge unobtainable?] Is itunobtainable because of our not recognizing the generality andindividuality of things, their pluralities, their unities? Or is it unobtainablebecause [such ideas as] individuality, generality, multiplicity, and selfnature overpower one another? Or is it unobtainable because of theobstructions presented by a wall, a mountain, an earth-work, a rampart,or by earth, wind, water, or fire? Or because of remoteness ornearness? Or does the knowledge fail to obtain its object of cognitionbecause of [the imperfection of] the sense-organs due to youth, age, orblindness? If, Bhagavan, knowledge was not obtainable because of ournot recognizing individuality, generality, unity and plurality, then,Bhagavan, such cannot be [transcendental] knowledge; it is to be calledignorance (aJnana), for in spite of the fact that objects to be known arebefore us we do not know them. Again, if knowledge is unobtainablebecause [such ideas as] individuality, generality, multiplicity, and selfnature overpower one another, such is ignorance (aJnana). Bhagavan, itis not [transcendental] knowledge. Where there is something to beknown, Bhagavan, knowledge evolves; where there is nothing, noneevolves; knowledge is possible [only] where there is a correspondencewith that which is known. Again, if knowledge is unobtainable becauseof the obstruction presented by a wall, mountain, earthwork, rampart,or by earth, water, wind, or fire, or due to farness or nearness, or onaccount of the imperfection of the sense-organs as in the case of aninfant, the aged, and the blind, such as is unattainable is not"
3,205,"[transcendental] knowledge; it is ignorance, for the object to be knownis there but the knowing faculty is lacking.Said the Bhagavan: Mahamati, such [knowledge as is unobtainable] isnot ignorance, such is [transcendental] knowledge; Mahamati, it is notignorance. It is not because of the deeper sense that I say this, but when[we know that] there is knowledge gained independent of anysupporting object, whatever statements we make about it are no morethan thought-constructions. That [transcendental] knowledge isunobtainable is due to the recognition that there is nothing in the worldbut what is seen of the Mind, and that these external objects to whichbeing and non-being are predicated are non-existent. As this[knowledge] is unobtainable, there is no evolving of knowing andknown, and as thus the triple emancipation is realised, there isunattainable knowledge [which is transcendental]. But logicians beingunder the habit-energy of the wrong reasoning which has been carriedon since beginningless time as to existence and non-existence are unableto know all this, and, while not knowing it, they are concerned with[such notions as] external objects, substances, forms, indications,existence and non-existence; and yet they declare that the cessation ofdiscrimination is [the state of] the Mind-only. As they are tenaciouslyclinging to the thought of an ego-soul and all that belongs to it, they arereally unable to understand what is meant by the doctrine of Mind-only,and go on discriminating knowing and known. And because of theirdiscriminating knowing and known, they think of things as existent andnon-existent, and declaring that [transcendental knowledge] isunobtainable, abide in nihilism. So it is said:58. If [transcendental] knowledge fails to see an objective world whichlies before it, such is ignorance and not knowledge; this teachingbelongs to the logicians.59. If [transcendental] knowledge fails to see, though variousobstructions far and near, its own unique object that does not presentitself [as an object], such is to be called wrong knowledge."
3,206,"60. If [transcendental] knowledge fails to know, on account of defectivesenses such as infancy, old age, and blindness, its own object which ispresent, such is to be called wrong knowledge."
3,207,"Further, Mahamati, the ignorant and simple-minded keep on dancingand leaping fascinated with their wrong reasonings, falsehoods, and selfdiscriminations, and are unable to understand the truth of self-realisationand its discourse in words; clinging to the external world which is seenof the Mind itself, they cling to the study of the discourses which are ameans and do not know properly how to assertain the truth of selfrealisation which is the truth unspoiled by the fourfold proposition.Said Mahamati: Bhagavan, it is just as you say. Pray tell me, Bhagavan,about the characteristic features of the truth of self-realisation and aboutthe discourses on it, whereby I and other Bodhisattva-Mahasattvas infuture time, understanding what they are, may keep ourselves awayfrom the wrong logicians such as the philosophers and those whobelong to the vehicles of the Sravaka and the Pratyekabuddha.Said the Bhagavan: Then, Mahamati, listen well and reflect well withinyourself; I will tell you.Certainly, Bhagavan; said Mahamati the Bodhisattva-Mahasattva andgave ear to the Bhagavan.The Bhagavan said this to him: Mahamati, there are two forms ofteaching the truth attained by the Tathagatas, Arhats, Fully-EnlightenedOnes of the past, present, and future. They are: the teaching bydiscourses, and the teaching by the establishment of self-realisation.What is meantby the studying of the discourses is this, Mahamati: there are variousmaterials and canonical texts and discourses by which sentient beingsare taught according to their dispositions and inclinations. What then isthe truth of self-realisation by which the Yogins turn away from"
3,208,"discriminating what is seen of the Mind itself? There is an exalted stateof inner attainment which does not fall into the dualism of oneness andotherness, of bothness and not-bothness; which goes beyond the Citta,Manas, and ManoVijnana; which has nothing to do with logic,reasoning, theorising, and illustrating; which has never been tasted byany bad logicians, by the philosophers, Sravakas, andPratyekabuddhas, who have fallen into the dualistic views of being andnon-being-- this I call self-realisation. This, Mahamati, is whatcharacterises the truth of self-realisation and discoursing on it, and in thisyou and the other Bodhisattva-Mahasattvas are to disciplinethemselves. So it is said:61. I have two forms of teaching the truth: self-realisation anddiscoursing. I discourse with the ignorant and [disclose] self-realisationto the Yogins."
3,209,"At that time again, Mahamati the Bodhisattva-Mahasattva said this tothe Bhagavan: It was told at one time by the Bhagavan, the Tathagata,the Arhat, the Fully-Enlightened One, that the Lokayatika who is[skilled in] various forms of incantation and in the art of eloquence is notto be honoured, adored, and reverently attended upon; for what onegains from such devotions is worldly enjoyments and not the Dharma[or Truth]. For what reason is this said, Bhagavan, that by devotingourselves to the Lokayatika who is skilled in varieties of incantationsand in the art of eloquence, worldly enjoyments are gained but not theDharma [or Truth]?Said the Bhagavan: The Lokayatika who is skilled in varieties ofincantations and in the art of eloquence, Mahamati, puts the minds ofthe ignorant in utter confusion by means of various reasonings, by[clever manipulation of] words and phrases, and what he teaches beingthe mere prattle of a child as far as one can make out is not at all inaccordance with truth nor in unison with sense. For this reason,Mahamati, the Lokayatika is said to be skilled in varieties ofincantations and in the art of eloquence. He attracts the ignorant by"
3,210,"making clever use of various words, [but] he never leads them to theway of truth and right teaching. As he himself does not understand whatall things mean, he puts the minds of the ignorant into utter confusion byhis dualistic views, thus ruining himself. Not being released of thetransition from one path to another, not understanding that there isnothing but what is seen of the Mind itself, and attaching himself to theidea of self-nature in external things, the Lokayatika knows nodeliverance from discrimination. For this reason, Mahamati, theLokayatika who is clever in various incantations and in the art ofeloquence, being thus never emancipated from such calamities1 as birth,age, disease, sorrow, lamentation, pain, and despair, leads the ignorantinto bewilderment by means of various words, phrases, reasons,examples, and conclusions.Mahamati, Indra was a brilliant [Lokayatika] whose knowledge madehim master of many treatises and who was himself the author of a workon sound. He had a disciple who assuming the body of a serpent wentup to heaven and got into the society of the god Indra. Making up athesis he challenged the god: Either your one-thousand-spoked chariotbe smashed to pieces, or every one of my own serpent-hoods be cutoff. In the argument the Lokayatika disciple who had assumed the formof a serpent defeated [the god-opponent], whereupon the onethousand-spoked chariot was smashed to pieces. The disciple thencame down again to this world. In such a way, Mahamati, [theLokayatika] has a system composed of various reasonings andexemplifications, and, knowing well even the minds of the animal world,puts the gods and fighting demons in utter confusion by means ofvarious words and phrases; he then makes them tenaciously adhere tothe notion of coming and going (ayavyaya); how much more humanbeings! For this reason, Mahamati, the Lokayatika is to be shunned, forhe carries with him the cause leading to the birth of pain. No homage,no reverence, no service is to be shown him. Mahamati, the attainmentof the Lokayatika does not go beyond the realm of the body andknowledge belonging to it, though he may explain his materialism byusing varieties of words and phrases amounting to a hundred thousand.But in after times, after five hundred years, divisions will take place"
3,211,"[among his followers] leading them to wrong reasonings anddemonstrations; divisions will abound because of this, not being able tohold disciples. Thus, Mahamati, materialism splitting into many partiesand adhering to varieties of reasonings is explained by the philosophers,each of whom clings to his way of reasoning as he knows no truthexisting by itself. While this is not at all the case with [all] thephilosophers who have their own treatises and doctrines, materialism isasserted under various disguises which are explained by a hundredthousand different methods; there is in them [also] no truth existing byitself, and they do not recognize that theirs is materialism because oftheir stupidity.Said Mahamati: If all the philosophers teach materialism by means ofvarious words, phrases, examples, and conclusions, which are not thetruth as it is, but are their own selfish assertions tenaciously maintained,does not the Bhagavan too teach materialism by means of variouswords and phrases, to the assemblages of the gods, demons, andhuman beings, who come from various countries--I say, materialismwhich is not the truth of self-realisation but is something like thediscourses of all the philosophers?The Bhagavan said: I do not teach materialism, nor coming-and-going(ayavyaya). But I teach, Mahamati, that which is not coming-and-going.Now, Mahamati, coming means production and mass, it is born ofaccumulation. Going, Mahamati, means destruction. That which is notcoming-and-going is designated unborn. Mahamati, I do not teachanything approaching the discrimination of the philosophers. For whatreason? Because there are no external objects, there is nothing to getattached to; when one abides in Mind-only, beyond which there is noexternal world, dualism ceases; as there is no realm of form based ondiscrimination, one comes to recognize that there is nothing but what isseen of the Mind itself; and for these reasons the discrimination of whatis seen of the Mind itself does not take place. Owing to the cessation ofdiscrimination, one enters into the triple emancipation where is the stateof no-form, emptiness, and effortlessness. Hence it is called deliverance."
3,212,"I remember, Mahamati, when I was staying in a certain place, aBrahman Lokayatika approached where I was and having approachedsuddenly asked me, saying: Gautama, is all created?I said this to him: Brahman, if all is created, this is the first school ofmaterialism.Guatama, is all uncreated?Brahman, if all is uncreated, this is the second school of materialism.Thus [to state that] all is non-eternal, or that all is eternal, or that all isborn, or that all is unborn, this, Brahman, is the sixth school ofmaterialism.Again, Mahamati, the Brahman Lokayatika said this to me: Gautama, isall one? Is all different? Is all characterised with bothness? Is allcharacterised with not-bothness? Is all to be regarded as subject tocausation since all is seen as born of varieties of causes?This, Brahman, is the tenth school of materialism.Again, Gautama, is all explainable? Is all unexplainable? Is there an egosoul? Is there no ego-soul? Is this world real? Is this world not-real? Isthere another world? Is there no other world? Is another world existentor non-existent?1 Is there emancipation? Is there no emancipation? Isall momentary? Is all not momentary? Are space, Apratisa?khyanirodha,2 and Nirvana, O Gautama, are they created or uncreated? Isthere the middle existence? Is there no middle existence?I then said this to him, Mahamati: If so, Brahman, this is materialism. Itis not mine. O Brahman, it is your worldly philosophy. I explain,Brahman, that the triple world has its cause in the habit-energy ofdiscrimination going on since beginningless time on account of error andwrong reasoning: for discrimination takes place. Brahman, because it isnot recognized that there is no external world but the Mind itself, andnot because an external world is seen as the object of cognition."
3,213,"According to the philosophers, there is a triple concordance of an egosoul, sense-organs, and an objective world, but such is not mine.Brahman, I do not belong to the school of causation, nor to the schoolof no-causation, except that I teach the chain of origination as far as thethought-constructed world of grasped and grasping exists depending ondiscrimination. This is not understood by you and others who cherishthe notion of an ego-soul and its continuity. Mahamati, space, Nirvana,and causation exist in enumeration; as realities they are unobtainable.Hence the question whether they are created or not requires noanswering.Again, Mahamati, the Brahman Lokayatika said this: Is the triple worldto be regarded as caused by ignorance, desire, and action? or is itcauseless?Brahman, this twofold question again belongs to materialism.Gautama, are all things to be conceived under the aspect of individualityand generality?This, too, Brahman, belongs to materialism. So long as there is a mentalperturbation which makes one cling to an objective world ofdiscrimination, there is materialism.Further, Mahamati, this Brahman materialist said this to me: Gautama, isthere any philosophy that is not of the world? All the truth that is taughtby all the philosophers by means of varieties of words and phrases, bymeans of reasons, examples, and conclusions, by general consent,Gautama, belongs to me.Brahman, there is something that does not belong to you, though it is notbeyond the truth of general consent, nor independent of varieties ofwords and phrases, and further, it is not out of accord with reason.[The Brahman asked,] Is there any philosophy that is not of the worldand yet belongs to the general opinion of the world?"
3,214,"Brahman, there is that which does not belong to materialism and whichis not reached by your wisdom nor by that of the philosophers whocling to false discriminations and wrong reasonings as they fail to see theunreality of external objects. By this is meant the cessation ofdiscrimination. When it is recognized that there is nothing beyond whatis seen of the Mind itself, the discrimination of being and non-beingceases; as thus there is no external world as the object of perception,discrimination abides in its own abode.1 This is not of materialism; itbelongs to me, it does not belong to you. By abiding in its own abode ismeant that it ceases to evolve; as discrimination is no more born, it issaid to have ceased to evolve. This, Brahman, is not of materialism. Inshort, Brahman, if there is any coming-and-going of the Vijnanas, avanishing-and-appearing, a solicitation, an attachment, an intenseaffection, a philosophical view, a theory, an abode, a touch, the clingingto various signs, assemblage, continuity, desire (trishna), and attachmentto a cause, this, Brahman, is materialism of yours but not mine.Mahamati, I was thus questioned by the Brahman materialist, who cameto me, and when he was thus sent off ho silently departed.At that time there came to the Bhagavan the King of the Nagas, calledKrishnapakshaka, who assumed the body of a Brahman and said thus:Gautama, is there not another world?Now, young man, whence do you come?Gautama, I am come from White Isle.Brahman, that is another world.The young man thus refuted and put to silence made himself invisiblewithout asking me anything about my own teaching, which stands inopposition to his;1 he thought within himself: This son of the Sakyasstands outside of my own system; he is a pitiable fellow, he belongs tothe school which holds the cessation of signs and causes, he talks of the"
3,215,"cessation of discrimination which will take place when there is thecognition of an external world as something seen of one's owndiscrimination. And, Mahamati, you too ask me how, for one whoserves the Lokayatika skilled in various incantations and in the art ofeloquence, there are worldly enjoyments and not the attainment of theDharma.Said Mahamati; What is meant, Bhagavan, by the words, ""the objectsof worldly enjoyment"" and ""the Dharma""?Said the Bhagavan: Well said, well said, Mahamati! You have thoughtdeeply about this twofold meaning, having in view present and futuregenerations. Then, Mahamati, listen well and reflect well within yourself;I will tell you.Certainly, Bhagavan; said Mahamati the Bodhisattva-Mahasattva andgave ear to the Bhagavan.The Bhagavan said this to him: What is meant by a worldly object ofenjoyment, Mahamati? It means that which can be touched, attractedby, wiped off, handled, and tasted; it is that which makes one getattached to an external world, enter into a dualism on account of awrong view, and appear again in the Skandhas, where, owing to theprocreative force of desire, there arise all kinds of disaster such as birth,age, disease, death, sorrow, lamentation, pain, despair, etc. This iscalled the object of worldly enjoyment by myself and other Buddhas.This, Mahamati, is the attainment of worldly enjoyments and not that ofthe Truth. It is materialism which one learns by serving the Lokayatika.Mahamati, what is meant by the attainment of the Dharma (Truth)?When the truth of Self-mind and the twofold egolessness areunderstood, and further, when the nature of the egolessness of thingsand persons is seen into, discrimination ceases to assert itself; when thevarious stages of Bodhisattvahood are thoroughly perceived one afteranother, the Citta, Manas, and ManoVijnana are turned away; andwhen one enters upon the path of baptism by the wisdom of all the"
3,216,"Buddhas, and takes hold of the [ten] inexhaustible vows,1 one becomessovereign master of all things by virtue of a life of effortlessness. Henceit is called the Dharma, as one is thereby released from all philosophicalviews, unsound reasonings, discriminations, and dualistic notions. As arule, Mahamati, the philosophical views lead the ignorant, though not thewise, to a dualism, that is, to nihilism and eternalism. Eternalism risesfrom embracing a doctrine of no-causation, while nihilism rises frombelieving in the annihilation of causal conditions and in the non-existenceof a cause. I teach, however, the Dharma so called which is [subject to]the conditions of rising, abiding, and destruction. This, Mahamati, is theconclusion with regard to worldly enjoyment and the Dharma. So it issaid:62. Beings are subdued by the reception (samgraha), and are broughtinto subjection by the moral precepts (Sila); they are removed fromphilosophical views by transcendental knowledge (Prajna) and arenourished by the emancipations63. All that is taught by the philosophers to no purpose is materialism;where the realistic view of cause and effect is cherished, there is no selfrealisation.64. I teach to my group of disciples one self-realisation which hasnothing to do with cause and effect, being free from materialism.65. There is nothing but that which is seen of the Mind itself, the dualitytoo is of the Mind; while existence1 is [observed as divided into] thegrasped and the grasping, it has nothing to do with eternalism ornihilism.66. As long as mentation goes on, there is materialism; when there is norising of discrimination, the world is seen as of Mind itself.67. ""Coming"" (ayam) means the originating of the objective world aseffect, and ""going"" (vyayam) is the not-seeing2 of the effect; when onethoroughly understands the ""coming-and-going,"" discrimination ceases."
3,217,"68. Eternity and non-eternity, 'the made and not-made, this world andthat world--all these and other [ideas] belong to materialism."
3,218,"At that time again, Mahamati the Bodhisattva-Mahasattva said this tothe Bhagavan: Nirvana, Nirvana is talked of by the Bhagavan; whatdoes this term designate? What is the Nirvana that is discriminated byall the philosophers?Said the Bhagavan: Then, Mahamati, listen well and reflect well withinyourself; I will tell you.Certainly, Bhagavan; said Mahamati the Bodhisattva-Mahasattva andgave ear to the Bhagavan.The Bhagavan said this to him: As to such Nirvanas as are discriminatedby the philosophers, there are really none in existence. Somephilosophers conceive Nirvana to be found where a system ofmentation no more operates owing to the cessation of the Skandhas,Dhatus, and ayatanas, or to the indifference to the objective world, orto the recognition that all things are impermanent; or where there is norecollection of the past and present, just as when a lamp is extinguished,or when a seed is burnt, or when a fire goes out, because then there isthe cessation of all the substrate, which is explained by the philosophersas the non-rising of discrimination. But, Mahamati, Nirvana does notconsist in mere annihilation.Again, some explain deliverance by going to another quarter and abode,as when a wind stops blowing, when the discrimination of objectsceases. Again, some philosophers explain deliverance by the getting-ridof the [dualistic] view of knower and known. Some conceivedeliverance to be the cessation of discrimination where one seespermanence and impermanence."
3,219,"Again, some explain the discrimination of various forms as the bearer ofpain, and yet not understanding that there is nothing but what is seen ofthe Mind itself, are alarmed by the notion of form, and seek theirhappiness in formlessness.1 In this they cherish the notion of Nirvana.Again some conceive this to be Nirvana: that in consideration ofgenerality and individuality recognizable in all things inner and outer, theyare never destroyed, maintaining their being throughout the past,present, and future. Again some conceive that Nirvana is an ego-soul, abeing, a vital force, a nourisher, a supreme spirit, and theindestructability of all things.Again, Mahamati, some philosophers owing to their foolishness declarethis to be Nirvana: that there is a primary substance, there is a supremesoul, and they are seen differently by each, and that they produce allthings from the transformations of the qualities.Some conceive Nirvana to consist in the extinction of merit and demerit;some in the destruction of the passions by means of knowledge; some inregarding ISvara as the free creator of the world. Some think that theworld is born of interaction and that there is no [special] cause otherthan this cause, and clinging to it they have no awakening because ofstupidity, and they conceive Nirvana to consist in this non-awakening.Again, Mahamati, some philosophers conceive Nirvana to be theattaining of the true path. Some cherish the thought of Nirvana as wherethere is the union of qualities and their owner, from which there isoneness and otherness, bothness and not-bothness. Some imagine thatNirvana is where they see the self-nature of things existing all by its ownnature, such as the variegated feathers of the peacock, variously formedprecious stones, or the pointedness of a thorn.Some, Mahamati, conceive Nirvana in the recognition of the twenty-fiveTattvas (truths); some in the king's observance of the teaching of the sixvirtues. Some, seeing that time is a creator and that the rise of the worlddepends on time, conceive that Nirvana consists in recognizing this fact."
3,220,"Again, Mahamati, some conceive being to be Nirvana, some non-being,while some conceive that all things and Nirvana are not to bedistinguished one from the other.All these views of Nirvana severally advanced by the philosophers withtheir reasonings are not in accord with logic, nor are they acceptable tothe wise. Mahamati, they all conceive Nirvana dualistically and in acausal connection. By these discriminations, Mahamati, all philosophersimagine Nirvana, but there is nothing rising, nothing disappearing here, [and there is no room for discrimination.] Mahamati, each philosopherrelying on his own text-book from which he draws his understandingand intelligence, examines [the subject] and sins against [the truth],because [the truth] is not such as is imagined by him; [his reasoning]ends in setting the mind to wandering about and becoming confused, asNirvana is not to be found anywhere.Again, Mahamati, there are others who, roaring with their allknowledge as a lion roars, explain Nirvana in the following wise: that is,Nirvana is where it is recognized that there is nothing but what is seen ofthe Mind itself; where there is no attachment to external objects,existent or nonexistent; where, getting rid of the four propositions, thereis an insight into the abode of reality as it is; where, recognizing thenature of the Self-mind, one does not cherish the dualism ofdiscrimination; where grasped and grasping are no more obtainable;where all logical measures are not seized upon as it is realised that theynever assert themselves; where the idea of truth is not adhered to buttreated with indifference because of its causing a bewilderment; where,by the attainment of the exalted Dharma which lies within the inmostrecesses of one's being, the two forms of egolessness are recognized,the two forms of passions subsided, and the two kinds of hindrancecleared away; where the stages of Bodhisattvahood are passed oneafter another until the stage of Tathagatahood is attained, in which all theSamadhis beginning with the Mayopama (Maya-like) are realised, andthe Citta, Manas, and ManoVijnana are put away:1 [here indeed theysay Nirvana is to be found]."
3,221,"69. Nirvana is severally conceived by the philosophers; but theirs is nomore than imagination, it is not the way of emancipation.70. Released of bound and binding and free from all expediencies, thephilosophers imagine they are emancipated, but emancipation is not tobe found there.71. Divided into many a school are the systems of the philosophers;there is thus no emancipation in them, because of their imaginationstupidly carried on.72. Wrongly imbued with the ideas of cause and effect, all thephilosophers are beguiled, and their is thus no emancipation for themwho are of the dualistic school of being and non-being.73. The ignorant are delighted with discoursing and false reasoning [but]they are unable to raise any great intelligence towards truth (tattva),discoursing is a source of suffering in the triple world, while truth is theextinguisher of suffering.74. Like an image seen in a mirror, which is not real, the Mind is seenby the ignorant in a dualistic form in the mirror of habit-energy.75. When it is not thoroughly understood that there is nothing but whatis seen of the Mind itself, dualistic discriminations take place; when it isthoroughly understood that there is nothing but what is seen of the Minditself, discrimination ceases,76. Mind is no other than multiplicity, [and yet it is] devoid of qualifiedand qualifying; forms are visible but not in the way as seen discriminatedby the ignorant.77. The triple world is no other than discrimination, there are noexternal objects; discrimination sees multiplicity, this is not understoodby the ignorant."
3,222,78. [The truth] is told [differently] discriminated in the different sutrasbecause of names and notions; [yet] apart from words no meaning isattainable.
3,223,"At that time Mahamati the Bodhisattva-Mahasattva said this to him: Tellme, Bhagavan, Tathagata, Arhat, Fully-Enlightened One, concerning theself-nature of Buddhahood, whereby I and other BodhisattvaMahasattvas, understanding well what constitutes the self-nature1 of theTathagata, may have both ourselves and others awakened [in the truth].The Bhagavan said: Then, Mahamati, ask me as you desire, accordingto which I will answer.Mahamati replied: Bhagavan, is the Tathagata, the Arhat, the FullyEnlightened One to be considered unmade or made, an effect or acause, predicated or predicating, an expression or that which isexpressed, knowledge or that which is knowable? Is the Bhagavandifferent from all these expressions, or not?The Bhagavan said: If the Tathagata, Arhat, Fully-Enlightened One is tobe described by those expressions, he is neither made nor unmade,neither an effect nor a cause. Why? Because the error of dualism wouldhere be committed. If, Mahamati, the Tathagata is something made, heis impermanent; if he is impermanent, anything made would be aTathagata, which is not desired by myself and other Tathagatas. If he issomething unmade, his self-essence being attainment, all thepreparations brought forward [for the realisation of Tathagatahood] willbe useless, like a hare's horns, or a barren woman's child, because oftheir never having been made. That which is neither an effect nor acause, Mahamati, is neither a being nor a non-being; and that which isneither a being nor a non-being is outside the four propositions. Thefour propositions, Mahamati, belong to worldly usage. That which isoutside the four propositions is no more than a word, like a barrenwoman's child. Mahamati, a barren woman's child is a mere word andis beyond the four propositions. As it is beyond them, the wise know it"
3,224,"to be not subject to measurement. So is the meaning of all the termsconcerning the Tathagata to be understood by the wise.It is told by me that all things are egoless; by this is meant, Mahamati,that they are devoid of selfhood; hence this egolessness. What I mean isthat all things have each its own individuality which does not belong toanother, as in the case of a cow and a horse. For example, Mahamati,the being of a cow is not of horse-nature, nor is the being of a horse ofcow-nature. This [exemplifies] the case of neither being nor non-being.Each of them is not without its own individuality, each is such as it is byits own nature. In the same way, Mahamati, things are not each withoutits own individuality, they are such as they are, and thus the ignorant andsimple-minded fail to understand the signification of egolessness byreason of their discrimination; indeed, they are not free fromdiscrimination. The same is to be known exactly about all things beingempty, unborn, and without self-nature.In the same way the Tathagata and the Skandhas are neither notdifferent nor different. If he is not different from the Skandhas, he isimpermanent as the Skandhas are something made. If they are different,they are two separate entities; the case is like a cow's horns. As theylook alike, they are not different; as the one is short and the other long,they are different. [This can be said] of all things. Mahamati, the righthorn of a cow is thus different from her left horn; so is the left from theright; the one is longer or shorter than the other. The same can be saidof varieties of colours. Thus the Tathagata and the Skandhas are neitherdifferent nor not-different the one from the other.In the same way, the Tathagata is neither different nor not-different fromemancipation, he can be described in terms of emancipation. If theTathagata is different from emancipation, he partakes of the nature of amaterial object; if he does he is impermanent. If he is not different, therewill be no distinction in the attainments of the Yogins, and, Mahamati, adistinction is seen in the Yogins; therefore, [the Tathagata] is neitherdifferent nor not-different [from emancipation]."
3,225,"In the same way, knowledge is neither different nor not-different fromthat which is known. That, Mahamati, which is neither eternal nor noteternal, neither effect nor cause, neither effect-producing nor not-effectproducing, neither knowledge nor that which is knowable, neitherpredicated nor predicating, neither the Skandhas nor different from theSkandhas, neither that which is expressed nor expression, nor boundup with oneness and otherness, with bothness and not-bothness, --thisis something removed from all measurement; that which is removedfrom all measurement is not expressible in words;1 that which is notexpressible1 is something unborn; that which is unborn is not subject todestruction; that which is not subject to destruction is like space, and,Mahamati, space is neither an effect nor a cause. That which is neitheran effect nor a cause is something unconditioned. That which isunconditioned goes beyond all idle reasonings. That which goes beyondall idle reasonings, that is the Tathagata. Mahamati, this is the essence ofperfect enlightenment, this is the self-nature of Buddhahood which isremoved from all senses and measurements. So it is said:79. That which is released from senses and measurements is neither aneffect nor a cause; it has nothing to do with knowledge and that which isto be known; it is free from predicated and predicating.80. There is something which is nowhere to be seen by anybody as theSkandhas, causation, enlightenment; of that which is nowhere to be seenby anybody, what description can we make?81. It is not something made nor unmade, it is neither an effect nor acause, it is neither the Skandhas nor not-Skandhas, nor is it other thanthe combination.82. There is something that is not to be seen by the discrimination of itsbeing, nor is it to be known as nonexistent; such is the self-essence of allthings."
3,226,"83. Accompanied by being, there is non-being; accompanied by nonbeing there is being; as thus non-being is not to be known [by itself],being is not to be discriminated.84. Those who cling to mere words, not knowing what is meant by anego-soul and egolessness, are immersed in dualism; they are corruptedand lead the ignorant to corruption.85. When they see my religion liberated from all detriments, they beholdproperly, they do not defile the world-leaders."
3,227,"At that time again, Mahamati the Bodhisattva-Mahasattva said this tothe Bhagavan: Tell me, Bhagavan; tell me, Sugata. Mention is made inthe canonical books of the Bhagavan's being subject neither to birth norto destruction, and it is declared by you that this being subject neither tobirth nor to destruction is an epithet of the Tathagata. Now, Bhagavan,by this being subject neither to birth nor to destruction, is a non-entitymeant? And is it another name for the Tathagata, as is declared by theBhagavan? It is taught by the Bhagavan that all things are subject neitherto birth nor to destruction because they are not to be seen in thedualistic aspect of being and non-being. If all things are unborn,Bhagavan, no one can take hold of anything because nothing has everbeen born; and if that is another name of something, what can thissomething be, Bhagavan?The Bhagavan said: Then, Mahamati, listen well and reflect well withinyourself; I will tell you.Certainly, Bhagavan, said Mahamati the Bodhisattva-Mahasattva andgave ear to the Bhagavan.The Bhagavan said this to him: Mahamati, the Tathagata is not a nonentity; nor is he to be conceived as all things are, as neither born nordisappearing; nor is he to look around for causation [in order to appearbefore others]; nor is he without signification; I refer to him as unborn."
3,228,"Nevertheless, Mahamati, there is another name for the Tathagata whenhis Dharmakaya assumes a will-body. This is what goes beyond thecomprehension of the philosophers, Sravakas, Pratyekabuddhas, andthose Bodhisattvas still abiding in the seventh stage. The unborn,Mahamati, is synonymous with the Tathagata.For instance, Mahamati, Indra is [sometimes known as] Sakra,[sometimes? as] Purandara; hand is hasta, kara, pani; the body is tanu,deha, Sarira; the earth is p?ithivi, bhumi, vasu?dhara; the sky is kha,akaSa, gagana; all these objects each in its way are designated withmany names, synonymously used and discriminated; but on account ofthese different names different objects are not to be imagined, nor arethey without their self-nature. The same, Mahamati, can be said ofmyself, for I come within the range of hearing of ignorant people, in thisworld of patience, under many names, amounting to a hundred thousandtimes three asamkhyeyas, and they address me by these names notknowing that they are all other names of the Tathagata. Of these,Mahamati, some recognize me as the Tathagata, some as the Selfexistent One, some as Leader, as Vinayaka (Remover), as Parinayaka(Guide), as Buddha, as Rishi (Ascetic), as Bull-king, as Brahma, asVishnu, as iSvara, as Original Source (pradhana), as Kapila, asBhutanta (End of Reality), as Arishta, as Nemina, as Soma (moon), asthe Sun, as Rama, as Vyasa, as Suka, as Indra, as Balin, as Varuna, asis known to some; while others recognize me as One who is never bornand never passes away, as Emptiness, as Suchness, as Truth, asReality, as Limit of Reality, as the Dharmadhatu, as Nirvana, as theEternal, as Sameness, as Non-duality, as the Undying, as the Formless,as Causation, as the Doctrine of Buddha-cause, as Emancipation, as theTruth of the Path, as the All-Knower, as the Victor, as the Will-madeMind. Mahamati, thus in full possession of one hundred thousand timesthree asamkhyeyas of appellations, neither more nor less, in this worldand in other worlds, I am known to the peoples, like the moon in waterwhich is neither in it nor out of it. But this is not understood by theignorant who have fallen into the dualistic conception of continuity.1Though they honour, praise, esteem, and revere me, they do notunderstand well the meaning of words and definitions; they do not"
3,229,"distinguish ideas, they do not have their own truth, and, clinging to thewords of the canonical books, they imagine that not being subject tobirth and destruction means a non-entity, and fail to see that it is one ofthe many names of the Tathagata as in the case of Indra, Sakra,Purandara. They have no confidence in the texts where the self-standingtruth is revealed, since in their study of all things they follow mere wordsas expressed in the texts trying thereby to gain into the meaning."
3,230,"Thus, Mahamati, these deluded ones would declare that as words areso is meaning, that meaning is not otherwise than words. For whatreason? Because meaning has no body of its own and cannot bedifferent from words. That the unintelligent declare words to be identicalwith meaning, is due to their ignorance as to the self-nature of words.They do not know, Mahamati, that words are subject to birth and deathwhereas meaning is not. Mahamati, words are dependent on letters, butmeaning is not. As meaning is freed from existence and non-existence, itis not born, it has no substratum. And, Mahamati, the Tathagatas do notteach the doctrine that is dependent upon letters. As to letters, theirbeing or non-being is not attainable; it is otherwise with the thought thatis never dependent on letters. Again, Mahamati, anyone that discourseson a truth that is dependent on letters is a mere prattler because truth isbeyond letters. For this reason, Mahamati, it is declared in the canonicaltext by myself and other Buddhas and Bodhisattvas that not a letter isuttered or answered by the Tathagatas. For what reason? Becausetruths are not dependent on letters. It is not that they never declare whatis in conformity with meaning; when they declare anything, it isaccording to the discrimination [of all beings]. If, Mahamati, the truth isnot declared1 [in words] the scriptures containing all truths willdisappear, and when the scriptures disappear there will be no Buddhas,Sravakas, Pratyekabuddhas, and Bodhisattvas; and when there is noone [to teach], what is to be taught and to whom? For this reason, then,Mahamati, the Bodhisattva-Mahasattva is not to become attached tothe words of the canonical texts. Mahamati, owing to the functioning ofthe minds of sentient beings, the canonical texts sometimes deviate fromtheir straightforward course; religious discourses are given by myself"
3,231,"and other Tathagatas, Arhats, Fully-Enlightened Ones in response tovarieties of faiths on the part of beings, in order to remove them from[the bondage of] the Citta, Manas and ManoVijnana, and not for theattainment and establishment of self-realisation which issues from noblewisdom. When there is the recognition of the fact that all things arecharacterised with imagelessness and that there is nothing in the worldbut what is seen of the Mind itself, there is the discarding of the dualisticdiscrimination.Therefore, Mahamati, let the Bodhisattva-Mahasattva be in conformitywith the meaning and not with the letter. Mahamati, a son or a daughterof a good family who conforms himself or herself to the letter will ruinhis or her understanding of ultimate reality1 and will cause others to failto recognize [the truth]. Continuing to cherish wrong views, one's ownassertion is confounded by the philosophers who do not understandwell what characterises all the stages of the Dharma, and who have noadequate knowledge as to the interpretation of words. If they wellunderstand what characterises all the stages of the Dharma and areadequately equipped with the interpretation of words and expressions,and have a good understanding of the meaning and reason of all things,they will properly enjoy by themselves the bliss of formlessness whileothers are properly established in the Mahayana. Being properlyembraced in the Mahayana they will, Mahamati, be in the embrace ofthe Buddhas, Sravakas, Pratyekabuddhas, and Bodhisattvas. Beingembraced by the Buddhas, Bodhisattvas, Pratyekabuddhas, andSravakas, they will [in turn] embrace all beings. Embracing all beingsthey will embrace the good Dharma. The good Dharma beingembraced, the Buddha-seeds will not be destroyed. When the Buddhaseeds are not destroyed, the excellent abodes will be attained. Whenthus these excellent abodes are attained, Mahamati, the BodhisattvaMahasattvas will see to it that [all beings], being established in theMahayana, are born there [in the excellent abodes], and fortifyingthemselves with the tenfold supernatural power and assuming variousforms, they will discourse on the Dharma in conformity to its true nature(tathatva), and with a thorough knowledge of various wishes andcharacteristics of beings. Now the true nature of things (tathatva) is"
3,232,"characterised by non-differentiation and trueness, it is neither comingnor departing, it puts a stop to all idle reasonings, and it is called thetruth (tattvam).Therefore, Mahamati, let son or daughter of a good family take goodheed not to get attached to words as being in perfect conformity withmeaning, because the truth is not of the letter. Be not like the one wholooks at the finger-tip. For instance, Mahamati, when a man with hisfinger-tip points at something to somebody, the finger-tip may be takenwrongly for the thing pointed at; in like manner, Mahamati, the peoplebelonging to the class of the ignorant and simple-minded, like those of achildish group, are unable even unto their death to abandon the idea thatin the finger-tip of words there is the meaning itself, and will not graspultimate reality because of their intent clinging to words which are nomore than the finger-tip to them. To give another illustration, Mahamati:boiled rice is the proper food for infants, to whom [suppose] somebodygave uncooked food to eat. In this case, this one is to be considered tobe out of his sense because of his not knowing how to prepare foodproperly. So it is with that which is neither born nor destroyed,Mahamati; it will not manifest itself to anybody unless he is welldisciplined in it. Therefore, you should most assuredly discipline yourselfin this and not be like one who grasping his own finger-tip sees themeaning there. For this reason, Mahamati, you should energeticallydiscipline yourself to get at the meaning itself.Mahamati, the meaning is alone with itself (vivikta) and is the cause ofNirvana. Words are bound up with discrimination and are the carrier oftransmigration. Meaning, Mahamati, is attained from much learning, andthis much learning, Mahamati, means to be conversant with meaning andnot with words. To be conversant with meaning means [to ascertain] theview which is not at all associated with any philosophical school andwhich will keep not only yourself but others from falling into [the falseviews]. Being so, Mahamati, this is said to be learned much in meaning.Therefore, let seekers for meaning reverently approach those [who aremuch learned in it], but those who are attached to words as being in"
3,233,"accord with meaning, they are to be left to themselves and to beshunned by truth-seekers."
3,234,"Further, Mahamati to whom the Buddha's spiritual powers were added,said: There is nothing specially distinguishable in the Buddha's teachingof no-birth and no-annihilation. Why? Because all the philosophers alsodeclare, Bhagavan, their causes to be unborn and not to be annihilated;and you, too, Bhagavan, declare space, Aprati-samkhyanirodha(annihilation), and Nirvana to be unborn and not to be annihilated. Thephilosophers declare, Bhagavan, that the world rises from causalagencies and causation, while the Bhagavan too declares that the worldtakes its rise from ignorance, desire, deed, discrimination, which workin accordance with the law of causation. Both thus refer to causation,the difference being in names only.So with the rise of external objects, both you and they assume externalcausation. Thus, there is no distinction between your teaching,Bhagavan, and that of the philosophers. [With them] there are ninesubstances which are regarded as unborn and not to be annihilated:atoms, supreme soul (pradhana), ISvara, creator (prajapati), etc., while,Bhagavan, you assert that all things are neither born nor annihilated astheir being and non-being is unattainable. Now as the elements areindestructible, their self-nature is neither born nor annihilated; whilefollowing various courses of transformation, what constitutes theiressential nature is not abandoned. Though your notion of the elementsmay differ in form, Bhagavan, it is what has been imagined by all thephilosophers as well as by yourself. For this reason this teaching ofyours has nothing distinctive. If there is anything distinctive by which theteaching of the Tathagata excels that of the philosophers, pray tell me.Bhagavan, if there is nothing distinctive in your own teaching, we cansay that there is something of Buddhahood in the teaching of all thephilosophers, because in them there is a cause pointing to no-birth andno-annihilation. It was declared by the Bhagavan that many Tathagatasare not born simultaneously in the same district in one world. But if therule of cause and effect with regard to being and non-being holds true,"
3,235,"and your own teaching leaves nothing contradicting behind, there mustbe many Tathagatas [rising at the same time and in the same locality].The Bhagavan said: Mahamati, my [teaching of] no-birth and noannihilation is not like that of philosophers who also speak of no-birthand no-annihilation; nor is it like their doctrine of birth andimpermanency. Why? Because, Mahamati, that to which thephilosophers ascribe the characteristics of no-birth and no-change is theself-nature of all things. But mine is not that which falls into the dualismof being and non-being. Mine, Mahamati, goes beyond the dualism ofbeing and non-being; has nothing to do with birth, abiding, anddestruction; is neither existent nor non-existent. How is it not nonexistent? Because multitudinousness of objects is to be seen as likeMaya and a dream; I say that it is not non-existent. How is it notexistent? Because there are no characteristic signs to be perceived asbelonging to the self-nature of things; they are seen [in one sense asindividual objects] and not seen [as such in another sense]; again theyare [something in one sense] graspable [and in another sense]ungraspable. For this reason, things are existent and non-existent.But when it is understood that there is nothing in the world but what isseen of the Mind itself, discrimination no more rises, and one is thusestablished in his own abode which is the realm of no-work. Theignorant work and discriminate but not the wise. Mahamati, [the doingsof the ignorant] are unrealities discriminated, realities confounded; theyare like the city of the Gandharvas, like magically-created figures. Toillustrate, Mahamati, here is a city of the Gandharvas where children seemagically-created people, merchants, and many others, going in orcoming out, and imagine that they are really people going in and comingout. It is owing to this discrimination characterised by perturbation thatsuch takes place. It is the same, Mahamati, with the ignorant that theyhave a confused perception of birth and no-birth. There is really nothingmade or unmade, like the rising of magically-created people; formagically-created people are neither born nor annihilated, because hereis no question whatever as to their existence or non-existence. In likemanner, all things have nothing to do with birth and destruction, except"
3,236,"that the ignorant cherishing false ideas imagine the birth and annihilationof objects. It is, however, not so with the wise. By false ideas it is meantthat objects are not judged as they are in themselves. They are nothingelse. When [reality] is discriminated other than it is, there is the clingingto the idea that all things have their self-nature and what is alone by itselfis not seen, and when what is alone by itself is not seen there is nodisappearance of discrimination. For this reason, Mahamati, an insightinto formlessness excels, and not an insight into form; as form causesanother birth, it excels not. By formlessness, Mahamati, is meant thedisappearance of discrimination.No-birth and no-annihilation,1 this I call Nirvana. By Nirvana,Mahamati, is meant the looking into the abode of reality as it really is initself; and when, along with the turning-back of the entire system ofmentation (citta-caitta-kalapa), there is the attainment of self-realisationby means of noble wisdom, which belongs to the Tathagatas, I call itNirvana."
3,237,"So it is said:86. In order to remove [the notion of] birth and to accomplish [that of]no-birth, I teach the doctrine of no-cause; but this is not understood bythe ignorant.87. This all is unborn, but that does not mean that there are no objects;they are seen to be like the city of the Gandharvas, a dream, and Maya;objects are here, but causeless.88. Tell me how things are unborn, without self-nature1 and empty.When things are seen by [transcendental] knowledge, they are notsubject to combination and are unobtainable; therefore, I declare thatthey are empty, unborn, and without self-nature."
3,238,"89. Considered one by one combination is there, the world appears toexist, but nothing is really existing; it is not as it is conceived by thephilosophers; when combination is dissolved, nothing is left to be seen.90. As is a dream, a hair-net, Maya, the city of the Gandharvas, and amirage, which rise into view causelessly, so is the multitudinousness ofthe world.91. By keeping down the theory of no-causation,2 no-birth isdemonstrated; when the theory of no-birth is declared, my law-eye3 isnever destroyed; when the theory of no-cause is pointed out, thephilosophers are horrified.92. [Mahamati asked].4 How, by whom, where, and wherefore doesthe theory of no-cause make its appearance? [The Bhagavananswered.]4 When things (samskrita) are perceived as neither subjectto causation nor above it, then the view maintained by the philosophersof birth and destruction is done away with.93. [Mahamati asked;] Is non-being no-birth? or does it look forcausation? or is it a being's name without a [corresponding] reality?Pray tell me.94. [The Bhagavan answered,] Non-being is not no-birth, nor does itlook for causation, nor is it a being's name, nor is it a name without a[corresponding] object.95. Here is a reality which does not belong to the Sravakas,Pratyekabuddhas, nor to the philosophers; neither does it belong to theBodhisattvas who have entered upon the seventh stage; this is whatcharacterises no-birth.96. The doing away with the notion of cause and condition, the givingup of a causal agency, the establishment of the Mind-only--this I stateto be no-birth."
3,239,"97. The getting-rid of [the idea that] things are caused, the removal of[the dualism of] imagined and imagining, the being liberated from thealternatives of being and non-being--this I state to be no-birth.98. The mind liberated from its objective world, the getting-rid of thetwofold Svabhava [parikalpita and paratantra], a turning-up at the seatof mentation--this I state to be no-birth.99. No external existence, no non-existence, not even the grasping ofmind; [things are like] a dream, a hair-net, Maya, [the city of]Gandharvas, a mirage;1 the abandonment of all the philosophical views,--this is what characterises no-birth.100. Thus too all these words will be understood, that is, emptiness,having no self-nature, etc.; [the world] is empty, not, indeed, because ofits being empty, but because of its being empty in the sense of beingunborn.101. A system [of mentality] may have its rise and fall owing tocausation; when there is a dissolution of the system, there is neither birthnor annihilation.102. When a dissolution somewhere takes place among the members ofthe system, such existence ceases as is discriminated by thephilosophers by means of [such categories as] oneness andseparateness.103. Nothing is born; being is not, non-being is not, nowhere is beingand-non-being; except that where there is a system, there is the rising ofthings and their dissolution.104. It is only in accordance with general convention that a chain2 ofmutual dependence is talked of; birth has no sense when the chain ofdependence is severed."
3,240,"105. As there is nothing generating, there is no-birth, free from the faultsof the philosophers; I talk of this conventionally according [to the theoryof] concatenation, and this is not intelligible to the ignorant.106. If there is anything born somewhere apart from concatenation,here is one who is to be recognized as an advocate of no-causation ashe destroys concatenation.107. If concatenation works [from outside] like a lamp revealing allkinds of things, this means the presence of something outsideconcatenation itself.108. All things are devoid of self-nature, have never been born, and intheir original nature are like the sky; things separated fromconcatenation belong to the discrimination of the ignorant.109. There is another kind of no-birth which is the self-essence of thingsrealised by the wise; its birth is no-birth, and in this no-birth there is arecognition.1110. When this entire world is regarded as concatenation, as nothingelse but concatenation, then the mind gains tranquillity.111. Ignorance, desire, karma, etc. --these are the inner concatenation;a ladle, clay, a vessel, a wheel, etc., or seeds, the elements, etc. --theseare external concatenations.112. If there is any other existence born of concatenation, this goesagainst the law of concatenation; those [who hold this view] are notestablished in the principles of correct reasoning.113. If there is an object coming to exist and yet is non-existent, bywhat law of causation is there the recognition of it? Things here are ofmutual origination, and for this reason causation is declared."
3,241,"114. Heat, fluidity, motility, solidity--such notions are discriminated bythe ignorant; there is a system of relations, no individual objects exist;hence the denial of self-nature [as constituting the realness of objects].115. The physician varies his treatment according to diseases thoughthere is no difference in the principle [of healing]; the difference comesfrom varieties of diseases.116. In like manner, [in order to save] generations of beings from theirdisease of passions with which they are ill, I teach people with mydoctrines, knowing the power of their senses.117. My doctrine does not vary, but the passions and powers aredifferentiated; there is just one vehicle; auspicious is the eightfold path."
3,242,"At that time again, Mahamati the Bodhisattva-Mahasattva said this tothe Bhagavan: Impermanence, impermanence--this is the discriminationof the philosophers, Bhagavan, and you, too, declare in the canonicaltexts that all composite things are impermanent, to be subject to birthand destruction is the nature of things; but, Bhagavan, is this right orwrong? And how many kinds of impermanency [are there], Bhagavan?Said the Bhagavan: Mahamati, there are eight1 kinds of impermanencyas discriminated by the philosophers, but not by me. What are the eightkinds? (1) Some say that there is origination and then cessation--this isimpermanency: that is to say, Mahamati, in the beginning there issomething born which ceases to exist--this is impermanency. (2) Someexplain impermanency as the changing of shape. (3) Some say, form2itself is impermanent. (4) Some regard impermanency to consist in thechanging of form (rupa), saying that in a continuous, uninterruptedexistence of all things there takes place a change in their natural flavour;for instance, milk going through a transformation turns into sour milk,and that such an invisible decomposition happens to all things; this iscalled impermanency. (5) Some imagine that there is an objectiveexistence (bhava) which is called impermanency. (6) Some imagine that"
3,243,"existence and non-existence--this is impermanency. (7) Some say thatnot being born is impermanency; because of all things beingimpermanent, and because of impermanency being inherent in them.Now, Mahamati, by impermanency that exists in existence and nonexistence, is meant that things made of the elements1 are by naturesubject to destruction and have nothing in them one can take hold of,while the elements themselves are never set in motion.By impermanency that is no-birth is meant that there is neitherpermanency nor impermanency; that in all things there is no [dualistic]evolution of being and non-being, and that nothing is seen to exist, evenwhen they are examined into the last atom. This not seeing of anything isanother name for no-birth, and not for birth. This, Mahamati, is thenature of impermanency that is no-birth, and as this is not understood,all the philosophers cherish the view of impermanency that is based onbirth.Further, Mahamati, by the conception of impermanency as objectiveexistence is meant that there is a discrimination in [the philosopher's]own mind as to that which is not permanent and that which is notimpermanent. What is the sense of this? It means that there is a thingcalled impermanency which in itself is not subject to destruction, but bywhose working there is the disappearance of all things; and if not forimpermanency there will be no disappearance of all things. It is like astick or a stone, or like a hammer breaking other things to pieces whileitself remains unbroken. [This is the philosopher's meaning but] as weactually see things about us, there is no such mutual differentiation whichcompels us to say that here is impermanency the cause, and there is thedisappearance of all things as the effect; there is no such differentiationof cause and effect, and we cannot say: Here is impermanency as causeand there is the effect. When there is thus no differentiation of cause andeffect, all things are permanent since no cause exists to render themotherwise. Mahamati, as to the disappearance of all things, there is acause, but it is not in the understanding of the ignorant and simpleminded. When the cause is of a dissimilar nature, the [same] effect is not"
3,244,"produced. In case it does, the impermanency of all things is an exampleof dissimilar effect, and there is no distinction between cause and effect.But the distinction between cause and effect is observed in them. Ifthere is an [objective] existence to be known as impermanence, it willbe characterized with the nature of an effect-producing cause, and therewill be one entity contained in all things. When the notion is cherished ofa cause-producing effect, this means that impermanence the cause isimpermanent because it partakes of the nature of the effect which isimpermanent. All things then are not to be regarded as impermanent butas permanent.If impermanency [as the cause] resides within all things, it will comeunder the three divisions of time. It passes away together with thingspast; its future is not yet here as things of the future are still unborn; inthe present it breaks up together with things of the present.Form [or matter] results from the combination and variation of theelements; as the primary elements and the secondary elements areneither different nor not-different, they are by nature not subject todestruction, because according to the philosophers the elements areindestructible. [But, Mahamati,] it is an established fact that the entiretriple world with its elements primary and secondary is born, abides,and disappears. How do the philosophers conceive a separateexistence of impermanency which is independent of the elementsprimary and secondary, while the elements themselves are neither set inmotion nor destroyed because they cling to the notion of self-nature [aseternally unchangeable]?The conception of impermanency as existing in the first origination whichceases to continue [is not tenable for three reasons]; the elementscannot produce one another, because each has its self-nature differentfrom the others. Each individual one cannot produce itself because thereis no differentiation in it. The [mutually] separated origination of theelements is impossible because there is no correspondence between thetwo. Hence the conclusion that the conception of originationimpermanency is untenable."
3,245,"By the conception of impermanency in consideration of changes takingplace in external form is meant that the elements primary and secondaryare not subject to dissolution. What is known as dissolution, Mahamati,even when closely examined until atoms are reached, is not thedestruction of the elements primary and secondary but of their externalforms whereby the elements assume different appearances as short orlong; but, in fact, nothing is destroyed in the elemental atoms. What isseen as ceased to exist is the external formation of the elements. Thisview is cherished by the Samkhya school.By the impermanency of external shapes is meant the impermanency ofform (rupa); what is impermanent is thus the external shape and not theelements. If the elements themselves are impermanent all our everydayexperiences come to naught. This is cherishing the view of theLokayatika, according to which all things are reducible to mere wordsbecause their self-nature is never seen as born.By the impermanency of changes is meant the changing of forms (rupa)and not the changing of the elements themselves as is seen in variousornamental articles of gold which assume various forms. While there isno disappearance in the nature of gold, the ornamental articles variouslychange in form.These and other views of impermanency as changes are discriminatedvariously by the philosophers as is here described. Fire may burn all theelements but their self-nature can never be burned; when each goesasunder by itself, there is the destruction of what constitutes theelements primary and secondary.However, Mahamati, I am neither for permanency nor forimpermanency. Why? For these reasons: external objects are notadmitted; the triple world is taught as not being anything else but theMind itself; multiplicities of external existences are not accepted; there isno rising of the elements, nor their disappearance, nor their continuation,nor their differentiation; there are no such things as the elements primary"
3,246,"and secondary; because of discrimination there evolve the dualisticindications of perceived and perceiving; when it is recognized thatbecause of discrimination there is a duality, the discussion concerningthe existence and non-existence of the external world ceases becauseMind-only is understood. Discrimination rises from discriminating aworld of effect-producing works; no discrimination takes place whenthis world is not recognized.1 Then a man ceases to cherish thediscrimination of existence and non-existence which rises out of his ownmind, he sees that things, either of this world or of a higher world, or ofthe highest, are not to be described as permanent or impermanent,because he does not understand the truth that there is nothing in theworld but what is seen of the Mind itself. As [the meaning of]discrimination is not understood by all the philosophers who have falleninto wrong ideas of dualism and who are people of no [spiritual]attainment, impermanency comes up to them as a subject for discussion.Mahamati,2 the triple aspect of all things as distinguished as of thisworld, of a higher world, and of the highest, is the outcome of worddiscrimination, but this is not understood by the ignorant and simpleminded. So it is said:118. By the deluded philosophers the notion of impermanency isdiscriminated as origination-cessation, as transformation of externalforms, as an [independent] existence, as form.119. There is no destruction of things; the elements abide for ever asregards their self-essence; immersed in varieties of views thephilosophers discriminate impermanency.120. To these philosophers there is no destruction, no birth; theelements are permanent as regards their self-essence; who everdiscriminates impermanency? [This is the position of the philosophers.]121. [According to the Buddha,] there is nothing in the world but theMind itself, and all that is of duality has its rise from the Mind and isseen as perceived and perceiving; an ego-soul and what belongs to it-they exist not."
3,247,"122. The abode and realm of Brahma, etc. --I declare all to be ofMind-only, outside Mind-only, Brahma, etc., are not attainable."
4,248,"At that time again Mahamati the Bodhisattva-Mahasattva said this to theBhagavan: Pray tell me, Bhagavan, about the state of perfecttranquillisation (nirodha) and its further development as attained by allthe Bodhisattvas, Sravakas, and Pratyekabuddhas; for when this furtherdevelopment is thoroughly understood by myself and other BodhisattvaMahasattvas all may be saved from being confounded by the happinesswhich comes from the attainment of perfect tranquillisation and alsofrom falling into the confused state of mind of the Sravakas,Pratyekabuddhas, and philosophers.Said the Bhagavan: Then listen well and reflect well within yourself; Iwill tell you.Certainly, Bhagavan, said Mahamati the Bodhisattva-Mahasattva andgave ear to the Bhagavan.The Bhagavan said this to him: Those Bodhisattva-Mahasattvas whohave reached the sixth stage as well as all the Sravakas andPratyekabuddhas attain perfect tranquillisation. At the seventh stage, theBodhisattva-Mahasattvas, giving up the view of self-nature as subsistingin all things, attain perfect tranquillisation in every minute of their mentallives, which is not however the case with the Sravakas andPratyekabuddhas; for with them there is something effect-producing,and in their attainment of perfect tranquillisation there is a trace [ofdualism], of grasped and grasping. Therefore, they do not attain perfecttranquillisation in every minute of their mental lives which is possible atthe seventh stage. They cannot attain to [the clear conviction of] an"
4,249,"undifferentiated state of all things and the cessation of [all] multiplicities.Their attainment is due to understanding the aspect of all things in whichtheir self-nature is discriminated as good and as not-good. Therefore,until the seventh stage there is not a well-established attainment oftranquillisation in every minute of their mental lives.Mahamati, at the eighth stage the Bodhisattva-Mahasattvas, Sravakas,and Pratyekabuddhas cease cherishing discriminative ideas that arisefrom the Citta, Mana and ManoVijnana. From the first stage up to thesixth, they perceive that the triple world is no more than the Citta.Manas, and ManoVijnana, that as it is born of a discriminating mindthere is no ego-soul and what belongs to it, and that there is no fallinginto the multitudinousness of external objects except through [thediscrimination of] the Mind itself. The ignorant turning their selfknowledge (svajnana) towards the dualism of grasped and grasping failto understand, for there is the working of habit-energy which has ""beenaccumulating since beginningless time owing to false reasoning anddiscrimination.Mahamati, at the eighth stage there is Nirvana for the Sravakas andPratyekabuddhas and Bodhisattvas; but the Bodhisattvas are kept awayby the power of all the Buddhas1 from [being intoxicated by] the blissof the Samadhi, and thereby they will not enter into Nirvana. When thestage of Tathagatahood is not fulfilled there would be the cessation of alldoings, and if [the Bodhisattvas] were not supported [by the Buddhas]the Tathagata-family would become extinct. Therefore, the Buddhas,the Bhagavans, point out the virtues of Buddhahood which are beyondconception. Therefore, [the Bodhisattvas] do not enter into Nirvana, butthe Sravakas and Pratyekabuddhas, engrossed in the bliss of theSamadhis, therein cherish the thought of Nirvana.At the seventh stage, Mahamati, the Bodhisattva properly examines intothe nature of the Citta, Manas, and ManoVijnana; he examines into[such subjects as] ego-soul and what belongs1 to it, grasped andgrasping, the egolessness of persons and things, rising and disappearing,individuality and generality; he skilfully ascertains the fourfold logical"
4,250,"analysis; he enjoys the bliss of self-mastery; he enters successively uponthe stages; he knows the differences obtaining in the various elements ofenlightenment. The grading of the stages is arranged by me lest theBodhisattva-Mahasattva, not knowing what is meant by individualityand generality and failing to understand the continuous development ofthe successive stages, should fall into the philosophers' wrong way ofviewing things. But, Mahamati, there is really nothing rising, nothingdisappearing, all is nothing except what is seen of the Mind itself; that is,the continuous development of the successive stages and all the multipledoings of the triple world [¡ªthey are all of Mind itself]. This is notunderstood by the ignorant. I and all the Buddhas1 establish thedoctrine of the stages which develop successively as do all the doings ofthe triple world.Further, Mahamati, the Sravakas and Pratyekabuddhas at the eighthstage of Bodhisattvahood are so intoxicated with the happiness thatcomes from the attainment of perfect tranquillisation, and, failing tounderstand fully that there is nothing in the world but what is seen of theMind itself, they are thus unable to overcome the hindrances and habitenergy growing out of their notions of generality and individuality; andadhering to the egolessness of persons and things and cherishing viewsarising therefrom, they have the discriminating idea and knowledge ofNirvana, which is not that of the truth of absolute solitude. Mahamati,when the Bodhisattvas face and perceive the happiness of the Samadhiof perfect tranquillisation, they are moved with the feeling of love andsympathy owing to their original vows, and they become aware of thepart they are to perform as regards the [ten] inexhaustible vows. Thus,they do not enter Nirvana. But the fact is that they are already inNirvana because in them there is no rising of discrimination. With themthe discrimination of grasped and grasping no more takes place; as they[now] recognise that there is nothing in the world but what is seen of theMind itself, they have done away with the thought of discriminationconcerning all things. They have abandoned adhering to anddiscriminating about such notions as the Citta, Manas, andManoVijnana, and external objects, and self-nature; however, theyhave not given up the things promoting the cause of Buddhism; because"
4,251,"of their attainment of the inner insight which belongs to the stage ofTathagatahood; whatever they do all issues from their transcendentalknowledge.It is like a man crossing a stream in a dream. For instance, Mahamati,suppose that while sleeping a man dreams that he is in the midst of agreat river which he earnestly endeavours with all his might to cross byhimself; but before he succeeds in crossing the stream, he is awakenedfrom the dream, and being awakened he thinks: ""Is this real or unreal?""He thinks again: ""No, it is neither real nor unreal. By reason of the habitenergy of discrimination which has been accumulated by experienceever since beginningless time, as multiplicities of forms and conditionsare seen, heard, thought, and recognised, there is the perception anddiscrimination of all things as existent and nonexistent; and for thisreason my ManoVijnana experiences even in a dream all that has beenseen by myself.""In the same way, Mahamati, the Bodhisattva-Mahasattvas of the eighthstage of Bodhisattvahood, after passing through the first up to theseventh stage, observe that ""there is no more rising in them ofdiscrimination since all things are seen as like Maya, etc., when theyhave an intuitive understanding of the [true] nature of all things, and[further] observing that, therefore, there is the cessation of all things asto grasped and grasping which rise from one's ardent desire for things,and also observing how the mind and what belongs to it carry on theirdiscrimination, the Bodhisattva-Mahasattvas never relax their efforts topractise the teachings of the Buddhas. Mahamati, they will exercisethemselves to make those who have not yet attained the truth attain it.For the Bodhisattvas, Nirvana does not mean extinction; as they haveabandoned thoughts of discrimination evolving from the Citta, Manas,and ManoVijnana, there is for them the attainment of the recognitionthat all things are unborn. And, Mahamati, in ultimate reality there isneither gradation nor continuous succession; [only] the truth of absolutesolitude (viviktadharma) is taught here in which the discrimination of allthe images is quieted. So it is said:"
4,252,"1. The abodes and the stages of Buddhahood are established in1 theMind-only which is imageless¡ªthis was told, is told, and will be told bythe Buddhas.2. The [first] seven stages are [still] of the mind, but here the eighth isimageless; the two stages, [the ninth and the tenth,] have [still]something to rest themselves on; the [highest] stage that is left belongsto me.3. Self-realisation and absolute purity¡ªthis stage is my own; it is thehighest station of MaheSvara, the Akanishtha [heaven] shining brilliantly.4. Its rays of light move forward like a mass of fire; they who are brightcoloured, charming, and auspicious transform the triple world.5. Some worlds are being transformed, while others have already beentransformed;2 there I preach the various vehicles which belong to myown stage.6. But [from the absolute point of view] the tenth is the first, and the firstis the eighth; and the ninth is the seventh, and the seventh is the eighth.7. And the second is the third, and the fourth is the fifth, and the third isthe sixth; what gradation is there where imagelessness prevails?"
5,253,"Impermanency of TathagatahoodAt that time again, Mahamati the Bodhisattva-Mahasattva said this tothe Bhagavan: Is the Bhagavan, the Tathagata, the Arhat, the FullyEnlightened One, permanent or impermanent?Said the Bhagavan: Mahamati, the Tathagata is neither permanent norimpermanent. Why? Because either way there is a fault connected withit. Mahamati, what fault is connected with either assertion? If theTathagata is permanent, he will be connected with the creating agencies.For, Mahamati, according to all the philosophers the creating agenciesare something uncreated and permanent. But the Tathagata is notpermanent [in the same sense] as the uncreated are permanent. If he isimpermanent, he will be connected with things created. Because theSkandhas which are predicable as qualified and qualifying arenonexistent, and because the Skandhas are subject to annihilation,destructibility is their nature. Mahamati, all that is created isimpermanent as is a jug, a garment, straw, a piece of wood, a brick,etc., which are all connected with impermanency. Thus all thepreparations for the knowledge of the All-Knowing One will becomeuseless as they are things created. On account of no distinction beingmade, the Tathagata, indeed, would be something created. For thisreason, the Tathagata is neither permanent nor impermanent.Again, Mahamati, the Tathagata is not permanent for the reason that [ifhe were] he would be like space, and the preparations one makes forTathagatahood would be useless. That is to say, Mahamati, space isneither permanent nor impermanent as it excludes [the idea of]permanence and impermanence, and it is improper to speak of it as"
5,254,"characterised with the faults of oneness and otherness, of bothness andnot-bothness, of permanence and impermanence. Further, Mahamati, itis like the horns of a hare, or a horse, or an ass, or a camel, or a frog,or a snake, or a fly, or a fish; [with the Tathagata] as with them here isthe permanency of no-birth. Because of this fault of the permanency ofno-birth, the Tathagata cannot be permanent.However, Mahamati, there is another sense in which the Tathagata canbe said to be permanent. How? Because the knowledge arising fromthe attainment of enlightenment [ = an intuitive understanding] is of apermanent nature, the Tathagata is permanent. Mahamati, thisknowledge, as it is attained intuitively by the Tathagatas, Arhats, FullyEnlightened Ones, is, indeed, permanent. Whether the Tathagatas areborn or not, this Dharmata, which is the regulative and sustainingprinciple to be discoverable in the enlightenment of all the Sravakas,Pratyekabuddhas, and philosophers, abides, and this sustaining principleof existence is not like the emptiness of space, which, however, is notunderstood by the ignorant and simple-minded. Mahamati, thisknowledge of enlightenment belonging to the Tathagatas comes forthfrom transcendental knowledge (prajnajnana); Mahamati, theTathagatas, Arhats, Fully-Enlightened Ones do not come forth from thehabit-energy of ignorance which is concerned with the Citta, Manas,and ManoVijnana, and the Skandhas, Dhatus, and ayatanas. The tripleworld originates from the discriminating of unrealities, but the Tathagatasdo not originate from the discriminating of unrealities. Where dualityobtains, Mahamati, there is permanency and impermanency because ofits not being one. Mahamati, [the truth of] absolute solitude is, indeed,non-dualistic1 because all things are characterised with non-duality andno-birth. For this reason, Mahamati, the Tathagatas, Arhats, FullyEnlightened Ones are neither permanent nor impermanent. Mahamati,as long as there is word-discrimination, there follows the faulty notion ofpermanency and impermanency. The destruction of the notion ofpermanency and impermanency as held by the ignorant, Mahamati,comes from the getting rid of the knowledge that is based ondiscrimination, and not from the getting rid of the knowledge that isbased on the insight of solitude. So it is said:"
5,255,"1. By keeping away permanency and impermanency, [and yet] bykeeping permanency and impermanency in sight, those who always seethe Buddhas will not expose themselves to the power of thephilosophical doctrines.2. When permanency and impermanency are adhered to all theaccumulation [one makes for the attainment of reality] will be of noavail; by destroying the knowledge that is based on discrimination, [theidea of] permanency and impermanency is kept back.3. As soon as an assertion is made, all is in confusion; when it isunderstood that there is nothing in the world but what is seen of theMind itself, disputes never arise."
6,256,"At that time again, Mahamati the Bodhisattva-Mahasattva made arequest of the Bhagavan, saying: Bhagavan, tell me; Sugata, tell meabout the rising and disappearing of the Skandhas, Dhatus, andayatanas. In case there is no ego-soul, what is it that comes to exist andto disappear? The ignorant who are attached to the notion of rising anddisappearing, fail to understand the extinction of pain, and thus theyknow not what Nirvana is.Said the Bhagavan: Then, Mahamati, listen well and reflect well withinyourself; I will tell you.Mahamati the Bodhisattva-Mahasattva said: Certainly, Bhagavan; andgave ear to the Bhagavan.The Bhagavan said this to him: Mahamati, the Tathagata-garbha holdswithin it the cause for both good and evil, and by it all the forms ofexistence are produced. Like an actor it takes on a variety of forms,and [in itself] is devoid of an ego-soul and what belongs to it. As this isnot understood, there is the functioning together of the triplecombination from which effects take place. But the philosophers notknowing this are tenaciously attached to the idea of a cause [or acreating agency]. Because of the influence of habit-energy that has beenaccumulating variously by false reasoning since beginningless time, whathere goes under the name of alayaVijnana is accompanied by the sevenVijnanas which give birth to a state known as the abode of ignorance. Itis like a great ocean in which the waves roll on permanently but the[deeps remain unmoved; that is, the Alaya-] body itself subsists"
6,257,"uninterruptedly, quite free from fault of impermanence, unconcernedwith the doctrine of ego-substance, and thoroughly pure in its essentialnature.As to the other seven Vijnanas beginning with the Manas andManoVijnana, they have their rise and complete ending from moment tomoment; they are born with false discrimination as cause, and withforms and appearances and objectivity as conditions which areintimately linked together; adhering to names and forms, they do notrealise that objective individual forms are no1 more than what is seen ofthe Mind itself; they do not give exact information regarding pleasureand pain; they are not the cause of emancipation; by setting up namesand forms which originate from greed, greed is begotten in turn, thusmutually conditioned and conditioning. When the sense-organs whichseize [upon the objective world] are destroyed and annihilated, theother things immediately cease to function, and there is no recognition ofpleasure and pain which are the self-discrimination of knowledge; thusthere is the attainment of perfect tranquillisation in which thoughts andsensations are quieted, or there is the realisation of the four Dhyanas, inwhich truths of emancipation are well understood; whereupon theYogins are led to cherish herein the notion of [true] emancipation,because of the not-rising [of the Vijnanas].[But] when a revulsion [or turning-back] has not taken place in thealayaVijnana known under the name of Tathagata-garbha, there is nocessation of the seven evolving Vijnanas. Why? Because the evolutionof the Vijnanas is depending on this cause; but this does not belong tothe realm of the Sravakas, Pratyekabuddhas, and those who aredisciplining themselves in the exercises of the philosophers. As they[only] know the egolessness of the self-soul, as they [only] accept theindividuality and generality of the Skandhas, Dhatus, and ayatanas, thereis the evolving of the Tathagata-garbha. When an insight into the fiveDharmas, the three Svabhavas, and the egolessness of all things isobtained, the Tathagata-garbha becomes quiescent. By causing arevulsion in the continuous development of the graded stages, [theBodhisattva] may not be led astray in the path [of enlightenment] by"
6,258,"those philosophers who hold different views. Thus establishing himself atthe Bodhisattva stage of Acala (immovable), he obtains the pathsleading to the happiness of the ten Samadhis. Supported by theBuddhas in Samadhi, observing the truths of the Buddha which gobeyond thought and his own original vows, not entering into thehappiness of the Samadhi which is the limit of reality, but by means ofthe self-realisation which is not generally gained by the paths ofdiscipline belonging to the Sravakas, Pratyekabuddhas, andphilosophers, he obtains the ten paths of discipline which belong to thenoble family [of the Tathagatas], and [also obtains] the knowledgebody created by the will which is removed from the [premeditated]workings of Samadhi. For this reason, Mahamati, let those BodhisattvaMahasattvas who are seeking after the exalted truth effect thepurification of the Tathagata-garbha which is known as alayaVijnana.Mahamati, if you say that there is no Tathagata-garbha known asalayaVijnana, there will be neither the rising nor the disappearing [of anexternal world of multiplicities] in the absence of the Tathagata-garbhaknown as alayaVijnana. But, Mahamati, there is the rising anddisappearing of the ignorant as well as the holy ones. [Therefore], theYogins, while walking in the noble path of self-realisation and abiding inthe enjoyment of things as they are, do not abandon working hard andare never frustrated [in their undertakings]. Mahamati, this realm of theTathagata-garbha is primarily undefiled and is beyond all the speculativetheories of the Sravakas, Pratyekabuddhas, and philosophers; but itappears to them devoid of purity, as it is soiled by these externaldefilements. This is not the case with the Tathagatas, Mahamati; with theTathagatas it is an intuitive experience as if it were an amalaka fruit heldin the palm of the hand.This, Mahamati, was told by me in the canonical text relating to QueenSr¨©mala, and in another where the Bodhisattvas, endowed with subtle,fine, pure knowledge, are supported [by my spiritual powers] ¡ªthat theTathagata-garbha known as alayaVijnana evolves together with theseven Vijnanas. This is meant for the Sravakas who are not free fromattachment, to make them see into the egolessness of things; and for"
6,259,"Queen Sr¨©mala to whom the Buddha's spiritual power was added, the[pure] realm of Tathagatahood was expounded. This does not belong tothe realm of speculation as it is carried on by the Sravakas,Pratyekabuddhas, and other philosophers, except, Mahamati, that thisrealm of Tathagatahood which is the realm of the Tathagata-garbhaalayaVijnana is meant for those Bodhisattva-Mahasattvas who like youare endowed with subtle, fine, penetrating thought-power and whoseunderstanding is in accordance with the meaning; and it is not for others,such as philosophers, Sravakas, and Pratyekabuddhas, who areattached to the letters of the canonical texts. For this reason, Mahamati,let you and other Bodhisattva-Mahasattvas discipline yourselves in therealm of Tathagatahood, in the understanding of this Tathagata-garbhaalayaVijnana, so that you may not rest contented with mere learning. Soit is said:1. The Garbha of the Tathagatas is indeed united with the sevenVijnanas; when this is adhered to, there arises duality, but when rightlyunderstood, duality ceases.2. The mind, which is the product of intellection since beginninglesstime, is seen like a mere image; when things are viewed as they are inthemselves, there is neither objectivity nor its appearance.3. As the ignorant grasp the finger-tip and not the moon, so those whocling to the letter, know not my truth.4. The Citta dances like a dancer; the Manas resembles a jester; the[Mano-] Vijnana together with the five [Vijnanas] creates an objectiveworld which is like a stage.1"
6,260,"At that time, Mahamati the Bodhisattva-Mahasattva made a request ofthe Bhagavan, saying: Pray tell me, Bhagavan; pray tell me, Sugata,concerning the distinguishing aspects of the five Dharmas, the [three]Svabhavas, the [eight] Vijnanas, and the twofold egolessness. By[recognising] the distinguishing aspects of the twofold egolessness, I and"
6,261,"other Bodhisattva-Mahasattvas will be able to establish those truthswhile effecting a continuous development through the various stages ofBodhisattvahood. It is said that by these truths we can enter into all theBuddha-truths, and that by entering into all the Buddha-truths we canenter even into the ground of the Tathagata's inner realisation.Said the Bhagavan: Then, Mahamati, listen well and reflect well withinyourself; I will tell you.Certainly, Bhagavan, said Mahamati the Bodhisattva-Mahasattva andgave ear to the Bhagavan.The Bhagavan said this to him: Mahamati, I will tell you about thedistinguishing aspects of the five Dharmas, the [three] Svabhavas, the[eight] Vijnanas, and the twofold egolessness. The five Dharmas are:name, form, discrimination, right knowledge, and suchness. [Whenthese are thoroughly comprehended] by the Yogins, they enter into thecourse of the Tathagata's inner realisation, where they are kept awayfrom such views as eternalism and nihilism, realism and negativism, andwhere they come face to face with the abode of happiness belonging tothe present existence as well as to the Samapatti (tranquillisation). But,Mahamati, as the ignorant do not understand that the five Dharmas, the[three] Svabhavas, the [eight] Vijnanas, and the twofold egolessness,together with the external objects which are regarded as existent andnonexistent¡ª [all these are no more than] what is seen of the Minditself¡ªthey are given to discrimination, but it is otherwise with the wise.Said Mahamati: How is it that the ignorant are given up to discriminationand the wise are not?Said the Bhagavan: Mahamati, the ignorant cling to names, ideas, andsigns; their minds move along [these channels]. As thus they movealong, they feed on multiplicities of objects, and fall into the notion of anego-soul and what belongs to it, and cling to salutary appearances. Asthus they cling, there is a reversion to ignorance, and they becometainted, karma born of greed, anger, and folly is accumulated. As karma"
6,262,"is accumulated again and again, their minds become swathed in thecocoon of discrimination as the silk-worm; and, transmigrating in theocean of birth-and-death (gati), they are unable, like the water-drawingwheel, to move forward. And because of folly, they do not understandthat all things are like Maya, a mirage, the moon in water, and have noself-substance to be imagined as an ego-soul and its belongings; thatthings rise from their false discrimination; that they are devoid ofqualified and qualifying; and have nothing to do with the course of birth,abiding, and destruction; that they are born of the discrimination of whatis only seen of the Mind itself; and assert1 that they are born of ISvara,time, atoms, or a supreme spirit, for they follow names andappearances. Mahamati, the ignorant move along with appearances.Further, Mahamati, by ""appearance"" is meant that which reveals itself tothe visual sense and is perceived as form, and in like manner that which,appearing to the sense of hearing, smelling, tasting, the body, and theManoVijnana, is perceived as sound, odour, taste, tactility, and idea,¡ªall this I call ""appearance.""Further, Mahamati, by ""discrimination"" is meant that by which namesare declared, and there is thus the indicating of [various] appearances.Saying that this is such and no other, for instance, saying that this is anelephant, a horse, a wheel, a pedestrian, a woman, or a man, each ideathus discriminated is so determined.Further, Mahamati, by ""right knowledge"" is meant this: when names andappearances are seen as unobtainable owing to their mutualconditioning, there is no more rising of the Vijnanas, for nothing comesto annihilation, nothing abides everlastingly; and when there is thus nofalling back into the stage of the philosophers, Sravakas, andPratyekabuddhas, it is said that there is right knowledge. Further,Mahamati, by reason of this right knowledge, the BodhisattvaMahasattva does not regard name as reality and appearance as nonreality."
6,263,"When erroneous views based on the dualistic notion of assertion andnegation are gotten rid of, and when the Vijnanas cease to rise asregards the objective world of names and appearances, this I call""suchness."" Mahamati, a Bodhisattva-Mahasattva who is established onsuchness attains the state of imagelessness and thereby attains theBodhisattva-stage of Joy (pramudita).When [the Bodhisattva] attains the stage of Joy, he is kept away fromall the evil courses belonging to the philosophers and enters upon thepath of supra-worldly truths. When [all] the conditions [of truth] arebrought to consummation, he discerns that the course of all things startswith the notion of Maya, etc.; and after the attainment of the noble truthof self-realisation, he earnestly desires to put a stop to speculativetheorisation; and going up in succession through the stages ofBodhisattvahood he finally reaches the stage of Dharma-Cloud(dharmamegha). After being at the stage of Dharma-Cloud, he reachesas far as the stage of Tathagatahood where the flowers of the Samadhis,powers, self-control, and psychic faculties are in bloom. After reachinghere, in order to bring all beings to maturity, he shines like the moon inwater, with varieties of rays of transformation. Perfectly fulfilling1 the[ten] inexhaustible vows, he preaches the Dharma to all beingsaccording to their various understandings. As the BodhisattvaMahasattvas, Mahamati, have entered into suchness, they attain thebody which is free from the will and thought-constructions.2Again, Mahamati said: Are the three Svabhavas to be regarded asincluded in the five Dharmas, or as having their own characteristicscomplete in themselves?The Bhagavan said: The three Svabhavas, the eight Vijnanas, and thetwofold egolessness¡ªthey are all included [in the five Dharmas]. Ofthese, name and appearance are known as the Parikalpita [falseimagination]. Then, Mahamati, discrimination which rises dependingupon them, is the notion of an ego-soul and what belongs to it, ¡ªthenotion and the discrimination are of simultaneous occurrence, like therising of the sun and its rays. Mahamati, the discrimination thus"
6,264,"supporting the notion of self-nature which subsists in the multiplicities ofobjects, is called the Paratantra [dependence on another]. Rightknowledge and suchness, Mahamati, are indestructible, and thus theyare known as Parinishpanna [perfect knowledge].Further, Mahamati, by adhering to what is seen of the Mind itself thereis an eightfold discrimination. This comes from imagining unrealindividual appearances [as real]. When the twofold clinging to an egosoul and what belongs to it is stopped, there is the birth of the twofoldegolessness. Mahamati, in these five Dharmas are included all theBuddha-truths and also the differentiation and succession of the[Bodhisattva-] stages, and the entrance of the Sravakas,Pratyekabuddhas, Bodhisattvas, and Tathagatas into the state of selfrealisation by means of their noble wisdom."
6,265,"Further, Mahamati, of the five Dharmas¡ªname, appearance,discrimination, right knowledge, and suchness¡ª appearance is thatwhich is seen as having such characteristics as form, shape, distinctivefeatures, images, colours, etc. ¡ªthis is ""appearance."" Out of thisappearance ideas are formed such as a jar, etc., by which one can say,this is such and such, and no other; this is ""name."" When names are thuspronounced, appearances are determined1 and there is ""discrimination,"" saying this is mind and this is what belongs to it. That these names andappearances are after all unobtainable because when intellection is putaway the aspect of mutuality [in which all things are determined] ceasesto be perceived and imagined¡ªthis is called the ""suchness"" of things.And this suchness may be characterised as truth, reality, exactknowledge, limit, source, self-substance, the unattainable. This has beenrealised by myself and the Tathagatas, truthfully pointed out, recognised,made public, and widely shown. When, in agreement with this, [thetruth] is rightly understood as neither negative nor affirmative,discrimination ceases to rise, and there is a state conformable to selfrealisation by means of noble wisdom, which is not the course ofcontroversy pertaining to the philosophers, Sravakas, andPratyekabuddhas; this is ""right knowledge."""
6,266,"These are, Mahamati, the five Dharmas, and in them are included thethree Svabhavas, the eight Vijnanas, the twofold egolessness, and all theBuddha-truths. In this, Mahamati, reflect well with your own wisdomand let others do [the same] and do not allow yourself to be led byanother. So it is said:5. The five Dharmas, the Svabhavas, the eight Vijnanas, and thetwofold egolessness¡ªthey are all embraced in the Mahayana.6. Name, appearance, and discrimination [correspond to] the first twoSvabhavas, while right knowledge and suchness are the Parinishpanna."
6,267,"At that time again, Mahamati the Bodhisattva-Mahasattva said this tothe Bhagavan: It is told by the Bhagavan in the canonical text theTathagatas of the past, present, and future are like the sands of the riverGanga. Bhagavan, is this to be accepted literally? or is there anotherdistinct meaning? Pray tell me, Bhagavan.The Bhagavan said: Mahamati, do not take it in its literal sense; for,Mahamati, the Buddhas of the three divisions of time are notmeasurable by the measurement of the sands of the Ganga. Why?Because an analogy which is superior to anything of the world andsurpasses it cannot be called an analogy, since there is in it somethingresembling and something not resembling. The Tathagatas, Arhats,Fully-Enlightened Ones do not give out such an analogy that has in itsomething resembling and something not resembling and that is superiorto the world and surpasses it. But this comparison is only given out,Mahamati, by myself and the Tathagatas, in which the Tathagatas,Arhats, Fully-Enlightened Ones are said to be like the sands of the riverGanga; the idea is to terrify those ignorant and simple-minded oneswho, tenaciously clinging to the idea of permanency and impermanency,and giving themselves up to the ways of thinking and the erroneousviews of the philosophers, follow up the wheel of transmigration. To"
6,268,"those who, anxious to escape the intricacies of the wheel of existence,seek after the excellent state, thinking how this could be realised, it istold them that the appearance of the Tathagatas is not like the bloomingof the Udumbara flower, because they will thereby see that theattainment of Buddhahood is not a difficult undertaking and will pu1forward their energy. But it is told in the canonical text that theTathagatas appear as rarely as the Udumbara flower, and this is inconsideration of those people who are to be led by me. Mahamati,however, no one has ever seen the Udumbara flower blooming, nor willanyone; while, Mahamati, the Tathagatas are at present in the world,they were seen and are to be seen. To say that the Tathagatas appearas rarely as the Udumbara flower has [really] no reference to theestablishment of the truth itself. When, Mahamati, the establishment ofthe truth itself is pointed out, it surpasses beyond measure anything inthe world that can be offered as an analogy to it, because [the ignorant]are incapable of believing. And thus there is an unbelief on the part ofthe ignorant and simple-minded. There is indeed no room for analogiesto enter in the realm of self-realisation which is effected by means ofnoble wisdom. The truth transcends all the notions that are characteristicof the Citta, Manas, and ManoVijnana. The truth is the Tathagatas, and,therefore, in them there is nothing describable by analogy.But, Mahamati, [sometimes] a comparison is made use of; that is to say,the Tathagatas are said to be like the sands of the river Ganga, becausethey are the same and impartial [to all things], because they are freefrom imagination and discrimination. For example, Mahamati, the sandsof the river Ganga are tossed about by the fishes, tortoises, porpoises,crocodiles, buffalos, lions, elephants, etc., but they are free fromimagination and discrimination; for they do not resent, saying.""We aredown-trodden,"" or ""We are not."" They are non-discriminative, pure inthemselves, separated from defilement. In the same way, Mahamati, theself-realisation of noble wisdom which has been attained by theTathagatas, Arhats, Fully-Enlightened Ones, is like the river Ganga, andtheir powers, psychic faculties, and self-control are like the sands; andhowever much they are tossed about by the fishes of the philosophers,by the ignorant who belong to other schools, they are not troubled by"
6,269,"imaginations and discriminations. Because of their original vows, theTathagatas [whose hearts are] filled with all the happiness of theSamapatti are not troubled by imaginations and discriminations withregard to beings. Therefore, the Tathagatas, like the sands of the riverGanga, are free from partiality because of their being devoid of likesand dislikes.To illustrate, Mahamati: as the sands of the river Ganga partake of thecharacter of the earth, the conflagration that will break out at the end ofthe Kalpa may burn the earth but does not destroy its self-nature.Mahamati, the earth is not consumed because of its being inseparablyconnected with the element of fire, and it is only the ignorant andsimple-minded that on account of their falling into false ideas imagine theearth being consumed by fire. But as it supplies the material cause to theelement fire, it is never consumed. In the same way, Mahamati, theDharmakaya of the Tathagatas, like the sands of the river Ganga, isnever destroyed.To illustrate, Mahamati: the sands of the river Ganga are immeasurable.In the same way, Mahamati, the rays of light of the Tathagatas arebeyond measure, which arc-emitted by them in all the Buddhaassemblies in order to bring beings to maturity and arouse them [to theknowledge of the truth].To illustrate, Mahamati: the sands of the river Ganga do not assumeanother nature than itself remaining forever the same. In the same way,Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones are neitherevolving nor disappearing in transmigration because in them the cause ofmaking them come into existence is destroyed.To illustrate, Mahamati: the sands of the river Ganga are unconcernedwhether they are carried away or whether more is added into them. Inthe same way, Mahamati, the knowledge of the Tathagatas which isexercised for the maturing of beings is neither exhausted nor augmented,because the Dharma is without a physical body. Mahamati, that which"
6,270,"has a physical body is subject to annihilation, but not that which has nophysical body; and the Dharma is not a physical body.To illustrate, Mahamati: the sands of the river Ganga, however muchthey are compressed for the sake of the ghee and oil, are destitute ofthem. In the same way, Mahamati, the Tathagatas never abandon theirdeep concerns1 and original vows and happiness as regards theDharmadhatu, however hard they are oppressed with pain for the sakeof beings, as long as all beings have not yet been led into Nirvana by theTathagatas, who are endowed with a great compassionate heart.To illustrate, Mahamati: the sands of the river Ganga are drawn alongwith the flow of the stream, but not where there is no water. In the sameway, Mahamati, the Tathagata's teaching in regard to all the Buddhatruths takes place along the flow of the Nirvana-stream; and for thisreason the Tathagatas are said to be like the sands of the river Ganga."
6,271,"Mahamati, in tathagata (""thus come"") there is no sense of ""going away"";Mahamati, ""going away"" means destruction. Mahamati, the primary limitof transmigration is unknown. Not being known, how can I talk of thesense of ""gong away""? The sense of ""going away,"" Mahamati, isannihilation, and this is not known by the ignorant and simple-minded.Mahamati said: If, Bhagavan, the primary limit of transmigration of allbeings is unknowable, how is the emancipation of beings knowable?The Bhagavan said: Mahamati, when it is understood that the objectiveworld is nothing but what is seen of the Mind itself, the habit-energy offalse speculations and erroneous discriminations which have been goingon since beginningless time is removed, and there is a revulsion [orturning-back] at the basis of discrimination¡ªthis is emancipation,Mahamati, and not annihilation. Therefore, Mahamati, there cannot beany talk about endlessness. To be endless in limit, Mahamati, is anothername for discrimination. Apart from discriminations there are no otherbeings. When all things external or internal are examined with"
6,272,"intelligence, Mahamati, knowing and known are found to be quiescent.But when it is not recognised that all things rise from the discriminationof the Mind itself, discrimination asserts itself. When this is understooddiscrimination ceases. So it is said:7. Those who regard the removers of obstruction [i. e., Buddhas] asneither destroyed nor departed for ever, like the sands of the Ganga,see the Tathagata.8. Like the sands of the Ganga they are devoid of all error: they flowalong the stream and are permanent, and so is the essence [or nature] ofBuddhahood."
6,273,"At that time again, Mahamati the Bodhisattva-Mahasattva said this tothe Bhagavan; Tell me, Bhagavan; tell me, Sugata, Tathagata, Arhat,Fully-Enlightened One, regarding the momentary destruction of all thingsand their distinctive signs. Bhagavan, what is meant by all things beingmomentary?The Bhagavan replied: Then, Mahamati, listen well and reflect wellwithin yourself; I will tell you.Certainly, Bhagavan; said Mahamati the Bodhisattva-Mahasattva andgave ear to the Bhagavan.The Bhagavan said this to him: Mahamati, all things, all things we speakof, and they are good or bad, effect-producing or not effect-producing,of this world or of super-world, faulty or faultless, of evil flowings or thenon-flowings, receptive or non-receptive. In short, Mahamati, the fiveappropriating1 Skandhas have their rise from the habit-energy of theCitta, Manas, and ManoVijnana, they are imagined good or bad.Mahamati, the happiness of the Samadhi and the attainments [resultingtherefrom], which belong to the wise by reason of their abiding in thehappiness of the existing world, are called the non-outflowing goods."
6,274,"Again, Mahamati, by good and bad are meant the eight Vijnanas. Whatare the eight? They are the Tathagata-garbha known as thealayaVijnana, Manas, ManoVijnana, and the system of the five Vijnanasas described by the philosophers. Now, Mahamati, the system of thefive Vijnanas is together with the ManoVijnana, and there is anundivided succession and differentiation of good and bad, and the entirebody moves on continuously and closely bound together; moving on, itcomes to an end; but as it fails to understand that there is nothing in theworld but what is seen of Mind-only, there is the rising of anotherVijnana [-system] following the cessation of the first; and theManoVijnana in union with the system of the five Vijnanas, perceivingthe difference of forms and figures, is set in motion, not remaining stilleven for a moment¡ªthis I call momentariness. Mahamati, momentary isthe alayaVijnana known as the Tathagata-garbha, which is together withthe Manas and with the habit-energy of the evolving Vijnanas¡ª this ismomentary. But [the alayaVijnana which is together] with the habitenergy of the non-outflows (anasrava) is not momentary. This is notunderstood by the ignorant and simple-minded who are addicted to thedoctrine of momentariness. Not understanding the momentariness andnon-momentariness of all things, they cherish nihilism whereby they eventry to destroy the unmade (asamskrita). Mahamati, the system itself ofthe five Vijnanas is not subject to transmigration, nor does it sufferpleasure and pain, nor is it conducive to Nirvana. But, Mahamati, theTathagata-garbha is together with the cause that suffers pleasure andpain; it is this that is set in motion and ceases to work; it is stupefied bythe fourfold habit-energy. But the ignorant do not understand it, as theirthoughts are infused with the habit-energy of discrimination whichcherishes the view of momentariness.Further, Mahamati, gold, vajra, and the relics of the Buddha, owing totheir specific character, are never destroyed but remain the same untilthe end of time. If, Mahamati, the nature of enlightenment is momentary,the wise would lose their wiseness (aryatva), but they have never lost it.Mahamati, gold and vajra remain the same until the end of time;remaining the same they are neither diminished nor increased. How is it"
6,275,"that the ignorant, failing to recognise the hidden meaning of all thingsinternal and external, discriminate in the sense of momentariness?"
6,276,"Further, Mahamati said: It is again said by the Bhagavan that by fulfillingthe six Paramitas Buddhahood is realised. What are the six Paramitas?And how are they fulfilled?The Bhagavan replied: Mahamati, there are three kinds of Paramitas.What are the three? They are the worldly, the super-worldly, and thehighest super-wordly. Of these, Mahamati, the worldly Paramitas [arepractised thus]: Adhering tenaciously to the notion of an ego-soul andwhat belongs to it and holding fast to dualism, those who are desirousfor this world of form, etc., will practise the Paramita of charity in orderto obtain the various realms of existence. In the same way, Mahamati,the ignorant will practise the Paramitas of morality, patience, energy,Dhyana, and Prajna. Attaining the psychic powers they will be born inBrahma's heaven.As to the super-worldly Paramitas, they are practised by the Sravakasand Pratyekabuddhas whose thoughts are possessed by the notion ofNirvana; the Paramitas of charity, etc. are thus performed by them,who, like the ignorant, are desirous of enjoying Nirvana for themselves.Again, Mahamati, as to the highest super-worldly Paramitas, [they arepractised] by the Bodhisattva-Mahasattvas who are the practisers ofthe highest form of spiritual discipline; that is, perceiving that there isnothing in the world but what is only seen of the Mind itself, on accountof discrimination, and understanding that duality is of the Mind itself,they see that discrimination ceases to function; and, that seizing andholding is non-existent; and, free from all thoughts of attachment toindividual objects which are of the Mind itself, and in order to benefitand give happiness to all sentient beings, [the Bodhisattvas] practise theParamita of charity. While dealing with an objective world there is norising in them of discrimination; they just practise morality and this is theParamita [of morality]. To practise patience with no thought of"
6,277,"discrimination rising in them and yet with full knowledge of grasped andgrasping ¡ªthis is the Paramita of patience. To exert oneself with energyfrom the first part of the night to its end and in conformity with thedisciplinary measures and not to give rise to discrimination¡ªthis is theParamita of energy. Not to cherish discrimination, not to fall into thephilosopher's notion of Nirvana¡ªthis is the Paramita of Dhyana. As tothe Paramita of Prajna: when the discrimination of the Mind itselfceases, when things are thoroughly examined by means of intelligence,there is no falling into dualism, and a revulsion takes place at the basis,while previous karma is not destroyed; when [transcendentalknowledge] is exercised for the accomplishment of self-realisation, thenthere is the Paramita of Prajna. These, Mahamati, are the Paramitas andtheir meanings."
6,278,"So it is said:9. The created (Samskrita) are empty, impermanent, momentary¡ªso theignorant discriminate; the meaning of momentariness is discriminated bymeans of the analogies of a river, a lamp, and seeds.10. All things are non-existent, they are not-momentary, quiescent, notsubject to destruction, and unborn¡ª this, I say, is the meaning ofmomentariness.11. Birth and death succeed without interruption¡ª this I do not point outfor the ignorant. Owing to the uninterrupted succession of existence,discrimination moves on in the [six] paths.12. Ignorance is the cause and there is the general rising of -minds,when form is not yet born, where is the abode of the middle existence?13. If another mind is set in motion in an uninterrupted succession ofdeaths, where does it find its dependence as form is not established intime?"
6,279,"14. If mind is set in motion, somewhere, somehow, the cause is anunreal one; it is not complete; how can one know of its momentarydisappearances?15. The attainment of the Yogins, gold, the Buddha-relics, and theheavenly palace of Abhasvara are indestructible by any worldlyagencies.16. Ever abiding are the truths attained by the Buddhas and their perfectknowledge; the nature of Buddhahood as realised [by them]¡ªhow canthere be momentariness in them?17. The city of the Gandharvas, Maya-like forms¡ªhow can they beotherwise than momentary? Realities are characterised with unreality,and how can they be causal agencies?"
7,280,"At that time again, Mahamati the Bodhisattva-Mahasattva said this tothe Bhagavan: [How was it that] the Arhats were given assurance by theBhagavan of their attainment of supreme enlightenment? [How can] allbeings attain Tathagatahood without realising the truths of Parinirvana?[What does it mean that] from the night when the Tathagata wasawakened to supreme enlightenment until the night when he entered intoParinirvana, between these times the Tathagata has not uttered, has notpronounced, a word. [What is the meaning of this] that being always inSamadhi the Tathagatas neither deliberate nor contemplate? [How do]Buddhas of transformation, being in the state of transformation, executethe works of the Tathagatas? How is the succession of momentarydecomposition explained which takes place in the Vijnanas?[Further, what do these statements mean] that Vajrapa?i is constantlywith [the Tathagata] as his personal guard; that the primary limit isunknown and yet cessation is knowable; that there are evil ones, theiractivities, and left-over karma? Bhagavan, [facts of] karma-hindranceare said to be shown [by the Tathagata in the incident of] Canca thedaughter of a Brahmin, of Sundar¨© the daughter of a mendicant, anempty bowl, etc.; how can the Bhagavan with these unexhausted evilsattain all-knowledge?The Bhagavan replied: Then, Mahamati, listen well and reflect wellwithin yourself; I will tell you.Certainly, Bhagavan; said Mahamati the Bodhisattva-Mahasattva andgave ear to the Bhagavan."
7,281,"The Bhagavan said this to him: The realm of Nirvana where nosubstratum is left behind is according to the hidden meaning and for thesake of the practisers who are thereby inspired to exert themselves inthe work of the Bodhisattvas. Mahamati, there are Bodhisattvaspractising the work of the Bodhisattva here and in other Buddha-lands,who, however, are desirous of attaining the Nirvana of the Sravakayana (Voice-hearer's vehicle). In order to turn their inclination awayfrom the Sravakayana and to make them exert themselves in the courseof the Mahayana, the Sravakas in transformation are given assurance[as to their future Buddhahood] by the Body of Transformation; but thisis not done by the Dharmata-Buddha. This giving assurance to theSravakas, Mahamati, is declared according to the hidden meaning.Mahamati, that the abandonment of passion-hindrance by the Sravakasand Pratyekabuddhas is not different [from that by the Tathagatas] isdue to the sameness of the taste of emancipation, but this does notapply to the abandonment of knowledge-hindrance. Knowledgehindrance, Mahamati, is purified when the egolessness of things isdistinctly perceived; but passion-hindrance is destroyed when first theegolessness of persons is perceived and acted upon, for [then] theManovijnana ceases to function. Further, dharma-hindrance is given upbecause of the disappearance of the habit-energy [accumulated in] thealayavijnana, it is now thoroughly purified.There is an eternally-abiding reality [which is to be understood]according to the hidden meaning, because it is something that hasneither antecedents nor consequents. The Tathagata points out theDharma without deliberation, without contemplation, and by means ofsuch words that are original and independent. Because of his rightthinking and because of his unfailing memory, he neither deliberates norcontemplates, he is no more at the stage of the fourfold habit-energy, heis free from the twofold death, he has relinquished the twofold hindranceof passion and knowledge.Mahamati, the seven Vijnanas, that is, Manas, Manovijnana,, eyevijnana, etc., are characterised with momentariness because they"
7,282,"originate from habit-energy, they are destitute of the good non-flowingfactors, and are not transmigratory. What transmigrates, Mahamati, isthe Tathagata-garbha which is the cause of Nirvana as well as that ofpleasure and pain. This is not understood by the ignorant whose mindsare torn asunder by the notion of emptiness.Mahamati, the Tathagatas who are accompanied by Vajrapa?i are theTathagatas transformed in transformation and are not the originalTathagatas, Arhats, Fully-Enlightened Ones. The original Tathagatas,Mahamati, are indeed beyond all sense and measurement, beyond thereach of all ignorant ones, Sravakas, Pratyekabuddhas, andphilosophers. [These Tathagatas] are abiding in the joy of existence as itis, as they have reached the truth of intuitive knowledge by means ofJnanakshanti. Thus Vajrapa?i is not attached to them. All the Buddhasof Transformation do not owe their existence to karma; in them there isno Tathagatahood, but apart from them there is no Tathagatahoodeither. Like the potter who is dependent on various combinations, [theBuddha of Transformation] does his work for sentient beings; heteaches the doctrine meeting conditions, but not the doctrine that willestablish the truth as it is, which belongs to the noble realm of selfrealisation.Further, Mahamati, on account of the cessation of the six Vijnanas theignorant and simple-minded look for nihilism, and on account of theirnot understanding the alayavijnana they have eternalism. The primarylimit of the discrimination of their own minds is unknown, Mahamati.Emancipation is obtained when this discrimination of Mind itself ceases.With the abandonment of the fourfold habit-energy the abandonment ofall faults takes place.So it is said:11. The three vehicles are no-vehicle; there is no Nirvana with theBuddhas; it is pointed out that the assurance of Buddhahood is given toall that are freed from faults."
7,283,"2. Ultimate intuitive knowledge, Nirvana that leaves no remnant, ¡ªthis istold according to the hidden meaning in order to give encouragement tothe timid.3. Knowledge is produced by the Buddhas, and the path is pointed outby them: they move in it and not in anything else, therefore there is noNirvana with them.4. Existence, desire, form (rupa), theorising¡ªthis is the fourfold habitenergy; this is where the Mano-vijnana takes its rise and the alaya andManas abide.5. Nihilism and the idea of impermanency rise because of theManovijnana, the eye-vijnana, etc.; eternalism rises from [the thoughtthat] there is no beginning in Nirvana, intelligence, and theorisation."
8,284,"At that time Mahamati the Bodhisattva-Mahasattva asked the Bhagavan in verse andagain made a request, saying: Pray tell me, Bhagavan, Tathagata, Arhat, FullyEnlightened One regarding the merit of not eating meat, and the vice of meat-eating;thereby I and other Bodhisattva-Mahasattvas of the present and future may teach theDharma to make those beings abandon their greed for meat, who, under the influence ofthe habit-energy belonging to the carnivorous existence, strongly crave meat-food. Thesemeat-eaters thus abandoning their desire for [its] taste will seek the Dharma for their foodand enjoyment, and, regarding all beings with love as if they were an only child, willcherish great compassion towards them. Cherishing [great compassion], they willdiscipline themselves at the stages of Bodhisattvahood and will quickly be awakened insupreme enlightenment; or staying a while at the stage of Sravakahood andPratyekabuddhahood, they will finally reach the highest stage of Tathagatahood.Bhagavan, even those philosophers who hold erroneous doctrines and are addicted to theviews of the Lokayata such as the dualism of being and non-being, nihilism, andeternalism, will prohibit meat-eating and will themselves refrain from eating it. Howmuch more, O World Leader, he who promotes one taste for mercy and is the FullyEnlightened One; why not prohibit in his teachings the eating of flesh not only by himselfbut by others? Indeed, let the Bhagavan who at heart is filled with pity for the entireworld, who regards all beings as his only child, and who possesses great compassion incompliance with his sympathetic feelings, teach us as to the vice of meat-eating and themerit of not eating meat, so that I and other Bodhisattva-Mahasattvas may teach theDharma.Said the Bhagavan: Then, Mahamati, listen well and reflect well within yourself; I willtell you.Certainly, Bhagavan; said Mahamati the Bodhisattva-Mahasattva and gave ear to theBhagavan.The Bhagavan said this to him: For innumerable reasons, Mahamati, the Bodhisattva,whose nature is compassion, is not to eat any meat; I will explain them: Mahamati, in thislong course of transmigration here, there is not one living being that, having assumed theform of a living being, has not been your mother, or father, or brother, or sister, or son, ordaughter, or the one or the other, in various degrees of kinship; and when acquiringanother form of life may live as a beast, as a domestic animal, as a bird, or as a wombborn, or as something standing in some relationship to you; [this being so] how can the"
8,285,"Bodhisattva-Mahasattva who desires to approach all living beings as if they were himselfand to practise the Buddha-truths, eat the flesh of any living being that is of the samenature as himself? Even, Mahamati, the Rakshasa, listening to the Tathagata's discourseon the highest essence of the Dharma, attained the notion of protecting [Buddhism], and,feeling pity, refrains from eating flesh; how much more those who love the Dharma!Thus, Mahamati, wherever there is the evolution of living beings, let people cherish thethought of kinship with them, and, thinking that all beings are [to be loved as if theywere] an only child, let them refrain from eating meat. So with Bodhisattvas whosenature is compassion, [the eating of] meat is to be avoided by him. Even in exceptionalcases, it is not [compassionate] of a Bodhisattva of good standing to eat meat. The fleshof a dog, an ass, a buffalo, a horse, a bull, or man, or any other [being], Mahamati, that isnot generally eaten by people, is sold on the roadside as mutton for the sake of money;and therefore, Mahamati, the Bodhisattva should not eat meat.For the sake of love of purity, Mahamati, the Bodhisattva should refrain from eating fleshwhich is born of semen, blood, etc. For fear of causing terror to living beings, Mahamati,let the Bodhisattva who is disciplining himself to attain compassion, refrain from eatingflesh. To illustrate, Mahamati: When a dog sees, even from a distance, a hunter, a pariah,a fisherman, etc., whose desires are for meat-eating, he is terrified with fear, thinking,""They are death-dealers, they will even kill me."" In the same way, Mahamati, even thoseminute animals that are living in the air, on earth, and in water, seeing meat-eaters at adistance, will perceive in them, by their keen sense of smell, the odour of the Rakshasaand will run away from such people as quickly as possible; for they are to them the threatof death. For this reason, Mahamati, let the Bodhisattva, who is disciplining himself, toabide in great compassion, because of its terrifying living beings, refrain from eatingmeat. Mahamati, meat which is liked by unwise people is full of bad smell and its eatinggives one a bad reputation which turns wise people away; let the Bodhisattva refrain fromeating meat. The food of the wise, Mahamati, is what is eaten by the Rishis; it does notconsist of meat and blood. Therefore, Mahamati, let the Bodhisattva refrain from eatingmeat.In order to guard the minds of all people, Mahamati, let the Bodhisattva whose nature isholy and who is desirous of avoiding censure on the teaching of the Buddha, refrain fromeating meat. For instance, Mahamati, there are some in the world who speak ill of theteaching of the Buddha; [they would say,] ""Why are those Sramana who carry out purepractices, reject the celestial beings' food, but like the carnivorous animals who fill theirstomachs with fleshes, go wandering about in the world thoroughly terrifying livingbeings, disregarding the life of a Sramana and destroying the vow of a Brahmin? There isno Dharma, no discipline in them."" There are many such adverse-minded people whothus speak ill of the teaching of the Buddha. For this reason, Mahamati, in order to guardthe minds of all people, let the Bodhisattva whose nature is full of pity and who isdesirous of avoiding censure on the teaching of the Buddha, you should not eat meat.Mahamati, there is generally an offensive odour to a corpse, which goes against nature;therefore, let the Bodhisattva refrain from eating meat. Mahamati, when flesh is burned,whether it be that of a dead man or of some other living creature, there is no distinction in"
8,286,"the odour. When flesh of either kind is burned, the odour emitted is equally noxious.Therefore, Mahamati, let the Bodhisattva, who is ever desirous of purity in his discipline,wholly refrain from eating meat.Mahamati, when sons or daughters of good family, wishing to exercise themselves invarious disciplines such as the attainment of a compassionate heart, the holding a magicalformula, or the perfecting of magical knowledge, or starting on a pilgrimage to theMahayana, retire into a cemetery, or to a wilderness, or a forest, where demons gather orfrequently approach; or when they attempt to sit on a couch or a seat for the exercise;they are hindered [because of their meat-eating] from gaining magical powers or fromobtaining emancipation. Mahamati, seeing that thus there are obstacles to theaccomplishing of all the practices, let the Bodhisattva, who is desirous of benefitinghimself as well as others, wholly refrain from eating meat.As even the sight of objective forms gives rise to the desire for tasting their deliciousflavour, let the Bodhisattva, whose nature is pity and who regards all beings as his onlychild, wholly refrain from eating meat. Recognising that his mouth smells mostobnoxiously, even while living this life, let the Bodhisattva whose nature is pity, whollyrefrain from eating meat.[The meat-eater] sleeps uneasily and when awakened is distressed. He dreams of dreadfulevents, which makes his hair rise on end. He is left alone in an empty hut; he leads asolitary life; and his spirit is seized by demons. Frequently he is struck with terror, hetrembles without knowing why, there is no regularity in his eating, he is never satisfied.In his eating1 he never knows what is meant by proper taste, digestion, and nourishment.His visceras are filled with worms and other impure creatures and harbour the cause ofleprosy. He ceases to entertain any thoughts of aversion towards all diseases. When Iteach to regard food as if it were eating the flesh of one's own child, or taking a drug, howcan I permit my disciples, Mahamati, to eat food consisting of flesh and blood, which isgratifying to the unwise but is abhorred by the wise, which brings many evils and keepsaway many merits; and which was not offered to the Rishis and is altogether unsuitable?Now, Mahamati, the food I have permitted [my disciples to take] is gratifying to all wisepeople but is avoided by the unwise; it is productive of many merits, it keeps away manyevils; and it has been prescribed by the ancient Rishis. It comprises rice, barley, wheat,kidney beans, beans, lentils, etc., clarified butter, oil, honey, molasses, treacle, sugarcane, coarse sugar, etc.; food prepared with these is proper food. Mahamati, there may besome irrational people in the future who will discriminate and establish new rules ofmoral discipline, and who, under the influence of the habit-energy belonging to thecarnivorous races, will greedily desire the taste [of meat]: it is not for these people thatthe above food is prescribed. Mahamati, this is the food I urge for the BodhisattvaMahasattvas who have made offerings to the previous Buddhas, who have planted rootsof goodness, who are possessed of faith, devoid of discrimination, who are all men andwomen belonging to the Sakya family, who are sons and daughters of good family, whohave no attachment to body, life, and property, who do not covet delicacies, are not at all"
8,287,"greedy, who being compassionate desire to embrace all living beings as their own person,and who regard all beings with affection as if they were an only child.Long ago in the past, Mahamati, there lived a king whose name was Simhasaudasa. Hisexcessive fondness for meat, his greed to be served with it, stimulated his taste for it tothe highest degree so that he [even] ate human flesh. In consequence of this he wasalienated from the society of his friends, counsellors, kinsmen, relatives, not to speak ofhis townsmen and countrymen. In consequence he had to renounce his throne anddominion and to suffer great calamities because of his passion for meat.Mahamati, even Indra who obtained sovereignty over the gods had once to assume theform of a hawk owing to his habit-energy of eating meat for food in a previous existence;he then chased ViSvakarma appearing in the guise of a pigeon, who had thus to placehimself on the scale. King Sivi feeling pity for the innocent [pigeon had to sacrificehimself to the hawk and thus] to suffer great pain. Even a god who became Indra thePowerful, after going through many a birth, Mahamati, is liable to bring misfortune bothupon himself and others; how much more those who are not Indra!Mahamati, there was another king1 who was carried away by his horse into a forest.After wandering about in it, he committed evil deeds with a lioness out of fear for his life,and children were born to her. Because of their descending from the union with a lioness,the royal children were called the Spotted-Feet, etc. On account of their evil habit-energyin the past when their food had been flesh, they ate meat even [after becoming] king, and,Mahamati, in this life they lived in a village called Kutiraka (""seven huts""), and becausethey were excessively attached and devoted to meat-eating they gave birth to Dakas andDakinis who were terrible eaters of human flesh. In the life of transmigration, Mahamati,such ones will fall into the wombs of such excessive flesh-devouring creatures as thelion, tiger, panther, wolf, hyena, wild-cat, jackal, owl, etc.; they will fall into the wombsof still more greedily flesh-devouring and still more terrible Rakshasas. Falling into such,it will be with difficulty that they can ever obtain a human womb; how much more[difficult] attaining Nirvana!Such as these, Mahamati, are the evils of meat-eating; how much more numerous [evil]qualities that are born of the perverted minds of those devoted to [meat-eating]1. And,Mahamati, the ignorant and simple-minded are not aware of all this and other evils ofmeat-eating, and the merits of not eating meat. I tell you, Mahamati, that seeing theseevils and merits the Bodhisattva whose nature is pity should eat no meat.Mahamati, in most cases, slaughters are done for meat-eaters, If no one eats meat, therewill be no destroyer of life, therefore, eating meat produce the same sin as killing. Thosein the world who addict to the flavor of meat would eat even human flesh, not to mentionthe flesh of birds, beasts, and so forth. Mahamati, in most cases nets and other devices areprepared in various places by people who have lost their sense on account of theirappetite for meat-taste, and thereby many innocent victims are destroyed for the sake ofthe price [they bring in]--such as birds, Kaurabhraka, Kaivarta, etc., that are movingabout in the air, on land, and in water. There are even some, Mahamati, who are like"
8,288,"Rakshasas hard-hearted and used to practising cruelties, 2 who, being so devoid ofcompassion, would now and then look at living beings as meant for food and destruction- no compassion is awakened in them.It is not true, Mahamati, that meat is proper food and permissible for the Sravaka when[the victim] was not killed by himself, when he did not order others to kill it, when it wasnot specially meant for him. Again, Mahamati, there may be some unwitted people in thefuture time, who, beginning to lead the homeless life according to my teaching, areacknowledged as sons of the Sakya, and carry the Kashaya robe about them as a badge,but who are in thought evilly affected by erroneous reasonings. They may talk aboutvarious discriminations which they make in their moral discipline, being addicted to theview of a personal soul. Being under the influence of the thirst for [meat-] taste, they willstring together in various ways some sophistic arguments to defend meat-eating. Theythink they are giving me an unprecedented calumny when they discriminate and talkabout facts that are capable of various interpretations. Imagining that this fact allows thisinterpretation, [they conclude that] the Bhagavan permits meat as proper food, and that itis mentioned among permitted foods and that probably the Tathagata himself partook ofit. But, Mahamati, nowhere in the sutras is meat permitted as something enjoyable, nor itis referred to as proper among the foods prescribed [for the Buddha's followers].If however, Mahamati, I had the mind to permit [meat-eating], or if I said it was properfor the Sravakas [to eat meat], I would not have forbidden, I would not forbid, ail meateating for these Yogins, the sons and daughters of good family, who, wishing to cherishthe idea that all beings are to them like an only child, are possessed of compassion,practise contemplation, mortification, and are on their way to the Mahayana. And,Mahamati, the interdiction not to eat any kind of meat is here given to all sons anddaughters of good family, whether they are cemetery-ascetics of forest-ascetics, orYogins who are practising the exercises, if they wish the Dharma and are on the way tothe mastery of any vehicle, and being possessed of compassion, conceive the idea ofregarding all beings as an only child, in order to accomplish the end of their discipline.In the canonical texts here and there the process of discipline is developed in orderlysequence like a ladder going up step by step, and one joined to another in a regular andmethodical manner; after explaining each point meat obtained in these specificcircumstances is not interdicted.1 Further, a tenfold prohibition is given as regards theflesh of animals found dead by themselves. But in the present sutra all [meat-eating] inany form, in any manner, and in any place, is unconditionally and once for all, prohibitedfor all. Thus, Mahamati, meat-eating I have not permitted to anyone, I do not permit, Iwill not permit. Meat-eating, I tell you, Mahamati, is not proper for homeless monks.There may be some, Mahamati, who would say that meat was eaten by the Tathagatathinking this would calumniate him. Such unwitted people as these, Mahamati, willfollow the evil course of their own karma-hindrance, and will fall into such regions wherelong nights are passed without profit and without happiness. Mahamati, the nobleSravakas do not eat the food taken properly by [ordinary] men, how much less the foodof flesh and blood, which is altogether improper. Mahamati, the food for my Sravakas,Pratyekabuddhas, and Bodhisattvas is the Dharma and not flesh2-food; how much more"
8,289,"the Tathagata! The Tathagata is the Dharmakaya, Mahamati; he abides in the Dharma asfood; his is not a body feeding on flesh; he does not abide in any flesh-food. He hasejected the habit-energy of thirst and desire which sustain all existence; he keeps awaythe habit-energy of all evil passions; he is thoroughly emancipated in mind andknowledge; he is the All-knower; he is All-seer; he regards all beings impartially as anonly child; he is a great compassionate heart. Mahamati, having the thought of an onlychild for all beings, how can I, such as I am, permit the Sravakas to eat the flesh of theirown child? How much less my eating it! That I have permitted the Sravakas as well asmyself to partake of [meat-eating], Mahamati, has no foundation whatever.So it is said:1. Liquor, meat, and onions are to be avoided, Mahamati, by the BodhisattvaMahasattvas and those who are Victor-heroes.2. Meat is not agreeable to the wise: it has a nauseating odour, it causes a bad reputation,it is food for the carnivorous; I say1 this, Mahamati, it is not to be eaten.3. To those who eat [meat] there are detrimental effects, to those who do not, merits;Mahamati, you should know that meat-eaters bring detrimental effects upon themselves.4. Let the Yogin refrain from eating flesh as it is born of himself, as [the eating] involvestransgression, as [flesh] is produced of semen and blood, and as [the killing of animals]causes terror to living beings.5. Let the Yogin always refrain from meat, onions, various kinds of liquor, allium, andgarlic.6. Do not anoint the body with sesamum oil; do not sleep on a bed, perforated withspikes; for the living beings who find their shelter in the cavities and in places wherethere are no cavities may be terribly frightened.27. From eating [meat] arrogance is born, from arrogance erroneous imaginations issue,and from imagination is born greed; and for this reason refrain from eating [meat].8. From imagination, greed is born, and by greed the mind it stupefied; there isattachment to stupefaction, and there is no emancipation from birth [and death].9. For profit sentient beings are destroyed, for flesh money is paid out, they are both evildoers and [the deed] matures in the hells called Raurava (screaming), etc.10. One who eats flesh, trespassing against the words of the Muni, is evil-minded; he ispointed out in the teachings of the Sakya as the destroyer of the welfare of the twoworlds."
8,290,"11. Those evil-doers go to the most horrifying hell; meat-eaters are matured in the terrifichells such as Raurava, etc.12. There is no meat to be regarded as pure in three ways: not premeditated, not askedfor, and not impelled; therefore, refrain from eating meat.13. Let not the Yogin eat meat, it is forbidden by myself as well as by the Buddhas; thosesentient beings who feed on one another will be reborn among the carnivorous animals.14. The meat-eater is ill-smelling, contemptuous, and born deprived of intelligence; hewill be born again and again among the families of the Candala(slaughterman), thePukkasa, and the Domba.15. Prom the womb of Dakin¨© he will be born in the meat-eaters' family, and then intothe womb of a Rakshas¨© and a cat; he belongs to the lowest class of men.16. Meat-eating is rejected by me in such sutras as the Hastikakshya, the Mahamegha, theNirvana, the Anglimalika, and the Lankavatara.17. [Meat-eating] is condemned by the Buddhas, Bodhisattvas, and Sravakas; if onedevours [meat] out of shamelessness he will always be devoid of sense.18. One who avoids meat, etc., will be born, because of this fact, in the family of theBrahmins or of the Yogins, endowed with knowledge and wealth.19. Let one avoid all meat-eating [whatever they may say about] witnessing, hearing, andsuspecting; these theorisers born in a carnivorous family understand this not.20. As greed is the hindrance to emancipation, so are meat-eating, liquor, etc.,hindrances.21. There may be in time to come people who make foolish remarks about meat-eating,saying, ""Meat is proper to eat, unobjectionable, and permitted by the Buddha.""22. Meat-eating is a medicine; again, it is like a child's flesh; follow the proper measureand be averse [to meat, and thus] let the Yogin go about begging.23. [Meat-eating] is forbidden by me everywhere and all the time for those who areabiding in compassion; [he who eats meat] will be born in the same place as the lion,tiger, wolf, etc.24. Therefore, do not eat meat which will cause terror among people, because it hindersthe truth of emancipation; not to eat meat-- this is the mark of the wise."
9,291,"At that time the Bhagavan addressed Mahamati the Bodhisattva-Mahasattva: Mahamati,you should hold forth these magical phrases of the Lankavatara, which were recited, arerecited, and will be recited by the Buddhas of the past, present, and future. I will recitethem here for the benefit of the proclaimers of the Dharma, who will retain them inmemory. They are:Tutte, tutte--vutte, vutte--patte, patte--katte, katte--amale, amale--vimale, vimale--nime,nime--hime, hime--vame, vame--kale, kale, kale, kale--atte, matte--vatte, tutte--jnette,sputte--katte, katte--latte, patte--dime dime--cale, cale--pace, pace--badhe, bandhe--ance,mance--dutare, dutare--patare, patare--arkke, arkke--sarkke, sarkke--cakre, cakre--dime,dime-hime, hime --tu tu tu tu --du du du du --ru ru ru ru --phu phu phu phu --svaha.These, Mahamati, are the magical phrases of the Lankavatara Mahayana Sutra: If sonsand daughters of good family should hold forth, retain, proclaim, realise these magicalphrases, no one should ever be able to effect his descent upon them. Whether it be a god,or a goddess, or a Naga, or a Nagi, or a Yaksha, or a Yakshi, or an Asura, or an Asuri, ora Garuda, or a Garudi, or a Kinnara, or a Kannari, or a Mahoraga, or a Mahoragi, or aGandharva, or a Gandharvi, or a Bhuta, or a Bhuti, or a Kumbhanda, or a Kumbhandi, ora Pisara, or a Pisaci, or an Austaraka, or an Austaraki, or a Apasmara, or an Apasmari, ora Rakshasa, or a Rakshasi, or a Daka, or a Dakini, or an Aujohara, or an Aujohari, or aKataputana, or a Kataputani, or an Amanushya, or an Amanushyi, --no one of these willbe able to effect his or her descent [upon the holder of these magical phrases]. If anymisfortune should befall, let him recite the magical phrases for one hundred and eighttimes, and [the evil ones] will, wailing and crying, turn away and go in another direction.I will tell you, Mahamati, other magical phrases. They are:Padme, padmadeve--hine, hini, hine--cu, cule, eulu, cule--phale, phula, phule--yule,ghule, yula, yule--ghule, ghula, ghule--pale, pala, pale--munce, munce, munce--cchinde,bhinde, bhanje, marde, pramarde, dinakare--svaha.If, Mahamati, any son or daughter of good family should hold forth, retain, proclaim, andrealise these magical phrases, on him or her no [evil beings] should be able to make theirdescent. Whether it be a god, or a goddess, or a Naga, or a Nagi, or a Yaksha, or aYakshi, or an Asura, or an Asuri, a Garuda, or a Garudi, or a Kinnara, or a Kinnari, or aMahoraga, or a Mahoragi, or a Gandharva, or a Gandharvi, or a Bhuta, or a Bhuti, or aKumbhanda, or a Kumbhandi, or a Pisaca, or a Pisaci, or an Austaraka, or an Austaraki,"
9,292,"or an Apasmara, or an Apasmari, or a Rakshasa, or a Rakshasi, or a Daka, or a Dakini, oran Aujohara, or an Aujohari, or a Kataputana, or a Kataputani, or an Amanushya, or anAmanushyi--no one of these will be able to effect his or her descent upon [the holder ofthese magical phrases]. By him who will recite these magic phrases, the [whole]Lankavatara Sutra will be recited. These magic phrases are given by the Blessed One toguard against the interference of the Rakshasas."