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At that moment again Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: Pray tell me, Bhagavan, about the teaching known as the essence of discrimination as regards words, whereby, Bhagavan, I and other Bodhisattva-Mahasattvas, comprehending and becoming well acquainted with the essence of discrimination as regards words, will be thoroughly informed of the signification of two things, expression and expressed, and, thereby immediately attaining supreme enlightenment, will explain the signification of these two things, expression and expressed, for the purification of all beings.
Replied the Bhagavan: Then, Mahamati, listen well and reflect well, for I will tell you about it.
Well done! said Mahamati the Bodhisattva-Mahasattva and listened to the Bhagavan.
The Bhagavan said this to him: There are, Mahamati, four kinds of word-discrimination. They are: (1) Words denoting individual marks, (2) dream-words, (3) words growing out of the attachment to erroneous speculations and discriminations, and (4) words growing out of the discrimination that knows no beginning.
Now, Mahamati, the words denoting individual marks rise from discriminating forms and characteristic signs as real in themselves and becoming attached to them. The dream-words, Mahamati, rise from the unreal surroundings which reveal themselves [before the mind] when it recollects its previous experience. The words growing out of the attachment to erroneous speculations and discriminations, Mahamati, rise from recollecting deeds once previously committed. The words growing out of the discrimination that has been functioning since beginningless time, Mahamati, rise from the habit-energy whose seeds have been growing out of the clinging to erroneous speculations and false imaginations since beginningless time. I say, Mahamati, these are the four features of word-discrimination, which is the answer to your question.
At that time again, Mahamati the Bodhisattva-Mahasattva requested of the Bhagavan to speak on this subject: Pray tell me again, Bhagavan, about the conditions whereby the word-discrimination manifests itself. Where, whence, how, and by whom do words indicating discrimination take place among the people?
Said the Bhagavan: Mahamati, the word-discrimination goes on taking place by the coordination of the head, chest, nose, throat, palate, lips, tongue, and teeth.
Said Mahamati; Again, Bhagavan, are words to be considered different (anya) or not-different (ananya) from discrimination?
Replied the Bhagavan: Mahamati, they are neither different nor not-different. Why? Because words rise, Mahamati, with discrimination as their cause. If, Mahamati, words are different from discrimination, they cannot have it for cause. Then if they are not different, words cannot express the sense, which they do. Therefore, words and discrimination are neither different nor not-different.
Then Mahamati said: Again, Bhagavan, are words themselves the highest reality? or is what is expressed in words the highest reality?
The Bhagavan replied: Mahamati, words are not the highest reality, nor is what is expressed in words the highest reality. Why? Because the highest reality is an exalted state of bliss, and as it cannot be entered into by mere statements regarding it, words are not the highest reality. Mahamati, the highest reality is to be attained by the inner realization of noble wisdom; it is not a state of word-discrimination; therefore, discrimination does not express the highest reality. And then, Mahamati, words are subject to birth and destruction; they are unsteady, mutually conditioning, and are produced by the law of causation. And again, Mahamati, what is mutually conditioning and produced by the law of causation cannot express the highest reality, because the indications [pointing to the distinction between] self and not-self are non-existent. Mahamati, words are these indications and do not express [the highest reality].
Further, Mahamati, word-discrimination cannot express the highest reality, for external objects with their multitudinous individual marks are non-existent, and only appear before us as something revealed out of Mind itself. Therefore, Mahamati, you must try to keep yourself away from the various forms of word-discrimination.
Thus it is said:
145. In all things there is no self-nature, words too are devoid of reality; as the ignorant understand not what is meant by emptiness, yes, by emptiness, they wander about.
146. In all things there is no self-nature, they are mere words of people; that which is discriminated has no reality; [even] Nirvana is like a dream; nothing is seen to be in transmigration, nor does anything ever enter into Nirvana.
147. As a king or a wealthy householder, giving his children various clay-made animals, pleases them and makes them play [with the toys], but later gives them real ones; 148. So, I, making use of various forms and images of things, instruct my sons; but the limit of reality (bhutakoti) can [only] be realized within oneself.
At that time Mahamati the Bodhisattva-Mahasattva again said this to the Bhagavan: Pray tell me, Bhagavan, about the attainment of self-realization by noble wisdom, which does not belong to the path and the usage of the philosophers; which is devoid of [all such predicates as] being and non-being, oneness and otherness, bothness and not-bothness, existence and non-existence, eternity and non-eternity; which has nothing to do with the false imagination, nor with individuality and generality; which manifests itself as the truth of highest reality; which, going up continuously by degrees the stages of purification, enters upon the stage of Tathagatahood; which, because of the original vows unattended by any striving, will perform its works in infinite worlds like a gem reflecting a variety of colours; and which is manifested [when one perceives how] signs of individuation rise in all things as one realizes the course and realm of what is seen of Mind itself, and thereby I and other Bodhisattva-Mahasattvas are enabled to survey things from the point of view which is not hampered by marks of individuality and generality nor by anything of the false imagination, and may quickly attain supreme enlightenment and enable all beings to achieve the perfection of all their virtues.
Replied the Bhagavan: Well done, well done, Mahamati! and again, well done, indeed, Mahamati! Because of your compassion for the world, for the benefit of many people, for the happiness of many people, for the welfare, benefit, happiness of many people, both of celestial beings and humankind, Mahamati, you present yourself before me and make this request. Therefore, Mahamati, listen well and truly, and reflect, for I will tell you.
Assuredly, said Mahamati the Bodhisattva-Mahasattva, and gave ear to the Bhagavan.
The Bhagavan said this to him: Mahamati, since the ignorant and the simple-minded, not knowing that the world is what is seen of Mind itself, cling to the multitudinousness of external objects, cling to the notions of being and non-being, oneness and otherness, bothness and not-bothness, existence and non-existence, eternity and non-eternity, as being characterised by self-nature which rises from discrimination based on habit-energy, they are addicted to false imaginings. Mahamati, it is like a mirage in which the springs are seen as if they were real. They are imagined so by the animals who, thirsty from the heat of the season, would run after them. Not knowing that the springs are their own mental hallucinations, the animals do not realize that there are no such springs. In the same way, Mahamati, the ignorant and simple-minded with their minds impressed by various erroneous speculations and discriminations since beginningless time; with their minds burning with the fire of greed, anger, and folly; delighted in a world of multitudinous forms; with their thoughts saturated with the ideas of birth, destruction, and subsistence; not understanding well what is meant by existent and non-existent, by inner and outer; the ignorant and simple-minded fall into the way of grasping at oneness and otherness, being and non-being. Mahamati, it is like the city of the Gandharvas which the unwitted take for a real city, though it is not so in fact. This city appears in essence owing to their attachment to the memory of a city preserved in seed from beginningless time. This city is thus neither existent nor non-existent. In the same way, Mahamati, clinging to the memory (vasana) of erroneous speculations and doctrines since beginningless time, they hold fast to ideas such as oneness and otherness, being and non-being, and their thoughts are not at all clear about what is seen of Mind-only. Mahamati, it is like a man, who, dreaming in his sleep of a country variously filled with women, men, elephants, horses, cars, pedestrians, villages, towns, hamlets, cows, buffalos, mansions, woods, mountains, rivers, and lakes enters into its inner appartments and is awakened. While awakened thus, he recollects the city and its inner apartments. What do you think, Mahamati? Is this person to be regarded as wise, who is recollecting the various unrealities he has seen in his dream?
Said Mahamati: Indeed, he is not, Bhagavan.
The Bhagavan continued: In the same way the ignorant and simple-minded who are bitten by erroneous views and are inclined toward the philosophers, do not recognise that things seen of the Mind itself are like a dream, and are held fast by the notions of oneness and otherness, of being and non-being. Mahamati, it is like the painter's canvas on which there is no depression nor elevation as imagined by the ignorant. In the same way, Mahamati, there may be in the future some people brought up in the habit-energy, mentality, and imagination based on the philosophers' erroneous views; clinging to the ideas of oneness and otherness, of bothness and not-bothness, they may bring themselves and others to ruin; they may declare those people nihilists who hold the doctrine of no-birth apart from the alternatives of being and non-being. They [argue against] cause and effect, they are followers of the wicked views whereby they uproot meritorious causes of unstained purity. They are to be kept far away by those whose desires are for things excellent. They are those whose thoughts are entangled in the errors of self, other, and both, in the errors of imagining being and non-being, assertion and refutation, and hell will be their final refuge. Mahamati, it is like the dim-eyed ones who, seeing a hair-net, would exclaim to one another, saying: "It is wonderful! it is wonderful! Look, O honourable sirs!" And the said hair-net has never been brought into existence. It is in fact neither an entity nor a non-entity, because it is seen and not seen. In the same manner, Mahamati, those whose minds are addicted to discrimination of the erroneous views as cherished by the philosophers, and who are also given up to the realiztic ideas of being and non-being, oneness and otherness, bothness and not-bothness, will contradict the good Dharma, ending in the destruction of themselves and others. Mahamati, it is like a firebrand-wheel which is no real wheel but which is imagined to be of such character by the ignorant, but not by the wise. In the same manner, Mahamati, those whose minds have fallen into the erroneous views of the philosophers will falsely imagine in the rise of all beings oneness and otherness, bothness and not-bothness.
Mahamati, it is like those water-bubbles in a rainfall which have the appearance of crystal gems, and the ignorant taking them for real crystal gems run after them. Mahamati, they are no more than water-bubbles, they are not gems, nor are they not-gems, because of their being so comprehended [by one party] and being not so comprehended [by another]. In the same manner, Mahamati, those whose minds are impressed by the habit-energy of the philosophical views and discriminations will regard things born as nonexistent and those destroyed by causation as existent.
1Further, Mahamati, by setting up the three forms of measure and the [five] members of a syllogism, [the philosophers] make the discrimination that there is a reality existing by itself, which is attained by the realization of noble wisdom, and devoid of the two Svabhavas. [This discrimination however is] not right. [The Buddhist doctrine is this:] Mahamati, when a [psychological] revulsion takes place in the Yogins [by the transcendence of] the Citta, Manas, and Vijnana, they cast off the [dualistic] discrimination of grasped and grasping in what is seen of Mind itself, and entering the Tathagata-stage attain the realization of noble wisdom; and in this there is no thought of existence and non-existence. Again, Mahamati, if there is the grasping of existence and non-existence in the realm attained by the Yogins, there will be in them the grasping of an ego, a nourisher, a supreme soul, or a person. Again, Mahamati, the teaching pointing to self-nature, individuality and generality of things, is that of the Transformation Buddha and not that of the Dharmata Buddha. Again, Mahamati, such teaching is meant for the ignorant, being in conformity with their mentality, their way of thinking and viewing things; any establishment that favours the way of self-nature, fails to reveal the truth of self-realization to be attained by noble wisdom and the blissful abode of the Samadhi.
Mahamati, it is like the trees reflected in water; they are reflections and yet are not-reflections, the trees are [real] figures, and yet no-figures. In the same manner, Mahamati, those who are impressed by the habit-energy of the philosophical views carry on their discrimination regarding oneness and otherness, bothness and not-bothness, being and non-being, for their minds are not enlightened as regards what is seen of Mind-only.
Mahamati, it is like a mirror reflecting all colours and images as afforded by the conditions and without discrimination; and they are neither images nor not-images, because they are seen as images and also as not-images. And, Mahamati, they are discriminated forms of what is seen of Mind itself, which are known to the ignorant as images. In the same manner, Mahamati, oneness and otherness, bothness and not-bothness, are reflected images of Self-Mind while they appear as if real.
Mahamati, it is like an echo giving the sound of a human voice, of a river, or of the wind; it is neither existent nor non-existent, because it is heard as a voice and yet as not a voice. In the same way, Mahamati, the notions of being and non-being, oneness and otherness, bothness and not-bothness are the discriminations of Self-Mind and habit-energy.
Mahamati, it is like a mirage which in conjunction with the sun appears with its flowing waves on the earth where there are no grass, shrubs, vines, and trees. They are neither existent nor non-existent, according to the desire for them or its absence. In the same way, Mahamati, the discriminating Vijnana of the ignorant which is impressed with the habit-energy of false imaginations and speculations since beginningless time, is stirred like a mirage even in the midst of reality revealed by means of noble wisdom, by the waves of birth, subsistence, and destruction, of oneness and otherness, bothness and not-bothness, being and non-being.
Mahamati, it is like Pisaca who by means of his spell makes a corpse or a wooden image throb with life though it has no power of its own; but here the ignorant cling to the non-existent imagining them to have the power of movement. In the same way, Mahamati, the ignorant and simple-minded committing themselves to the erroneous philosophical views are thoroughly devoted to the ideas of oneness and otherness, but their assertion is not at all well grounded. For this reason, Mahamati, in order to attain the noble reality attainable within yourself, you should cast off the discriminations leading to the notions of birth, abiding, and destruction, of oneness and otherness, bothness and not-bothness, being and non-being.
Therefore, it is said:
149. The Skandhas, of which the Vijnana is the fifth, resemble the reflections of the trees in water; they are to be regarded as Maya and a dream, they are so by thought-construction; make no discriminations!
150. This triple world resembles a hair-net, or water in a mirage which is agitated; it is like a dream, Maya; and by thus regarding it one is emancipated.
151. Like a mirage in the spring-time, the mind is found bewildered; animals imagine water but there is no reality to it.
152. Thus the Vijnana-seed is evolved and the world comes into view; the ignorant imagine it is born, just like the dim-eyed ones perceive things in the darkness.
153. Since beginningless time, the ignorant are found transmigrating through the paths, enwrapped in their attachment to existence; as a wedge is induced by another wedge, they are led to the abandonment [of their wrappage].
154. By regarding the world as always like a magically-moving corpse, or a machine, or like a dream, or a lightning, or a cloud; the triple continuation is torn asunder and one is emancipated.
155. There is here nothing of thought-construction, it is like an image in the air; when they thus understand all there is nothing to know.
156. Here is nothing but thought-construction and name. You seek in vain for individual signs; the Skandhas are like a hair-net wherein discrimination goes on.
157. A world of multitudes1 is a hair-net, a vision, a dream, and the city of the Gandharvas; it is [a wheel made by] a firebrand, a mirage; it is a non-entity, only an appearance to people.
158. Eternity and non-eternity; oneness, too, bothness and not-bothness as well: these are discriminated by the ignorant who are confused in mind and bound up by errors since beginningless time.
159. In a mirror, in water, in an eye, in a vessel, and on a gem, images are seen; but in them there are no images [i. e. realities] anywhere to take hold of.
160. Like a mirage in the air, so is a variety of things mere appearance; they are seen in diversity of forms, but are like a child in a barren woman's dream.
Further, Mahamati, the religious teaching of the Tathagatas is free from the four statements. That is, it is devoid of oneness and otherness, of bothness and not-bothness, is free from being and non-being, assertion and refutation; the religious teaching of the Tathagatas is headed by the [four noble] truths, the [twelvefold] chain of origination, and [the eightfold noble] path leading to emancipation. The religious teaching of the Tathagatas, Mahamati, is not fastened to these ideas: Prakriti, Isvara, causelessness, spontaneity, atoms, time and self-nature. Again, Mahamati, [the Tathagatas, leading beings] successively forwards like the leader of a caravan, in order to purify them from the two hindrances of passion and knowledge, will establish them in the one hundred and eight statements of imagelessness and also in the characteristic distinctions of the vehicles, of the stages [of Bodhisattvahood], and of the constituents [of enlightenment].
Further, Mahamati, there are four kinds of Dhyanas. What are the four? They are: (1) The Dhyana practised by the ignorant, (2) the Dhyana devoted to the examination of meaning, (3) the Dhyana with Tathata (suchness) for its object, and (4) the Dhyana of the Tathagatas.
What is meant by the Dhyana practised by the ignorant? It is the one resorted to by the Yogins exercising themselves in the discipline of the Sravakas and Pratyekabuddhas, who perceiving that there is no ego-substance, that things are characterised with individuality and generality, that the body is a shadow and a skeleton which is transient, full of suffering and is impure, persistently cling to these notions which are regarded as just so and not otherwise, and who starting from them successively advance until they reach the cessation where there are no thoughts. This is called the Dhyana practised by the ignorant.
Mahamati, what then is the Dhyana devoted to the examination of meaning? It is the one [practised by those who,] having gone beyond the egolessness of things, individuality and generality, the untenability of such ideas as self, other, and both, which are held by the philosophers, proceed to examine and follow up the meaning of the [various] aspects of the egolessness of things and the stages of Bodhisattvahood. This is the Dhyana devoted to the examination of meaning.
What, Mahamati, is the Dhyana with Tathata for its object? When [the Yogins recognise that] the discrimination of the two forms of egolessness is mere imagination, and that where he establishes himself in the reality of suchness (yathabhuta) there is no rising of discrimination, I call it the Dhyana with Tathata for its object.
What, Mahamati, is the Dhyana of the Tathagata? When [the Yogin], entering upon the stage of Tathagatahood and abiding in the triple bliss which characterises self-realization attained by noble wisdom, devotes himself for the sake of all beings to the [accomplishment of] incomprehensible works, I call it the Dhyana of the Tathagatas. Therefore, it is said:
161. There are the Dhyana for the examination of meaning, the Dhyana practised by the ignorant; the Dhyana with Tathata for its object, and the pure Dhyana of the Tathagata.
162. The Yogin, while in his exercise, sees the form of the sun or the moon, or something looking like a lotus, or the underworld, or various forms like sky, fire, etc.
163. All these appearances lead him to the way of the philosophers; they throw him down into the state of Sravakahood, into the realm of the Pratyekabuddhas.
164. When all these are tossed aside and there is a state of imagelessness, then a condition in conformity with Tathata presents itself; and the Buddhas will come together from all their countries and with their shining hands will stroke the head of this benefactor.
At that time Mahamati the Bodhisattva-Mahasattva again said this to the Bhagavan: Thou speakest of Nirvana, Bhagavan. What is meant by this term Nirvana?
Replied the Bhagavan: When the self-nature and the habit-energy of all the Vijnanas, including the alaya, Manas, and ManoVijnana, from which issues the habit-energy of wrong speculations--when all these go through a revulsion, I and all the Buddhas declare that there is Nirvana, and the way and the self-nature of this Nirvana is emptiness, which is the state of reality.
Further, Mahamati, Nirvana is the realm of self-realization attained by noble wisdom, which is free from the discrimination of eternality and annihilation, existence and non-existence. How is it not eternality? Because it has cast off the discrimination of individuality and generality, it is not eternality. How about its not being annihilation? It is because all the wise men of the past, present, and future have attained realization. Therefore, it is not annihilation.
Again, Mahamati, the great Parinirvana is neither destruction nor death. Mahamati, if the great Parinirvana is death, then it will be a birth and continuation. If it is destruction, then it will assume the character of an effect-producing deed. For this reason, Mahamati, the great Parinirvana is neither destruction nor death. Neither has it anything to do with vanishing;l it is the goal of the Yogins. Again, Mahamati the great Parinirvana is neither abandonment nor attainment, neither is it of one meaning nor of no-meaning; this is said to be Nirvana.
Further, Mahamati, Nirvana conceived by the Sravakas and Pratyekabuddhas consists in recognising individuality and generality, in escaping social intercourse, in not having a perverted view of the world, and not raising discrimination. This is their notion of Nirvana.
Further, Mahamati, there are two kinds of characteristic signs of self-nature. What are these two kinds? They are the attachment to words as having self-nature, and the attachment to objects as having self-nature. The attachment to words as having self-nature, Mahamati, takes place owing to one's clinging to the habit-energy of words and false imaginings since beginningless time. And the attachment to objects as having self-nature, Mahamati, takes place from not knowing that the external world is no more than Self-Mind.
Further, Mahamati, there are two kinds of the sustaining power which issues from the Tathagatas who are Arhats and Fully-Enlightened Ones; and sustained by this power [the Bodhisattvas] would prostrate themselves at their feet and ask them questions. What is this twofold power that sustains the Bodhisattvas? The one is the power by which they are sustained to go through the Samadhis and Samapattis; while the other is the power whereby the Buddhas manifest themselves in person before the Bodhisattvas and baptise them with their own hands. Then, Mahamati, sustained by the power of the Buddhas, the Bodhisattva-Mahasattvas at their first stage will attain the Bodhisattva-Samadhi, known as the Light of Mahayana, which belongs to the Bodhisattva-Mahasattvas. They will immediately see the Tathagatas, Arhats, Fully-Enlightened Ones appearing before them personally, who come from all the different abodes in the ten quarters of the world and who now facing the Bodhisattvas will impart to them their sustaining power displayed with the body, mouth, and words. Mahamati, as is the case with Vajragarbha the Bodhisattva-Mahasattva, and with other Bodhisattva-Mahasattvas who are in possession of similar character and virtue, so, Mahamati, with the Bodhisattva-Mahasattvas at the first stage, they will attain the Tathagatas' power sustaining them in their Samadhis and Samapattis. By virtue of their stock of merit accumulated for a hundred thousand kalpas, they will, successively going up the stages and getting thoroughly acquainted with what they should do and should not do, finally reach the stage of Bodhisattvahood called Dharmamegha. Here the Bodhisattva-Mahasattva finds himself seated on a throne in the Lotus Palace, and surrounded by the Bodhisattva-Mahasattvas of a similar class; a tiara decorated and ornamented with all kinds of precious stones is on his head, and his body1 shines brilliantly like the moon in the yellowish gold colour of the Campaka flower. The Buddhas now come from their worlds in the ten quarters, and with their lotus-like hands, sprinkle the forehead of the Bodhisattva-Mahasattva who is seated on the throne in the Lotus Palace; the Buddhas thus give him a baptism personally by hand as when a great king invested with supreme authority [baptises his crown-prince]. This Bodhisattva and these Bodhisattvas are said to be sustained by the Buddhas' power, being thus baptised by [their] hands. Mahamati, this is the twofold sustaining power imparted to the Bodhisattva-Mahasattvas, who, sustained by this twofold sustaining power, personally come into the presence of all the Buddhas. In no other way are the Tathagatas, Arhats, Fully-Enlightened Ones to be interviewed.
Further, Mahamati, whatever Samadhis, psychic faculties, and teachings are exhibited by the Bodhisattva-Mahasattvas, they are sustained by the twofold sustaining power of all the Buddhas. If, Mahamati, the Bodhisattva-Mahasattvas show their eloquence without the Buddhas' sustaining power, the ignorant and simple-minded will also show their eloquence. [But the latter do not.] Why? Because of the sustaining power [on the one hand] and its absence [on the other]. Where the Tathagatas enter with their sustaining power there will be music not only in various musical instruments and vessels but also even in grass, shrubs, trees, and mountains, Mahamati, yes, in towns indeed, palaces, houses, and royal abodes. How much more those endowed with sentiency! The mute, blind, and deaf will be cured of their deficiencies, Mahamati, and will enjoy their emancipation. Such, Mahamati, is the great extraordinary virtue of the sustaining power imparted by the Tathagatas.
Further, Mahamati said: Why is it, Bhagavan, that when the Bodhisattva-Mahasattvas are established in the Samadhis and Samapattis, and when they are baptised at the most exalted stage, the Tathagatas, Arhats, Fully-Enlightened Ones, bestow their sustaining power on them?
Replied the Bhagavan: It is in order to make them avoid the evil ones, karma, and passions, to keep them away from the Dhyana and stage of the Sravakahood, to have them realize the stage of Tathagatahood, and to make them grow in the truth and experience already attained. For this reason, Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones sustain with their power the Bodhisattva-Mahasattvas. If they were not thus sustained, Mahamati, they would fall into the way of thinking and feeling as cherished by the wrong philosophers, Sravakas, or evil ones, and would not attain the highest enlightenment. For this reason, the Bodhisattva-Mahasattvas are upheld by the Tathagatas, Arhats, Fully-Enlightened Ones. Thus it is said:
165. The sustaining power is purified by the Buddhas' vows; in the baptism, Samadhis, etc., from the first to the tenth [stage], [the Bodhisattvas are in the embrace of the Buddhas].
At that time again Mahamati the Bodhisattva said thus to the Bhagavan: The chain of origination as told by the Bhagavan depends on a cause producing an effect, and that it is not a theory established on the principle of a self-originating substance. The philosophers also proclaim a causal origination when they say that all things rise conditioned by a supreme spirit, Isvara, a personal soul, time, or atom. How is it that the rise of all things is explained by the Bhagavan in another terminology bearing on causation but in its meaning not different? Bhagavan, the philosophers explain birth from being and non-being, while, according to the Bhagavan, all things coming into existence from nothingness pass away by causation,1 that is to say, the Bhagavan has Ignorance from which there rises Mental Conformation until we reach Old Age and Death. This teaching as explained by the Bhagavan is the doctrine of no-causation and not that of causation. According to the Bhagavan,2 "that being so, this is"--if this is simultaneous conditionality and not successive mutuality, it is not right. There, Bhagavan, the philosophers, teaching excels, and not thine. Why? The cause assumed by the philosophers is not dependent upon the chain of origination and produces effects. But, Bhagavan, thy cause has reference to its effect and the effect to its cause, and thus there is an interconnection of causal links, and from this mutuality follows the fault of non-finality. When people talk about, "That being so, this is. " there is a state of causelessness.
Replied the Bhagavan: Not so, Mahamati, mine is not a causeless theory of causation which results in an [endless] interconnection of causes and conditions. I speak of "That being so, this is" because of my seeing into the nature of the external world which is nothing but Self-Mind and because of its unreality of grasped (object) and grasping (subject). However, Mahamati, when people clinging to the notion of grasped and grasping fail to understand the world as something seen of Mind itself; and, Mahamati, by them the fault is committed as they recognise the external world as real with its beings and non-beings, but not by my theory of causation.
Further, Mahamati said: Bhagavan, is it not because of the reality of words that all things are? If not for words, Bhagavan, there would be no rising of things. Hence, Bhagavan, the existence of all things is by reason of the reality of words.
Said the Bhagavan: Even when there are no [corresponding] objects there are words, Mahamati; for instance, the hare's horns, the tortoise's hair, a barren woman's child, etc. --they are not at all visible in the world but the words are; Mahamati, they are neither entities nor nonentities but expressed in words. If, Mahamati, you say that because of the reality of words the objects are, this talk lacks in sense. Words are not known in all the Buddha-lands; words, Mahamati, are an artificial creation. In some Buddha-lands ideas are indicated by looking steadily, in others by gestures, in still others by a frown, by the movement of the eyes, by laughing, by yawning, or by the clearing of the throat, or by recollection, or by trembling. Mahamati, for instance, in the worlds of the Steady-Looking and in those of Exquisite Odours, and in the Buddha-land of Samantabhadra the Tathagata, Arhat, Fully-Enlightened One, the Bodhisattva-Mahasattvas by steadily looking without a wink attain the recognition of all things as unborn and also various most excellent Samadhis. For this reason, Mahamati, the validity of all things has nothing to do with the reality of words. It is observed, Mahamati, even in this world that in the kingdom of such special beings as ants, bees, etc., they carry on their work without words. Thus it is said:
166. As space, the hare's horns, and a barren woman's child are non-entities except as expressed in words, so is this existence imagined.
167. When causes and conditions are in combination the ignorant imagine the birth [of this world]; as they fail to understand this reason, they wander about in the triple world which is their dwelling.
At that time Mahamati the Bodhisattva-Mahasattva again said this to the Bhagavan: Bhagavan, where dost thou pronounce sound to be eternal?
The Bhagavan replied: According to error, Mahamati; since even to the wise there is this error, only that they are free from perversion. Mahamati, it is like the unwitted in the world who conceive a perverted idea regarding a mirage, a firebrand wheel, a hair-net, the city of the Gandharvas, Maya, a dream, a reflected image, and an Aksha-purusha, but with the knowing it is not so, though it. does not mean that those illusions do not appear to them. When, Mahamati, there is this error, diversities of forms are seen, though to this error the idea of impermanence is inapplicable. Why? Because it cannot be characterised with the ideas of being and non-being. Again, Mahamati, how are the ideas of being and non-being inapplicable to this error? Because all the ignorant take in varieties of situations, like the waves of the ocean and the waters of the Ganges which are not seen by the Pretas, but seen [by others]. For this reason, Mahamati, the error-existence [or this world of illusion] is not, but as this water is manifest to other people it is not a non-existence either. Thus to the wise, the error is neither a perversion nor a non-perversion. And for this reason, Mahamati, the error in itself is characterised with permanency, having the nature of non-distinction [as far as its own appearance is concerned]. Mahamati, being discriminated as regards its diversified individual signs, the error is perceived as differentiated. Thus the error, [as far as its own nature is concerned], is characterised with permanency. Again, Mahamati, how is the error to be considered reality? Mahamati, for this reason that as regards this error the wise cherish neither a perverted knowledge nor an unperverted knowledge. It is [such as it is and] not otherwise. In case, Mahamati, the wise should cherish any thought whatever in this error, it goes contrary to the reality attainable by noble wisdom. If there is anything at all here it is the prattling of the ignorant, it is not the talk of the wise.
Again, when the error is discriminated according to a perverted and an unperverted view, it gives rise to two classes of family, one of which is the family of the wise, and the other the family of the ignorant and simple-minded. Now, Mahamati, the family of the wise is divisible into three kinds, that is, the Sravakas, the Pratyekabuddhas, and the Buddhas. Mahamati, how does the Sravakayana family rise from the discrimination whereby the ignorant conceive the error? Mahamati, there is the rise of the Sravakayana family where the attachment to the notions of individuality and generality is kept up. This is the way, Mahamati, this error gives rise to the Sravakayana family. Mahamati, how does the Pratyekabuddhayana family rise as the error is discriminated? Mahamati, when in this error the attachment to the notions of individuality and generality leads one to a retirement from social life, there rises the Pratyebuddhayana family. Mahamati, how is there the rise of the Buddhayana family when this error is discriminated by the intelligent? Mahamati, when the world is understood to be nothing but Mind itself, the existence and non-existence of external objects ceases to be discriminated, and there is the rise of the Buddhayana family. Mahamati, this is the family, that is, what is meant by the family.
Again, Mahamati, when the error is discriminated by the ignorant, there is the manifestation of varieties of objects which calls forth the assertion [on their part] that this is so and not otherwise; whence rises the family of the transmigration vehicle. For this reason, Mahamati, the error is discriminated by the ignorant as characterised by multitudinousness, and this error is neither a reality nor an unreality. Thus, Mahamati, this error being discriminated by the wise turns into Tathata (suchness) with them, by virtue of a revulsion which takes place in them concerning the Citta, Manas, ManoVijnana, false reasoning, habit-energy, the [three] Svabhavas, and the [five] Dharmas. Thus, Mahamati, there is this statement that Tathata is Mind emancipated. Mahamati, the meaning of this statement is here thus clearly expressed by me, that is, by the discarding of discrimination is meant the abandonment of all discriminations. So much for this statement.
Mahamati said, Bhagavan, is the error an entity or not?
The Bhagavan replied: It is like Maya, Mahamati, the error has no character in it making for attachment; if, Mahamati, the error had any character in it making for attachment, no liberation would be possible from the attachment to existence, the chain of origination would be understood in the sense of creation as held by the philosophers.
Mahamati said: Bhagavan, if the error is like Maya, it will thereby be the cause of another error.
The Bhagavan said: No, Mahamati, Maya cannot be the cause of the error, because of its incapability of producing evils and faults; and thus, Mahamati, Maya does not give rise to evil thoughts and faults. Again, Mahamati, Maya has no discrimination of itself; it rises when invoked by the magical charm of a certain person. It has in itself no habit-energy of evil thoughts and faults that, issuing from self-discrimination, affect it. [Therefore,] there are no faults in it. This is only due to the confused view fondly cherished by the ignorant regarding Mind, and the wise have nothing to do with it. So it is said:
168. The wise do not see [the(?)] error, nor is there any truth in its midst; if truth is in its midst, [the(?)] error would be truth.
169. If there is the rising of individual forms (nimitta) apart from all error, this will indeed be error, the defiled is like darkness.
Further, Mahamati, Maya is not an unreality, because it has the appearance of reality; and all things have the nature of Maya.
Said Mahamati: Is it, Bhagavan, that all things are like Maya because Maya is something imagined and clung to as having multitudinousness of individual forms? Or is it due to the incorrect imagining of individual forms? If all things have the likeness of Maya because Maya is something imagined and clung to as having multitudinousness of individual forms, then see, Bhagavan, things are not like Maya. Why? Because forms are seen in the multitudinousness of individual signs not without due causes. If they ever appear without due causes, assuming the multitudinousness of individual signs and shapes, [then] they would be like Maya. For this reason, Bhagavan, that things are like Maya is not because they [i. e. all things and Maya] are both alike in being imagined and clung to as having multitudinousness of individual signs.
Said the Bhagavan: It is not, Mahamati, that all things are Maya because they are both alike in being imagined and clung to as having multitudinousness of individual signs, but that all things are like Maya because they are unreal and like a lightning-flash which is seen as quickly disappearing. Mahamati, a lightning appears and disappears in quick succession as is manifest to the ignorant; in the same way, Mahamati, all things assume individuality and generality according to the discrimination [of the Mind] itself. When the state of imagelessness2 is recognised, objects which are imagined and clung to as in possession of individual signs cease to assert themselves. Thus it is said:
170. Maya is not without reality, because it has something resembling it; the reality of all things is talked of [in a similar manner]; they are unreal like a lightning-flash [appearing and disappearing] quickly, and therefore they are regarded as resembling Maya.
Further, Mahamati said: Now according to the Bhagavan, all things are unborn and resemble Maya; but, Bhagavan, is there not the fault of contradiction between the previous statement and the later one? It is asserted by thee that that all things are unborn is due to their having the nature of Maya.1
The Bhagavan replied: Mahamati, when all things are asserted to be unborn because of their having the nature of Maya, there is no fault of contradiction between my previous statement and my later one. Why? Because birth is no-birth, when it is recognised that the world that presents itself before us is no more than Mind itself; and as to all external objects of which we state that they are or are not, they are to be seen as non-existent and unborn; and thus, Mahamati, there is here no fault of contradiction between my previous statement and my later one. But, Mahamati, in order to cast aside the philosophers' thesis on birth by causation, it is asserted that all things are like Maya and unborn. Mahamati, the philosophers who are the gathering of the deluded, foster the notion of deriving the birth of all things from that of being and non-being, and fail to regard it as caused by the attachment to the multidinousness which rises from the discrimination [of the Mind] itself. Mahamati, no fear rises in me [by making this statement].2 In this light, Mahamati, the term "unborn" is to be understood.
Again, Mahamati, the teaching that all things exist is given in order to admit transmigration, to check nihilism which says "Nothing is," and to make my disciples accept the doctrine that asserts the reality of karma in various forms and birth in the various worlds, for by admitting the terminology of existence we admit transmigration. Mahamati, the teaching that all things are characterised with the self-nature of Maya is meant to make the ignorant and simple-minded cast aside the idea of self-nature in anything; as they cherish the thoughts characterised with error, as they do not clearly grasp the meaning of the world which is no more than the Mind itself, they imagine and cling to causation, work, birth, and individual signs; in order to check this I teach that all things are characterised in their self-nature with the nature of Maya and a dream. Attached to erroneous thoughts they contradict both themselves and others by not seeing all things as they really and truly are. Mahamati, to see all things as they really and truly are means to realize that there is nothing to be seen but Mind itself. So it is said:
171. In the theory of no-birth, causation is not accepted [as is maintained by the ignorant]; where existence is accepted transmigration prevails; seeing that [all things] are like Maya, etc., one does not discriminate individual signs.
Further, Mahamati, we will explain the characteristics of name-body, the sentence-body, and the syllable-body; for when name-body, sentence-body, and syllable-body are well understood, the Bodhisattva-Mahasattvas conformable to the signification of a sentence and a syllable will quickly realize supreme enlightenment and thereby awaken all beings to it. Mahamati, by name-body is meant the object depending on which a name obtains, the body is this object; in another sense the body means substance (sarira). Mahamati, this is the body of a name. By the body of a sentence is meant what it signifies, the real object, determining its sense definitely. In another sense, it completes its reference. Mahamati, this is my teaching as regards the sentence-body. By the syllable-body is meant that by which names and sentences are indicated; it is a symbol, a sign; in another sense, it is something indicated.
Again, Mahamati, the sentence (pada) -body means the completion of the meaning expressed in the sentence. Again, Mahamati, a name (or a letter, nama) means each separate letter distinguished as to its self-nature from a to ha. Again, Mahamati, a syllable (vyanjana) is short, long, or lengthy. Again, Mahamati, regarding the sentence (pada) -body the idea of it is obtained from the foot-prints left on the road by elephants, horses, people, deer, cattle, cows, buffalos, goats, rams, etc. Again, Mahamati, names (nama) and syllables (vyanjana) belong to the four Skandhas which being formless are indicated by names; thus are names made. By means of the differently characterised names there are syllables (vyanjana); thus are syllables made. This, Mahamati, is the meaning of the body of a name (nama), a sentence (pada), and a syllable (vyanjana). You should endeavour to have a thorough understanding of these terms. It is thus said:
172. Because of the distinction between nama, pada, and vyanjana, the ignorant, the dull-witted, stick to them like the elephant in deep mud.
Further, Mahamati, in the time to come, those wrong-headed ones who are inclined to false speculations owing to their deficiency of knowledge concerning truth and cause may be asked by the wise, regarding that which is liberated from the dualistic conceptions of things such as oneness and otherness, bothness and not-bothness; and thus asked, they may answer, saying, "It is no question; it is not at all properly put--that is to say, the question: Are form, etc. and transiency to be considered one or different?"
In the same way, Nirvana and the Skandhas, indices and indicated, qualities and qualified, realities and the elements, seen and seeing, dust and atoms, knowledge and the Yogins--[are these to be considered one or different?] Such questions concerning the various aspects of existence lead successively from one thing to another without end, and those who are asked about these unexplainable questions would declare that they were put aside by the Bhagavan as impossible to answer. However, these deluded people are unable to realize [the meaning of] what they heard [from the Buddha] because of their deficiency of knowledge. The Tathagatas, Arhats, Fully-Enlightened Ones do not explain these things to all beings because of their wish to keep the latter from the fear-inspiring phrases.
Mahamati, these inexplicables (vyahriani) are not taken up for consideration by the Tathagatas in order to keep the philosophers away from their wrong views and theories. Mahamati, the philosophers may declare thus: what life is that is the body, or life is one thing, body is another. In these they make inexplicable statements. Mahamati, entirely bewildered by the idea of a creator, the philosophers make an inexplicable statement, but that is not found in my teaching. In my teaching, Mahamati, discrimination does not take place because I teach to stand above grasped and grasping. How could there be any setting aside here? But, Mahamati, to those who are addicted to grasped and grasping, as they do not have a thorough understanding of the world which is no more than what is seen of the Mind itself, there is something to be set aside [as inexplicable]. Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones teach the Dharma to all beings by means of the four forms of questioning and answering. As to the propositions that are set aside [as inexplicable], Mahamati, they are made use of by me on some other occasions for those whose senses are not yet fully matured; but for those of matured senses there is nothing to set aside.
Further, Mahamati, all things being devoid of doing and doer are unborn; as there is no doer, all things are therefore said to be unborn. Mahamati, all things are without self-nature. Why? Because, Mahamati, when they are examined by self-knowledge, there are no such signs obtainable which characterise them with individuality and generality; therefore, all things are said to have no self-nature. Again, Mahamati, in all things there is no taking birth, no going-out. Why? Because, Mahamati, the signs of individuality and generality are seen as existing and yet they are non-existent; they are seen as going out, and yet they do not go out. For this reason, Mahamati, all things are neither taking birth, nor are they going out. Again, Mahamati, all things are never annihilated. Why? For this reason that the individual signs that make up the self-nature of things are nonexistent, and all things are beyond reach. Therefore, all things are said never to be annihilated. Again, Mahamati, all things are not eternal. Why? Because the rising of individual signs is characterised with non-eternality. Therefore, all things are said not to be eternal. Again, Mahamati, all things are eternal. Why? Because the rising of individual signs is no-rising and is non-existent; and all things are eternal because of their non-eternality. Therefore, Mahamati, all things are said to be eternal. Thus it is said:
173. 1The four kinds of explanation are: direct statement, questioning, discernment, and setting aside; whereby the philosophers are kept away.
174. The Sankha and the Vaiseshika philosophers teach birth from a being or from a non-being; all that are proclaimed by them are the inexplicables.
175. When the self-nature [of all things] is examined by knowledge, it is beyond reach; therefore, they are without self-nature and unattainable.
At that time Mahamati the Bodhisattva-Mahasattva again said this to the Bhagavan: Pray tell me, Bhagavan, regarding the Stream-entered and their special attainment which characterises the state of the Stream-entered, whereby I and other Bodhisattva-Mahasattvas thoroughly becoming acquainted with the Stream-entered and their special attainment characterising the state of the Stream-entered, will proceed to know the means and conduct which characterises the state of the Once-returning, Never-returning, and Arhatship; and they will then explain the Dharma to all beings in this manner. Having understood the twofold form of egolessness and having cleansed themselves of the twofold hindrance, they will by degrees go through the stages of Bodhisattvahood each of which has its own characteristics, and attaining Tathagatahood whose spiritual realm is beyond conceivability, they will be like a multicoloured gem and will accomplish what is good for the lives of all beings, providing them with every teaching, condition, deportment, body, and enjoyment.
Replied the Bhagavan: Listen well Mahamati, and take well to heart; I will tell you.
Mahamati the Bodhisattva-Mahasattva answering him said: Very well, Bhagavan.
The Bhagavan then said this: Mahamati, in the fruit attained by the Sravakas, three kinds are distinguishable. What are the three? They are graded, Mahamati, low, middle, and the highest. The low ones will be reborn seven times when their existence will come to an end; the middling will attain Nirvana in three or five births; the highest will attain Nirvana in this birth. Mahamati, for these three classes [of the Stream-entered] there are three kinds of knots: weak, middling, and strong. What are these three knots, Mahamati? They are: (1) the view of an individual personality, (2) doubt, and (3) the holding-on to moral practices. Mahamati, when all these three knots arc in succession promoted to the higher stage then1 will be the attainment of Arhatship.
Mahamati, there are two kinds of the view of an individual personality; that is, (1) the inborn one and (2) the one due to the false imagination; it is like [the relation between] the relativity view and the false imagination [of the three] Svabhavas. For instance, Mahamati, depending on the relativity view of things there arise varieties of attachments to the false imagination. But this [existence] is neither a being, nor a non-being, nor a being-and-non-being; it is not a reality because of the false imagination, and, being discriminated by the ignorant, assumes varieties of individual signs to which they are strongly attached just as the deer does to a mirage. Mahamati, this is the view of an individual personality falsely imagined by the Stream-entered, which has been accumulated for a long time by their ignorance and attachment. This is destroyed when the egolessness of a person is attained by which the clinging ceases.
Mahamati, the inborn view of an individual personality as held by the Stream-entered [is destroyed in this way]. When this body which belongs equally to each of us is considered, it is perceived that it consists of form and the other four Skandhas, that form takes its rise from the elements and their belongings, that the elements are mutually conditioning, and that hence there is no aggregate known as form. When thus the Stream-entered realize that the idea of being and non-being is a partial view [of truth], the view of individual personality is destroyed. When the view of individual personality is thus destroyed, covetousness will never assert itself. This, Mahamati, is what characterises the view of individual personality.
Again, Mahamati, as regards the nature of doubt, when the Dharma is attained, and realized, and thoroughly understood as to its characteristics, and when the twofold view of individual personality is destroyed as previously described, no doubt is cherished in the teaching [of the Buddhas]. And there is no thought [in the minds of the Stream-entered] to follow the lead of any other teacher because of [the difference between] purity and non-purity. This,. Mahamati, is what is meant by doubt [discarded] by the Stream-entered.
Again, Mahamati, how is it that the Stream-entered do not hold themselves to the morality? They do not because they clearly see into the nature of suffering wherever they may be reborn. [What is meant by] the holding? Mahamati, that the ignorant and simple-minded observe the rules of morality, piety, and penance, is because they desire thereby to attain worldly enjoyments and happinesses; they cherish the hope of being born in agreeable conditions. And [the Stream-entered] do not hold [to the rules of morality], for their thoughts are turning only towards the exalted state of self-realization, and the reason why they devote themselves to the details of morality is that they wish to master such truths as are in conformity with non-discrimination and undefiled outflows. This, Mahamati, is the way in which the Stream-entered Ones hold to morality and piety. Mahamati, by thus breaking up the three knots the Stream-entered will discard covetousness, anger, and folly.
Mahamati said: Many kinds of covetousness are taught by the Bhagavan; which one of them is to be cast aside?
The Bhagavan replied: The world where love grows, i. e., the desire for sexual embrace, showing itself in beating, slapping, suggesting, kissing, embracing, smelling, looking-sidewise, or gazing may give one momentary pleasures but is productive of future grief. [With the Stream-entered] there is no greed for such. Why? Because they are abiding in the bliss of the Samadhi which they have attained. Hence this casting aside, but not of the desire for Nirvana.
Again, Mahamati, what is the fruit of the Once-returning? There is once in them the discrimination of forms, signs, and appearances; but as they learn not to view individual objects under the aspect of qualified and qualifying, and as they know well what marks the attainment of the Dhyana, they once come back into the world, and putting an end to suffering, realize Nirvana. Hence the appellation "Once-returning. "
Again, Mahamati, what is meant by Never-returning? It means that while there is yet the viewing of individual objects as characterised by being and non-being in the past, present, and future, the discrimination does not return with its errors and faults, the dormant passions do not assert themselves, and the knots are completely cut off never to return. Hence the appellation "Never-returning."
Again, Mahamati, the Arhat is the one who has attained the Dhyanas, Samadhis, emancipations, powers, psychic faculties, and with whom there are no more passions, sufferings, and discriminations. Hence the appellation "Arhat."
Mahamati said: Now, the Bhagavan declares that there are three kinds of Arhats: to which one of the three is this term "Arhat" to be applied? To one who makes straightway for the path of cessation? Or to one who neglects all his accumulated stock of merit for the sake of his vow to enlighten others? Or to one who is a form of the Transformation [Buddha]?
Replied the Bhagavan: Mahamati, [the term "Arhat"] applies to the Sravaka who makes straightway for the path of cessation, and to no others. Mahamati, as for the others, they are those who have finished practising the deeds of a Bodhisattva; they are forms of the Transformation Buddha. With skilful means born of their fundamental and original vows, they manifest themselves among the multitudes in order to adorn the assemblages of the Buddhas. Mahamati, here in these paths and abodes of existence they give out varieties of teachings which are based on discrimination; that is to say, as they are above such things as the attainment of the fruit, the Dhyanas, the Dhyana-practisers, or subjects for meditation, and as they know that this world is no more than what is seen of the Mind itself, they discourse on the fruit attained [for the sake of all beings]. Further, Mahamati, if the Stream-entered should think."These are the fetters, but I am disengaged from them, " they commit a double fault: they still hold to the vices of the ego, and they have not freed themselves from the fetters.
Further, Mahamati, in order to go beyond the Dhyanas, the immeasurables, and the formless world, the signs of this visible world which is Mind itself should be discarded. The Samapatti leading to the extinction of thought and sensation does not enable one to transcend the world of particulars, for there is nothing but Mind. So it is said:
176. The Dhyanas, the immeasurables, the formless, the Samadhis, and the complete extinction of thought (nirodha)--these do not exist where the Mind alone is.
177. The fruit of the Stream-entered, and that of the Once-returning, and that of the Never-returning, and Arhatship--these are the bewildered states of mind.
178. The Dhyana-practiser, the Dhyana, the subject for it, the destruction, the seeing of the truth, --these are no more than discriminations; when this is recognised there is emancipation.
Further, Mahamati, there are two kinds of intellect: the intellect as an examining function, and the intellect which functions in connection with the attachment to ideas of discrimination. As for the intellect that examines, Mahamati, it is that act of intellect which examines into the self-nature of things, finding it to be devoid of the four propositions, and unattainable. This is known as the intellect that examines. What is meant by [being devoid of] the four propositions? It means to be devoid of oneness and otherness, bothness and not-bothness, being and non-being, eternity and non-eternity. These are called the four propositions. Mahamati, train yourself to examine carefully all things as regards these four propositions. What, Mahamati, is the intellect which functions in connection with the attachment to ideas of discrimination? It is the intellect with which the Mind is discriminated and the ideas arising therefrom are adhered to [as real]; and this adherence gives rise to the conceptions of warmth, fluidity, motility, and solidity as characterising the gross elements; while the tenacious holding to proposition, reason, definition, and illustration, leads to the assertion of a non-entity [as entity]. This is called the intellect that functions in connection with the attachment to ideas of discrimination.
This, Mahamati, is what characterises the two kinds of intellect, in accordance with which the Bodhisattvas, thoroughly mastering the signs of egolessness of persons and things, and, by means of knowledge of imagelessness, becoming conversant with the stage of examination and practice, will attain the first stage [of Bodhisattvahood] and acquire one hundred Dhyanas. Attaining the excellent Samadhis, they will see one hundred Buddhas and Bodhisattvas, they will enter into one hundred kalpas that were prior to the present and also into those that will follow the present, they will illuminate one hundred Buddha-lands, and, illuminating one hundred Buddha-lands, they will understand the signs belonging to the higher stages; and by virtue of the most exalted vows they will manifest wonderful powers, they will be baptised by [the Buddhas] when they reach the stage of Dharmamegha (law-cloud); and realizing the inmost realm of the Tathagatas, they will be provided with things which are closely connected with the ten inexhaustible vows; and, in order to bring all beings into maturity, they will shine out in various forms with the rays of transformation; they will be quite absorbed in the bliss of self-realization.
Further, Mahamati, the Bodhisattva-Mahasattvas are to be well acquainted with the primary and the secondary elements. How do the Bodhisattvas know the primary and the secondary elements? Mahamati, the Bodhisattva-Mahasattvas are to know this that the truth is that the primary elements have never come into existence, and that, Mahamati, these elements are unborn. Thus understood, there is nothing in the world but what is discriminated [by our imagination]. When it is recognised that the visible world is no more than Mind itself, external objects cease to be realities, and there is nothing but what is discriminated by the mind and perceived [as external]. That is to say, let it be understood that the triple world has nothing to do with the primary and the secondary elements, that it is removed from the four propositions and philosophical systems, that it has nothing to do with a personal ego and what belongs to it; and that it establishes itself in the abode of real reality, where it is seen in its own form, i. e. in its unborn state.
Mahamati, what is meant by the elements derived from the primary elements? The element discriminated as vascidity produces the realm of water, inner and outer; the element discriminated as energy produces the realm of fire, inner and outer; the element discriminated as motility produces the realm of air, inner and outer; the element discriminated as divisibility of form gives birth to the realm of earth together with space, inner and outer. Because of the attachment to the incorrect truths there is the aggregation of the five Skandhas giving rise to the elements primary and secondary.
Again, Mahamati, the Vijnana has its cause in our attachment to and the desire for the multitudinousness of statements and objective fields; and it continues to evolve in another path of existence. Mahamati, the secondary elements such as earth, etc., [are said] to have their cause in the primary elements which, however, are non-existent. Because, Mahamati, of things endowed with being, characteristics, marks, perceivableness, abode, and work, one can say that they are born of the combination of various effect-producing [elements]; but not of things which are devoid of characteristic marks. For this reason, Mahamati, the elements primary and secondary are the discriminations of the philosophers and not mine.
Further, Mahamati, I will explain what characterises the self-nature of the Skandhas. Mahamati, what are the five Skandhas? They are form, sensation, thought, conformation, and consciousness. Mahamati, four of these have no material forms--sensation, thought, conformation, and consciousness. Form, Mahamati, belongs to what is made of the four primary elements, and these elements differ from one another in their individual signs. But the four Skandhas that are without form cannot be reckoned as four, they are like space. For instance, Mahamati, space cannot be numbered, and it is due to our discrimination that it is designated as such; in the same way, Mahamati, the Skandhas that are beyond calculability as they have no number-marks, are not to be predicated as existing and non-existing, and are beyond the four propositions; but to the ignorant they are described as subject to numeration, but not so to the wise.
Again, Mahamati, by the wise the five Skandhas are regarded as thought-constructions, devoid of [dualisties such as] otherness and not-otherness; for they are like varieties of forms and objects in a vision, like images and persons in a dream. As they have no better substance for their support, and as they obstruct the passage of noble wisdom, there is what is known as the Skandha-discrimination. This, Mahamati, is what characterises the self-nature of the Skandhas. This discrimination must be discarded by you, and having discarded this, you should declare the truth of solitude. Keeping back the views held by the philosophers, the truth of solitude is to be announced in all the Buddha-assemblies, Mahamati, and thereby the teaching of the egolessness of things is purified and you will enter upon the stage of Far-going (duramgama). Entering upon the stage of Duramgama you will become the master of many Samadhis, and, attaining the will-body you will realize the Samadhi known as Mayopama (Maya-like). Thoroughly conversant with the powers, psychic faculties and self-control, you will be the supporter of all beings like the earth. Mahamati, as the great earth is the supporter of all beings, so is the Bodhisattva-Mahasattva the supporter of all beings.
Further, Mahamati, there are four kinds of Nirvana. What are the four? They are: (1) the Nirvana which is attained when the self-nature of all things is seen as nonentity; (2) the Nirvana which is attained when varieties of individual marks characterising all things are seen as non-entities; (3) the Nirvana which is attained when there is the recognition of the non-existence of a being endowed with its own specific attributes; and (4) the Nirvana which is attained when there takes place the severance of the bondage conditioning the continuation of individuality and generality of the Skandhas. Mahamati, these four views of Nirvana belong to the philosophers and are not my teaching. According to my teaching, Mahamati, the getting rid of the discriminating ManoVijnana--this is said to be Nirvana.
Mahamati said: Does not the Bhagavan establish eight Vijnanas?
The Bhagavan replied: I do, Mahamati.
Mahamati said: If eight Vijnanas are established, why do you refer to the getting-rid of the ManoVijnana and not of the seven [other] Vijnanas [as well]?
The Bhagavan said: With the ManoVijnana as cause and supporter, Mahamati, there rise the seven Vijnanas. Again, Mahamati, the ManoVijnana is kept functioning, as it discerns a world of objects and becomes attached to it, and by means of manifold habit-energy [or memory] it nourishes the alayaVijnana. The Manas is evolved along with the notion of an ego and its belongings, to which it clings and on which it reflects. It has no body of its own, nor its own marks; the alayaVijnana is its cause and support. Because the world which is the Mind itself is imagined real and attached to as such, the whole psychic system evolves mutually conditioning. Like the waves of the ocean, Mahamati, the world which is the mind-manifested, is stirred up by the wind of objectivity, it evolves and dissolves. Thus, Mahamati, when the ManoVijnana is got rid of, the seven Vijnanas are also got rid of. So it is said:
179. I enter not into Nirvana by means of being, of work, of individual signs; I enter into Nirvana when the Vijnana which is caused by discrimination ceases.
180. With it [i. e. the ManoVijnana] for its cause and support, the Manas secures its use; the Vijnana causes the Citta to function, and is supported [by it].
181. Like a great flood where no waves are stirred because of its being dried up, the Vijnana [-system] in its various forms ceases to work when there is the annihilation [of the ManoVijnana].
Further, Mahamati, I will tell you about the various features of the false imagination (parikalpita); and when you and the Bodhisattva-Mahasattvas are well acquainted with each of them in its specific form, you will get away from discrimination; and seeing well and knowing the way of inner realization by noble wisdom and also the ways of speculation by the philosophers, you will cast off discriminations such as grasped and grasping, and will not be induced to discriminate in respect to the multiple aspects of relativity-knowledge (paratantra), as well as the forms of the false imagination. What are the various features of the false imagination, Mahamati? They are the discriminations as regards (1) words (abhilapa), (2) meaning, (3) individual marks, (4) property, (5) self-nature, (6) cause, (7) philosophical views, (8) reasoning, (9) birth, (10) no-birth, (11) dependence, and (12) bondage and emancipation. These, Mahamati, are the various features of the false imagination.
Now, Mahamati, what is the discrimination of words? That is the becoming attached to various sweet voices and singing--this is the discrimination as regards words.
What is the discrimination of meaning? It is the discrimination by which one imagines that words rise depending on whatever subjects they express, and which subjects one regards as self-existent and belonging to the realization of noble wisdom.
What is the discrimination of individual marks? It is to imagine in whatever is denoted by words the multitudinousness of individual marks which are like a mirage, and, clinging tenaciously to them, to discriminate all things according to these categories: warmth, fluidity, motility, and solidity.
What is the discrimination of property? It is to desire a state of wealth such as gold, silver, and various precious stones.
What is the discrimination of self-nature? It is to make discrimination according to the imaginary views of the philosophers in reference to the self-nature of all things which they stoutly maintain, saying, "This is just it, and there is no other."
What is the discrimination of cause? That is, to distinguish the notion of causation in reference to being and non-being and to imagine that there are cause-signs--this is the discrimination of cause.
What is the discrimination of philosophical views? That means getting attached to the philosophers' wrong views and discriminations concerning such notions as being and non-being, oneness and otherness, bothness and not-bothness.
What is the discrimination of reasoning? It means the teaching whose reasoning is based on the grasping of the notion of an ego-substance and what belongs to it.
What is the discrimination of birth? It means getting attached to the notion that things come into existence and go out of it according to causation.
What is the discrimination of no-birth? It is to discriminate that all things are from the beginning unborn, that the causeless substances which were not, come into existence by reason of causation.
What is the discrimination of dependence? It means the mutual dependence of gold and the filament [which is made of gold].
What is the discrimination of bondage and emancipation? It is like imagining that there is something bound because of something binding as in the case of a man who by the help of a cord ties a knot or loosens it.
These, Mahamati, are the various features of the false imagination, to which all the ignorant and simple-minded ones cling, imagining that things are or are not. Those attached to the notion of relativity are attached to the notion of multitudinousness of things rising from the false imagination. It is like seeing varieties of objects depending on Maya, but these varieties thus revealing themselves are discriminated by the ignorant as something other than Maya itself according to their way of thinking. Now, Mahamati, Maya and varieties of objects are neither different nor one. If they were different, varieties of objects would not have Maya for their cause. If Maya were one with varieties of objects, there would be no distinction between the two, but as there is the distinction these two--Maya and varieties of objects--are neither one nor different. For this reason you and the Bodhisattva-Mahasattvas should never give yourselves up to the notion of being and non-being.
So it is said:
182. The Citta is bound up with the objective world; the intellect's function is to speculate; and in the excellent state of imagelessness there is the evolving of transcendental wisdom (prajna).
183. According to the false imagination, [self-substance] is, but from the point of view of relativity (paratantra) it is not; owing to perversion, what is discriminated is grasped [as real]; in the relativity there is no discrimination.
184. Multitudinousness of differentiations is imagined [as real by the ignorant], but being like Maya they obtain not; varieties of individual forms are discriminated as such, but they [really] do not obtain.
185. [To imagine] individual forms is wrong, it puts one in bondage; they are born of Mind due to the false imagination of the ignorant; based on the relativity they are discriminated.
186. The existence thus subjected to discrimination is no other than its relativity aspect; the false imagination is of various forms; based on the relativity, discrimination is carried on.
187. Conventional truth (samvriti) and ultimate truth (paramartha)--if there be a third, non-entity is its cause; the false imagination belongs to the conventional; when it is cut asunder, there is the realm of the wise.
188. As to the Yogins there is one reality which reveals itself as multiplicity and yet there is no multiplicity in it; so is the nature of the false imagination.
189. As by the dim-eyed a variety of objects is seen and imagined while the dimness itself is neither a form (rupa) nor a no-form (arupa), so is the relativity [discriminated] by the unknowing ones.
190. As is pure gold, water free from dirt, the sky without a cloud, so is [the Mind] pure when detached1 from the false imagination.
191. Falsely-imagined existence is not, but from the relativity point of view it is, assertion and refutation are destroyed when one is freed from the imagination.
192. If the relativity-aspect of existence is, while the imagination is not, this means that there is a being apart from being and that a being is born of a non-being.
193. Depending on the false imagination there obtains the relativity-aspect of existence; from the conjunction of form and name there rises false imagination.
194. False imagination can never be perfect knowledge (nishpanna), it is not productive of anything else [but itself]; then one knows what is meant by ultimate truth whose self-nature is purity.
195. There are ten kinds2 of false imagination and six kinds of relativity; in the knowledge of Tathata innerly attained there is no differentiation.
196. Truth consists in [knowing] the five Dharmas and also the three Svabhavas; when the Yogin thus comprehends [the truth], he does not transgress Tathata.
197. According to the form of relativity, there are those names that belong to false imagination; and the various aspects of false imagination arise from relativity.
198. When well pondered with intelligence (buddhi) there is neither relativity nor false imagination; where perfect knowledge is, there is nothing [dualistically] existent; for how with intelligence can discrimination take place?
199. Where perfect knowledge is, the existent cannot be qualified with being and non-being; in what cannot be qualified with being and non-being, how can there be these two Svabhavas?
200. Because of false imagination, the two Svabhavas are established; where there is false imagination multitudinousness of things is recognised, which being purified the [spiritual] condition of the wise obtains.
201. Where there is false imagination there is multitudinousness of objects, which are discriminated under the aspect of relativity; if otherwise discriminated, one becomes attached to the teachings of the philosophers.
202. What is imagined being subjected to further imagination, there are various views from which rises the doctrine of causal origination; when the dualistic discrimination is got rid of, there indeed is perfect knowledge.1
Further, Mahamati said: Pray tell me, Bhagavan, about the one vehicle that characterises the inner realization of noble wisdom, whereby, Bhagavan, I and other Bodhisattva-Mahasattvas, becoming conversant with the one vehicle which marks the inner attainment of noble wisdom, may be established without depending on anybody else in the teaching of the Buddha.
Said the Bhagavan: Then, Mahamati, listen well and reflect within yourself as I tell you.
Mahamati the Bodhisattva-Mahasattva said, Yes, I will, Bhagavan; and gave ear to the Bhagavan.
Thereupon the Bhagavan said: In accordance with the authoritative teachings in which there are no discriminations, Mahamati, let the Bodhisattva-Mahasattva retire by himself to a quiet secluded place, where he may reflect within himself, not relying on anybody else, but by means of his own inner intelligence, in order to discard erroneous views and discriminations, make successive advances and exert himself to finally enter upon the stage of Tathagatahood. This, Mahamati, is the characteristic feature of the inner realization to be gained by means of noble wisdom.
What characterizes the way of the one vehicle? I call it the one vehicle because thereby one recognizes and realizes the path leading to the one vehicle. How is this path of the one vehicle to be recognized and realized? The recognition of the one vehicle is obtained when there is no rising of discrimination by doing away with the notion of grasped and grasping and by abiding in the reality of suchness (yathabhuta). Mahamati, this recognition of the one vehicle, except by the Tathagata himself, has never been obtained before by anybody else--the philosophers, Sravakas, Pratyekabuddhas, Brahmans, etc. For this reason, Mahamati, this is known as the one vehicle.
Mahamati said: For what reason is it that the Bhagavan speaks of the triple vehicle and not of the one vehicle?
The Bhagavan replied: Because there is no teaching whereby the Sravakas and Pratyekabuddhas can realize Nirvana by themselves, I do not speak of the one vehicle. Thus, Mahamati, the Sravakas and Pratyekabuddhas are disciplined, segregated, and trained in meditation according to the discourse of the Tathagata, whereby they are led to emancipation and not by themselves.
Further, Mahamati, as they have not yet destroyed the habit-energy (memory) of karma and the hindrance of knowledge, all the Sravakas and Pratyekabuddhas are unable to realize the egolessness of things and have not attained the inconceivable transformation-death, I preach to the Sravakas [and Pratyekabuddhas] the triple vehicle and not the one vehicle. When, Mahamati, destroying all the evil habit-energy, they realize the egolessness of things, they who are now free from the evil habit-energy will not be intoxicated by the Samadhis and will be awakened into the realm of no-evil-outflows. Now being taken into a super-world which is the realm of no-evil-outflows, they will gather up all the material for the attainment of the Dharmakaya which is of severeign power and beyond conception. So it is said:
203. The Deva vehicle, the Brahma vehicle, the Sravaka vehicle, the Pratyekabuddha vehicle, and the Tathagata vehicle, of these I speak.
204. So long as there is a mind making conscious efforts, there can be no culmination as regards the various vehicles; when a revulsion takes place in the mind, there is neither a vehicle nor one who rides in it.
205. There is really no establishment of various vehicles, and so I speak of the one vehicle; but in order to carry the ignorant I talk of a variety of vehicles.
206. There are three emancipations, and in all things there is no ego-substance; knowledge and passions are of the same nature, when [one is] emancipated they are discarded.
207. Like a piece of wood floating on the waves of the ocean, the Sravaka obsessed with individual marks is driven along [the stream of existence].
208. Though disengaged from the actively-functioning passions, they [the Sravakas] are still bound up with the habit-energy of the passions; intoxicated with the liquor of the Samadhi, they still have their abode in the realm of outflows.
209. In this there is no course of finality, nor retrogression either; [losing himself] in the attainment of the Samadhi-body, he is not at all awakened even to the end of kalpas.
210. Like unto the drunkard who, being awakened from his intoxication, regains his intelligence, [the Sravakas] will have the realization of the Buddha's truth, which is his own body.
(End of Chapter 2)