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At that time Mahamati the Bodhisattva-Mahasattva said this to him: Tell me, Bhagavan, Tathagata, Arhat, Fully-Enlightened One, concerning the self-nature of Buddhahood, whereby I and other Bodhisattva-Mahasattvas, understanding well what constitutes the self-nature1 of the Tathagata, may have both ourselves and others awakened [in the truth].
The Bhagavan said: Then, Mahamati, ask me as you desire, according to which I will answer.
Mahamati replied: Bhagavan, is the Tathagata, the Arhat, the Fully-Enlightened One to be considered unmade or made, an effect or a cause, predicated or predicating, an expression or that which is expressed, knowledge or that which is knowable? Is the Bhagavan different from all these expressions, or not?
The Bhagavan said: If the Tathagata, Arhat, Fully-Enlightened One is to be described by those expressions, he is neither made nor unmade, neither an effect nor a cause. Why? Because the error of dualism would here be committed. If, Mahamati, the Tathagata is something made, he is impermanent; if he is impermanent, anything made would be a Tathagata, which is not desired by myself and other Tathagatas. If he is something unmade, his self-essence being attainment, all the preparations brought forward [for the realisation of Tathagatahood] will be useless, like a hare's horns, or a barren woman's child, because of their never having been made. That which is neither an effect nor a cause, Mahamati, is neither a being nor a non-being; and that which is neither a being nor a non-being is outside the four propositions. The four propositions, Mahamati, belong to worldly usage. That which is outside the four propositions is no more than a word, like a barren woman's child. Mahamati, a barren woman's child is a mere word and is beyond the four propositions. As it is beyond them, the wise know it to be not subject to measurement. So is the meaning of all the terms concerning 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 is that all things have each its own individuality which does not belong to another, 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 of cow-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 by its own nature. In the same way, Mahamati, things are not each without its own individuality, they are such as they are, and thus the ignorant and simple-minded fail to understand the signification of egolessness by reason of their discrimination; indeed, they are not free from discrimination. The same is to be known exactly about all things being empty, unborn, and without self-nature.
In the same way the Tathagata and the Skandhas are neither not-different nor different. If he is not different from the Skandhas, he is impermanent as the Skandhas are something made. If they are different, they are two separate entities; the case is like a cow's horns. As they look 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 right horn of a cow is thus different from her left horn; so is the left from the right; the one is longer or shorter than the other. The same can be said of varieties of colours. Thus the Tathagata and the Skandhas are neither different nor not-different the one from the other.
In the same way, the Tathagata is neither different nor not-different from emancipation, he can be described in terms of emancipation. If the Tathagata is different from emancipation, he partakes of the nature of a material object; if he does he is impermanent. If he is not different, there will be no distinction in the attainments of the Yogins, and, Mahamati, a distinction is seen in the Yogins; therefore, [the Tathagata] is neither different nor not-different [from emancipation].
In the same way, knowledge is neither different nor not-different from that which is known. That, Mahamati, which is neither eternal nor not-eternal, neither effect nor cause, neither effect-producing nor not-effect-producing, neither knowledge nor that which is knowable, neither predicated nor predicating, neither the Skandhas nor different from the Skandhas, neither that which is expressed nor expression, nor bound-up with oneness and otherness, with bothness and not-bothness, --this is something removed from all measurement; that which is removed from all measurement is not expressible in words;1 that which is not expressible1 is something unborn; that which is unborn is not subject to destruction; that which is not subject to destruction is like space, and, Mahamati, space is neither an effect nor a cause. That which is neither an effect nor a cause is something unconditioned. That which is unconditioned goes beyond all idle reasonings. That which goes beyond all idle reasonings, that is the Tathagata. Mahamati, this is the essence of perfect enlightenment, this is the self-nature of Buddhahood which is removed from all senses and measurements. So it is said:
79. That which is released from senses and measurements is neither an effect nor a cause; it has nothing to do with knowledge and that which is to be known; it is free from predicated and predicating.
80. There is something which is nowhere to be seen by anybody as the Skandhas, causation, enlightenment; of that which is nowhere to be seen by anybody, what description can we make?
81. It is not something made nor unmade, it is neither an effect nor a cause, it is neither the Skandhas nor not-Skandhas, nor is it other than the combination.
82. There is something that is not to be seen by the discrimination of its being, nor is it to be known as nonexistent; such is the self-essence of all things.
83. Accompanied by being, there is non-being; accompanied by non-being 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 an ego-soul and egolessness, are immersed in dualism; they are corrupted and lead the ignorant to corruption.
85. When they see my religion liberated from all detriments, they behold properly, they do not defile the world-leaders.
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: Tell me, Bhagavan; tell me, Sugata. Mention is made in the canonical books of the Bhagavan's being subject neither to birth nor to destruction, and it is declared by you that this being subject neither to birth nor to destruction is an epithet of the Tathagata. Now, Bhagavan, by this being subject neither to birth nor to destruction, is a non-entity meant? And is it another name for the Tathagata, as is declared by the Bhagavan? It is taught by the Bhagavan that all things are subject neither to birth nor to destruction because they are not to be seen in the dualistic aspect of being and non-being. If all things are unborn, Bhagavan, no one can take hold of anything because nothing has ever been born; and if that is another name of something, what can this something be, Bhagavan?
The Bhagavan said: Then, Mahamati, listen well and reflect well within yourself; I will tell you.
Certainly, Bhagavan, said Mahamati the Bodhisattva-Mahasattva and gave ear to the Bhagavan.
The Bhagavan said this to him: Mahamati, the Tathagata is not a non-entity; nor is he to be conceived as all things are, as neither born nor disappearing; nor is he to look around for causation [in order to appear before others]; nor is he without signification; I refer to him as unborn. Nevertheless, Mahamati, there is another name for the Tathagata when his Dharmakaya assumes a will-body. This is what goes beyond the comprehension of the philosophers, Sravakas, Pratyekabuddhas, and those 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 with many names, synonymously used and discriminated; but on account of these different names different objects are not to be imagined, nor are they without their self-nature. The same, Mahamati, can be said of myself, for I come within the range of hearing of ignorant people, in this world of patience, under many names, amounting to a hundred thousand times three asamkhyeyas, and they address me by these names not knowing that they are all other names of the Tathagata. Of these, Mahamati, some recognize me as the Tathagata, some as the Self-existent One, some as Leader, as Vinayaka (Remover), as Parinayaka (Guide), as Buddha, as Rishi (Ascetic), as Bull-king, as Brahma, as Vishnu, as iSvara, as Original Source (pradhana), as Kapila, as Bhutanta (End of Reality), as Arishta, as Nemina, as Soma (moon), as the Sun, as Rama, as Vyasa, as Suka, as Indra, as Balin, as Varuna, as is known to some; while others recognize me as One who is never born and never passes away, as Emptiness, as Suchness, as Truth, as Reality, as Limit of Reality, as the Dharmadhatu, as Nirvana, as the Eternal, as Sameness, as Non-duality, as the Undying, as the Formless, as Causation, as the Doctrine of Buddha-cause, as Emancipation, as the Truth of the Path, as the All-Knower, as the Victor, as the Will-made Mind. Mahamati, thus in full possession of one hundred thousand times three asamkhyeyas of appellations, neither more nor less, in this world and in other worlds, I am known to the peoples, like the moon in water which is neither in it nor out of it. But this is not understood by the ignorant who have fallen into the dualistic conception of continuity.1 Though they honour, praise, esteem, and revere me, they do not understand well the meaning of words and definitions; they do not distinguish ideas, they do not have their own truth, and, clinging to the words of the canonical books, they imagine that not being subject to birth and destruction means a non-entity, and fail to see that it is one of the many names of the Tathagata as in the case of Indra, Sakra, Purandara. They have no confidence in the texts where the self-standing truth is revealed, since in their study of all things they follow mere words as expressed in the texts trying thereby to gain into the meaning.
Thus, Mahamati, these deluded ones would declare that as words are so is meaning, that meaning is not otherwise than words. For what reason? Because meaning has no body of its own and cannot be different from words. That the unintelligent declare words to be identical with 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 death whereas meaning is not. Mahamati, words are dependent on letters, but meaning is not. As meaning is freed from existence and non-existence, it is not born, it has no substratum. And, Mahamati, the Tathagatas do not teach the doctrine that is dependent upon letters. As to letters, their being or non-being is not attainable; it is otherwise with the thought that is never dependent on letters. Again, Mahamati, anyone that discourses on a truth that is dependent on letters is a mere prattler because truth is beyond letters. For this reason, Mahamati, it is declared in the canonical text by myself and other Buddhas and Bodhisattvas that not a letter is uttered or answered by the Tathagatas. For what reason? Because truths are not dependent on letters. It is not that they never declare what is in conformity with meaning; when they declare anything, it is according to the discrimination [of all beings]. If, Mahamati, the truth is not declared1 [in words] the scriptures containing all truths will disappear, and when the scriptures disappear there will be no Buddhas, Sravakas, Pratyekabuddhas, and Bodhisattvas; and when there is no one [to teach], what is to be taught and to whom? For this reason, then, Mahamati, the Bodhisattva-Mahasattva is not to become attached to the words of the canonical texts. Mahamati, owing to the functioning of the minds of sentient beings, the canonical texts sometimes deviate from their straightforward course; religious discourses are given by myself and other Tathagatas, Arhats, Fully-Enlightened Ones in response to varieties of faiths on the part of beings, in order to remove them from [the bondage of] the Citta, Manas and ManoVijnana, and not for the attainment and establishment of self-realisation which issues from noble wisdom. When there is the recognition of the fact that all things are characterised with imagelessness and that there is nothing in the world but what is seen of the Mind itself, there is the discarding of the dualistic discrimination.
Therefore, Mahamati, let the Bodhisattva-Mahasattva be in conformity with the meaning and not with the letter. Mahamati, a son or a daughter of a good family who conforms himself or herself to the letter will ruin his or her understanding of ultimate reality1 and will cause others to fail to recognize [the truth]. Continuing to cherish wrong views, one's own assertion is confounded by the philosophers who do not understand well what characterises all the stages of the Dharma, and who have no adequate knowledge as to the interpretation of words. If they well understand what characterises all the stages of the Dharma and are adequately 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 while others are properly established in the Mahayana. Being properly embraced in the Mahayana they will, Mahamati, be in the embrace of the Buddhas, Sravakas, Pratyekabuddhas, and Bodhisattvas. Being embraced by the Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas, they will [in turn] embrace all beings. Embracing all beings they will embrace the good Dharma. The good Dharma being embraced, the Buddha-seeds will not be destroyed. When the Buddha-seeds are not destroyed, the excellent abodes will be attained. When thus these excellent abodes are attained, Mahamati, the Bodhisattva-Mahasattvas will see to it that [all beings], being established in the Mahayana, are born there [in the excellent abodes], and fortifying themselves with the tenfold supernatural power and assuming various forms, they will discourse on the Dharma in conformity to its true nature (tathatva), and with a thorough knowledge of various wishes and characteristics of beings. Now the true nature of things (tathatva) is characterised by non-differentiation and trueness, it is neither coming nor departing, it puts a stop to all idle reasonings, and it is called the truth (tattvam).
Therefore, Mahamati, let son or daughter of a good family take good heed not to get attached to words as being in perfect conformity with meaning, because the truth is not of the letter. Be not like the one who looks at the finger-tip. For instance, Mahamati, when a man with his finger-tip points at something to somebody, the finger-tip may be taken wrongly for the thing pointed at; in like manner, Mahamati, the people belonging to the class of the ignorant and simple-minded, like those of a childish group, are unable even unto their death to abandon the idea that in the finger-tip of words there is the meaning itself, and will not grasp ultimate reality because of their intent clinging to words which are no more than the finger-tip to them. To give another illustration, Mahamati: boiled rice is the proper food for infants, to whom [suppose] somebody gave uncooked food to eat. In this case, this one is to be considered to be out of his sense because of his not knowing how to prepare food properly. So it is with that which is neither born nor destroyed, Mahamati; it will not manifest itself to anybody unless he is well disciplined in it. Therefore, you should most assuredly discipline yourself in this and not be like one who grasping his own finger-tip sees the meaning there. For this reason, Mahamati, you should energetically discipline yourself to get at the meaning itself.
Mahamati, the meaning is alone with itself (vivikta) and is the cause of Nirvana. Words are bound up with discrimination and are the carrier of transmigration. Meaning, Mahamati, is attained from much learning, and this much learning, Mahamati, means to be conversant with meaning and not with words. To be conversant with meaning means [to ascertain] the view which is not at all associated with any philosophical school and which will keep not only yourself but others from falling into [the false views]. Being so, Mahamati, this is said to be learned much in meaning. Therefore, let seekers for meaning reverently approach those [who are much learned in it], but those who are attached to words as being in accord with meaning, they are to be left to themselves and to be shunned by truth-seekers.
Further, Mahamati to whom the Buddha's spiritual powers were added, said: There is nothing specially distinguishable in the Buddha's teaching of no-birth and no-annihilation. Why? Because all the philosophers also declare, 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. The philosophers declare, Bhagavan, that the world rises from causal agencies and causation, while the Bhagavan too declares that the world takes its rise from ignorance, desire, deed, discrimination, which work in 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 external causation. Thus, there is no distinction between your teaching, Bhagavan, and that of the philosophers. [With them] there are nine substances 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 as their being and non-being is unattainable. Now as the elements are indestructible, their self-nature is neither born nor annihilated; while following various courses of transformation, what constitutes their essential nature is not abandoned. Though your notion of the elements may differ in form, Bhagavan, it is what has been imagined by all the philosophers as well as by yourself. For this reason this teaching of yours has nothing distinctive. If there is anything distinctive by which the teaching of the Tathagata excels that of the philosophers, pray tell me. Bhagavan, if there is nothing distinctive in your own teaching, we can say that there is something of Buddhahood in the teaching of all the philosophers, because in them there is a cause pointing to no-birth and no-annihilation. It was declared by the Bhagavan that many Tathagatas are not born simultaneously in the same district in one world. But if the rule of cause and effect with regard to being and non-being holds true, and your own teaching leaves nothing contradicting behind, there must be many Tathagatas [rising at the same time and in the same locality].
The Bhagavan said: Mahamati, my [teaching of] no-birth and no-annihilation is not like that of philosophers who also speak of no-birth and no-annihilation; nor is it like their doctrine of birth and impermanency. Why? Because, Mahamati, that to which the philosophers ascribe the characteristics of no-birth and no-change is the self-nature of all things. But mine is not that which falls into the dualism of being and non-being. Mine, Mahamati, goes beyond the dualism of being and non-being; has nothing to do with birth, abiding, and destruction; is neither existent nor non-existent. How is it not non-existent? Because multitudinousness of objects is to be seen as like Maya and a dream; I say that it is not non-existent. How is it not existent? Because there are no characteristic signs to be perceived as belonging to the self-nature of things; they are seen [in one sense as individual objects] and not seen [as such in another sense]; again they are [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 is seen of the Mind itself, discrimination no more rises, and one is thus established in his own abode which is the realm of no-work. The ignorant work and discriminate but not the wise. Mahamati, [the doings of the ignorant] are unrealities discriminated, realities confounded; they are like the city of the Gandharvas, like magically-created figures. To illustrate, Mahamati, here is a city of the Gandharvas where children see magically-created people, merchants, and many others, going in or coming out, and imagine that they are really people going in and coming out. It is owing to this discrimination characterised by perturbation that such takes place. It is the same, Mahamati, with the ignorant that they have a confused perception of birth and no-birth. There is really nothing made or unmade, like the rising of magically-created people; for magically-created people are neither born nor annihilated, because here is no question whatever as to their existence or non-existence. In like manner, all things have nothing to do with birth and destruction, except that the ignorant cherishing false ideas imagine the birth and annihilation of objects. It is, however, not so with the wise. By false ideas it is meant that objects are not judged as they are in themselves. They are nothing else. When [reality] is discriminated other than it is, there is the clinging to the idea that all things have their self-nature and what is alone by itself is not seen, and when what is alone by itself is not seen there is no disappearance of discrimination. For this reason, Mahamati, an insight into formlessness excels, and not an insight into form; as form causes another birth, it excels not. By formlessness, Mahamati, is meant the disappearance 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 in itself; and when, along with the turning-back of the entire system of mentation (citta-caitta-kalapa), there is the attainment of self-realisation by means of noble wisdom, which belongs to the Tathagatas, I call it Nirvana.
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 by the 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 not subject to combination and are unobtainable; therefore, I declare that they are empty, unborn, and without self-nature.
89. Considered one by one combination is there, the world appears to exist, but nothing is really existing; it is not as it is conceived by the philosophers; 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 a mirage, which rise into view causelessly, so is the multitudinousness of the world.
91. By keeping down the theory of no-causation,2 no-birth is demonstrated; when the theory of no-birth is declared, my law-eye3 is never destroyed; when the theory of no-cause is pointed out, the philosophers are horrified.
92. [Mahamati asked].4 How, by whom, where, and wherefore does the theory of no-cause make its appearance? [The Bhagavan answered.]4 When things (samskrita) are perceived as neither subject to causation nor above it, then the view maintained by the philosophers of birth and destruction is done away with.
93. [Mahamati asked;] Is non-being no-birth? or does it look for causation? 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 it look 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 the Bodhisattvas who have entered upon the seventh stage; this is what characterises no-birth.
96. The doing away with the notion of cause and condition, the giving up of a causal agency, the establishment of the Mind-only--this I state to be no-birth.
97. The getting-rid of [the idea that] things are caused, the removal of [the dualism of] imagined and imagining, the being liberated from the alternatives of being and non-being--this I state to be no-birth.
98. The mind liberated from its objective world, the getting-rid of the twofold Svabhava [parikalpita and paratantra], a turning-up at the seat of mentation--this I state to be no-birth.
99. No external existence, no non-existence, not even the grasping of mind; [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 of its being empty, but because of its being empty in the sense of being unborn.
101. A system [of mentality] may have its rise and fall owing to causation; when there is a dissolution of the system, there is neither birth nor annihilation.
102. When a dissolution somewhere takes place among the members of the system, such existence ceases as is discriminated by the philosophers by means of [such categories as] oneness and separateness.
103. Nothing is born; being is not, non-being is not, nowhere is being-and-non-being; except that where there is a system, there is the rising of things and their dissolution.
104. It is only in accordance with general convention that a chain2 of mutual dependence is talked of; birth has no sense when the chain of dependence is severed.
105. As there is nothing generating, there is no-birth, free from the faults of the philosophers; I talk of this conventionally according [to the theory of] 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 as he destroys concatenation.
107. If concatenation works [from outside] like a lamp revealing all kinds of things, this means the presence of something outside concatenation itself.
108. All things are devoid of self-nature, have never been born, and in their original nature are like the sky; things separated from concatenation belong to the discrimination of the ignorant.
109. There is another kind of no-birth which is the self-essence of things realised by the wise; its birth is no-birth, and in this no-birth there is a recognition.1
110. When this entire world is regarded as concatenation, as nothing else 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. --these are external concatenations.
112. If there is any other existence born of concatenation, this goes against the law of concatenation; those [who hold this view] are not established in the principles of correct reasoning.
113. If there is an object coming to exist and yet is non-existent, by what law of causation is there the recognition of it? Things here are of mutual origination, and for this reason causation is declared.
114. Heat, fluidity, motility, solidity--such notions are discriminated by the 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 though there is no difference in the principle [of healing]; the difference comes from varieties of diseases.
116. In like manner, [in order to save] generations of beings from their disease of passions with which they are ill, I teach people with my doctrines, knowing the power of their senses.
117. My doctrine does not vary, but the passions and powers are differentiated; there is just one vehicle; auspicious is the eightfold path.
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: Impermanence, impermanence--this is the discrimination of the philosophers, Bhagavan, and you, too, declare in the canonical texts that all composite things are impermanent, to be subject to birth and destruction is the nature of things; but, Bhagavan, is this right or wrong? And how many kinds of impermanency [are there], Bhagavan?
Said the Bhagavan: Mahamati, there are eight1 kinds of impermanency as discriminated by the philosophers, but not by me. What are the eight kinds? (1) Some say that there is origination and then cessation--this is impermanency: that is to say, Mahamati, in the beginning there is something born which ceases to exist--this is impermanency. (2) Some explain impermanency as the changing of shape. (3) Some say, form2 itself is impermanent. (4) Some regard impermanency to consist in the changing of form (rupa), saying that in a continuous, uninterrupted existence 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 is called impermanency. (5) Some imagine that there is an objective existence (bhava) which is called impermanency. (6) Some imagine that existence and non-existence--this is impermanency. (7) Some say that not being born is impermanency; because of all things being impermanent, and because of impermanency being inherent in them.
Now, Mahamati, by impermanency that exists in existence and non-existence, is meant that things made of the elements1 are by nature subject 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 neither permanency nor impermanency; that in all things there is no [dualistic] evolution of being and non-being, and that nothing is seen to exist, even when they are examined into the last atom. This not seeing of anything is another name for no-birth, and not for birth. This, Mahamati, is the nature of impermanency that is no-birth, and as this is not understood, all the philosophers cherish the view of impermanency that is based on birth.
Further, Mahamati, by the conception of impermanency as objective existence is meant that there is a discrimination in [the philosopher's] own mind as to that which is not permanent and that which is not impermanent. What is the sense of this? It means that there is a thing called impermanency which in itself is not subject to destruction, but by whose working there is the disappearance of all things; and if not for impermanency there will be no disappearance of all things. It is like a stick or a stone, or like a hammer breaking other things to pieces while itself remains unbroken. [This is the philosopher's meaning but] as we actually see things about us, there is no such mutual differentiation which compels us to say that here is impermanency the cause, and there is the disappearance of all things as the effect; there is no such differentiation of cause and effect, and we cannot say: Here is impermanency as cause and there is the effect. When there is thus no differentiation of cause and effect, all things are permanent since no cause exists to render them otherwise. Mahamati, as to the disappearance of all things, there is a cause, but it is not in the understanding of the ignorant and simple-minded. When the cause is of a dissimilar nature, the [same] effect is not produced. In case it does, the impermanency of all things is an example of dissimilar effect, and there is no distinction between cause and effect. But the distinction between cause and effect is observed in them. If there is an [objective] existence to be known as impermanence, it will be characterized with the nature of an effect-producing cause, and there will be one entity contained in all things. When the notion is cherished of a cause-producing effect, this means that impermanence the cause is impermanent because it partakes of the nature of the effect which is impermanent. All things then are not to be regarded as impermanent but as permanent.
If impermanency [as the cause] resides within all things, it will come under the three divisions of time. It passes away together with things past; its future is not yet here as things of the future are still unborn; in the present it breaks up together with things of the present.
Form [or matter] results from the combination and variation of the elements; as the primary elements and the secondary elements are neither different nor not-different, they are by nature not subject to destruction, because according to the philosophers the elements are indestructible. [But, Mahamati,] it is an established fact that the entire triple world with its elements primary and secondary is born, abides, and disappears. How do the philosophers conceive a separate existence of impermanency which is independent of the elements primary and secondary, while the elements themselves are neither set in motion nor destroyed because they cling to the notion of self-nature [as eternally unchangeable]?
The conception of impermanency as existing in the first origination which ceases to continue [is not tenable for three reasons]; the elements cannot produce one another, because each has its self-nature different from the others. Each individual one cannot produce itself because there is no differentiation in it. The [mutually] separated origination of the elements is impossible because there is no correspondence between the two. Hence the conclusion that the conception of origination-impermanency is untenable.
By the conception of impermanency in consideration of changes taking place in external form is meant that the elements primary and secondary are not subject to dissolution. What is known as dissolution, Mahamati, even when closely examined until atoms are reached, is not the destruction of the elements primary and secondary but of their external forms whereby the elements assume different appearances as short or long; but, in fact, nothing is destroyed in the elemental atoms. What is seen as ceased to exist is the external formation of the elements. This view is cherished by the Samkhya school.
By the impermanency of external shapes is meant the impermanency of form (rupa); what is impermanent is thus the external shape and not the elements. If the elements themselves are impermanent all our everyday experiences come to naught. This is cherishing the view of the Lokayatika, according to which all things are reducible to mere words because 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 various ornamental articles of gold which assume various forms. While there is no disappearance in the nature of gold, the ornamental articles variously change in form.
These and other views of impermanency as changes are discriminated variously by the philosophers as is here described. Fire may burn all the elements but their self-nature can never be burned; when each goes asunder by itself, there is the destruction of what constitutes the elements primary and secondary.
However, Mahamati, I am neither for permanency nor for impermanency. Why? For these reasons: external objects are not admitted; the triple world is taught as not being anything else but the Mind itself; multiplicities of external existences are not accepted; there is no rising of the elements, nor their disappearance, nor their continuation, nor their differentiation; there are no such things as the elements primary and secondary; because of discrimination there evolve the dualistic indications of perceived and perceiving; when it is recognized that because of discrimination there is a duality, the discussion concerning the existence and non-existence of the external world ceases because Mind-only is understood. Discrimination rises from discriminating a world of effect-producing works; no discrimination takes place when this world is not recognized.1 Then a man ceases to cherish the discrimination of existence and non-existence which rises out of his own mind, he sees that things, either of this world or of a higher world, or of the highest, are not to be described as permanent or impermanent, because he does not understand the truth that there is nothing in the world but what is seen of the Mind itself. As [the meaning of] discrimination is not understood by all the philosophers who have fallen into 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 this world, of a higher world, and of the highest, is the outcome of word-discrimination, but this is not understood by the ignorant and simple-minded. So it is said:
118. By the deluded philosophers the notion of impermanency is discriminated as origination-cessation, as transformation of external forms, as an [independent] existence, as form.
119. There is no destruction of things; the elements abide for ever as regards their self-essence; immersed in varieties of views the philosophers discriminate impermanency.
120. To these philosophers there is no destruction, no birth; the elements are permanent as regards their self-essence; who ever discriminates impermanency? [This is the position of the philosophers.]
121. [According to the Buddha,] there is nothing in the world but the Mind itself, and all that is of duality has its rise from the Mind and is seen as perceived and perceiving; an ego-soul and what belongs to it--they exist not.
122. The abode and realm of Brahma, etc. --I declare all to be of Mind-only, outside Mind-only, Brahma, etc., are not attainable.
(End of Chapter 3)
Chapter 4: On Intuitive Understanding
At that time again Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: Pray tell me, Bhagavan, about the state of perfect tranquillisation (nirodha) and its further development as attained by all the Bodhisattvas, Sravakas, and Pratyekabuddhas; for when this further development is thoroughly understood by myself and other Bodhisattva-Mahasattvas all may be saved from being confounded by the happiness which comes from the attainment of perfect tranquillisation and also from falling into the confused state of mind of the Sravakas, Pratyekabuddhas, and philosophers.
Said the Bhagavan: Then listen well and reflect well within yourself; I will tell you.
Certainly, Bhagavan, said Mahamati the Bodhisattva-Mahasattva and gave ear to the Bhagavan.
The Bhagavan said this to him: Those Bodhisattva-Mahasattvas who have reached the sixth stage as well as all the Sravakas and Pratyekabuddhas attain perfect tranquillisation. At the seventh stage, the Bodhisattva-Mahasattvas, giving up the view of self-nature as subsisting in all things, attain perfect tranquillisation in every minute of their mental lives, which is not however the case with the Sravakas and Pratyekabuddhas; for with them there is something effect-producing, and in their attainment of perfect tranquillisation there is a trace [of dualism], of grasped and grasping. Therefore, they do not attain perfect tranquillisation in every minute of their mental lives which is possible at the seventh stage. They cannot attain to [the clear conviction of] an undifferentiated state of all things and the cessation of [all] multiplicities. Their attainment is due to understanding the aspect of all things in which their self-nature is discriminated as good and as not-good. Therefore, until the seventh stage there is not a well-established attainment of tranquillisation in every minute of their mental lives.
Mahamati, at the eighth stage the Bodhisattva-Mahasattvas, Sravakas, and Pratyekabuddhas cease cherishing discriminative ideas that arise from the Citta, Mana and ManoVijnana. From the first stage up to the sixth, they perceive that the triple world is no more than the Citta. Manas, and ManoVijnana, that as it is born of a discriminating mind there is no ego-soul and what belongs to it, and that there is no falling into the multitudinousness of external objects except through [the discrimination of] the Mind itself. The ignorant turning their self-knowledge (svajnana) towards the dualism of grasped and grasping fail to understand, for there is the working of habit-energy which has "been accumulating since beginningless time owing to false reasoning and discrimination.
Mahamati, at the eighth stage there is Nirvana for the Sravakas and Pratyekabuddhas and Bodhisattvas; but the Bodhisattvas are kept away by the power of all the Buddhas1 from [being intoxicated by] the bliss of the Samadhi, and thereby they will not enter into Nirvana. When the stage of Tathagatahood is not fulfilled there would be the cessation of all doings, 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 beyond conception. Therefore, [the Bodhisattvas] do not enter into Nirvana, but the Sravakas and Pratyekabuddhas, engrossed in the bliss of the Samadhis, therein cherish the thought of Nirvana.
At the seventh stage, Mahamati, the Bodhisattva properly examines into the nature of the Citta, Manas, and ManoVijnana; he examines into [such subjects as] ego-soul and what belongs1 to it, grasped and grasping, the egolessness of persons and things, rising and disappearing, individuality and generality; he skilfully ascertains the fourfold logical analysis; he enjoys the bliss of self-mastery; he enters successively upon the stages; he knows the differences obtaining in the various elements of enlightenment. The grading of the stages is arranged by me lest the Bodhisattva-Mahasattva, not knowing what is meant by individuality and generality and failing to understand the continuous development of the successive stages, should fall into the philosophers' wrong way of viewing things. But, Mahamati, there is really nothing rising, nothing disappearing, all is nothing except what is seen of the Mind itself; that is, the continuous development of the successive stages and all the multiple doings of the triple world [¡ªthey are all of Mind itself]. This is not understood by the ignorant. I and all the Buddhas1 establish the doctrine of the stages which develop successively as do all the doings of the triple world.
Further, Mahamati, the Sravakas and Pratyekabuddhas at the eighth stage of Bodhisattvahood are so intoxicated with the happiness that comes from the attainment of perfect tranquillisation, and, failing to understand fully that there is nothing in the world but what is seen of the Mind itself, they are thus unable to overcome the hindrances and habit-energy growing out of their notions of generality and individuality; and adhering to the egolessness of persons and things and cherishing views arising therefrom, they have the discriminating idea and knowledge of Nirvana, which is not that of the truth of absolute solitude. Mahamati, when the Bodhisattvas face and perceive the happiness of the Samadhi of perfect tranquillisation, they are moved with the feeling of love and sympathy owing to their original vows, and they become aware of the part they are to perform as regards the [ten] inexhaustible vows. Thus, they do not enter Nirvana. But the fact is that they are already in Nirvana because in them there is no rising of discrimination. With them the 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 the Mind itself, they have done away with the thought of discrimination concerning all things. They have abandoned adhering to and discriminating about such notions as the Citta, Manas, and ManoVijnana, and external objects, and self-nature; however, they have not given up the things promoting the cause of Buddhism; because of their attainment of the inner insight which belongs to the stage of Tathagatahood; whatever they do all issues from their transcendental knowledge.
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 a great river which he earnestly endeavours with all his might to cross by himself; but before he succeeds in crossing the stream, he is awakened from 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 habit-energy of discrimination which has been accumulated by experience ever since beginningless time, as multiplicities of forms and conditions are seen, heard, thought, and recognised, there is the perception and discrimination of all things as existent and nonexistent; and for this reason my ManoVijnana experiences even in a dream all that has been seen by myself."
In the same way, Mahamati, the Bodhisattva-Mahasattvas of the eighth stage of Bodhisattvahood, after passing through the first up to the seventh stage, observe that "there is no more rising in them of discrimination since all things are seen as like Maya, etc., when they have an intuitive understanding of the [true] nature of all things, and [further] observing that, therefore, there is the cessation of all things as to 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 their discrimination, the Bodhisattva-Mahasattvas never relax their efforts to practise the teachings of the Buddhas. Mahamati, they will exercise themselves to make those who have not yet attained the truth attain it. For the Bodhisattvas, Nirvana does not mean extinction; as they have abandoned thoughts of discrimination evolving from the Citta, Manas, and ManoVijnana, there is for them the attainment of the recognition that all things are unborn. And, Mahamati, in ultimate reality there is neither gradation nor continuous succession; [only] the truth of absolute solitude (viviktadharma) is taught here in which the discrimination of all the images is quieted. So it is said:
1. The abodes and the stages of Buddhahood are established in1 the Mind-only which is imageless¡ªthis was told, is told, and will be told by the Buddhas.
2. The [first] seven stages are [still] of the mind, but here the eighth is imageless; the two stages, [the ninth and the tenth,] have [still] something to rest themselves on; the [highest] stage that is left belongs to me.
3. Self-realisation and absolute purity¡ªthis stage is my own; it is the highest station of MaheSvara, the Akanishtha [heaven] shining brilliantly.
4. Its rays of light move forward like a mass of fire; they who are bright-coloured, charming, and auspicious transform the triple world.
5. Some worlds are being transformed, while others have already been transformed;2 there I preach the various vehicles which belong to my own stage.
6. But [from the absolute point of view] the tenth is the first, and the first is 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 is the sixth; what gradation is there where imagelessness prevails?
(End of Chapter 4)
Chapter 5: On the Deduction of the Permanency and Impermanency of Tathagatahood
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: Is the Bhagavan, the Tathagata, the Arhat, the Fully-Enlightened One, permanent or impermanent?
Said the Bhagavan: Mahamati, the Tathagata is neither permanent nor impermanent. Why? Because either way there is a fault connected with it. Mahamati, what fault is connected with either assertion? If the Tathagata is permanent, he will be connected with the creating agencies. For, Mahamati, according to all the philosophers the creating agencies are something uncreated and permanent. But the Tathagata is not permanent [in the same sense] as the uncreated are permanent. If he is impermanent, he will be connected with things created. Because the Skandhas which are predicable as qualified and qualifying are nonexistent, and because the Skandhas are subject to annihilation, destructibility is their nature. Mahamati, all that is created is impermanent as is a jug, a garment, straw, a piece of wood, a brick, etc., which are all connected with impermanency. Thus all the preparations for the knowledge of the All-Knowing One will become useless as they are things created. On account of no distinction being made, the Tathagata, indeed, would be something created. For this reason, the Tathagata is neither permanent nor impermanent.
Again, Mahamati, the Tathagata is not permanent for the reason that [if he were] he would be like space, and the preparations one makes for Tathagatahood would be useless. That is to say, Mahamati, space is neither permanent nor impermanent as it excludes [the idea of] permanence and impermanence, and it is improper to speak of it as characterised with the faults of oneness and otherness, of bothness and not-bothness, of permanence and impermanence. Further, Mahamati, it is 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 is the permanency of no-birth. Because of this fault of the permanency of no-birth, the Tathagata cannot be permanent.
However, Mahamati, there is another sense in which the Tathagata can be said to be permanent. How? Because the knowledge arising from the attainment of enlightenment [ = an intuitive understanding] is of a permanent nature, the Tathagata is permanent. Mahamati, this knowledge, as it is attained intuitively by the Tathagatas, Arhats, Fully-Enlightened Ones, is, indeed, permanent. Whether the Tathagatas are born or not, this Dharmata, which is the regulative and sustaining principle to be discoverable in the enlightenment of all the Sravakas, Pratyekabuddhas, and philosophers, abides, and this sustaining principle of existence is not like the emptiness of space, which, however, is not understood by the ignorant and simple-minded. Mahamati, this knowledge of enlightenment belonging to the Tathagatas comes forth from transcendental knowledge (prajnajnana); Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones do not come forth from the habit-energy of ignorance which is concerned with the Citta, Manas, and ManoVijnana, and the Skandhas, Dhatus, and ayatanas. The triple world originates from the discriminating of unrealities, but the Tathagatas do not originate from the discriminating of unrealities. Where duality obtains, Mahamati, there is permanency and impermanency because of its not being one. Mahamati, [the truth of] absolute solitude is, indeed, non-dualistic1 because all things are characterised with non-duality and no-birth. For this reason, Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones are neither permanent nor impermanent. Mahamati, as long as there is word-discrimination, there follows the faulty notion of permanency and impermanency. The destruction of the notion of permanency and impermanency as held by the ignorant, Mahamati, comes from the getting rid of the knowledge that is based on discrimination, and not from the getting rid of the knowledge that is based on the insight of solitude. So it is said:
1. By keeping away permanency and impermanency, [and yet] by keeping permanency and impermanency in sight, those who always see the Buddhas will not expose themselves to the power of the philosophical doctrines.
2. When permanency and impermanency are adhered to all the accumulation [one makes for the attainment of reality] will be of no avail; by destroying the knowledge that is based on discrimination, [the idea of] permanency and impermanency is kept back.
3. As soon as an assertion is made, all is in confusion; when it is understood that there is nothing in the world but what is seen of the Mind itself, disputes never arise.
(Ends of Chapter 5)
Chapter 6: On Momentariness
At that time again, Mahamati the Bodhisattva-Mahasattva made a request of the Bhagavan, saying: Bhagavan, tell me; Sugata, tell me about the rising and disappearing of the Skandhas, Dhatus, and ayatanas. In case there is no ego-soul, what is it that comes to exist and to disappear? The ignorant who are attached to the notion of rising and disappearing, fail to understand the extinction of pain, and thus they know not what Nirvana is.
Said the Bhagavan: Then, Mahamati, listen well and reflect well within yourself; I will tell you.
Mahamati the Bodhisattva-Mahasattva said: Certainly, Bhagavan; and gave ear to the Bhagavan.
The Bhagavan said this to him: Mahamati, the Tathagata-garbha holds within it the cause for both good and evil, and by it all the forms of existence 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 is not understood, there is the functioning together of the triple combination from which effects take place. But the philosophers not knowing this are tenaciously attached to the idea of a cause [or a creating agency]. Because of the influence of habit-energy that has been accumulating variously by false reasoning since beginningless time, what here goes under the name of alayaVijnana is accompanied by the seven Vijnanas which give birth to a state known as the abode of ignorance. It is like a great ocean in which the waves roll on permanently but the [deeps remain unmoved; that is, the Alaya-] body itself subsists uninterruptedly, quite free from fault of impermanence, unconcerned with the doctrine of ego-substance, and thoroughly pure in its essential nature.
As to the other seven Vijnanas beginning with the Manas and ManoVijnana, they have their rise and complete ending from moment to moment; they are born with false discrimination as cause, and with forms and appearances and objectivity as conditions which are intimately linked together; adhering to names and forms, they do not realise that objective individual forms are no1 more than what is seen of the Mind itself; they do not give exact information regarding pleasure and pain; they are not the cause of emancipation; by setting up names and forms which originate from greed, greed is begotten in turn, thus mutually conditioned and conditioning. When the sense-organs which seize [upon the objective world] are destroyed and annihilated, the other things immediately cease to function, and there is no recognition of pleasure and pain which are the self-discrimination of knowledge; thus there is the attainment of perfect tranquillisation in which thoughts and sensations are quieted, or there is the realisation of the four Dhyanas, in which truths of emancipation are well understood; whereupon the Yogins 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 the alayaVijnana known under the name of Tathagata-garbha, there is no cessation of the seven evolving Vijnanas. Why? Because the evolution of the Vijnanas is depending on this cause; but this does not belong to the realm of the Sravakas, Pratyekabuddhas, and those who are disciplining themselves in the exercises of the philosophers. As they [only] know the egolessness of the self-soul, as they [only] accept the individuality and generality of the Skandhas, Dhatus, and ayatanas, there is the evolving of the Tathagata-garbha. When an insight into the five Dharmas, the three Svabhavas, and the egolessness of all things is obtained, the Tathagata-garbha becomes quiescent. By causing a revulsion in the continuous development of the graded stages, [the Bodhisattva] may not be led astray in the path [of enlightenment] by those philosophers who hold different views. Thus establishing himself at the Bodhisattva stage of Acala (immovable), he obtains the paths leading to the happiness of the ten Samadhis. Supported by the Buddhas in Samadhi, observing the truths of the Buddha which go beyond thought and his own original vows, not entering into the happiness of the Samadhi which is the limit of reality, but by means of the self-realisation which is not generally gained by the paths of discipline belonging to the Sravakas, Pratyekabuddhas, and philosophers, he obtains the ten paths of discipline which belong to the noble family [of the Tathagatas], and [also obtains] the knowledge-body created by the will which is removed from the [premeditated] workings of Samadhi. For this reason, Mahamati, let those Bodhisattva-Mahasattvas who are seeking after the exalted truth effect the purification of the Tathagata-garbha which is known as alayaVijnana.
Mahamati, if you say that there is no Tathagata-garbha known as alayaVijnana, there will be neither the rising nor the disappearing [of an external world of multiplicities] in the absence of the Tathagata-garbha known as alayaVijnana. But, Mahamati, there is the rising and disappearing of the ignorant as well as the holy ones. [Therefore], the Yogins, while walking in the noble path of self-realisation and abiding in the enjoyment of things as they are, do not abandon working hard and are never frustrated [in their undertakings]. Mahamati, this realm of the Tathagata-garbha is primarily undefiled and is beyond all the speculative theories of the Sravakas, Pratyekabuddhas, and philosophers; but it appears to them devoid of purity, as it is soiled by these external defilements. This is not the case with the Tathagatas, Mahamati; with the Tathagatas it is an intuitive experience as if it were an amalaka fruit held in the palm of the hand.
This, Mahamati, was told by me in the canonical text relating to Queen Sr¨©mala, and in another where the Bodhisattvas, endowed with subtle, fine, pure knowledge, are supported [by my spiritual powers] ¡ªthat the Tathagata-garbha known as alayaVijnana evolves together with the seven Vijnanas. This is meant for the Sravakas who are not free from attachment, to make them see into the egolessness of things; and for Queen Sr¨©mala to whom the Buddha's spiritual power was added, the [pure] realm of Tathagatahood was expounded. This does not belong to the realm of speculation as it is carried on by the Sravakas, Pratyekabuddhas, and other philosophers, except, Mahamati, that this realm of Tathagatahood which is the realm of the Tathagata-garbha-alayaVijnana is meant for those Bodhisattva-Mahasattvas who like you are endowed with subtle, fine, penetrating thought-power and whose understanding is in accordance with the meaning; and it is not for others, such as philosophers, Sravakas, and Pratyekabuddhas, who are attached to the letters of the canonical texts. For this reason, Mahamati, let you and other Bodhisattva-Mahasattvas discipline yourselves in the realm of Tathagatahood, in the understanding of this Tathagata-garbha-alayaVijnana, so that you may not rest contented with mere learning. So it is said:
1. The Garbha of the Tathagatas is indeed united with the seven Vijnanas; when this is adhered to, there arises duality, but when rightly understood, duality ceases.
2. The mind, which is the product of intellection since beginningless time, is seen like a mere image; when things are viewed as they are in themselves, there is neither objectivity nor its appearance.
3. As the ignorant grasp the finger-tip and not the moon, so those who cling 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 objective world which is like a stage.1
At that time, Mahamati the Bodhisattva-Mahasattva made a request of the 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 other Bodhisattva-Mahasattvas will be able to establish those truths while effecting a continuous development through the various stages of Bodhisattvahood. It is said that by these truths we can enter into all the Buddha-truths, and that by entering into all the Buddha-truths we can enter even into the ground of the Tathagata's inner realisation.
Said the Bhagavan: Then, Mahamati, listen well and reflect well within yourself; I will tell you.
Certainly, Bhagavan, said Mahamati the Bodhisattva-Mahasattva and gave ear to the Bhagavan.
The Bhagavan said this to him: Mahamati, I will tell you about the distinguishing 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. [When these are thoroughly comprehended] by the Yogins, they enter into the course of the Tathagata's inner realisation, where they are kept away from such views as eternalism and nihilism, realism and negativism, and where they come face to face with the abode of happiness belonging to the 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 and nonexistent¡ª [all these are no more than] what is seen of the Mind itself¡ªthey are given to discrimination, but it is otherwise with the wise.
Said Mahamati: How is it that the ignorant are given up to discrimination and the wise are not?
Said the Bhagavan: Mahamati, the ignorant cling to names, ideas, and signs; their minds move along [these channels]. As thus they move along, they feed on multiplicities of objects, and fall into the notion of an ego-soul and what belongs to it, and cling to salutary appearances. As thus they cling, there is a reversion to ignorance, and they become tainted, karma born of greed, anger, and folly is accumulated. As karma is accumulated again and again, their minds become swathed in the cocoon of discrimination as the silk-worm; and, transmigrating in the ocean of birth-and-death (gati), they are unable, like the water-drawing wheel, to move forward. And because of folly, they do not understand that all things are like Maya, a mirage, the moon in water, and have no self-substance to be imagined as an ego-soul and its belongings; that things rise from their false discrimination; that they are devoid of qualified and qualifying; and have nothing to do with the course of birth, abiding, and destruction; that they are born of the discrimination of what is only seen of the Mind itself; and assert1 that they are born of ISvara, time, atoms, or a supreme spirit, for they follow names and appearances. Mahamati, the ignorant move along with appearances.
Further, Mahamati, by "appearance" is meant that which reveals itself to the visual sense and is perceived as form, and in like manner that which, appearing to the sense of hearing, smelling, tasting, the body, and the ManoVijnana, is perceived as sound, odour, taste, tactility, and idea, ¡ªall this I call "appearance."
Further, Mahamati, by "discrimination" is meant that by which names are declared, and there is thus the indicating of [various] appearances. Saying that this is such and no other, for instance, saying that this is an elephant, a horse, a wheel, a pedestrian, a woman, or a man, each idea thus discriminated is so determined.
Further, Mahamati, by "right knowledge" is meant this: when names and appearances are seen as unobtainable owing to their mutual conditioning, there is no more rising of the Vijnanas, for nothing comes to annihilation, nothing abides everlastingly; and when there is thus no falling back into the stage of the philosophers, Sravakas, and Pratyekabuddhas, it is said that there is right knowledge. Further, Mahamati, by reason of this right knowledge, the Bodhisattva-Mahasattva does not regard name as reality and appearance as non-reality.
When erroneous views based on the dualistic notion of assertion and negation are gotten rid of, and when the Vijnanas cease to rise as regards the objective world of names and appearances, this I call "suchness." Mahamati, a Bodhisattva-Mahasattva who is established on suchness attains the state of imagelessness and thereby attains the Bodhisattva-stage of Joy (pramudita).
When [the Bodhisattva] attains the stage of Joy, he is kept away from all the evil courses belonging to the philosophers and enters upon the path of supra-worldly truths. When [all] the conditions [of truth] are brought to consummation, he discerns that the course of all things starts with the notion of Maya, etc.; and after the attainment of the noble truth of self-realisation, he earnestly desires to put a stop to speculative theorisation; and going up in succession through the stages of Bodhisattvahood he finally reaches the stage of Dharma-Cloud (dharmamegha). After being at the stage of Dharma-Cloud, he reaches as far as the stage of Tathagatahood where the flowers of the Samadhis, powers, self-control, and psychic faculties are in bloom. After reaching here, in order to bring all beings to maturity, he shines like the moon in water, with varieties of rays of transformation. Perfectly fulfilling1 the [ten] inexhaustible vows, he preaches the Dharma to all beings according to their various understandings. As the Bodhisattva-Mahasattvas, Mahamati, have entered into suchness, they attain the body which is free from the will and thought-constructions.2
Again, Mahamati said: Are the three Svabhavas to be regarded as included in the five Dharmas, or as having their own characteristics complete in themselves?
The Bhagavan said: The three Svabhavas, the eight Vijnanas, and the twofold egolessness¡ªthey are all included [in the five Dharmas]. Of these, name and appearance are known as the Parikalpita [false imagination]. Then, Mahamati, discrimination which rises depending upon them, is the notion of an ego-soul and what belongs to it, ¡ªthe notion and the discrimination are of simultaneous occurrence, like the rising of the sun and its rays. Mahamati, the discrimination thus supporting the notion of self-nature which subsists in the multiplicities of objects, is called the Paratantra [dependence on another]. Right knowledge and suchness, Mahamati, are indestructible, and thus they are known as Parinishpanna [perfect knowledge].
Further, Mahamati, by adhering to what is seen of the Mind itself there is an eightfold discrimination. This comes from imagining unreal individual appearances [as real]. When the twofold clinging to an ego-soul and what belongs to it is stopped, there is the birth of the twofold egolessness. Mahamati, in these five Dharmas are included all the Buddha-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 self-realisation by means of their noble wisdom.
Further, Mahamati, of the five Dharmas¡ªname, appearance, discrimination, right knowledge, and suchness¡ª appearance is that which is seen as having such characteristics as form, shape, distinctive features, images, colours, etc. ¡ªthis is "appearance." Out of this appearance 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 thus pronounced, appearances are determined1 and there is "discrimination, " saying this is mind and this is what belongs to it. That these names and appearances are after all unobtainable because when intellection is put away the aspect of mutuality [in which all things are determined] ceases to be perceived and imagined¡ªthis is called the "suchness" of things. And this suchness may be characterised as truth, reality, exact knowledge, limit, source, self-substance, the unattainable. This has been realised by myself and the Tathagatas, truthfully pointed out, recognised, made public, and widely shown. When, in agreement with this, [the truth] is rightly understood as neither negative nor affirmative, discrimination ceases to rise, and there is a state conformable to self-realisation by means of noble wisdom, which is not the course of controversy pertaining to the philosophers, Sravakas, and Pratyekabuddhas; this is "right knowledge."
These are, Mahamati, the five Dharmas, and in them are included the three Svabhavas, the eight Vijnanas, the twofold egolessness, and all the Buddha-truths. In this, Mahamati, reflect well with your own wisdom and let others do [the same] and do not allow yourself to be led by another. So it is said:
5. The five Dharmas, the Svabhavas, the eight Vijnanas, and the twofold egolessness¡ªthey are all embraced in the Mahayana.
6. Name, appearance, and discrimination [correspond to] the first two Svabhavas, while right knowledge and suchness are the Parinishpanna.
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: It is told by the Bhagavan in the canonical text the Tathagatas of the past, present, and future are like the sands of the river Ganga. Bhagavan, is this to be accepted literally? or is there another distinct 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 not measurable by the measurement of the sands of the Ganga. Why? Because an analogy which is superior to anything of the world and surpasses it cannot be called an analogy, since there is in it something resembling and something not resembling. The Tathagatas, Arhats, Fully-Enlightened Ones do not give out such an analogy that has in it something resembling and something not resembling and that is superior to 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 river Ganga; the idea is to terrify those ignorant and simple-minded ones who, tenaciously clinging to the idea of permanency and impermanency, and giving themselves up to the ways of thinking and the erroneous views of the philosophers, follow up the wheel of transmigration. To those who, anxious to escape the intricacies of the wheel of existence, seek after the excellent state, thinking how this could be realised, it is told them that the appearance of the Tathagatas is not like the blooming of the Udumbara flower, because they will thereby see that the attainment of Buddhahood is not a difficult undertaking and will pu1 forward their energy. But it is told in the canonical text that the Tathagatas appear as rarely as the Udumbara flower, and this is in consideration of those people who are to be led by me. Mahamati, however, no one has ever seen the Udumbara flower blooming, nor will anyone; while, Mahamati, the Tathagatas are at present in the world, they were seen and are to be seen. To say that the Tathagatas appear as rarely as the Udumbara flower has [really] no reference to the establishment of the truth itself. When, Mahamati, the establishment of the truth itself is pointed out, it surpasses beyond measure anything in the 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 of the ignorant and simple-minded. There is indeed no room for analogies to enter in the realm of self-realisation which is effected by means of noble wisdom. The truth transcends all the notions that are characteristic of 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, because they are the same and impartial [to all things], because they are free from imagination and discrimination. For example, Mahamati, the sands of the river Ganga are tossed about by the fishes, tortoises, porpoises, crocodiles, buffalos, lions, elephants, etc., but they are free from imagination and discrimination; for they do not resent, saying."We are down-trodden," or "We are not." They are non-discriminative, pure in themselves, separated from defilement. In the same way, Mahamati, the self-realisation of noble wisdom which has been attained by the Tathagatas, Arhats, Fully-Enlightened Ones, is like the river Ganga, and their powers, psychic faculties, and self-control are like the sands; and however much they are tossed about by the fishes of the philosophers, by the ignorant who belong to other schools, they are not troubled by imaginations and discriminations. Because of their original vows, the Tathagatas [whose hearts are] filled with all the happiness of the Samapatti are not troubled by imaginations and discriminations with regard to beings. Therefore, the Tathagatas, like the sands of the river Ganga, are free from partiality because of their being devoid of likes and dislikes.
To illustrate, Mahamati: as the sands of the river Ganga partake of the character of the earth, the conflagration that will break out at the end of the Kalpa may burn the earth but does not destroy its self-nature. Mahamati, the earth is not consumed because of its being inseparably connected with the element of fire, and it is only the ignorant and simple-minded that on account of their falling into false ideas imagine the earth being consumed by fire. But as it supplies the material cause to the element fire, it is never consumed. In the same way, Mahamati, the Dharmakaya of the Tathagatas, like the sands of the river Ganga, is never destroyed.
To illustrate, Mahamati: the sands of the river Ganga are immeasurable. In the same way, Mahamati, the rays of light of the Tathagatas are beyond measure, which arc-emitted by them in all the Buddha-assemblies in order to bring beings to maturity and arouse them [to the knowledge of the truth].
To illustrate, Mahamati: the sands of the river Ganga do not assume another nature than itself remaining forever the same. In the same way, Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones are neither evolving nor disappearing in transmigration because in them the cause of making them come into existence is destroyed.
To illustrate, Mahamati: the sands of the river Ganga are unconcerned whether they are carried away or whether more is added into them. In the same way, Mahamati, the knowledge of the Tathagatas which is exercised for the maturing of beings is neither exhausted nor augmented, because the Dharma is without a physical body. Mahamati, that which has a physical body is subject to annihilation, but not that which has no physical body; and the Dharma is not a physical body.
To illustrate, Mahamati: the sands of the river Ganga, however much they are compressed for the sake of the ghee and oil, are destitute of them. In the same way, Mahamati, the Tathagatas never abandon their deep concerns1 and original vows and happiness as regards the Dharmadhatu, however hard they are oppressed with pain for the sake of beings, as long as all beings have not yet been led into Nirvana by the Tathagatas, who are endowed with a great compassionate heart.
To illustrate, Mahamati: the sands of the river Ganga are drawn along with the flow of the stream, but not where there is no water. In the same way, Mahamati, the Tathagata's teaching in regard to all the Buddha-truths takes place along the flow of the Nirvana-stream; and for this reason the Tathagatas are said to be like the sands of the river Ganga.
Mahamati, in tathagata ("thus come") there is no sense of "going away"; Mahamati, "going away" means destruction. Mahamati, the primary limit of transmigration is unknown. Not being known, how can I talk of the sense of "gong away"? The sense of "going away," Mahamati, is annihilation, and this is not known by the ignorant and simple-minded.
Mahamati said: If, Bhagavan, the primary limit of transmigration of all beings is unknowable, how is the emancipation of beings knowable?
The Bhagavan said: Mahamati, when it is understood that the objective world is nothing but what is seen of the Mind itself, the habit-energy of false speculations and erroneous discriminations which have been going on since beginningless time is removed, and there is a revulsion [or turning-back] at the basis of discrimination¡ªthis is emancipation, Mahamati, and not annihilation. Therefore, Mahamati, there cannot be any talk about endlessness. To be endless in limit, Mahamati, is another name for discrimination. Apart from discriminations there are no other beings. When all things external or internal are examined with intelligence, Mahamati, knowing and known are found to be quiescent. But when it is not recognised that all things rise from the discrimination of the Mind itself, discrimination asserts itself. When this is understood discrimination ceases. So it is said:
7. Those who regard the removers of obstruction [i. e., Buddhas] as neither 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 flow along the stream and are permanent, and so is the essence [or nature] of Buddhahood.
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan; Tell me, Bhagavan; tell me, Sugata, Tathagata, Arhat, Fully-Enlightened One, regarding the momentary destruction of all things and their distinctive signs. Bhagavan, what is meant by all things being momentary?
The Bhagavan replied: Then, Mahamati, listen well and reflect well within yourself; I will tell you.
Certainly, Bhagavan; said Mahamati the Bodhisattva-Mahasattva and gave ear to the Bhagavan.
The Bhagavan said this to him: Mahamati, all things, all things we speak of, 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 the non-flowings, receptive or non-receptive. In short, Mahamati, the five appropriating1 Skandhas have their rise from the habit-energy of the Citta, Manas, and ManoVijnana, they are imagined good or bad. Mahamati, the happiness of the Samadhi and the attainments [resulting therefrom], which belong to the wise by reason of their abiding in the happiness of the existing world, are called the non-outflowing goods.
Again, Mahamati, by good and bad are meant the eight Vijnanas. What are the eight? They are the Tathagata-garbha known as the alayaVijnana, Manas, ManoVijnana, and the system of the five Vijnanas as described by the philosophers. Now, Mahamati, the system of the five Vijnanas is together with the ManoVijnana, and there is an undivided succession and differentiation of good and bad, and the entire body moves on continuously and closely bound together; moving on, it comes to an end; but as it fails to understand that there is nothing in the world but what is seen of Mind-only, there is the rising of another Vijnana [-system] following the cessation of the first; and the ManoVijnana in union with the system of the five Vijnanas, perceiving the difference of forms and figures, is set in motion, not remaining still even for a moment¡ªthis I call momentariness. Mahamati, momentary is the alayaVijnana known as the Tathagata-garbha, which is together with the Manas and with the habit-energy of the evolving Vijnanas¡ª this is momentary. But [the alayaVijnana which is together] with the habit-energy of the non-outflows (anasrava) is not momentary. This is not understood by the ignorant and simple-minded who are addicted to the doctrine of momentariness. Not understanding the momentariness and non-momentariness of all things, they cherish nihilism whereby they even try to destroy the unmade (asamskrita). Mahamati, the system itself of the five Vijnanas is not subject to transmigration, nor does it suffer pleasure and pain, nor is it conducive to Nirvana. But, Mahamati, the Tathagata-garbha is together with the cause that suffers pleasure and pain; it is this that is set in motion and ceases to work; it is stupefied by the fourfold habit-energy. But the ignorant do not understand it, as their thoughts are infused with the habit-energy of discrimination which cherishes the view of momentariness.
Further, Mahamati, gold, vajra, and the relics of the Buddha, owing to their specific character, are never destroyed but remain the same until the 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 that the ignorant, failing to recognise the hidden meaning of all things internal and external, discriminate in the sense of momentariness?
Further, Mahamati said: It is again said by the Bhagavan that by fulfilling the 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 the highest super-wordly. Of these, Mahamati, the worldly Paramitas [are practised thus]: Adhering tenaciously to the notion of an ego-soul and what belongs to it and holding fast to dualism, those who are desirous for this world of form, etc., will practise the Paramita of charity in order to 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 in Brahma's heaven.
As to the super-worldly Paramitas, they are practised by the Sravakas and Pratyekabuddhas whose thoughts are possessed by the notion of Nirvana; 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 are practised] by the Bodhisattva-Mahasattvas who are the practisers of the highest form of spiritual discipline; that is, perceiving that there is nothing in the world but what is only seen of the Mind itself, on account of discrimination, and understanding that duality is of the Mind itself, they see that discrimination ceases to function; and, that seizing and holding is non-existent; and, free from all thoughts of attachment to individual objects which are of the Mind itself, and in order to benefit and give happiness to all sentient beings, [the Bodhisattvas] practise the Paramita of charity. While dealing with an objective world there is no rising in them of discrimination; they just practise morality and this is the Paramita [of morality]. To practise patience with no thought of discrimination rising in them and yet with full knowledge of grasped and grasping ¡ªthis is the Paramita of patience. To exert oneself with energy from the first part of the night to its end and in conformity with the disciplinary measures and not to give rise to discrimination¡ªthis is the Paramita of energy. Not to cherish discrimination, not to fall into the philosopher's notion of Nirvana¡ªthis is the Paramita of Dhyana. As to the Paramita of Prajna: when the discrimination of the Mind itself ceases, 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 [transcendental knowledge] is exercised for the accomplishment of self-realisation, then there is the Paramita of Prajna. These, Mahamati, are the Paramitas and their meanings.
So it is said:
9. The created (Samskrita) are empty, impermanent, momentary¡ªso the ignorant discriminate; the meaning of momentariness is discriminated by means of the analogies of a river, a lamp, and seeds.
10. All things are non-existent, they are not-momentary, quiescent, not subject to destruction, and unborn¡ª this, I say, is the meaning of momentariness.
11. Birth and death succeed without interruption¡ª this I do not point out for 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 of deaths, where does it find its dependence as form is not established in time?
14. If mind is set in motion, somewhere, somehow, the cause is an unreal one; it is not complete; how can one know of its momentary disappearances?
15. The attainment of the Yogins, gold, the Buddha-relics, and the heavenly palace of Abhasvara are indestructible by any worldly agencies.
16. Ever abiding are the truths attained by the Buddhas and their perfect knowledge; the nature of Buddhahood as realised [by them]¡ªhow can there be momentariness in them?
17. The city of the Gandharvas, Maya-like forms¡ªhow can they be otherwise than momentary? Realities are characterised with unreality, and how can they be causal agencies?
(End of Chapter 6)