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Then Mahamati said: Teach me, Bhagavan, concerning that most subtle doctrine which explains the Citta, Manas, ManoVijnana, the five Dharmas, the Svabhavas, and the Lakshanas; which is put in practice by the Buddhas and Bodhisattvas; which is separated from the state of mind which recognises a world as something outside Mind itself; and which, breaking down all the so-called truths established by words and reasonings, constitutes the essence of the teachings of all the Buddhas. Pray teach this assembly headed by the Bodhisattvas gathering on Mount Malaya in the city of Lanka; teach them regarding the Dharmakaya which is praised by the Tathagatas and which is the realm of the alayaVijnana which resembles the ocean with its waves. Then the Bhagavan again speaking to Mahamati the Bodhisattva-Mahasattva said this: The reasons whereby the eye-consciousness arises are four. What are they? They are: (1) The clinging to an external world, not knowing that it is of Mind itself; (2) The attaching to form and habit-energy accumulated since beginningless time by false reasoning and erroneous views; (3) The self-nature inherent in the Vijnana; (4) The eagerness for multiple forms and appearances. By these four reasons, Mahamati, the waves of the evolving Vijnanas are stirred on the alayaVijnana which resembles the waters of a flood. The same [can be said of the other sense-consciousnesses] as of the eye-consciousness. This consciousness arises at once or by degrees in every sense-organ including its atoms and pores of the skin; the sense-field is apprehended like a mirror reflecting objects, like the ocean swept over by a wind. Mahamati, similarly the waves of the mind-ocean are stirred uninterruptedly by the wind of objectivity; cause, deed, and appearance condition one another inseparably; the functioning Vijnanas and the original Vijnana are thus inextricably bound-up together; and because the self-nature of form, etc., is not comprehended, Mahamati, the system of the five consciousnesses (Vijnanas) comes to function. Along with this system of the five Vijnanas, there is what is known as ManoVijnana [i. e., the thinking function of consciousness], whereby the objective world is distinguished and individual appearances are distinctly determined, and in this the physical body has its genesis. But the ManoVijnana and other Vijnanas have no thought that they are mutually conditioned and that they grow out of their attachment to the discrimination which is applied to the projections of Mind itself. Thus the Vijnanas go on functioning mutually related in a most intimate manner and discriminating a world of representations.
As the Vijnanas thus go on functioning [without being conscious of their own doings], so the Yogins while entering upon a state of tranquillisation (Samapatti) are not aware of the workings of the subtle habit-energy [or memory] within themselves; for they think that they would enter upon a state of tranquillisation by extinguishing the Vijnanas. But [in fact] they are in this state without extinguishing the Vijnanas which still subsist because the seeds of habit-energy have not been extinguished; and [what they imagine to be] an extinction is really the non-functioning of the external world to which they are no more attached. So it is, Mahamati, with the subtle working of the alayaVijnana, which, except for the Tathagata and those Bodhisattvas who are established on the stages, is not easy to comprehend; [especially] by those who practise the discipline belonging to the Sravakas, Pratyekabuddhas, and philosophers, even with their powers of Samadhi and transcendental knowledge, it is difficult to distinguish. Only those who, understanding fully all the aspects of the different stages of Bodhisattvahood by the aid of their transcendental knowledge, acquiring a definite cognition as regards the meaning of the separate propositions, planting roots of goodness in the Buddha-lands that know no limits, and keeping themselves away from the discriminations and false reasonings that arise from recognising an external world which is of Mind itself, would retire into a secluded abode in the forest and devote themselves to the practice of the spiritual discipline, either high, or low, or middling, only those are capable of obtaining an insight into the flowing of Mind itself in a world of discrimination, of being baptised by the Buddhas living in the lands without limits, and of realizing the self-control, powers, psychic faculties, 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 world whose self-nature is of Mind itself; they are capable of crossing the ocean of birth and death which arises by reason of deed, desire, and ignorance. For this reason, Mahamati, the Yogins ought to exercise themselves in the discipline which has been given them by their good friends 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 without interruption,
100. The alaya-ocean in a similar manner is constantly stirred by the winds of objectivity, and is seen dancing about with the Vijnanas which are 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 that between the ocean and its waves. So are the seven Vijnanas joined with the Citta (mind).
103. As the waves in their variety are stirred on the ocean, so in the alaya is produced the variety of what is known as the Vijnanas.
104. The Citta, Manas, and Vijnanas are discriminated as regards their form; [but in substance] the eight are not to be separated one from another, for there is neither qualified nor qualifying.
105. As there is no distinction between the ocean and its waves, so in the 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 is discriminated by the five Vijnanas.
107. Varieties of colour such as dark-blue, etc., are presented to our Vijnana. Tell me, Great Muni, how there are these varieties of colour like waves [on the ocean]?
108. There are no such varieties of colour in the waves; it is for the sake of the simple-minded that the Citta is said to be evolving as regards form.
109. There is no such evolving in the Citta itself, which is beyond comprehension. Where there is comprehension there is that which comprehends 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; how is it that the evolving of the alaya is not recognised by the intellect even as the ocean is?
112. That the alaya is compared to the ocean is [only] for the sake of the discriminating intellect of the ignorant; the likeness of the waves in motion is [only] brought out by way of illustration.
113. When the sun rises it shines impartially on people high and low; so thou 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 announcest not the truth? If the truth is announced by me, the truth is not in the mind.2
115. As the waves appear instantly on the ocean, or [images] in a mirror or a dream, so the mind is reflected in its own sense-fields.3
116. Owing to a deficiency in conditions the evolution [of the Vijnanas] takes place by degrees.4 The function of the ManoVijnana is to recognise and that of the Manas is to reflect upon,
117. While to the five Vijnanas the actual world presents itself. There is no gradation when one is in a state of collectedness (samahita).5 Like unto a master of painting or his pupils,
118.1 Who arrange colours to produce a picture, I teach. The picture is not in the colours, nor in the canvas, nor in the plate;
119. In order to make it attractive to all beings, a picture is presented in colours. What one teaches, transgresses; for the truth (tattva) is beyond words.
120. Establishing myself in the Dharma, I preach the truth for the Yogins. The truth is the state of self-realization and is beyond categories of discrimination.
121. I teach it to the sons of the Victorious; the teaching is not meant for the ignorant. What is seen as multitudinous is a vision which exists not.
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 the philosophers and the Sravakas; what is taught by the leaders is the realm of self-realization.
Further, Mahamati, if the Bodhisattva should wish to understand fully that an external world to be subsumed under categories of discrimination, 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 treatises and writings of the philosophers, from things belonging to the vehicles of Sravakahood and Pratyekabuddhahood; let the Bodhisattva-Mahasattva be thoroughly acquainted with objects of discrimination which are to be seen as of Mind itself.
Further, Mahamati, when the Bodhisattva-Mahasattva establishes himself in the abode where he has gained a thorough understanding of Mind by means of his transcendental knowledge, he should later discipline himself in the cultivation of noble wisdom in its triple aspect. What are the three aspects of noble wisdom, Mahamati, in which he has to discipline himself later? They are: (1) imagelessness; (2) the power added by all the Buddhas by reason of their original vows; and (3) the self-realization attained by noble wisdom. Having mastered them, the Yogin should abandon his knowledge of Mind gained by means of transcendental wisdom, which still resembles a lame donkey; and entering upon the eighth stage of Bodhisattvahood, he should further discipline himself in these three aspects of noble wisdom.
Then again, Mahamati, the aspect of imagelessness comes forth when all things belonging to the Sravakas and Pratyekabuddhas and philosophers are thoroughly mastered. Again, Mahamati, as to the power added, it comes from the original vows made by all the Buddhas. Again, Mahamati, as to the self-realization aspect of noble wisdom, it rises when a Bodhisattva, detaching himself from viewing all things in their phenomenality, realizes the Samadhi-body whereby he surveys the world as like unto a vision, and further goes on to the attainment of the Buddha-stage. Mahamati, this is the triplicity of the noble life. Furnished with this triplicity, noble ones will attain the state of self-realization which is the outcome of noble wisdom. For this reason, Mahamati, you should cultivate noble wisdom in its triple aspect.
At that moment, Mahamati the Bodhisattva-Mahasattva knowing what was going on in the minds of the Bodhisattvas who were gathered there, and empowered by the power added to him by all the Buddhas, asked the Bhagavan concerning the doctrine known as examining into the reality of noble wisdom. Tell me, Bhagavan, the doctrine of examining into the reality of noble wisdom, depending on which the one hundred and eight statements are to be distinguished--the doctrine depending on which the Tathagatas, Arhats, Fully-Enlightened Ones will analyse and disclose the nature and course of false imagination for the sake of the Bodhisattva-Mahasattvas who have fallen into the way of looking at things from their aspects of generality and individuality. Thus the Bodhisattvas will be instructed in the analysis and thorough examination of false imagination, and thereby they will have the passage purified which leads to the egolessness of things and persons, and get an illumination on the stages of Bodhisattvahood; and, further, going beyond the bliss of the tranquillisations1 belonging to all the Sravakas, Pratyekabuddhas, and philosophers, will attain the Dharmakaya of the Tathagata, which belongs to the realm and course of Tathagatahood transcending 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 Dharma intimately bound up with the understanding born of transcendental knowledge, and which, entering into the realm of Maya, reaches all the Buddha-lands, the heavenly mansions of Tushita, and the abode of the Akanishtha.
Said the Bhagavan: Mahamati, there are some philosophers who are addicted to negativism, according to whose philosophical view the non-existence of the hare's horns is ascertained by means of the discriminating intellect which affirms that the self-nature of things ceases to exist with the destruction of their causes; and they say that all things are non-existent just like the hare's horns.
Again, Mahamati, there are others who, seeing distinctions existing in things as regards the elements, qualities, atoms, substances, formations, and positions, and, attached to the notion that the hare's horns are non-existent, assert that the bull has horns.
There are, Mahamati, those who have fallen into the dualistic way of thinking, being unable to comprehend the truth of Mind-only; they desire to discriminate a world which is of Mind itself. Mahamati, body, property, and abode have their existence only when measured in discrimination. The hare's horns neither are nor are not; no discrimination is to be made about them. So it is, Mahamati, with all things, of which neither being nor non-being can be predicated; have no discrimination about them!
Again, Mahamati, those who have gone beyond being and non-being, no more cherish the thought that the hare has no horns; for they never think that the hare has no horns because of mutual reference, nor do they think that the bull has horns because no ultimate substance is to be obtained however minutely the analysis of the horns may go on even to the subtlest particle known as atom: [that is,] the state in which noble wisdom is realized is beyond being and non-being.
At that time Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: Is it not this way, Bhagavan, that, seeing how discrimination takes place, we proceed to refer this to the non-rising of discrimination and infer that the horns exist not?
The Bhagavan said: No, indeed, Mahamati, the non-existence of the horns has no reference to the non-rising of discrimination. Why is it not so? Because there is discrimination owing to the idea of the horns. Indeed, depending upon the idea of the horns, Mahamati, discrimination takes place. And because of this dependence of discrimination upon the idea of the horns, Mahamati, and because of this relationship of dependence and apart from the anyananya1 relationship, one talks of the non-existence of the hare's horns, surely not because of the reference [to the horns of the bull]. If again, Mahamati, discrimination is different (anya) from the hare's horns, it will not take place by reason of the horns [and therefore the one is not different from the other]; but if it is not different (ananya), there is a discrimination taking place by reason of the horns [and therefore the one is different from the other]. However minutely the atoms are analysed, no horn [-substance] is obtainable; the notion of the horns itself is not available when thus reasoned. As neither of them [that is, the bull's nor the hare's] are existent, in reference to what should we talk of non-existence? Therefore, Mahamati, the reasoning by reference as regards the non-existence of the hare's horns is of no avail. The non-existence of the hare's horns is asserted in reference to their existence [on the bull; but really a horn itself has no existence from the beginning]; have therefore no discrimination about it! Mahamati, the dualism of being and non-being as held by the philosophers does not obtain as we see in the reasoning of horns.
Again, Mahamati, there are other philosophers affected with erroneous views, who are attached to such notions as form, cause, and figure; not fully understanding the nature of space and seeing that space is disjoined from form, they proceed to discriminate about their separate existences. But, Mahamati, space is form, and, Mahamati, as space penetrates into form, form is space. To establish the relation of supporting and supported, Mahamati, there obtains the separation of the two, space and form. Mahamati, when the elements begin to evolve [a world] they are distinguishable one from another; they do not abide in space, and space is not non-existent in them.
It is the same with the hare's horns, Mahamati, whose non-existence is asserted in reference to the bull's horns. But, Mahamati, when the bull's horns are analysed to their minutest atoms, which in turn are further analysed, there is after all nothing to be known as atoms. The non-existence of what, is to be affirmed in reference to what? As to the other things, too, this reasoning from reference does not hold true.
At that time, again, the Bhagavan said this to Mahamati the Bodhisattva-Mahasattva; Mahamati, you should discard the views and discriminations that are concerned with the horns of a hare and a bull, with space and form. And also, Mahamati, let you and other Bodhisattvas reflect on the nature of discrimination which they have of the Mind itself, and let them go into all the Bodhisattva-lands where they should disclose the way of disciplining themselves in the manifestations of Mind itself.
Then at that time the Bhagavan recited these verses:
125. The world [as we see it] exists not, pluralities of things rise from the Mind being seen [externally]; body, property, and abode are manifested to us as of the alayaVijnana.
126. The leaders talk about the Citta, Manas, [Mano-]Vijnana, the [triple] Svabhava, the five Dharmas, the twofold egolessness, and purification.
127. Long and short, etc., exist mutually bound up; when existence is asserted, there is non-existence, and where non-existence is asserted, there is existence.
128. Analysed down to atoms, there is indeed no form to be discriminated as such; what can be established is the [truth of] Mind-only, which is not believed by those who cherish erroneous views.
129. This does not belong to the realm of the theoreticians nor to that of the Sravaka; the Buddhas disclose the way of self-realization.
At that time again, Mahamati the Bodhisattva-Mahasattva made a request of the Bhagavan regarding the purification of the outflow which comes from recognising an objective world which is of Mind itself, saying, How, O Bhagavan, is the outflow purified that takes place from recognising an external world which is of Mind itself? Is the purification instantaneous or gradual?
Replied the Bhagavan: The outflow that takes place from recognising an external world which is of Mind itself is gradually purified and not instantaneously. Mahamati, it is like the amra fruit which ripens gradually and not instantaneously; in the same way, Mahamati, the purification of beings1 is gradual and not instantaneous. Mahamati, it is like the potter making pots, which is done gradually and not instantaneously; in the same way, Mahamati, the purification of beings by the Tathagata is gradual 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 beings is gradual and not instantaneous; Mahamati, it is like the mastery of comedy, dancing, singing, music, lute-playing, writing, and [other] arts, which is gained gradually and not instantaneously; in the same way, Mahamati, the purification by the Tathagata of all beings is gradual and not instantaneous.
Mahamati, it is like a mirror indiscriminately and instantaneously reflecting in it forms and images; in the same way, Mahamati, the purification by the Tathagata of all beings is instantaneous, who makes them free from discrimination and leads them to the state of imagelessness. Mahamati, it is like the sun or the moon revealing all forms instantaneously by illuminating them with its light; in the same way, Mahamati, the Tathagata, by making all beings discard the habit-energy which issues from the erroneous views they entertain in regard to an external world which is of the Mind, instantaneously reveals to all beings the realm of unthinkable knowledge which belongs to Buddhahood. It is like 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 the mentality of beings, places them in the palatial abode of the Akanishtha mansion where they will become practisers of various spiritual exercises. Mahamati, it is like the Dharmata-Buddha shining forth instantaneously with the rays that issue from the Nishyanda-Nirmana [-Buddha]; in the same way, Mahamati, the noble truth of self-realization instantaneously shines out when the false [dualistic] views of existence and non-existence are discarded.
And yet again, Mahamati, what the Dharniata-Nishyanda-Buddha [that is, the Buddha that flows out of the absolute Dharma] teaches is that all things are comprehensible under the aspects of individuality and generality, for they are bound up with causes and conditions of habit-energy which is accumulated by not recognising an external world as of Mind itself; that by reason of clinging to these false imaginations there is multitudinousness of unrealities, which resemble the various scenes and persons created magically and imagined as really in existence. Further again, Mahamati, false imaginations arise from clinging to the notion of relativity. To illustrate: when the magician depending upon grass, wood, shrubs, and creepers, exercises his art, all beings and forms take shape, magically-created persons are produced, which appear endowed with individuality and material body, and they are variously and fancifully discriminated. While they are thus manifesting themselves, Mahamati, there is no substantiality in them. Likewise, Mahamati, based on the notion of relativity the false imagination recognises a variety of appearances which are distinguished by a discriminating mind. And as their individual appearances are imagined and adhered to, there is habit-energy, and, Mahamati, so long as the fancying goes on we have here all 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 establish the exalted state of self-realization which transcends the phenomena of the [empirical] mind.
Again, Mahamati, what the Nirmita-Nirmana-Buddha [or Buddha of transformation] establishes concerns such matters as charity, morality, meditation, tranquillisation, various forms of transcendental knowledge and of understanding, the Skandhas, Dhatus, and ayatanas, emancipation, the Vijnanas, and the ways in which they function, the forms which they take, their distinctions and their performances. The Buddha discloses against the philosophical views that which surpasses forms.
Again Mahamati, the Dharmata-Buddha is unconditioned, free from conditions, 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 the notion of an ego. For this reason, Mahamati, you should discipline yourself in the excellent and exalted way leading to self-realization; you should keep yourself away from the views that recognise the reality of an external world apart from the Mind itself.
Further again, Mahamati, in the life of the Sravaka-vehicle, there are two aspects to be distinguished, namely, the excellent and exalted state of self-realization, and the attachment to the notion of self-nature arising from discrimination. What is the excellent, exalted state of self-realization belonging to the Sravakas? This is a state of mental concentration which is attained when one realizes states of emptiness, egolessness, suffering, and impermanence, and the truth that is free from passions and is ever serene; when one annihilates notions belonging to the externality of things, such as the Skandhas, Dhatus, ayatanas, individuality and generality; and when one has an insight into reality as it is. Entering upon this state of mental concentration the Sravakas will attain the blissful abode of exalted self-realization in which there is the emancipation belonging to a Dhyana, the path and fruit of a Samadhi, and the deliverance of a Samapatti, but in which there is as yet no discarding of habit-energy and no escape from the imperceivable transformation of death. This, Mahamati, is the Sravaka's exalted state of self-realization. Having attained this exalted and blissful condition of self-realization as realized by the Sravakas, Mahamati, the Bodhisattva-Mahasattva may not enjoy by himself the bliss of cessation, the bliss of Samapatti, but should think compassionately of other beings and keep ever fresh his original vows. Mahamati, in whatever exalted and blissful state of self-realization the Bodhisattva may find himself, he should never exert himself in the exalted and blissful state of self-realization as attained by the Sravakas.
Mahamati, what is meant by the attachment to the notion of self-nature arising 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 accordance with the measures laid down in books of logic. Mahamati, the Bodhisattva, knowing what this is, must abandon it. Conforming himself to the egolessness of things and holding back the wrong views regarding the egolessness of a person, the Bodhisattva should keep himself on the continuously-ascending journey along the stages. This is the Sravaka's attachment to the notion of self-nature arising from the discrimination of existence.
At that time Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: According to the Bhagavan's teaching, the eternal-unthinkable is the exalted condition of self-realization and also of highest reality. Now, do not the philosophers also talk about the creative agent being the eternal-unthinkable?
The Bhagavan replied: No, Mahamati, the eternal-unthinkable considered by the philosophers to be characteristic of their creator is untenable. Why? Because, Mahamati, the eternal-unthinkable as held by the philosophers is not in conformity with the idea of a cause itself. When, Mahamati, this eternal-unthinkable is not in conformity with the idea 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 the idea of a cause [which is eternal] in itself, it can be eternal; but since the idea of a creator is based upon that of a [further] cause, it cannot be the eternal-unthinkable.
But, Mahamati, my highest reality is the eternal-unthinkable since it conforms to the idea of a cause and is beyond existence and non-existence. Because it is the exalted state of self-realization it has its own character; because it is the cause of the highest reality it has its causation; because it has nothing to do with existence and non-existence it 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 the same as the eternal-unthinkable of the philosophers; the eternal-unthinkable of the Tathagatas is thatness realized by noble wisdom within themselves. For this reason, Mahamati, let the Bodhisattva-Mahasattva discipline himself in order to attain by means of noble wisdom the truth of self-realization which is the eternal-unthinkable.
Again, further, Mahamati, the eternal-unthinkable of the philosophers is not characterised with eternality because it has a cause which is not eternal; what they regard as eternal is not eternal as it is not characterised with the power that can create itself. If again, Mahamati, the philosophers prove the eternality of their eternal-unthinkable in contradistinction to the becoming and therefore the non-eternality of things created, Mahamati, by the same reasoning I can prove that their eternality has no reason to be known as such just because things created are non-eternal owing to their becoming.
If again, Mahamati, the eternal-unthinkable of the philosophers is in conformity with the idea of a cause, what they regard as characteristic of a cause is a non-entity like the horns of a hare; and, Mahamati, their eternal-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 of their having no characteristic of a self-cause. Mahamati, moreover, my eternal-unthinkable is really eternal because it finds its cause in the exalted state of self-realization, and because it has nothing to do with a creator, with being and non-being. Its eternality is not derived from the reasoning which is based upon the external notion of being and non-being, of eternity and non-eternity. If the eternal-unthinkable is eternal in consideration of the non-existence and eternality of external things, we can say of this kind of the eternal-unthinkable that the philosophers do not know what is meant by characteristically self-caused. As they are outside the state of self-realization attainable by noble wisdom, Mahamati, their discourse is not to the point.
Further, Mahamati, those who, afraid of sufferings arising from the discrimination of birth-and-death, seek for Nirvana, do not know that birth-and-death and Nirvana are not to be separated the one from the other; and, seeing that all things subject to discrimination have no reality, imagine that Nirvana consists in the future annihilation of the senses and their fields. They are not aware, Mahamati, of the fact that Nirvana is the alayaVijnana where a revulsion takes place by self-realization. Therefore, Mahamati, those who are stupid talk of the trinity of vehicles and not of the state of Mind-only where there are no images. Therefore, Mahamati, those who do not understand the teachings of the Tathagatas of the past, present, and future, concerning the external world, which is of Mind itself, cling to the notion that there is a world outside what is seen of the Mind and, Mahamati, go on rolling themselves along the wheel of birth-and-death.
Further, Mahamati, according to the teaching of the Tathagatas of the past, present, and future, all things are unborn. Why? Because they have no reality, being manifestations of Mind itself, and, Mahamati, as they 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 the ignorant and simple-minded who are given up to their false and erroneous imaginations, discriminate things where they are not; therefore, all things are unborn. That all things are in their self-nature unborn, Mahamati, belongs to the realm of self-realization attained by noble wisdom, and does not belong essentially to the realm of dualistic discrimination cherished by the ignorant and simple-minded. The self-nature and the characteristic marks of body, property, and abode evolve when the alayaVijnana is conceived by the ignorant as grasping and grasped; and then they fall into a dualistic view of existence where they recognise its rise, abiding, and disappearance, cherishing the idea that all things are born and subject to discrimination as to being and non-being. Therefore, Mahamati, you should discipline yourself therein [i. e. in self-realization].
Again further, Mahamati, there are five groups of people, each of whom attains its own [spiritual] insight. What are the five? They are: (1) the group of people whose insight belongs to the Sravaka-vehicle; (2) the group 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 to whom no insight is possible.
Mahamati, how does one know the group of people whose insight belongs to the Sravaka vehicle? There are people the hair of whose body will stand on end when they know and realize the nature of the Skandhas, Dhatus, ayatanas, and [what is meant by] generality and individuality; their intellect will leap with joy on knowing and practising what belongs to appearance and not on practising what they know of the uninterrupted chain of causation, --such ones, Mahamati, are said to be of the group whose insight belongs to the Sravaka vehicle. Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, "My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness 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, will seek Nirvana in them. Again, Mahamati, there are still others who, seeing that all things exist by depending upon causes, will recognise in this the way to Nirvana. But, Mahamati, as they have no insight into the egolessness of things, there is no emancipation for them. This, Mahamati, is where those of the Sravaka-vehicle and the philosophers make the mistake in their insight by regarding non-deliverance as deliverance. Therefore, Mahamati, you ought to discipline yourself in order to escape this wrong view.
Now, Mahamati, they belong to the group of the Pratyekabuddha-vehicle who will shed tears and feel the hair of their body stand on end when the Pratyekabuddha's insight is shown to them. When the teaching to keep themselves away from social relations and entanglements, not to become attached to the external world and its manifold form, to perform miraculous powers by which they can divide their own body and appear double or perform the transformations, is disclosed to them, they are thereby entreated. Recognising that they are of the group whose insight belong to the Pratyekabuddha-vehicle, their discourses will be in conformity with the insight of the Pratyekabuddha-vehicle. This, Mahamati, is the characteristic feature of the group of people whose insight belongs to the Pratyekabuddha-vehicle.
Now, Mahamati, three aspects are distinguishable in the insight belonging to the group of the Tathagata-vehicle. They are: (1) an insight whereby 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 also when the inconceivable realm of the alayaVijnana is disclosed, where body, property, and abode are seen to be the manifestation of Mind itself, a man will not be frightened, nor terrified, nor show any sign of fear; then such a one is to be known as of the group of people whose insight belongs to the Tathagata-vehicle. This is, Mahamati, the characteristic feature of the insight of those who belong to the Tathagata-vehicle.
Again, Mahamati, when these three forms of insight are disclosed to a man, he may thereby be pursuaded to discipline himself in them. This, Mahamati, is the stage of preparation for the establishment of his own group. In order that he may go up to the stage of imagelessness, there is this establishment. But the Sravaka who will purify his own habit-energy of passions by attaining an inner perception into the alaya and by seeing into the egolessness of things, will settle himself in the bliss of the Samadhi and finally will attain the body of Tathagatahood.
Then the Bhagavan recited these verses:
130. The fruit of the Stream-entered, and that of the Once-to-come; the fruit of the Not-to-come and Arhatship-- all these are due to mental perturbation.
131. The triple vehicle, the one vehicle, and the no-vehicle, of these I talk, for the sake of the dull-witted, and [also] for the wise, solitude-loving ones.
132. The gate of highest reality has nothing to do with the two forms of thought-construction [subject and object]; Where the imageless stands, why should we establish the triple vehicles?
133. The Dhyanas, the immeasurables, and the no-form Samadhis, and the thought-cessation--all these are not at all found in Mind-only.
Again, Mahamati, how is it that the Icchantika1 never awaken the desire for emancipation? Because they have abandoned all the stock of merit, and because they cherish certain vows for all beings since beginningless time. What is meant by abandoning all the stock of merit? It refers to [those Buddhists] who have abandoned the Bodhisattva collection [of the canonical texts], making the false accusation that they are not in conformity with the sutras, the codes of morality, and the emancipation. By this they have forsaken all the stock of merit and will not enter into Nirvana. Secondly again, Mahamati, there are Bodhisattva-Mahasattvas who, on account of their original vows made for all beings, saying, "So long as they do not attain Nirvana, I will not attain it myself," keep themselves away from Nirvana. This, Mahamati, is the reason of their not entering into Nirvana, and because of this they go on the way of the Icchantika.
Again, Mahamati said; Who, Bhagavan, would never enter Nirvana?
The Bhagavan replied: Knowing that all things are in Nirvana itself from the very beginning, the Bodhisattva-Icchantika would never enter Nirvana. But those Icchantikas who have forsaken all the stock of merit [finally] do. Those Icchantikas, Mahamati, who have forsaken all the stock of merit might some day be influenced by the power of the Tathagatas 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 never enters into Nirvana.
Further, Mahamati, let the Bodhisattva-Mahasattva be well acquainted with the three kinds of Svabhava (self-nature). [What are the three? They are (1) false discrimination, (2) knowledge of relativity, and (3) perfect knowledge.] Now, Mahamati, false discrimination rises from form (nimitta). How, Mahamati, does it rise from form? In [the consideration of] the relativity aspect of Svabhava, realities appear in various ways, as having forms, signs, and shapes; when, Mahamati, these objects, forms, and signs are adhered to [as real], this adherence takes place in two ways. The Tathagatas, Arhats, and Fully-Enlightened Ones thus declare false discrimination to consist in attachment to names and attachment to objects. By the attachment to objects is meant, Mahamati, to get attached to inner and external things [as realities]. By the attachment to names is meant to recognise in these inner and external things the characteristic marks of individuality and generality and to regard them as definitely belonging to the objects. These two modes of attachment, Mahamati, constitute false discrimination. The knowledge of the relativity-aspect (paratantra) rises from the separation of subject (asraya) and object (alambana).
Now, Mahamati, what is perfect knowledge? It is realized when one casts aside the discriminating notions of form, name, reality, and character; it is the inner realization by noble wisdom. This perfect knowledge, Mahamati, is the essence of the Tathagata-garbha.
Then the Bhagavan recited this verse:
134. Form, Name, and Discrimination [correspond to] the two forms of Svabhava, and Right Knowledge and Suchness [correspond to] the Perfect Knowledge aspect.
This, Mahamati, is called the doctrine that examines into the nature of the five Dharmas and the two Svabhavas (self-nature), and constitutes the state of self-realization attained by noble wisdom, and in this you and other Bodhisattvas are to discipline yourselves.
Further again, Mahamati, let the Bodhisattva-Mahasattva have a thorough understanding as to the nature of the twofold egolessness. Mahamati, what is this twofold egolessness? [It is the egolessness of persons and the egolessness of things. What is meant by egolessness of persons? It means that] in the collection of the Skandhas, Dhatus, and ayatanas there is no ego-substance, nor anything belonging to it; the Vijnana is originated by ignorance, deed, and desire, and keeps up its function by grasping objects by means of the sense-organs, such as the eye, etc., and by clinging to them as real; while a world of objects and bodies is manifested owing to the discrimination that takes place in the world which is of Mind itself, that is, in the alayaVijnana. By reason of the habit-energy stored up by false imagination since beginningless time, this world (vishaya) is subject to change and destruction from moment to moment; it is like a river, a seed, a lamp, wind, a cloud; [while the Vijnana itself is] like a monkey who is always restless, like a fly who is ever in search of unclean things and defiled places, like a fire which is never satisfied. Again, it is like a water-drawing wheel or a machine, it [i. e., the Vijnana] goes on rolling the wheel of transmigration, carrying varieties of bodies and forms, resuscitating the dead like the demon Vetala, causing the wooden figures to move about as a magician moves them. Mahamati, a thorough understanding concerning these phenomena is called comprehending the egolessness of persons.
Now, Mahamati, what is meant by the egolessness of things? It is to realize that the Skandhas, Dhatus, and ayatanas are characterised with the nature of false discrimination. Mahamati, since the Skandhas, Dhatus, and ayatanas are destitute of an ego-substance, being no more than an aggregation of the Skandhas, and subject to the conditions of mutual origination which are causally bound up with the string of desire and deed; and since thus there is no creating agent in them, Mahamati, the Skandhas are even destitute of the marks of individuality and generality; 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, the Bodhisattva-Mahasattva will well understand what is meant by the egolessness of things.
Again, Mahamati, when the Bodhisattva-Mahasattva has a good understanding as regards the egolessness of things, before long he will attain the first stage [of Bodhisattvahood] when he gets a definite cognition of the imageless. When a definite acquisition is obtained regarding the aspect of the stages [of Bodhisattvahood], the Bodhisattva will experience joy, and, gradually and successively going up the scale, will reach the ninth stage where his insight is perfected, and [finally the tenth stage known as] Great Dharmamegha. Establishing himself 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 adorned with various sorts of jewels and pearls; he will then acquire and complete a world of Maya-nature; surrounded by Bodhisattvas of the same character and anointed like the son of the Cakravarti by the hands of the Buddhas coming from all the Buddha-lands, he will go beyond the last stage of Bodhisattvahood, attain the noble truth of self-realization, and become a Tathagata endowed with the perfect freedom of the Dharmakaya, because of his insight into the egolessness of things. This, Mahamati, is what is meant by the egolessness of all things, and in this you and other Bodhisattva-Mahasattvas should well exercise yourselves.
At that time, Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: Pray teach me about making an assertion and refuting it so that I and other Bodhisattvas, getting rid of the erroneous views that may rise from assertion and refutation, may at once realize supreme enlightenment. Having been enlightened they would keep themselves away from the eternalistic assertions as well as from the nihilistic refutations, and leave your enlightenment eye unrefuted.
Then the Bhagavan again, understanding the request of Mahamati the Bodhisattva-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 of body, property, and abode, wander about with assertions and refutations.
At that moment the Bhagavan said this to elucidate the meaning of this verse: Mahamati, there are four forms of assertion made concerning things not in existence. What are the four? (1) The assertion about individual marks that are non-existent; (2) the assertion about philosophical views which are non-existent [i. e., not true]; (3) the assertion about a cause which is non-existent; and (4) the assertion about objects that are non-existent. These, Mahamati, are the four assertions.
Again, Mahamati, what is meant by the refutation? It means not examining properly, because of ignorance, any assertions based on errors. This, Mahamati, is what characterises assertion and refutation.
Further, Mahamati, what are the characteristics of the assertion made about individual marks that have no existence? It concerns the marks of individuality and generality in the Skandhas, Dhatus and ayatanas, which do not really exist; but taking them for realities and getting attached to them, a man may affirm that they are just so and not otherwise. This, Mahamati, characterises the assertion of individual marks which are non-existent.1 This assertion and discrimination, Mahamati, concerning individual marks that are not existent, rises from one's attachment to the habit-energy which is amassed, since beginningless time, by varieties of erroneous 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 are non-existent [i. e., not true], is meant that in the Skandhas, Dhatus, and ayatanas, [some philosophers] assume the existence of an ego, a being, a soul, a living being, a nourisher, or a spirit. This is said, Mahamati, to be the assertion of some philosophical views which are nonexistent [i. e., not true].
Again, Mahamati, by the assertion of a cause that is nonexistent is meant that [some philosophers] assume the causeless birth of a first Vijnana, which later comes to have a Maya-like non-existence; that is to say, the originally unborn Vijnana begins to function under the conditions of eye, form, light, and memory. The functioning goes on for a while and then ceases. This, Mahamati, is the assertion of a cause that is non-existent.
Again, Mahamati, the assertion about objects that are not-existent is an assertion arising from the attachment to such non-working existences as space, cessation, and Nirvana. These, Mahamati, are neither existent nor nonexistent; for all things are devoid of the alternatives of being and non-being and are to be known, Mahamati, as the horns of a hare, a horse, or a camel, or like a hair-net. They are discriminated as realities by the ignorant who are addicted to assertions and refutations as their intelligence has not penetrated into the truth that there is nothing but what is seen of the Mind itself. It is otherwise with the wise. This, Mahamati, is the characteristic point of the assertion about objects which are non-existent. For this reason, Mahamati, one should avoid the views based on assertion and refutation.
Further, Mahamati, the Bodhisattvas who are thoroughly acquainted with the nature of the Citta, Manas, and ManoVijnana, of the five Dharmas, of the [three] Svabhavas, and of the twofold Egolessness, will assume various personalities for the sake of benefitting others, just like the 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 Bodhisattvas will listen to the Buddhas, discourse on the nature of all things which are like a vision, a dream, an illusion, a reflection, and the lunar vision in water, and which have nothing to do with birth-and-death, eternality, and extinction; the Bodhisattvas, thus facing the Tathagatas, will listen to their discourses on the truth that does not belong to the Sravaka- and Pratyekabuddha-vehicle. They will then attain a hundred thousand Samadhis, indeed, a hundred thousand niyutas of kotis of Samadhis, and by means of these Samadhis they will go around from one country to another; they will do homage to the Buddhas, be born in all the celestial mansions, where they will discourse on the Triple Treasure, manifesting Buddha-bodies; and, surrounded by Sravakas and Bodhisattvas, they will, in order to free them from the alternatives of being and non-being, instruct them to understand thoroughly what is meant by an objective world which is nothing but Mind itself and in which 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 no more than Mind itself, they will obtain a body of transformation, which has nothing to do with effect-producing works, but which is endowed with the powers, psychic faculties, and self-control.
At that time again Mahamati the Bodhisattva-Mahasattva made a request of the Bhagavan. Tell me, Bhagavan, how all things are empty, unborn, non-dual, and have no self-nature, so that I and other Bodhisattva-Mahasattvas might be awakened in the teaching of emptiness, no-birth, non-duality, and the absence of self-nature, and, quitting the discrimination of being and non-being, quickly realize the highest 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 of one's attachment to false imagination, Mahamati, we have to talk of emptiness, no-birth, non-duality, and absence of self-nature. In short, then, Mahamati, there are seven kinds of emptiness: (1) The emptiness of individual marks (lakshana), (2) the emptiness of self-nature (bhavasvabhava), (3) the emptiness of no-work (apracarita), (4) the emptiness of work (pracarita), (5) the emptiness of all things in the sense that they are unpredicable (nirabhilapya), (6) the emptiness in its highest 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 all things have no [such distinguishing] marks of individuality and generality. In consideration of mutuality and accumulation, [things are thought to be realities], but when they are further investigated and analysed, Mahamati, they are non-existent, and not predicable with individuality and generality; and because thus no such ideas as self, other, or both, hold good, Mahamati, the individual marks no longer obtain. So it is said 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 the emptiness of self-nature, and it is therefore said that things are empty in their self-nature.
Again, Mahamati, what is meant by the emptiness of no-work? It is that the Skandhas are Nirvana itself and there is no work doing in them from the beginning. Therefore, one speaks of the emptiness of no-work.
Again, Mahamati, what is meant by the emptiness of work? It is that the Skandhas are devoid of an ego and its belongings, and go on functioning when there is a mutual conjunction of cause and action. Thus one speaks of the emptiness of work.
Again, Mahamati, what is meant by the emptiness of all things in the sense that they are unpredicable? It is that the nature of the false imagination is not expressible, hence the emptiness of all things in the sense of their unpredicability. Thus one speaks of the emptiness of unpredicability.
Again, Mahamati, what is meant by the emptiness in its highest sense of ultimate reality realizable by noble wisdom? It is that in the attainment of an inner realization by means of noble wisdom there is no trace of habit-energy generated by all the erroneous conceptions [of beginningless past]. Thus one speaks of the highest emptiness of ultimate reality realizable by noble wisdom.
Again, Mahamati, what is meant by the emptiness of mutual [non-existence]? It is this: when a thing is missing here, one speaks of its being empty there. For instance, Mahamati, in the lecture-hall of the Mrigarama there are no elephants, no bulls, no sheep, but as to the Bhikshus I can say that the hall is not devoid of them; it is empty only as far as they [i. e. the animals] are concerned. Further, Mahamati, it is not that the lecture-hall is devoid of its own characteristics, nor that the Bhikshu is devoid of this Bhikshuhood, nor that in some other places, too, elephants, bulls, and sheep are not to be found. Mahamati, here one sees all things in their aspect of individuality and generality, but from the point of view of mutuality (itaretara) some things do not exist somewhere. Thus one speaks of the emptiness of mutual [non-existence].
These, Mahamati, are the seven kinds of emptiness of which mutuality ranks 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 born of themselves, except when seen in the state of Samadhi--this is what is meant by "all things are unborn." To have no self-nature is, according to the deeper sense, to be unborn, Mahamati. That all things are devoid of self-nature means that there is a constant and uninterrupted becoming, a momentary change from one state of existence to another; seeing this, Mahamati, all things are destitute of self-nature. So one speaks of all things having no self-nature.
Again, Mahamati, what is meant by non-duality? It means that light and shade, long and short, black and white, are relative terms, Mahamati, and not independent of each other; as Nirvana and Samsara are, all things are not-two. There is no Nirvana except where is Samsara; there is no Samsara except where is Nirvana; for the condition of existence is not of mutually-exclusive character.1 Therefore, it is said that all things 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 ignorant discriminate the things which are not effect-producing, but the wise stand above being and non-being.
At that time again, the Bhagavan said this to Mahamati the Bodhisattva-Mahasattva; This [teaching of] emptiness, no-birth, non-duality, and no-self-nature is found in all the sutras of all the Buddhas, and this doctrine is recognised in every one of them. However. Mahamati, the sutras are the teaching in conformity with the dispositions of all beings and deviate from the [real] sense, and not the truth-preserving statement. Mahamati, it is like unto the mirage which entices the deer with its treacherous springs, the springs are not there but the deer are attached, imagining them to be real. So with the teachings disclosed in all the sutras, they are for all beings for the gratification of their own discriminating minds. They are not the truth-preserving statements meant for noble wisdom to grasp. For this reason, Mahamati, be in conformity with the sense and be not engrossed in the word-teaching.
At that time, Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: Now the Bhagavan makes mention of the Tathagata-garbha in the sutras, and verily it is described by you as by nature bright and pure, as primarily unspotted, endowed with the thirty-two marks of excellence, 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 the Skandhas, Dhatus, and ayatanas, and soiled with the dirt of greed, anger, folly, and false imagination, while it is described by the Bhagavan to be eternal, permanent, auspicious, and unchangeable. Is not this Tathagata-garbha taught by the Bhagavan the same as the ego-substance taught by the philosophers? The ego as taught in the systems of the philosophers is an eternal creator, unqualified, omnipresent, and imperishable.
The Bhagavan replied: No, Mahamati, my Tathagata-garbha is not the same as the ego taught by the philosophers; for what the Tathagatas teach is the Tathagata-garbha in the sense, Mahamati, that it is emptiness, reality-limit, Nirvana, being unborn, unqualified, and devoid of will-effort; the reason why the Tathagatas who are Arhats and Fully-Enlightened Ones, teach the doctrine pointing to the Tathagata-garbha is to make the ignorant cast aside their fear when they listen to the teaching of egolessness and to have them realize the state of non-discrimination and imagelessness. I also wish, Mahamati, that the Bodhisattva-Mahasattvas of the present and future would not attach themselves to the idea of an ego [imagining it to be a soul]. Mahamati, it is like a potter who manufactures various vessels out of a mass of clay of one sort by his own manual skill and labour combined with a rod, water, and thread, Mahamati, that the Tathagatas preach the egolessness of things which removes all the traces of discrimination by various skilful means issuing from their transcendental wisdom, that is, sometimes by the doctrine of the Tathagata-garbha, sometimes by that of egolessness, and, like a potter, by means of various terms, expressions, and synonyms. For this reason, Mahamati, the philosophers' doctrine of an ego-substance is not the same as the teaching of the Tathagata-garbha. Thus, Mahamati, the doctrine of the Tathagata-garbha is disclosed in order to awaken the philosophers from their clinging to the idea of the ego, so that those minds that have fallen into the views imagining the non-existent ego as real, and also into the notion that the triple emancipation is final, may rapidly be awakened to the state of supreme enlightenment. Accordingly, Mahamati, the Tathagatas who are Arhats and Fully-Enlightened Ones disclose the doctrine of the Tathagata-garbha which is thus not to be known as identical with the philosopher's notion of an ego-substance. Therefore. Mahamati, in order to abandon the misconception cherished by the philosophers, you must strive after the teaching of egolessness and the Tathagata-garbha.
At that moment then the Bhagavan recited this verse:
139. The personal soul, continuity, the Skandhas, causation, atoms, the supreme spirit, the ruler, the creator, --[they are] discriminations in the Mind-only.
At that time Mahamati the Bodhisattva-Mahasattva in consideration of future generations made this request again of the Bhagavan: Pray tell me, Bhagavan, about the perfecting of the discipline whereby the Bodhisattva-Mahasattvas become great Yogins.
The Bhagavan replied: There are four things, Mahamati, by fulfilling which the Bodhisattvas become great Yogins. What are the four? They are: (1) To have a clear understanding as to what is seen of Mind itself,2 (2) to discard the notions of birth, abiding, and disappearance, (3) to look into [the truth] that no external world obtains, and (4) to seek for the attainment of inner realization by noble wisdom. Provided with these four things the Bodhisattva-Mahasattvas become great Yogins.
How, Mahamati, does the Bodhisattva-Mahasattva come to have a clear understanding as to what is seen of Mind itself? He comes to it by recognising that this triple world is nothing but Mind itself, devoid of an ego and its belongings, with no strivings, no comings-and-goings; that this triple world is manifested and imagined as real, under the influence of the habit-energy accumulated since beginningless time by false reasoning and imagination, and with the multiplicity of objects and actions in close relationship, and in conformity with the ideas of discrimination, such as body, property, and abode. Thus, Mahamati, the Bodhisattva-Mahasattva acquires a thoroughly clear understanding as to what is seen of Mind itself.
How again, Mahamati, does the Bodhisattva-Mahasattva discard notions of birth, abiding, and disappearance? By this it is meant that all things are to be regarded as forms born of a vision or a dream and have never been created since there are no such things as self, the other, or bothness. [The Bodhisattvas] will see that the external world exists only in conformity with Mind-only; and seeing that there is no stirring of the Vijnanas and that the triple world is a complicated network of causation and owes its rise to discrimination, they find that all things, inner and external, are beyond predicability, that there is nothing to be seen as self-nature, and that [the world] is not to be viewed as born; and thereby they will conform themselves to the insight that things are of the nature of a vision, etc., and attain to the recognition that things are unborn. Establishing themselves on the eighth stage of Bodhisattvahood, they will experience a revulsion [in their consciousness] by transcending the Citta, Manas, and ManoVijnana, and the five Dharmas, and the [three] Svabhavas, and the twofold Egolessness, and thereby attain the mind-made body (Manomayakaya). Thus, Mahamati, the Bodhisattva-Mahasattva will discard the notion of birth, abiding, and disappearance.1
Said Mahamati,1 what is meant by the will-body, Bhagavan? The Bhagavan replied: It means that one [in this body] can speedily move unobstructed 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 his perception, while his own mind keeps on functioning in his body without the least interruption or hindrance. In the same fashion, Mahamati, the will-body, in the attainment of the Samadhi called Maya-like and adorned with such marks as the powers, the psychic faculties, and the self-control, will be born in the noble paths and assemblies, moving about as freely as he wishes, as he recalls his original vows and worlds in order to bring all beings to maturity.
Then, Mahamati, what is meant by the Bodhisattva-Mahasattva having 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; and seeing that all things are here essentially because of our attachment to the habit-energy of discrimination which has been maturing since beginningless time on account of false imagination and erroneous speculation, the Bodhisattvas will seek after the attainment of self-realization by their noble wisdom. Mahamati, furnished with these four things, Bodhisattva-Mahasattvas become great Yogins. Therefore, in these, Mahamati, you should exercise yourself.
At that time Mahamati again made a request of the Bhagavan: Pray tell me, Bhagavan, about the causation of all things, whereby I and other Bodhisattva-Mahasattvas can see into the nature of causation, and by getting rid of the discrimination [which issues in the philosophical views of] eternalism and nihilism, we may no more discriminate as to the gradual or simultaneous rising of all things.
Replied the Bhagavan: Mahamati, there are two factors of causation by which all things come into existence: external and inner. Mahamati, the external factors are a lump of clay, a stick, a wheel, thread, water, a worker, 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 piece of cloth made of thread, or a matting made of fragrant grass, or the sprout growing out of a seed, or fresh butter which is produced from sour milk by a man churning it with his own labour, so it is, Mahamati, with all things which, governed by external causes, appear one after another in continuous succession. As regards the inner factors of causation, Mahamati, they are of such kind as ignorance, desire, and action, which make up our idea of causation. Born of these, Mahamati, there is the manifestation of the Skandhas, Dhatus, and ayatanas. They are 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 means, Mahamati, that when a cause to be becomes effective there is the rising of things inner and outer. The dependence-cause means, Mahamati, that when conditions to be, become effective there is the rising of the Skandha-seeds, etc., inner and outer. Further, the objectivity-cause means, Mahamati, that bound by the objective world [the Vijnana] keeps up its continuous activity. Again, Mahamati, the agency-cause means that like a sovereign king a cause invested with supreme authority asserts itself. Again, the manifesting-cause means that when the discriminating faculty rises, as the result it reveals individual marks as a lamp does forms, etc. Lastly, the indifference-cause means that 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 the ignorant and simple-minded, and there is no gradual nor simultaneous rising of existence. Why? Because, Mahamati, if there is a simultaneous rising of existence, there would be no distinction between cause and effect, and there would be nothing to characterise a cause as such. If a gradual rising is admitted, there is no substance that holds together individual signs, which makes gradual rising impossible. While a child is not yet born, Mahamati, the term father has no significance.1 The logician argues that there is that which is born and that which gives birth by the mutual functioning of such causal factors as cause, subsistence, continuity, acceleration, and others; and they conclude that there is a gradual rising of existence. But, Mahamati, this gradual rising does not obtain except by reason of their attachment to the notion of self-nature. When the [ideas of] body, property, and abode are cherished in what is nothing but the manifestation of Mind itself, the external world is perceived under the aspects of individuality and generality, which, however, are not realities; and therefore, Mahamati, neither a gradual nor a simultaneous rising of things is possible. It is only when the Vijnana evolves by reason of discrimination which discriminates the manifestation of Mind itself [that existence is said to come into view]. For this reason, Mahamati, you must strive to get rid of notions of gradation and simultaneity in the combination of the causal activities. Thus it is said:
140. Nothing whatever is born or ceases to exist by reason of causation; when causation is discriminated there is birth and cessation.
141. It is not to keep off the idea of birth and disappearance which takes place in causation; it is to keep off the wrong imagination as to causation, which is cherished by the ignorant.
142. The being and non-being of things subject to causation has no reality; the triple world owes its existence to the Mind put into confusion by 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 a flower 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 has been born; even causation is not; it is because of wordly usage that things are talked of as existing.