Difference between revisions of "Prajnaparamitahrdayasutra"
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− | + | ===[[The Heart Sutra]]=== | |
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+ | When [[Avalokiteshvara Bodhisattva]] was practicing the profound [[Prajna Paramita]], he investigated and [[perceived]] the [[five Skandhas]] and saw that they were all [[non-existent]], thus securing his [[deliverance]] from all [[suffering]] and difficulty. | ||
− | + | "[[Shariputra]], [[form]] does not differ from [[emptiness]]; [[emptiness]] does not differ from [[form]] | |
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− | + | ==[[Form itself is emptiness]]; [[emptiness itself is form]]. So too are [[feeling]], [[cognition]], [[mental function]] and [[consciousness]] in [[relation]] to [[emptiness]].== | |
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− | + | [[Shariputra]], [[all dharmas are empty]] of [[characteristics]]. They are not created, not {{Wiki|annihilated}}, not impure, not [[pure]], and they neither increase nor {{Wiki|decrease}}. Therefore, in [[emptiness]] there is no [[form]], [[feeling]], [[cognition]], [[mental | |
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− | + | function]], or [[consciousness]]; no [[eyes]], [[ears]], {{Wiki|nose}}, {{Wiki|tongue}}, [[body]] and [[mind]]; no sights, {{Wiki|sounds}}, {{Wiki|smells}}, {{Wiki|taste}}, {{Wiki|touch}}, and [[ideas]]; no field of the | |
− | + | [[eyes]], up to and [[including]] no field of mind-consciousness1, and no [[ignorance]] or ending of [[ignorance]], up to and [[including]] no [[old age]] and [[death]], or ending of [[old age]] and death.2 There are no [[Four Noble Truths]], no [[wisdom]] and no gain. | |
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− | [[ | ||
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− | + | Because nothing is gained, the [[Bodhisattva]], through reliance on [[Prajna Paramita]], has no [[hindrances]] in his [[heart]]. Because there is no [[hindrance]], he is not afraid, is free from contrary and delusive [[ideas]] and attain the [[Final Nirvana]]. | |
− | + | All [[Buddhas]] of the {{Wiki|past}}, {{Wiki|present}} and {{Wiki|future}} [[attain enlightenment]] through reliance on [[Prajna Paramita]]. Therefore, know that [[Prajna Paramita]] is a great [[spiritual]] [[mantra]], a great bright [[mantra]], a supreme [[mantra]], | |
+ | an unequalled [[mantra]]. It can remove all [[suffering]]; it is genuine and not false. That is why the [[mantra]] of [[Prajna Paramita]] was spoken. Recite it like this: | ||
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+ | ==GATE GATE PARAGATE PARASAMGATE [[BODHI]] SVAHA!== | ||
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+ | ===[[THE HEART SUTRA]]=== | ||
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− | + | When [[Avalokiteshvara Bodhisattva]] was practicing the profound [[Prajna Paramita]], he [[illuminated]] the [[five Skandhas]] and saw that they were all [[empty]], and he crossed beyond all [[suffering]] and difficulty.[[Shariputra]], [[form]] does not differ from [[emptiness]]: | |
− | + | [[emptiness]] does not differ from [[form]]. [[Form itself is emptiness]]; [[emptiness itself is form]]. | |
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− | + | So too are [[feeling]], [[cognition]], [[mental function]] and [[consciousness]]. | |
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− | + | [[Shariputra]]. all [[Dharmas]] are [[empty]] of [[characteristics]]. They are not produced, not destroyed, not [[defiled]], not [[pure]], and they neither increase nor {{Wiki|decrease}}. Therefore, in [[emptiness]] there is no [[form]], [[feeling]], [[cognition]], [[mental function]], or [[consciousness]]; no [[eyes]], [[ears]], | |
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− | + | {{Wiki|nose}}, {{Wiki|tongue}}, [[body]], or [[mind]]; no sights, {{Wiki|sounds}}, {{Wiki|smells}}, {{Wiki|taste}}, {{Wiki|touch}}, or [[dharmas]]; no field of the [[eyes]], up to and [[including]] no field of [[mind-consciousness]]: and no [[ignorance]] or ending of | |
− | + | [[ignorance]], up to and [[including]] no [[old age]] and [[death]], or ending of [[old age]] and [[death]]. There is no [[suffering]], no accu no way, no [[wisdom]] and no [[attaining]]. | |
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+ | Because nothing is [[attained]], the [[Bodhisattva]], through reliance on [[Prajna Paramita]], is unimpeded in his [[mind]]. Because there is no impediment, he is not afraid, and he leaves distorted dreamthinking far behind. Ultimately Ninana! All [[Buddhas]] of the | ||
− | + | {{Wiki|past}}, {{Wiki|present}} and {{Wiki|future}} [[attain enlightenment]] through reliance on [[Prajna Paramita]]. Therefore, know that [[Prajna Paramita]] is a great [[spiritual]] [[mantra]], a [[great bright mantra]], a [[supreme mantra]], an [[unequalled mantra]]. | |
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+ | It can remove all [[suffering]]; it is genuine and not false. That is why the [[mantra]] of [[Prajna Paramita]] was spoken. Recite it like this: | ||
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− | + | ==GATE GATE PARAGATE PARASAMGATE [[BODHI]] SVAHA!== | |
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+ | (Note: [[Tathagata]] = [[Buddhas]]) | ||
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− | + | ===[[The Heart Sutra]]=== | |
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− | + | O-oh [[Sariputra]], what is seen does not differ from what is [[empty]], nor does what is [[empty]] differ from what is seen; what is seen is [[empty]], what is [[empty]] is seen. | |
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− | + | It is the same for [[sense perception]], [[imagination]], [[mental function]] and [[judgement]]. | |
+ | O-oh [[Sariputra]], all the [[empty]] [[forms]] of these [[dharmas]] neither come to be nor pass away and are not created or {{Wiki|annihilated}}, not impure or [[pure]], and cannot be increased or decreased. | ||
− | + | Since in [[emptiness]] nothing can be seen, there is no [[perception]], [[imagination]], [[mental function]] or [[judgement]]. | |
− | + | There is no [[eye]], {{Wiki|ear}}, {{Wiki|nose}}, {{Wiki|tongue}}, [[body]] or [[consciousness]]. Nor are there sights, {{Wiki|sounds}}, | |
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− | + | {{Wiki|odors}}, {{Wiki|tastes}}, [[objects]] or [[dharmas]]. There is no [[visual world]], [[world of consciousness]] or other [[world]]. | |
− | + | There is no [[ignorance]] or [[extinction of ignorance]] and so forth down to no [[aging and death]] and also no [[extinction]] of [[aging and death]]. There is neither [[suffering]], [[causation]], {{Wiki|annihilation}} nor [[path]]. | |
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+ | There is no [[knowing]] or unknowing. Since nothing can be known, [[Bodhisattvas]] rely upon [[Prajna Paramita]] and so their [[minds]] are unhindered. | ||
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+ | Because there is no [[hindrance]], no {{Wiki|fear}} [[exists]] and they are far from inverted and [[illusory]] [[thought]] and thereby attain [[nirvana]]. | ||
− | + | All the [[Buddhas]] in the three periods of time fully accomplish the [[annuttarasamyak sambodhi]] by relying upon [[Prajna Paramita]]. | |
+ | Therefore, [[Prajna Paramita]] is known as the most [[divine mantra]], the great [[enlightening mantra]], the [[utmost mantra]], the [[in-comparable mantra]], | ||
+ | destroyer of all [[suffering]]! since what is true is not in vain, listen to the [[mantra]] of the [[Prajna Paramita]]--it goes like this: | ||
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+ | ==GATE GATE PA-RA GATE PARASAM GATE BOD-HI SVA-HA!== | ||
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+ | ==[[THE DIAMOND SUTRA]]== | ||
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− | + | ===The [[Vajracchedika-prajna-paramita Sutra]]=== | |
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− | + | [[Thus have I heard]]. Once upon a time, the [[Buddha]] sojourned in the [[Jetavana]] park near [[Sravasti]] with an assembly of twelve hundred and fifty [[bhiksus]]. | |
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− | + | One day, at mealtime, the [[World Honoured One]] put on His robe, took His [[bowl]], and entered the great town of [[Sravasti]] to beg for His [[food]]. After He had begged from door to door, He returned to His place. When He had taken His meal, He put away His robe and [[bowl]], washed His feet, arranged His seat and sat down. | |
− | + | At the time, the elder [[Subhuti]] who was in the assembly, rose from his seat, uncovered his right shoulder, knelt upon his right knee, respectfully joined the palms of his hands and said to the [[Buddha]]: 'It is very rare, O [[World Honoured One]]! how well the [[Tathagata]] protects and [[thinks]] of all [[Bodhisattvas]]; how well He instructs all the [[Bodhisattvas]]. | |
− | + | "O [[World Honoured One]], when [[virtuous]] men or women develop the supremeenlightenment [[mind]], how should their [[minds]] abide and how should they be subdued?' The [[Buddha]] said: '{{Wiki|Excellent}}, {{Wiki|excellent}}, [[Subhuti]]! As you say, the [[Tathagata]] protects, cherishes and instructs [[Bodhisattvas]] so well. Now listen | |
− | + | attentively and I will tell you how the [[minds]] of [[virtuous]] men and women, who develop the [[supreme enlightenment]] [[mind]], should thus abide and be subdued. ([[Subhuti]] replied: ) 'Oh yes, [[World Honoured One]], I shall be glad to hear (your instruction).' | |
− | The Buddha said: ' | + | |
+ | The [[Buddha]] said: '[[Subhuti]], all [[Bodhisattvas]] and [[Mahasattvas]] should subdue their [[minds]] as follows: [[All living beings]] [[born from eggs]], wombs, humidity or by [[transformation]], with or without [[form]], either thoughtful or thoughtless, and neither | ||
+ | thoughtful nor thoughtless are all led by me to the [[final nirvana]] for the [[extinction]] of [[reincarnation]]. Although [[immeasurable]], uncountable and unlimitable numbers of [[living beings]] are thus led to (the [[final | ||
− | + | nirvana]] for) the [[extinction]] of [[reincarnation]], it is true that not a [[living being]] is led there. Why so, [[Subhuti]]? (Because) if a [[Bodhisattva]] (still) clings to the false notion ([[laksana]]) of an [[ego]], a [[personality]], a being and a [[life]], he is not ( | |
− | + | a true) [[Bodhisattva]]. 'Furthermore, [[Subhuti]], a [[Bodhisattva's]] [[mind]] should not abide anywhere when [[giving alms]]; that is to say, he should give without a [[mind]] abiding in [[form]], or he should give without | |
− | + | a [[mind]] abiding in [[sound]], or in {{Wiki|smell}}, or in {{Wiki|taste}}, or in {{Wiki|touch}} or in things . [[Subhuti]] thus a [[Bodhisattva]] should give [[alms]] without a [[mind]] abiding in false notions of [[form]] ([[laksana]]). | |
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− | ' | + | 'Why? (Because) if a [[Bodhisattva's]] [[mind]] does not abide in [[forms]] .([[laksanas]]) when practising [[charity]] ([[dana]]), his [[merit]] will be [[inconceivable]] and [[immeasurable]]. [[Subhuti]], what do you think? Can you think of and measure the extent of [[space]] in the [[East]]?' |
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− | + | =='I cannot, [[World Honoured One]]!'== | |
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− | Subhuti | + | '[[Subhuti]], can you think of and measure (all) the extent of [[space]] in the [[South]], [[West]] and [[North]], as well as in the [[intermediate directions]], [[including]] the [[zenith]] and [[nadir]]?' |
− | + | 'I cannot, [[World Honoured One]]!' | |
− | + | '[[Subhuti]], (when) a [[Bodhisattva]] practises [[charity]] without a [[mind]] abiding in [[forms]], his [[merit]] is equally [[inconceivable]] and [[immeasurable]].' '[[Subhuti]], a [[Bodhisattva's]] [[mind]] should thus abide as [[taught]]. | |
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− | 'Subhuti, | + | '[[Subhuti]], what do you think? Can the [[Tathagata]] be seen by means of His [[bodily form]]?' |
− | ' | + | 'No, [[World Honoured One]], the [[Tathagata]] cannot be seen by means of His [[bodily form]]. Why? Because when the [[Tathagata]] speaks of [[bodily form]], it is not (real) [[form]].' |
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− | ' | ||
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− | + | The [[Buddha]] said to [[Subhuti]]: 'Everything with [[form]] is unreal; if all [[forms]] are seen as unreal, the [[Tathagata]] will be [[perceived]].' | |
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− | ' | + | [[Subhuti]] said to the [[Buddha]]: '[[World Honoured One]], will there be [[living beings]] who can develop a true [[belief]] in these words, sentences and chapters when they are expounded to them?' |
− | The Buddha said | + | The [[Buddha]] said: '[[Subhuti]], do not speak like that. In the last 500 years, before the final passing of the [[Tathagata]], there will be those who will observe the {{Wiki|rules}} of [[morality]] and perform [[good actions]] which will result in [[blessing]]. These [[people]] will be able to develop a [[faith]] in these sentences |
− | + | (which they will consider as [[embodying]] the [[Truth]]. You should know that they will not have planted [[good roots]] in just one, two, three, four, or five [[Buddha lands]]. They will have planted them in countless thousands and tens of thousands of [[Buddha lands]]. Upon hearing these sentences, there will arise in them a single | |
− | + | [[thought]] of [[pure faith]]. [[Subhuti]], the [[Tathagata]] [[knows]] and sees all; these [[living beings]] will thus acquire [[immeasurable]] [[merits]]. Why? (Because) they will have wiped out false notions of an [[ego]], a [[personality]], a being and a | |
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− | + | [[life]], of [[Dharma]] and [[Not-Dharma]]. Why? (Because) if their [[minds]] [[grasp]] [[form]] ([[laksana]]), they will (still) [[cling]] to the notion of an [[ego]], a [[personality]], a being and a [[life]]. If their [[minds]] [[grasp]] the [[Dharma]], | |
− | + | they will (still) [[cling]] to the notion of an [[ego]], a [[personality]], a being and a [[life]]. Why? (Because) if their [[minds]] [[grasp]] the [[Not-Dharma]], they will (still) [[cling]] to the notion of an [[ego]], a [[personality]], a being and a [[life]]. Therefore, one should not [[grasp]] and hold on to the notion of [[Dharma]] as well as that of [[Not Dharma]]. This is why, the [[Tathagata]] always | |
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− | + | said: "Ye [[Bhiksus]], should know that the [[Dharma]] I expound is likened to a raft." Even the [[Dharma]] should be cast aside; how much more so the [[Not-Dharma]]? | |
− | + | '[[Subhuti]], what do you think? Has the [[Tathagata]] (in fact) obtained [[Supreme Enlightenment]] (Anubodhi)? Does the [[Tathagata]] (in fact) expound the [[Dharma]]?' | |
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− | + | [[Subhuti]] replied: 'As I understand the meaning of the [[Buddha's teaching]], there is no fixed [[Dharma]] called [[Supreme Enlightenment]] and there is also no fixed | |
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− | + | [[Dharma]] the [[Tathagata]] can expound. Why? (Because) the [[Dharma]] the [[Tathagata]] expounds cannot be clung to and cannot be expressed (in words); it is neither [[Dharma]] nor [[Not-Dharma]]. Why is this? All Bhadras and [[Aryas]] differ on account of the [[Eternal Asamskrta Dharma]].' | |
− | + | '[[Subhuti]]' what do you think? If someone filled the [[Universe]] with the [[seven treasures]] and gave them all as [[alms]], would his [[merit]] be great?' | |
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− | + | [[Subhuti]] replied: 'Very great, [[World Honoured One]]. Why? Because this [[merit]] is not the [[nature]] of [[merit]], the [[Tathagata]] says it is great.' | |
− | + | '[[Subhuti]], if on the other hand, someone received and kept even a four line [[stanza]] of this [[sutra]] and expounded it to others, his [[merit]] would surpass that (of the giver of [[treasures]]). | |
− | + | Why? | |
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− | + | (Because), [[Subhuti]], all [[Buddhas]] and their Supreme-Enlightenment-Dharma originate from this [[sutra]]. [[Subhuti]], the so- | |
− | + | called [[Buddhas]] and [[Dharmas]] are not real [[Buddhas]] and [[Dharmas]]. | |
+ | '[[Subhuti]], what do you think? Can [[one who has entered the stream]] ([[srota-apanna]]) have this [[thought]] (in his [[mind]]): I have obtained the fruit of entering the {{Wiki|stream}}?' | ||
− | Subhuti | + | [[Subhuti]] replied: 'No, [[World Honoured One]]. Why? Because [[srota-apanna]] means 'entering the {{Wiki|stream}}', but actually there is no entry into either [[form]], [[sound]], {{Wiki|smell}}, {{Wiki|taste}}, {{Wiki|touch}} or [[dharma]]. Therefore, he is called [[srota-apanna]].' |
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− | 'Subhuti | + | '[[Subhuti]], what do you think? Can a [[Sakrdagamin]] have this [[thought]] (in his [[mind]]): I have obtained the fruit of a [[Sakrdagamin]]?' |
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− | + | [[Subhuti]] replied: 'No, [[World Honoured One]]. Why? Because [[Sakrdagamin]] means „once more to come", but actually there is neither coming nor going. Therefore, he is called a [[Sakrdagamin]].' | |
− | 'No, World Honoured | ||
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− | + | '[[Subhuti]], what do you think? Can an [[Anagamin]] have this [[thought]] (in his [[mind]]): I have obtained the fruit of an [[Anagamin]]?' | |
− | + | [[Subhuti]] replied: 'No, [[World Honoured One]]. Why? Because [[Anagamin]] means "nocoming" but actually there is no such a thing as no-coming. Therefore, he is called an [[Anagamin]].' | |
− | + | '[[Subhuti]], what do you think? Can an [[Arhat]] have this [[thought]] (in his [[mind]]): I have obtained the [[enlightenment]] of an [[Arhat]]?' | |
− | + | [[Subhuti]] replied: 'No, [[World Honoured One]]. Why? Because there is no [[Dharma]] which is called [[Arhatship]]. [[World Honoured One]], if an [[Arhat]] [[thinks]] "I have obtained the [[enlightenment]] of an [[Arhat]]", he will still [[grasp]] and hold on to the notion of an [[ego]], a [[personality]], a being and a [[life]]. [[World Honoured One]], | |
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− | + | the [[Buddha]] has declared that I have obtained the {{Wiki|Passionless}} [[Samadhi]] and that I surpass all men. I am, therefore, the [[highest]] {{Wiki|passionless}} [[Arhat]]. [[World Honoured One]], I do not think "I am a {{Wiki|passionless}} [[Arhat]]" | |
+ | for, [[World Honoured One]], if I had [[thought]] "I have [[attained]] [[Arhatship]]", the [[World Honoured One]] would not have said: "[[Subhuti]] takes [[delight]] in- the [[calm]] and quiet, free from {{Wiki|temptation}} and | ||
− | + | {{Wiki|distress}}." The fact that [[Subhuti]] does not act ([[mentally]]) is called the [[calm]] and quiet in which [[Subhuti]] takes [[delight]].' | |
− | + | The [[Buddha]] said to [[Subhuti]]: 'What do you think.? Did the [[Tathagata]] obtain anything from the [[Dharma]], when in the {{Wiki|past}} He was with [[Dipamkara]] [[Buddha]]?' | |
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− | + | 'No, [[World Honoured One]]. When the [[Tathagata]] was with [[Dipamkara]], He did not obtain anything from the [[Dharma]].' | |
+ | '[[Subhuti]], what do you think? Do [[Bodhisattvas]] adorn [[Buddha lands]] (by their [[moral]] [[actions]])?' | ||
+ | 'No. [[World Honoured One]]. Why? Because this is not real adornment; it is (merely) called the adornment of [[Buddha lands]].' | ||
− | + | '[[Subhuti]], this is why all [[Bodhisattvas]] and [[Mahasattvas]] should thus develop a [[pure]] and clean [[mind]] which should not abide in [[form]], [[sound]], {{Wiki|smell}}, {{Wiki|taste}}, {{Wiki|touch}} and [[dharma]]. They should develop a [[mind]] which does not abide in anything. '[[Subhuti]], supposing a man has a [[body]] as great as mount [[Sumeru]], what do you think? Would such a [[body]] be great?' | |
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+ | [[Subhuti]] replied: 'Very great, [[World Honoured One]]. Why? Because the [[Buddha]] says it is not the real [[body]] but is (merely) called a great [[body]].' | ||
+ | '[[Subhuti]], if there were as many [[rivers]] like the [[Ganges]] as there are grains of sand in the [[Ganges]], would the total of grains of sand in all these [[rivers]] be very great?' | ||
− | + | [[Subhuti]] replied: 'Very great, [[World Honoured One]]! These [[rivers]] would be {{Wiki|innumerable}}; how much more so would be their sand-grains.' | |
− | + | '[[Subhuti]], I now tell you truly. If a [[virtuous]] man or woman filled a number of [[universes]], as great as the number of sand-grains in all these [[rivers]], with | |
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− | + | the [[seven treasures]], and gave them all away in [[alms]] ([[dana]]), would his or her [[merit]] be great?' | |
− | + | [[Subhuti]] replied: 'Very great, [[World Honoured One]]!' | |
− | + | The [[Buddha]] said to [[Subhuti]]: 'If a [[virtuous]] man or woman receives and holds (in [[mind]]) even a four-line [[stanza]] of this [[sutra]] and expounds it to others, his or her [[merit]] will surpass that of the [[almsgiver]]. Furthermore, [[Subhuti]], wheresoever this [[sutra]] or even one of its four-line [[stanzas]] is | |
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− | + | expounded, you should know that all [[devas]], men and [[asuras]] should make their [[offerings]] there as if the place was a [[Buddha]] [[stupa]] or a [[Buddha]] [[temple]]. How much more so if someone is | |
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− | + | able to receive, hold (in [[mind]]), read and recite the whole [[sutra]]! [[Subhuti]], you should know that such a [[person]] will achieve the [[highest]] and rarest [[Dhama]]. Wheresoever this [[sutra]] may be found the [[Buddha]] and His respected [[disciples]] will be there also.' | |
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− | Buddha | + | [[Subhuti]] then asked the [[Buddha]]: '[[World Honoured One]], what [[name]] should be given to this [[sutra]] and how should we receive and hold it (in [[mind]])?' |
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− | " | + | The [[Buddha]] said: 'This [[sutra]] should be called The [[Diamond prajna-paramita]]" under which [[name]] you should receive and hold it. Why? Because, [[Subhuti]], the [[Prajna-paramita]] as expounded by the [[Buddha]], is not [[Prajna-paramita]] but is (merely) so called.' |
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− | + | '[[Subhuti]], what do you think Does the [[Tathagata]] expound the [[Dharma]]?' | |
− | + | [[Subhuti]] said: '[[World Honoured One]], the [[Tathagata]] does not expound anything.' | |
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− | + | '[[Subhuti]], what do you think? Are there many {{Wiki|particles}} of dust in the [[universe]]?' | |
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− | + | [[Subhuti]] replied: 'Many, [[World Honoured One]]! | |
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+ | '[[Subhuti]], the [[Tathagata]] says these {{Wiki|particles}} of dust are not (real), (but) are (merely) called {{Wiki|particles}} of dust. The [[Tathagata]] says the [[universe]] is not (real), but it is (merely) called the [[universe]].' | ||
− | + | '[[Subhuti]], what do you think? Can the [[Tathagata]] be [[perceived]] by means of His thirty-two [[physical characteristics]] ([[laksanas]])?' | |
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− | + | 'No, [[World Honoured One]]. The [[Tathagata]] cannot be [[perceived]] by them. Why? Because the [[Tathagata]] says they are not real but are (merely) called the thirty-two [[physical characteristics]].' | |
− | + | '[[Subhuti]], if on the one hand, a [[virtuous]] man or woman, in [[giving alms]] ([[dana]]), [[sacrifices]] as many [[lives]] as there are sand-grains in the [[Ganges]], and on the other hand, someone receives and holds (in [[mind]]) even a four-line [[stanza]] of this [[sutra]], and expounds it to other, the [[merit]] resulting from the [[latter]] will be greater.' | |
− | + | At that time, after listening to this [[sutra]], [[Subhuti]] had understood its [[profound meaning]] and was moved to {{Wiki|tears}}. He said to the [[Buddha]]: 'How rare, O [[World Honoured One]]! The [[Buddha]] has expounded such a very profound [[sutra]]. Since I have | |
− | Buddha | ||
− | + | acquired the [[wisdom eye]], I have not heard of such a [[sutra]]. [[World Honoured One]], if someone after listening to this [[sutra]] believes that his [[mind]] is clean and [[pure]], he will realise [[reality]]. We should know that | |
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− | + | such a [[person]] will achieve the [[highest]] and rarest [[merit]]. [[World Honoured One]], this [[Reality]] is not [[Reality]] but the [[Tathagata]] calls it [[Reality]]. [[World Honoured One]], as I now listen to this [[sutra]] I have no difficulty in believing, [[understanding]], receiving and holding it, but in the last | |
− | + | epoch, the last five hundred year period if there be a man who (happens to) listen to this [[sutra]], believes, [[understands]] receives and holds it, he will be most rare. Why? Because he will no longer (think in terms of) an [[ego]], a [[personality]], a being and a [[life]]. Why? Because the [[forms]] of an [[ego]], a [[personality]], a being and a [[life]] are not [[forms]]. Why? | |
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+ | ==Because when he has rejected all [[forms]] he is called a [[Buddha]].== | ||
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− | + | The [[Buddha]] said: 'Just so! [[Subhuti]], just so! If on the one hand, there be a man who listens to this [[sutra]] and is not filled with alarm, {{Wiki|fear}}, or dread, you should know that such a [[person]] is most rare. Why? Because, [[Subhuti]], as the [[Tathagata]] says, the [[first perfection]] ( [[paramita]]) is not so (but) is (merely) called the [[first perfection]] ([[paramita]]). | |
− | + | '[[Subhuti]], the [[Tathagata]] speaks of the [[Perfection]] of [[Patience]] ([[ksanti paramita]]) which is not but is called the [[Perfection]] of [[Patience]]. Why? Because, [[Subhuti]], in (a) {{Wiki|past}} ([[life]]) when my [[body]] was mutilated by [[Kaliraja]], | |
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− | + | I had at that time no notion of an [[ego]], a [[personality]], a being and a [[life]]. Why? Because, in the {{Wiki|past}}, when my [[body]] was dismembered, if I (still) held the {{Wiki|conception}} of an [[ego]], a [[personality]], a | |
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+ | being and a [[life]], I would have been stirred by [[feelings]] of [[anger]] and [[hatred]]. [[Subhuti]], I also remember that in the {{Wiki|past}}, during my former five hundred [[lives]], I was a [[Ksantyrsi]] and held no {{Wiki|conception}} of an [[ego]], a | ||
− | + | [[personality]], a being and a [[life]]. Therefore, [[Subhuti]], [[Bodhisattvas]] should forsake all conceptions of [[form]] and resolve to develop the | |
− | + | [[Supreme Enlightenment]] [[Mind]] (Anuttara-samyaksam-bodhi). Their [[minds]] should not abide in [[form]], [[sound]], {{Wiki|smell}}, {{Wiki|taste}}, {{Wiki|touch}} and [[dharma]]. Their [[minds]] should abide nowhere. If [[minds]] abide somewhere, it will be in falsehood. This is why the [[Buddha]] says that [[Bodhisattvas]]' [[minds]] | |
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− | + | should not abide in [[form]] when practising [[charity]] ([[dana]]). [[Subhuti]], all [[Bodhisattvas]] should thus make [[offerings]] for the {{Wiki|welfare}} of [[all living beings]]. The [[Tathagata]] speaks of [[forms]] which | |
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− | + | are not [[forms]] and of [[living beings]] who are not [[living beings]]. '[[Subhuti]], the [[Tathagatas]]' words are true and correspond to [[reality]]. They are [[Wikipedia:Absolute (philosophy)|ultimate]] words, neither deceitful nor [[Wikipedia:Heterodoxy|heterodox]]. | |
− | + | [[Subhuti]], the [[Dharma]] the [[Tathagata]] has obtained is neither real nor unreal. '[[Subhuti]], if a [[Bodhisattva]] practises [[charity]] ( [[dana]] ) with a [[mind]] abiding in things ([[dharma]]), he is like a man entering | |
− | + | the {{Wiki|darkness}} where he cannot see anything; (but) if a [[Bodhisattva]] practises [[dana]] with a [[mind]] not abiding in [[dharma]], he is like a man with [[open eyes]], who can see everything in the sunshine. | |
− | + | '[[Subhuti]], in {{Wiki|future}} ages, if a [[virtuous]] man or woman is able to receive, hold (in [[mind]]), read and recite this [[sutra]], the [[Tathagata]], by means of His [[Buddha Wisdom]], will know and see clearly that such a [[person]] will achieve | |
+ | [[immeasurable]] and unlimitable [[merits]]. | ||
− | + | [[Subhuti]], if (on the one hand) a [[virtuous]] man or woman [[sacrifices]] in the practice of [[charity]] ([[dana]]), as many [[lives]] as the sand-grains of the | |
− | + | [[Ganges]] in the morning, at midday and again in the evening, and continues so doing throughout numberless [[aeons]]; and if (on the other hand) a [[person]] after listening to this [[sutra]] believes in his [[own mind]] without (further) {{Wiki|contradiction}}, the latter's | |
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− | + | [[merit]] will surpass that of the former. How much more so if this [[sutra]] is written, received, held, read, recited and expounded to others! | |
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− | + | '[[Subhuti]], to sum up, the [[merits]] resulting from this [[sutra]] are [[inconceivable]], inestimable and without limit. The [[Tathagata]] expounds it to those [[initiated]] into the [[Mahayana]] and the Supreme [[Yana]]. If they are able to receive, hold (in [[mind]]), read and recite it and expound it widely to others, the | |
− | + | [[Tathagata]] will know and will see that they will achieve inexpressible and [[inconceivable]] [[merits]] that are [[without measure]] or limit. They will bear ({{Wiki|responsibility}} for) the [[Tathagata's]] [[Supreme Enlightenment]] (Anuttara-samyaksambodhi.) Why? Because, [[Subhuti]], those who take [[delight]] in the | |
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− | + | [[Hinayana]] and hold the view of an [[ego]], a [[personality]], a being and a [[life]], cannot listen to, receive, hold (in [[mind]]), read and recite this [[sutra]] and explain it to others. | |
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− | + | '[[Subhuti]], wheresoever this [[sutra]] may be found, all [[worlds]] of [[devas]], men and [[asuras]] should make [[offerings]], for you should know that such a place is just a [[stupa]] which should be revered, worshipped and circumambulated, with [[offerings]] of [[flowers]] and [[incense]]. 'Furthermore, [[Subhuti]], if a [[virtuous]] | |
− | + | man or woman receives, holds (in [[mind]]), reads and recites this [[sutra]] and is despised by others, this [[person]] who is [[bound]] to [[suffer]] from [[evil]] destinies in retribution for his {{Wiki|past}} [[sins]], and whose [[karmic]] [[Sins]] are now eradicated by the others' [[contempt]], will attain [[Supreme Enlightenment]] (Anuttarasamyak-sambodhi). | |
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− | ( | + | '[[Subhuti]], I remember that in the {{Wiki|past}} countless [[aeons]] before the advent of [[Dipamkara]] [[Buddha]], I met 84,000 milliards of [[Buddhas]] to whom I made [[offerings]] and whom I served faultlessly. Now if in the last period (of 500 years) in the |
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− | + | [[Buddha]] [[kalpa]] someone is able to receive, hold (in [[mind]]), read and recite this [[sutra]], his [[merits]] will far exceed mine which resulted from my [[offerings]] made to [[Buddhas]], for mine cannot be reckoned as one hundredth, one | |
+ | thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible. [[Subhuti]], in the last period of the [[Buddha]] [[kalpa]], if a [[virtuous]] man or woman is able to receive, hold (in [[mind]]), read and recite this [[sutra]], my full statement of this person's [[merits]] will create | ||
− | + | derangement, [[doubt]] and disbelief in the [[minds]] of all [[listeners]]. [[Subhuti]], you should know that as the meaning of this [[sutra]] is [[inconceivable]], so is the fruit of its reward.' | |
− | + | At the time, [[Subhuti]] asked the [[Buddha]]: '[[World Honoured One]], if a [[virtuous]] man or woman is determined to develop the Supreme [[Enlightened Mind]], how should his or her [[mind]] abide and how should it be subdued?' | |
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− | + | The [[Buddha]] said to [[Subhuti]]: 'A [[virtuous]] man or woman who is determined to develop the Supreme [[Enlightened Mind]], should thus develop it: I have to lead | |
+ | [[all living beings]] to put a stop to ([[reincarnation]]) and escape ([[suffering]]), and when they have been so led, not one of them in fact stops ([[reincarnating]]) or escapes [[suffering]]. Why? Because, [[Subhuti]], if a [[Bodhisattva]] clings to the notion of an | ||
− | + | [[ego]], a [[personality]], a being and a [[life]], he is not a (true) [[Bodhisattva]]. Why? Because, [[Subhuti]], there is not really a [[Dharma]] which can develop the Supreme-Enlightenment-Mind. | |
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− | + | '[[Subhuti]], what do you think? When the [[Tathagata]] was with [[Dipamkara]] [[Buddha]], did He have any [[Dharma]] by means of which He [[attained]] [[Supreme Enlightenment]] (Anuttarasamyak-sambodhi)?' | |
+ | 'No, [[World Honoured One]]. As I understand the meaning of the [[Buddha's teaching]], when He was with [[Dipamkara]] [[Buddha]], He had no [[Dharma]] by means of which He [[attained]] "[[Supreme Enlightenment]]".' | ||
− | Buddha said: Subhuti, | + | The [[Buddha]] said: 'Just so! [[Subhuti]], just so! There was really no [[Dharma]] by means of which the [[Tathagata]] [[attained]] [[Supreme Enlightenment]]. |
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− | + | [[Subhuti]], if there had been, [[Dipamkara]] [[Buddha]] would not have predicted: "In your next [[life]], you will be a [[Buddha]] named [[Sakyamuni]]". 'Why is it? Because "[[Tathagata]]" means the [[suchness]] of all [[Dharmas]]. If someone still says: "The [[Tathagata]] obtained [[Supreme Enlightenment]]," I tell you, [[Subhuti]], | |
+ | there is no [[Dharma]] by means of which the [[Buddha]] did so, (because), [[Subhuti]], that [[Enlightenment]] was by itself neither real nor unreal. This is why the [[Tathagata]] says that all [[Dharmas]] are [[Buddha's]] [[Dharmas]]. [[Subhuti]], these so-called [[Dharmas]] are not, but are (expediently), called all [[Dharmas]]. [[Subhuti]], supposing there is a man whose [[body]] is great.' | ||
− | + | [[Subhuti]] said: '[[World Honoured One]], the great [[body]] of which the [[Tathagata]] speaks is not great, but is (expediently) called a great [[body]].' | |
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+ | '[[Subhuti]], in like manner, if a [[Bodhisattva]] says: "I should lead uncountable [[living beings]] to put a stop to ([[reincarnation]]) and escape (from [[suffering]])", he cannot be called a [[Bodhisattva]]. Why? Because there is really no [[dharma]] called the [[Bodhisattva]] (stage). Therefore, the [[Buddha]] says: "Of | ||
− | + | all [[dharmas]], there is not a single one which possesses an [[ego]], a [[personality]], a being and a [[life]]." [[Subhuti]], if a [[Bodhisattva]] says: "I should adorn [[Buddha lands]]", he cannot be called a [[Bodhisattva]]. Why? Because when the [[Tathagata]] speaks of such adornment it is not, but is (expediently), called adornment. | |
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− | + | [[Subhuti]], if a [[Bodhisattva]] is thoroughly versed in (the [[doctrine]] of) the [[unreality]] of [[ego]] and of things ([[dharma]]), the [[Tathagata]] will call him a true [[Bodhisattva]]. '[[Subhuti]], what do you think.? Does the [[Tathagata]] possess [[human]] [[eyes]]? | |
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+ | <poem> | ||
+ | 'Yes, [[World Honoured One]], the [[Tathagata]] possesses [[human]] [[eyes]].' | ||
+ | '[[Subhuti]], what do you think? Does the [[Tathagata]] possess [[deva]] [[eye]]?' | ||
+ | 'Yes, [[World Honoured One]], the [[Tathagata]] possesses [[deva]] [[eyes]].' | ||
+ | '[[Subhuti]], what do you think? Does the [[Tathagata]] possess [[wisdom eyes]]?' | ||
+ | 'Yes, [[World Honoured One]], the [[Tathagata]] possesses [[wisdom eyes]]. | ||
+ | '[[Subhuti]], what do you think? Does the [[Tathagata]] possess [[Dharma]] [[eyes]]? | ||
+ | 'Yes, [[World Honoured One]]. The [[Tathagata]] possess [[Dharma]] [[eyes]]' | ||
+ | '[[Subhuti]], What do you think? Does the [[Tathagata]] possess [[Buddha eyes]]?' | ||
+ | 'Yes, [[World Honoured One]], the [[Tathagata]] possesses [[Buddha eyes]].' | ||
+ | '[[Subhuti]], what do you think? Does the [[Tathagata]] say that the sand-grains in the [[Ganges]] are sand-grains? | ||
+ | 'Yes, [[World Honoured One]], the [[Tathagata]] says they are sand-grains' | ||
− | Subhuti, what do you think? | + | </poem> |
− | + | '[[Subhuti]], what do you think? If there were as many [[Ganges]] [[rivers]] as sand-grains in the [[Ganges]], and if there were as many [[Buddha realms]] as sandgrains of all these [[Ganges]] [[rivers]], would there be many [[world]] systems.?' | |
− | Buddha | ||
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− | + | 'Many, [[World Honoured One]]!' | |
+ | The [[Buddha]] said the [[living beings]] in all these [[world]] systems have many different [[minds]] which are all known to the [[Tathagata]]. Why? Because the [[minds]] the [[Tathagata]] speaks of are not [[minds]], but are (expediently) called [[minds]]. And why? Because, [[Subhuti]], neither the {{Wiki|past}}, the {{Wiki|present}} nor the {{Wiki|future}} [[mind]] can be found. | ||
− | Subhuti | + | '[[Subhuti]], what do you think.? If someone filled the [[universe]] with the [[seven treasures]] and gave all away in his practice of [[dana]], would this (good) [[cause]] enable the giver to gain a great [[merit]]?' 'Yes, [[World Honoured One]], because of this (good) [[cause]] the giver would gain a great [[merit]].' |
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+ | '[[Subhuti]], if the [[merit]] was real, the [[Tathagata]] would not say it was great. He says so because there is no [[merit]]. '[[Subhuti]], what do you think? Can the [[Buddha]] be [[perceived]] by His completely {{Wiki|perfect}} [[physical body]] ([[rupa-kaya]])?' | ||
− | + | 'No, [[World Honoured One]], the [[Tathagata]] should not be so [[perceived]]. Why? Because the [[Buddha]] says the completely {{Wiki|perfect}} [[rupa-kaya]] is not, but is called the completely {{Wiki|perfect}} [[rupakaya]].' | |
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+ | '[[Subhuti]]' what do you think? Can the [[Tathagata]] be [[perceived]] by His completely {{Wiki|perfect}} [[forms]]? | ||
+ | 'No, [[World Honoured One]], the [[Tathagata]] should not be so [[perceived]], because the [[Tathagata]] says the completely {{Wiki|perfect}} [[forms]] are not, but are called completely {{Wiki|perfect}} [[forms]].' | ||
− | + | '[[Subhuti]], do not say that the [[Tathagata]] [[thinks]]: "I must expound the [[Dharma]]". Do not have such a [[thought]]. Why? Because if someone says so, he will really [[slander]] the [[Buddha]] and be unable to understand my [[teaching]]. [[Subhuti]], when (the '[[Tathagata]]) expounds the [[Dharma]], there is really no [[Dharma]] to teach: but this is (expediently) called [[teaching the Dharma]].' | |
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+ | Then the [[wise]] [[Subhuti]] said to the [[Buddha]]: '[[World Honoured One]], will there be in {{Wiki|future}} ages [[living beings]] who will believe this [[Dharma]] when they hear it?' | ||
− | + | The [[Buddha]] said: '[[Subhuti]], the [[living beings]] (you just mentioned) are neither living nor not [[living beings]]. Why? Because, [[Subhuti]], the [[Tathagata]] says these [[living beings]] are not (really), but they are (expediently), called [[living beings]].' | |
+ | [[Subhuti]] said to the [[Buddha]]: '[[World Honoured One]], does your ([[own]]) [[attainment]] of [[Supreme Enlightenment]] ([[Anuttara-samyak-sambodhi]]) mean that you have not gained anything whatsoever?' | ||
− | Subhuti, | + | The [[Buddha]] replied: 'Just so, [[Subhuti]], just so, I have not gained even the least [[Dharma]] from [[Supreme enlightenment]], and this is called [[Supreme Enlightenment]]. Furthermore, [[Subhuti]], this [[Dharma]] is [[universal]] and impartial; wherefore it is called [[Supreme Enlightenment]]. The practice of all good |
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− | + | [[virtues]] ([[Dharmas]]), free from [[attachment]] to an [[ego]], a [[personality]], a being and a [[life]], will result in the [[attainment]] of [[Supreme Enlightenment]]. [[Subhuti]]. the so-called good [[virtues]] ([[Dharmas]]), the [[Tathagata]] says, are not good, but are (expediently) called good [[virtues]]. '[[Subhuti]], if (on the one hand) a man, in his | |
+ | practice of [[charity]] ([[dana]]) gives away the [[seven treasures]] piled up in a heap as great as all the Mounts [[Sumeru]] in the [[Universe]] put together, and (on the other hand) another man receives, holds (in [[mind]]) reads and recites even a four-line [[stanza]] of this [[Prajna-paramita Sutra]], and expounds it to others, the | ||
+ | [[merit]] resulting from the former's [[dana]] will not be worth one-hundredth, one-thousandth, one-ten-thousandth and onehundred thousandth part of that obtained by the [[latter]], as no conceivable comparison can be made between the two. '[[Subhuti]], what do you think? You should not say the [[Tathagata]] has this [[thought]] (in His [[mind]]): "I should {{Wiki|liberate}} [[living beings]]." [[Subhuti]], you should not think so. Why? Because there are really no [[living beings]] whom the [[Tathagata]] | ||
− | + | can {{Wiki|liberate}}. If there were, the [[Tathagata]] would hold (the {{Wiki|concept}} of) an [[ego]], a [[personality]], a being and a [[life]]. [[Subhuti]], (when) the [[Tathagata]] speaks of an [[ego]], there is in [[reality]] no [[ego]], although common men think so. [[Subhuti]], the [[Tathagata]] says common men are not, but are | |
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+ | (expediently) called, common men. | ||
+ | '[[Subhuti]], what do you think? Can the [[Tathagata]] be recognised by His thirty-two [[physical characteristics]]?' | ||
+ | [[Subhuti]] replied: 'Yes, yes, He can.' | ||
− | [[ | + | <poem> |
+ | The [[Buddha]] said: '[[Subhuti]], if the [[Tathagata]] can be recognised by His thirty-two [[physical characteristics]], a [[world ruler]] ([[cakravarti]]) would be the [[Tathagata]].' | ||
+ | [[Subhuti]] said to the [[Buddha]]: '[[World Honoured One]], as I understand your [[teaching]], the [[Tathagata]] cannot be recognised by His thirty-two [[physical characteristics]]. | ||
− | + | Thereupon, the [[World Honoured One]] recited the following [[gatha]]: | |
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− | + | 'He who sees me by [[outward appearance]] | |
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+ | (And) seeks me in [[sound]], | ||
− | + | Treads the [[Wikipedia:Heterodoxy|heterodox]] [[path]] | |
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− | + | (And) cannot {{Wiki|perceive}} the [[Tathagata]]. | |
− | + | </poem> | |
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− | + | '[[Subhuti]], if you have ( in your [[mind]]) this [[thought]]: "The [[Tathagata]] does not rely on His possession of [[characteristics]] to obtain [[supreme Enlightenment]]," [[Subhuti]], banish that [[thought]]. [[Subhuti]], if you think it while developing the [[Perfect Enlightenment]] [[Mind]], you will advocate the | |
+ | {{Wiki|annihilation}} of all [[Dharmas]]. Do not have such a [[thought]]. Why? Because one who develops the [[Supreme Enlightenment]] [[Mind]], does not advocate the {{Wiki|annihilation}} (of things). '[[Subhuti]], if (on the one hand) a [[Bodhisattva]] gave in his practice of [[dana]], all the [[seven treasures]] in quantities sufficient to fill [[worlds]] as many as sandgrains in the [[Ganges]], and (on the other hand) another man comprehended that all | ||
− | + | [[dharmas]] were [[egoless]] and thereby achieved [[perfection of patience]] ([[ksanti]]), the latter's [[merit]] would surpass that of the former. Why? Because, [[Subhuti]], all [[Bodhisattvas]] do not receive reward for their [[merits]].' | |
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− | Subhuti, | ||
− | + | [[Subhuti]] asked the [[Buddha]]: '[[World Honoured One]], why do [[Bodhisattvas]] not receive reward for their [[merits]]?' | |
− | [ | + | '[[Subhuti]], [[Bodhisattvas]] should have no longing and no [[attachment]] when they practise [[meritorious]] [[virtues]]; therefore, they do not receive a reward. |
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+ | '[[Subhuti]], if someone says the [[Tathagata]] comes or goes, sits or lies, he does not understand what I mean. Why? Because the [[Tathagata]] has neither whence (to come) nor whither (to go); therefore, He is called the [[Tathagata]]. | ||
− | + | '[[Subhuti]]. what do you think? If a [[virtuous]] man or woman reduced to dust all the [[worlds]] in the [[Universe]], would those {{Wiki|particles}} of dust many?' | |
+ | [[Subhuti]] replied: 'Many, [[World Honoured One]]. Why? Because if they really existed, the [[Buddha]] would not say they were {{Wiki|particles}} of dust. And why? Because when the [[Buddha]] speaks of {{Wiki|particles}} of dust, they are not, but are (expediently) called, {{Wiki|particles}} of dust. [[World Honoured One]], when the | ||
+ | [[Tathagata]] speaks of [[worlds]], they are not, but are (expediently) called, [[worlds]]. Why? Because if they really [[exist]], they are just agglomerations. The [[Tathagata]] speaks of agglomerations which are not, but are (expediently) called, agglomerations.' | ||
− | Subhuti, | + | '[[Subhuti]], that which is called an agglomeration cannot be spoken of, but the [[vulgar]] man has longing for and [[attachment]] to this thing. '[[Subhuti]], what do you think? If someone says: "The [[Buddha]] speaks of the view of an [[ego]], a [[personality]], a being and a [[life]]", [[Subhuti]], does that [[person]] understand what I mean?" |
− | Subhuti | ||
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− | Subhuti | ||
− | + | 'No, [[World]] Honoured one, that [[person]] does not understand. Why? Because (when) the [[Tathagata]] speaks of the view of an [[ego]], a [[Personality]], a being and a [[life]], it is not really, (but) is (expediently) called the view of an [[ego]], a [[personality]] a being | |
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− | + | and a [[life]].' '[[Subhuti]], he who develops the [[Supreme Enlightenment]] [[Mind]], should thus know, see, believe and comprehend (all things); he should not set up the [[perception]] of things ([[dharma-laksana]]) in his | |
+ | [[mind]]. [[Subhuti]], the so-called [[form]] of things ([[dharma-laksana]]), the [[Tathagata]] says is not, but is, (expediently) called the [[form]] of things. '[[Subhuti]], if on the one hand, someone gave away in [[alms]] ([[dana]]) the [[seven treasures]] inquantities sufficient to fill all the [[worlds]] in uncount-able | ||
− | + | [[aeons]], and if on the other hand, a [[virtuous]] man or woman developed the [[Bodhi-mind]], and received, held (in [[mind]]), read and recited even a four-line [[stanza]] of this [[sutra]] and expounded it to others, the latter's [[merit]] would surpass that of the former. | |
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+ | In what manner should it be [[taught]] to others? By [[teaching]] it without [[attachment]] to [[form]] with the immutability of the [[absolute]]. | ||
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+ | Why is it? Because: - | ||
− | + | All [[phenomena]] are like a [[dream]], an [[illusion]], a bubble and a shadow, | |
+ | Like dew and {{Wiki|lightning}}. | ||
+ | Thus should you [[contemplate]] them'. | ||
− | + | When the [[Buddha]] had finished expounding this [[sutra]], the elder [[Subhuti]], together with [[bhiksus]], [[bhiksunis]], [[upasakas]], [[upasikas]], and all the [[worlds]] of [[devas]], men and [[asuras]] who had listened to His [[teaching]], were filled with [[joy]] and believed received and observed it. | |
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− | + | ===[[THE DIAMOND SUTRA]]=== | |
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− | + | === [[History]]=== | |
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+ | [[Buddha]] once dwelt in [[Anathapindika's Park]], in the [[Jeta Grove]] at [[Sravasti]], with 1,250 [[monks]] and many [[Bodhisattvas]]. Near dawn, [[Buddha]] clothed himself, took up his [[bowl]] and entered the great city of [[Sravasti]] to collect [[food]] [[offered]] as | ||
− | + | [[alms]]. Having returned and eaten, [[Buddha]] put away his [[bowl]] and cloak, bathed his feet, and sat with {{Wiki|legs}} crossed and [[body]] upright upon the seat arranged for him, mindfully fixing [[attention]] in front of | |
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− | + | himself. Many [[monks]] approached [[Buddha]], showing great reverence, and seated themselves about him. | |
+ | A [[monk]] called [[Subhuti]] arose from his seat in the midst of the [[monks]] and, showing great [[respect]] for [[Buddha]], said: "It is wonderful how much [[Buddha]] | ||
− | + | has helped the [[Bodhisattvas]]. How should men and women who set out on the [[Bodhisattva Path]] progress, and how should they control their [[thoughts]]?" Lead all [[beings]] to [[nirvana]] | |
+ | [[Buddha]] replied: "Listen carefully. All [[Bodhisattvas]] should hold this [[thought]]: Every kind of created being which can be called a 'being', [[egg-born]], formed in a [[womb]], [[born from moisture]] or produced by {{Wiki|metamorphosis}}, or with [[form]] or without, all these I guide towards [[Nirvana]] even though no being at all has been led to [[Nirvana]]. | ||
− | + | "Why? If in a [[Bodhisattva]] the {{Wiki|conception}} of 'being', 'egotistic [[entity]]', '[[personality]]' or 'separate [[existence]]' should take place, this [[Bodhisattva]] would not be an [[Wikipedia:Authenticity|authentic]] being of [[wisdom]] and [[compassion]]. | |
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− | + | ===[[Practice virtue]]=== | |
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− | + | "A [[Bodhisattva]] should practice [[virtue]] without regard to [[appearances]], unsupported by sights, {{Wiki|sounds}}, {{Wiki|smells}}, {{Wiki|tastes}}, {{Wiki|tactile}} [[sensations]] or [[mental]] [[attachments]]. A [[Bodhisattva]] should practice [[virtue]] without [[attachment]] to externals. Why? This is the way to being [[Buddha]]." [[Tathagata's]] [[phenomenal]] [[attributes]] | |
+ | [[Buddha]] then asked [[Subhuti]], "But what do you think? Can the [[Tathagata]] be [[recognized]] by any [[phenomenal]] attribute?" | ||
+ | "No, [[Buddha]]. Why? Because the [[Tathagata]] has [[taught]] that the possession of [[phenomenal]] [[attributes]] is in fact [[non-possession]] of any [[phenomenal]] [[attributes]]." | ||
+ | [[Buddha]] elaborated: "Where there is possession of [[phenomenal]] [[attributes]], there is [[delusion]]; where there is [[non-possession]] of any [[phenomenal]] [[attributes]], there is no [[delusion]]. The [[Tathagata]] is therefore [[recognized]] by the attribute of having no [[phenomenal]] [[attributes]]." Ask about {{Wiki|future}} | ||
− | Subhuti | + | [[Subhuti]] then asked [[Buddha]]: "In the {{Wiki|future}}, in the last five centuries when the way is obscured, will any [[beings]] understand the [[truth]] of these teachings?" |
− | Subhuti, | + | [[Buddha]] answered: "Do not say this, [[Subhuti]]! Even then, in the remote {{Wiki|future}}, there will be [[beings]] who will understand the [[truth]] when these words are [[taught]]. There will even then be [[Bodhisattvas]] [[meritorious]] in conduct, practised in [[virtue]] |
− | Subhuti, | + | and full of [[wisdom]] who will understand the [[truth]] when they hear these teachings. Such [[Bodhisattvas]], [[Subhuti]], will not have honoured one [[Buddha]] alone, nor will they have rooted their [[merit]] under just one |
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+ | [[Buddha]]. Rather, these [[Bodhisattvas]], who will find [[serene]] [[faith]] [[awakened]] upon hearing the words of this [[teaching]], will have honoured and rooted themselves in [[merit]] under countless [[Buddhas]]. They are known to the [[Tathagata]] through his Buddha-thought; they are seen by the [[Tathagata]] with his [[Buddha-eye]]. Hence they are fully known to the [[Tathagata]], and they will all acquire and produce inestimable [[merit]]. | ||
− | + | ||
+ | "And why? Because, [[Subhuti]], these [[Bodhisattvas]] will have no [[perception]] of an egotistic [[self]], neither of a separate [[entity]] nor of a [[soul]], no [[perception]] of a [[personality]]. Nor will they even have a | ||
− | + | [[perception]] of [[dharma]] or [[adharma]], for in them there will be [[neither perception nor non-perception]]. Explain [[dharma]] | |
+ | "How can this be? If these [[Bodhisattvas]], [[Subhuti]], should {{Wiki|perceive}} either [[dharma]] or [[adharma]], they would think of an [[ego]], a separate [[entity]], | ||
− | + | a [[soul]] or a [[personality]]. Therefore the [[Tathagata]] has [[taught]] this saying with a hidden meaning: 'Those who know that the teachings about [[dharma]] are like a raft, should {{Wiki|renounce}} [[dharma]] and, even more, {{Wiki|renounce}} [[adharma]].' | |
− | + | " | |
− | + | [[Buddha]] asked: "Do you think, [[Subhuti]], that the [[Tathagata]] [[knows]] any [[dharma]] as the [[Wikipedia:Absolute (philosophy)|ultimate]] and [[perfect enlightenment]]? Has the [[Tathagata]] ever set forth such a [[teaching]]?" | |
− | + | [[Subhuti]] reponded: "Not according to my [[understanding]] of the teachings of the [[Tathagata]]. Why? The [[dharma]] which the [[Tathagata]] fully [[knows]] and has set forth can neither be [[thought]] nor formulated in words, for it is neither [[dharma]] nor | |
+ | [[adharma]]." [[Merit]] is non-merit | ||
+ | "What do you think, [[Subhuti]]," [[Buddha]] asked, "if a man or woman filled a thousand million [[worlds]] with the [[seven treasures]] and made a [[gift]] of them to the | ||
− | + | [[Tathagata]], would they [[accumulate]] inestimable [[merit]]?" | |
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− | Subhuti | + | [[Subhuti]] answered: "The [[merit]] accrued would be beyond reckoning. Why? Because the [[Tathagata]] has [[taught]] that such [[merit]] is nonmerit." [[One who has entered the stream]] |
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− | + | "What do you think, [[Subhuti]]," [[Buddha]] asked, "does a [[one who has entered the stream]] which flows to [[enlightenment]], say 'I have entered the {{Wiki|stream}}'?" | |
− | + | "No, [[Buddha]]", [[Subhuti]] replied. "For he has won no [[dharma]] and therefore he is called [[one who has entered the stream]]. No [[objects]] of [[sight]] or hearing have been won, no {{Wiki|smells}} or {{Wiki|tastes}}, no [[objects]] of {{Wiki|touch}} nor even [[objects]] of [[mind]]. Thus he is called [[one who has entered the | |
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− | Subhuti | ||
− | + | stream]]. If the [[thought]] 'the fruit of entering the {{Wiki|stream}} has been [[attained]] by me' occurred to such a one, then he would be seizing upon a [[self]], or [[personality]], a [[soul]] or a {{Wiki|concept}} of being." | |
− | + | One who must return once | |
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− | + | [[Buddha]] asked: "[[Subhuti]], do you think that one who has to return but once again, even entertains the [[thought]] 'the fruit of a [[once-returner]] is mine'?" | |
− | + | "No [[Buddha]]," [[Subhuti]] replied. "For nothing [[ultimately real]] has won the {{Wiki|status}} of a [[once-returner]]: that is why he is called [[once-returner]]." One who will not return | |
− | Subhuti | ||
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− | + | "Do you think", [[Buddha]] asked, "that the one who will not return at all, ever [[thinks]] 'the fruit of the [[never-returner]] is mine'?" | |
− | + | "No, [[Buddha]]," [[Subhuti]] answered. "For nothing which can be considered [[ultimately real]] has won the {{Wiki|status}} of [[never-returner]]'." One who is fully [[enlightened]] | |
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− | [ | + | "Then," [[Buddha]] asked, "does the [[fully enlightened one]], ever think, '[[full enlightenment]] is mine'?" |
− | + | "Indeed not," [[Subhuti]] answered, "for nothing [[ultimately real]] is called fully [[enlightened]], and that is why one who is fully [[enlightened]] is called fully [[enlightened]]. If one who is fully [[enlightened]] ever [[thought]] 'the fruit of being fully | |
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− | + | [[enlightened]] is mine', he would [[grasp]] a [[self]], a [[personality]], a [[soul]] or a {{Wiki|concept}} of being." [[Dharma]] is [[non-dharma]] | |
+ | "Do you think, [[Subhuti]]," [[Buddha]] then asked, "there is any [[dharma]] or [[attainment]] which the [[Tathagata]] acquired from the [[fully enlightened one]]?" | ||
− | + | "No, not one," [[Subhuti]] replied. [[Perfection]] is non-perfection | |
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+ | [[Buddha]] said: "If a [[Bodhisattva]] declared 'I {{Wiki|perfect}} [[serene]] [[Buddhafields]]', his words would be false. Why? Because the [[Tathagata]] has [[taught]] that the [[perfection]] of [[serene]] [[Buddha-fields]] is non-perfection. Thus the [[Tathagata]] speaks of [[serene]] [[Buddha-fields]]. | ||
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+ | "The [[Bodhisattva]] should develop a [[thought]] which is in no way [[dependent upon]] sights, {{Wiki|sounds}}, {{Wiki|smells}} {{Wiki|tastes}}, {{Wiki|tactile}} [[sensations]] or [[mental objects]]. | ||
+ | |||
+ | ==[[Existence]] is [[non-existence]]== | ||
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− | + | "Suppose, [[Subhuti]], a man had an enormous [[body]], like [[Sumeru]], the [[king]] of [[mountains]]. Would the [[sense]] of personal [[existence]] he had also be enormous?" | |
− | + | "Yes, indeed, [[Buddha]]," [[Subhuti]] answered. "His [[sense]] of personal [[existence]] would be enormous. But the [[Tathagata]] has [[taught]] that personal [[existence]] is [[no-existence]], for it is in fact [[neither existence nor non-existence]]. So it is called 'personal [[existence]]'." Summarize the [[teaching]] on [[dharma]] | |
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− | + | [[Subhuti]] asked [[Buddha]]: "What is this [[teaching]] on [[dharma]] and how shall it be remembered?" | |
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+ | [[Buddha]] answered: "This [[teaching]], [[Subhuti]], is known as [[Prajnaparamita]], the [[perfection of wisdom]], and you should remember it as such. Yet the very [[discourse]] the [[Tathagata]] has [[taught]] as 'the [[perfection of wisdom]]' is exactly the [[teaching]] which is not the [[perfection of wisdom]]. Thus it is only called [[Prajnaparamita]]. | ||
− | + | "Do you think, [[Subhuti]], that the [[Tathagata]] has [[taught]] any special [[dharma]]?" | |
+ | "No, [[Buddha]]," [[Subhuti]] answered, "not at all!" Interlude | ||
+ | [[Subhuti]], hearing this [[discourse]] on [[dharma]], understood it and was moved to {{Wiki|tears}}. He spoke: | ||
− | |||
− | + | "[[Buddha]]! The [[teaching]] of the [[Tathagata]] regarding [[dharma]] is most [[precious]]. Through it, Buddha-cognition has arisen in me. Never have I witnessed such a [[teaching]]! Blessed are those who when this [[discourse]] is [[taught]], have true [[perception]]. Yet true [[perception]] is in fact no [[perception]], though the [[Tathagata]] teaches true [[perception]]. | |
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+ | "When this [[discourse]] on [[dharma]] is being [[taught]], it is easy for me to accept and believe it. But in {{Wiki|future}} days, when the [[teaching]] wanes, [[beings]] will listen to this [[teaching]], retain it, ponder it, and [[illuminate]] it for others, and they will be blessed indeed. For in them no [[sense]] of [[self]], | ||
− | + | no {{Wiki|conception}} of an [[entity]], no [[perception]] of [[personality]], will [[exist]]. A [[sense]] of [[self]] is no [[sense]], in [[truth]], a {{Wiki|conception}} of being is no {{Wiki|conception}}, and a [[perception]] of [[personality]] is no [[perception]]. The [[Buddhas]] have transcended all [[perceptions]]!" | |
− | Subhuti, | + | |
− | + | [[Buddha]] said: "It is as you say, [[Subhuti]]. Blessed indeed are those [[beings]] who do not tremble with {{Wiki|fear}} or awe when they hear this [[teaching]]. The [[Tathagata]] has [[taught]] [[parama]] [[paramita]], the supreme [[perfection]]. And this [[teaching]] of the [[Tathagata]] is also the [[teaching]] of countless [[Buddhas]]. | |
− | + | "Further, [[Subhuti]], the [[perfection of patience]] [[taught]] by the [[Tathagata]] is in [[reality]] no [[perfection]]. Why? When the [[Raja]] of [[Kalinga]] mutilated my [[body]], I had at that time no [[sense]] of [[self]], no {{Wiki|conception}} of a being, no | |
+ | [[perception]] of [[personality]]. If such a {{Wiki|conception}} or [[perception]] had arisen at that time, [[anger]] and [[hatred]] would have arisen in me. But for five hundred [[lives]] I have been a [[Wikipedia:Sage (sophos|sage]] suffused with [[patience]], having no [[sense]] of [[self]], no {{Wiki|conception}} of being, no [[perception]] of [[personality]]. Practice [[virtue]] | ||
− | + | "A [[Bodhisattva]], once he has relinquished all [[perceptions]], raises his [[thought]] to the [[enlightenment]]. He releases a [[thought]] free of [[form]], [[sound]], {{Wiki|smell}}, {{Wiki|taste}}, {{Wiki|touch}} or [[mental activity]], free even from [[dharma]] | |
− | |||
− | + | and [[adharma]], for all such supporting [[conditions]] are in [[reality]] no support at all. Hence the [[Tathagata]] teaches: [[virtue]] should be practised by a [[Bodhisattva]] who relies on no supporting [[conditions]]. | |
− | + | "A [[Bodhisattva]] should practise [[virtue]] in this way for the {{Wiki|welfare}} of all [[beings]]. And yet, the [[perception]] of a being, [[Subhuti]], is no [[perception]]. All those [[beings]] just spoken of are in fact no [[beings]]. The [[Tathagata]] does not speak | |
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− | Subhuti, | ||
− | + | falsely, but rather speaks the [[truth]], in accord with [[reality]]. Yet the [[dharma]] which the [[Tathagata]] has [[attained]] and now illuminates for others is neither real nor unreal. Renouncing [[virtue]] | |
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− | + | "A [[Bodhisattva]] who is [[attached]] to conceptions and [[perceptions]], and who renounces [[virtue]], is like a man groping in the dark. A [[Bodhisattva]] who is free from conceptions and [[perceptions]], and who renounces [[virtue]], is like a man whose [[eyes]] see all | |
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− | + | things clearly in the bright morning {{Wiki|sun}}." Interlude 2 | |
+ | [[Buddha]] said: "Those good men and women who will take up this [[teaching]] on [[dharma]], who will think on it, recite it, study it, and who will [[illuminate]] the whole of it for others, they are known to the [[Tathagata]]. He [[recognizes]] them by his Buddha-cognition and | ||
− | + | [[perceives]] them with his [[Buddha-eye]]. These good [[beings]] will each bring to fruitation [[immeasurable]] and [[incalculable]] [[merit]]. | |
− | |||
− | + | "I recollect through my Buddha-cognition, [[Subhuti]], that in the [[remote past]], [[aeons]] before the supremely [[enlightened one]], I faultlessly served millions of [[Buddhas]] throughout [[incalculable]] ages. Nevertheless, the [[merit]] gained by those who take up, remember, study, recite and explain to others this [[discourse]] in | |
+ | the {{Wiki|future}}, when the way is obscured, will surpass the [[merit]] gained in the service I rendered to all [[Buddhas]] millions of times over. Their [[merit]] has no number; it is [[incalculable]] and incomparable. | ||
− | + | "If I were to teach just how vast this [[merit]] which will be gained in the {{Wiki|future}} is, [[Subhuti]], good men and women who hear me would become confused, [[mentally]] disturbed and even frantic. But since the [[Tathagata]] has [[taught]] that this [[discourse]] on [[dharma]] is [[inconceivable]], an {{Wiki|incommensurable}} [[karmic]] fruit should be expected from it." Lead all [[beings]] to [[nirvana]] 2 | |
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− | [ | ||
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− | + | [[Subhuti]] asked: "How, [[Buddha]], does one who seeks the [[Bodhisattva Path]] tread it?" | |
+ | [[Buddha]] answered: "One who sets out on the [[Bodhisattva Path]] should continuously think, 'I must lead all brings to [[absolute]] | ||
+ | [[Nirvana]]; nevertheless, even when all [[beings]] have been led to [[Nirvana]], no being in [[reality]] has been led to [[Nirvana]].' For if the [[idea]] of a being, [[entity]] or [[personality]] should arise in him, he is not a [[Bodhisattva]]. He who has set out on the [[Bodhisattva Path]] is not one of the [[dharmas]]. | ||
− | Subhuti, | + | "Do you think, [[Subhuti]], that when the [[Tathagata]] was with the [[enlightened one]] there was any [[dharma]] by which he came to know [[supreme enlightenment]]?" |
− | + | "There was not," [[Subhuti]] answered, "any [[dharma]] by which the [[Tathagata]] has known [[supreme enlightenment]]." | |
+ | |||
+ | "For this [[reason]]," [[Buddha]] said, "'[[Tathagata]] {{Wiki|signifies}} attributelessness, and if someone were to say, 'The [[Tathagata]] has fully known [[supreme enlightenment]]. The [[dharma]] of the [[Tathagata]] is neither real nor unreal. Hence the | ||
− | + | [[Tathagata]] teaches that all [[dharmas]] are the [[Buddha's]] [[own]] special [[dharmas]]. Why? The [[Tathagata]] has [[taught]] that all [[dharmas]] together are no [[dharma]] named '[[Bodhisattva]]'?" | |
+ | |||
+ | "No, [[Buddha]]," [[Subhuti]] answered. | ||
+ | "Thus," [[Buddha]] continued, "the [[Tathagata]] teaches that all [[dharmas]] are [[selfless]] and are not [[beings]], entities or personalities. Even if a [[Bodhisattva]] wished to create [[tranquil]] [[Buddha-fields]], he should not be called a [[Bodhisattva]], for the [[Tathagata]] has [[taught]] that [[tranquil]] [[Buddha-fields]] are not really [[tranquil]] [[Buddha-fields]]. | ||
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− | + | "[[Subhuti]], the [[Bodhisattva]] who continually swells on the [[selflessness]] of all [[dharmas]], however, is known by the [[Tathagata]], the supremely [[enlightened one]], as a [[Bodhisattva]] of Great [[Courage]]." What does the [[tathagata]] see? | |
+ | <poem> | ||
+ | [[Buddha]] asked [[Subhuti]]: "What do you think? Does the [[Tathagata]] possess the [[physical eye]]?" | ||
+ | "Yes, [[Buddha]]," [[Subhuti]] replied. | ||
+ | "Does the [[Tathagata]] possess the [[divine eye]] of [[enlightenment]]?" | ||
+ | "Surely, [[Buddha]], the [[Tathagata]] possesses it." | ||
+ | "Does the [[Tathagata]] possess the [[eye]] of [[transcendental wisdom]], [[Subhuti]]?" | ||
+ | "Indeed he does, [[Buddha]]." | ||
+ | "Does the [[Tathagata]] possess the [[dharma eye]]?" | ||
+ | "Yes, [[Buddha]]." | ||
+ | |||
+ | </poem> | ||
+ | "And, [[Subhuti]], does the [[Tathagata]] possess the [[Buddha-eye]] of [[universal compassion]]?" | ||
+ | "Without [[doubt]], [[Buddha]], the [[Tathagata]] possesses all these [[eyes]]." Comments on the [[mind]] | ||
+ | "[[Subhuti]], I know the [[mind]] of every [[sentient being]] in all the host of [[universes]], regardless of any modes of [[thought]], conceptions or {{Wiki|tendencies}}. For all modes, conceptions and {{Wiki|tendencies}} of [[thought]] are not [[mind]]. And yet they are called '[[mind]]'. Why? It is impossible to retain {{Wiki|past}} [[thought]], to seize {{Wiki|future}} [[thought]] and even to hold {{Wiki|present}} [[thought]]." [[Form]] is [[no-form]] | ||
− | + | "Is the [[Tathagata]] to be seen," [[Buddha]] asked, "in the [[manifestation]] of his [[form]]?" | |
− | + | "Indeed not," [[Subhuti]] replied, "for the [[Tathagata]] has [[taught]] that the [[manifestation]] of his [[form]] is no [[manifestation]], even though it is called 'the [[manifestation]] of his [[form]]'." | |
− | [ | ||
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+ | The [[Buddha]] said: "Does the [[Tathagata]] think, 'I have demonstrated [[dharma]]'? If anyone says, 'The [[Tathagata]] has demonstrated [[dharma]]', he speaks falsely, for he misunderstands the [[Tathagata]] by grabbing at what is not there. There is no [[dharma]] which could be [[taught]] as a demonstration of [[dharma]]." Being is [[non-being]] | ||
− | Subhuti | + | [[Subhuti]] asked: "in the distant {{Wiki|future}} when the way is obscured, will there be [[beings]] who, upon hearing these [[dharmas]], will believe them?" |
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− | + | "[[Subhuti]]," [[Buddha]] replied, "they would be neither [[beings]] not nonbeings, for the [[Tathagata]] has [[taught]] that [[beings]] are not in [[truth]] [[beings]], even though he has called them '[[beings]]'. Summary of [[dharma]] | |
− | + | "Do you think, [[Subhuti]]," [[Buddha]] asked, "there is any [[dharma]] by which the [[Tathagata]] has known [[supreme enlightenment]]?" | |
− | + | "There is no such [[dharma]], [[Buddha]]." | |
− | + | ||
− | + | "Thus, [[Subhuti]], no {{Wiki|atom}} of [[dharma]] is to be found. Therefore, [[enlightenment]] is called supreme. This [[dharma]] is [[identical]] only with itself, and is undifferentiated. Therefore it is called '[[supreme enlightenment]]'. Being unique and undifferentiated because of the absence of a [[self]], [[entity]] or [[personality]], this [[supreme enlightenment]] is known as the | |
− | + | ||
+ | collectivity of all good [[dharmas]]. But [[Subhuti]], the [[Tathagata]] has [[taught]] that [[dharmas]] are not in [[truth]] [[dharmas]], even though they are called '[[dharmas]]'. | ||
+ | |||
+ | "Does a [[Tathagata]] ever think, 'I have {{Wiki|liberated}} [[beings]]'? Never [[imagine]] this, [[Subhuti]], for there is no being to be {{Wiki|liberated}} by the [[Tathagata]]. If the [[Tathagata]] [[thought]] to {{Wiki|liberate}} any being, a {{Wiki|concept}} of [[self]], | ||
− | [[ | + | [[entity]] or [[personality]] would have arisen in him. The [[Tathagata]] has [[taught]] that the {{Wiki|concept}} of [[self]] is no {{Wiki|concept}}. Nevertheless, [[common people]] [[cling]] to the {{Wiki|concept}} of [[self]]. The [[Tathagata]] has [[taught]] that the [[common people]] are not [[common people]], even though they are called '[[common people]]'." |
+ | Who sees me by [[form]], Who sees me in [[sound]], Perverted are his footsteps upon the way; For he cannot {{Wiki|perceive}} the [[Tathagata]]. The [[Buddhas]] are seen through [[dharma]], From dharma-bodies their guidance comes; But the [[nature]] of [[dharma]] is never discerned, It cannot be grasped by the [[mind]] alone. Examples of misinterpretation | ||
− | + | The [[Buddha]] said: "No one should say, 'Those who set out upon the [[Bodhisattva Path]] presume the {{Wiki|annihilation}} of a [[dharma]]', for it is not so, [[Subhuti]]. Those who tread the [[Bodhisattva Path]] do not presume the {{Wiki|annihilation}} of any [[dharma]]. | |
+ | "Suppose, [[Subhuti]], that a man or woman filled with the [[seven treasures]] as many {{Wiki|galaxies}} as there are grains of sand in the great [[Ganges]], and then [[offered]] them all to the [[Tathagatas]]; and suppose a [[Bodhisattva]] patiently forbore all [[dharmas]], | ||
+ | which in themselves have no [[essence]]. This [[Bodhisattva]] would gain an immeasurably greater [[merit]]. And yet a [[Bodhisattva]] should gain no [[merit]]." | ||
− | + | "But would not, [[Buddha]]," [[Subhuti]] asked, "a [[Bodhisattva]] gain much [[merit]]?" | |
+ | |||
+ | "He would gain it, [[Subhuti]], but he should not [[grasp]] it." | ||
+ | [[Buddha]] continued: "If anyone says that the [[Tathagata]] comes or goes, sits or reclines, he fails to understand my [[teaching]]. Why? The [[Tathagata]] has neither whence nor whither, and therefore he is called the supremely [[enlightened one]]'. | ||
+ | |||
+ | "If a man or woman took a {{Wiki|galaxy}} for every {{Wiki|particle}} of dust in this vast {{Wiki|galaxy}} and thoroughly ground each one until it was reduced to [[atoms]], would the heap of [[atoms]] be great?" | ||
− | + | "Indeed, [[Buddha]]," [[Subhuti]] answered, "the heap of [[atoms]] would be immense. And yet this enormous heap of [[atoms]] is not really a heap of [[atoms]], even though it is called 'a heap of [[atoms]]'. | |
− | + | "Further, although the [[Tathagata]] has said '{{Wiki|galaxy}}', he teaches that it is not in [[truth]] a {{Wiki|galaxy}}. For, [[Buddha]], if there were in [[truth]] a {{Wiki|galaxy}}, it would be a material [[object]] to be seized upon, and the [[Tathagata]] has [[taught]] | |
− | + | that there is no seizing at all." | |
+ | "Indeed, [[Subhuti]]," [[Buddha]] said, "this 'seizing upon a material [[object]]' is a convention of [[language]], an expression devoid of real content. It is neither [[dharma]] nor [[adharma]], even though [[ordinary people]] have seized upon it foolishly. | ||
− | + | "Suppose, [[Subhuti]], that someone said that the [[Tathagata]] has [[taught]] a {{Wiki|conception}} of a [[self]], an [[entity]] or a [[personality]]. Would he be right?" | |
− | + | [[Subhuti]] answered: "Not at all, [[Buddha]]. That which the [[Tathagata]] has called 'a {{Wiki|conception}} of [[self]]' is no {{Wiki|conception}}." | |
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− | + | "Therefore, [[Subhuti]]," [[Buddha]] said, "one who has set out on the [[Bodhisattva Path]] should know all [[dharma]] and view them intently. Yet he should know them and view them in a way which does not give rise to a [[perception]] of any [[dharma]]. Why? The | |
− | + | [[Tathagata]] has [[taught]] that [[perception]] of a [[dharma]] is no [[perception]], even though it is called '[[perception]] of a [[dharma]]'. Conclusion | |
+ | "If even a [[Bodhisattva]] of Great [[Courage]] filled {{Wiki|innumerable}} {{Wiki|galaxies}} with the seven [[precious]] [[treasures]], and [[offered]] them as a [[gift]] to the supremely [[enlightened ones]], his [[merit]] would not compare with the [[immeasurable]] | ||
− | + | [[merit]] of a good man or woman who took just one [[stanza]] from this [[Prajnaparamita]] [[discourse]] on [[dharma]] and remembered, recited, studied and [[illuminated]] it for others. How is this done? In a way which is free from [[appearances]]. Thus one illuminates it for others." | |
+ | Like a meteor, like {{Wiki|darkness}}, as a flickering [[lamp]], An [[illusion]], like hoar-frost or a bubble, Like clouds, a flash of {{Wiki|lightning}}, or a [[dream]]: So is all [[conditioned existence]] to be seen. | ||
+ | Thus spoke [[Buddha]]. | ||
+ | |||
+ | |||
+ | |||
+ | ===[[THE DIAMOND SUTRA]]=== | ||
− | + | (translated by A.F.Price) | |
+ | |||
− | + | ===[[The Convocation of the Assembly]]=== | |
− | + | [[Thus have I heard]]. Upon a time [[Buddha]] sojourned in [[Anathapindika's Park]] by [[Shravasti]] with a great company of [[bhikshus]], even twelve hundred and fifty. One day, at the time for breaking fast, the [[World-honored One]] enrobed, and carrying His [[bowl]] made His way into the great city of [[Shravasti]] to beg for His [[food]]. In the | |
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− | + | midst of the city He begged from door to door according to {{Wiki|rule}}. This done, He returned to His [[retreat]] and took His meal. When He had finished He put away His robe and [[begging bowl]], washed His feet, arranged His seat, and sat down. | |
+ | |||
− | + | ===[[Subhuti Makes a Request]]=== | |
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− | + | Now in the midst of the assembly was the [[Venerable]] [[Subhuti]]. Forthwith he arose, uncovered his right shoulder, knelt upon his right knee, and, respectfully raising his hands with palms joined, addressed [[Buddha]] thus: [[World-honored One]], if good men and good women seek the [[Consummation of Incomparable Enlightenment]], by what criteria should they abide and how should they control their [[thoughts]]? | |
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+ | [[Buddha]] said: Very good, [[Subhuti]]! Just as you say, the [[Tathagata]] is ever-mindful of all the [[Bodhisattvas]], protecting and instructing them well. Now listen and take my words to [[heart]]: I will declare to you by what criteria good men and good women seeking the [[Consummation of Incomparable Enlightenment]] should abide, and how they should control their [[thoughts]]. | ||
+ | |||
+ | Said [[Subhuti]]: Pray, do, [[World-honored One]]. With [[joyful]] anticipation we long to hear. | ||
+ | |||
+ | |||
+ | |||
+ | ===[[The Real Teaching of the Great Way]]=== | ||
+ | |||
+ | |||
+ | |||
+ | [[Buddha]] said: [[Subhuti]], all the Bodhisattva-Heroes should [[discipline]] their [[thoughts]] as follows: All living creatures of whatever class, [[born from eggs]], from wombs, from [[moisture]], or by [[transformation]] whether with [[form]] or without [[form]], | ||
+ | |||
+ | whether in a [[state]] of [[thinking]] or exempt from thought-necessity, or wholly beyond all [[thought realms]] -- all these are [[caused]] by Me to attain Unbounded [[Liberation]] [[Nirvana]]. Yet when vast, uncountable, [[immeasurable]] numbers of [[beings]] have | ||
+ | |||
+ | thus been {{Wiki|liberated}}, verily no being has been {{Wiki|liberated}}. Why is this, [[Subhuti]]? It is because no [[Bodhisattva]] who is a real [[Bodhisattva]] cherishes the [[idea]] of an egoentity, a [[personality]], a being, or a separated [[individuality]]. | ||
+ | |||
+ | |||
+ | ===[[Even the Most Beneficent Practices are Relative]]=== | ||
+ | |||
+ | |||
+ | Furthermore, [[Subhuti]], in the practice of [[charity]] a [[Bodhisattva]] should be [[detached]]. That is to say, he should practice [[charity]] without regard to [[appearances]]; without regard to [[sound]], {{Wiki|odor}}, {{Wiki|touch}}, {{Wiki|flavor}} or any | ||
+ | |||
+ | [[quality]]. [[Subhuti]], thus should the [[Bodhisattva practice]] [[charity]] without [[attachment]]. Wherefore? In such a case his [[merit]] is [[incalculable]]. [[Subhuti]], what do you think? Can you measure all the [[space]] extending eastward? | ||
+ | No, [[World-honored One]], I cannot. | ||
+ | |||
+ | Then can you, [[Subhuti]], measure all the [[space]] extending southward, westward, northward, or in any other [[direction]], [[including]] [[nadir]] and [[zenith]]? | ||
+ | |||
+ | No, [[World-honored One]], I cannot. | ||
+ | |||
+ | Well, [[Subhuti]], equally [[incalculable]] is the [[merit]] of the [[Bodhisattva]] who practices [[charity]] without any [[attachment]] to [[appearances]]. [[Subhuti]], [[Bodhisattvas]] should persevere one-pointedly in this instruction. | ||
+ | |||
+ | |||
+ | ===[[Understanding the Ultimate Principle of Reality]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], what do you think? Is the [[Tathagata]] to be [[recognized]] by some material [[characteristic]]? | ||
+ | No, [[World-honored One]]; the [[Tathagata]] cannot be [[recognized]] by any material [[characteristic]]. Wherefore? Because the [[Tathagata]] has said that material [[characteristics]] are not, in fact, material [[characteristics]]. | ||
+ | |||
+ | |||
+ | [[Buddha]] said: [[Subhuti]], wheresoever are material [[characteristics]] there is [[delusion]]; but whoso [[perceives]] that all [[characteristics]] are in fact no-characteristics, [[perceives]] the [[Tathagata]]. | ||
+ | |||
+ | |||
+ | ===[[Rare is True Faith]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]] said to [[Buddha]]: [[World-honored One]], will there always be men who will truly believe after coming to hear these teachings? | ||
+ | |||
+ | [[Buddha]] answered: [[Subhuti]], do not utter such words! At the end of the last fivehundred-year period following the passing of the [[Tathagata]], there will be selfcontrolled men, rooted in [[merit]], coming to hear these teachings, who will be inspired with [[belief]]. | ||
+ | |||
+ | But you should realize that such men have not strengthened their [[root]] of [[merit]] under just one [[Buddha]], or two [[Buddhas]], or three, or four, or [[five Buddhas]], but under countless [[Buddhas]]; and their [[merit]] is of every kind. Such men, coming to hear these | ||
+ | |||
+ | teachings, will have an immediate uprising of [[pure faith]], [[Subhuti]]; and the [[Tathagata]] will [[recognize]] them. Yes, He will clearly {{Wiki|perceive}} all these of [[pure]] [[heart]], and the magnitude of their [[moral]] excellences. | ||
+ | |||
+ | |||
+ | Wherefore? It is because such men will not fall back to cherishing the [[idea]] of an ego-entity, a [[personality]], a being, or a separated [[individuality]]. They will neither fall back to cherishing the [[idea]] of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities. | ||
+ | |||
+ | |||
+ | Wherefore? Because if such men allowed their [[minds]] to [[grasp]] and hold on to anything they would be cherishing the [[idea]] of an ego-entity, a [[personality]], a being, or a separated [[individuality]]; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the [[idea]] of an ego-entity, a | ||
+ | |||
+ | |||
+ | [[personality]], a being, or a separated [[individuality]]. Likewise, if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the [[idea]] of an ego-entity, a [[personality]], a being, or a separated [[individuality]]. | ||
+ | |||
+ | So you should not be [[attached]] to things as being possessed of, or devoid of, intrinsic qualities. This is the [[reason]] why the [[Tathagata]] always teaches this saying: My [[teaching]] of the Good Law is to be likened unto a raft. [Does a man who has safely crossed | ||
+ | |||
+ | a flood upon a raft continue his journey carrying that raft upon his head?] The [[Buddha-teaching]] must be relinquished; how much more so mis-teaching! | ||
+ | |||
+ | |||
+ | |||
+ | ===[[Great Ones, Perfect Beyond Learning, Utter no Words of Teaching]]=== | ||
+ | |||
+ | |||
+ | |||
+ | [[Subhuti]], what do you think? Has the [[Tathagata]] [[attained]] the [[Consummation of Incomparable Enlightenment]]? Has the [[Tathagata]] a [[teaching]] to enunciate? | ||
+ | |||
+ | [[Subhuti]] answered: As I understand [[Buddha's]] meaning there is no formulation of [[truth]] called [[Consummation of Incomparable Enlightenment]]. Moreover, the [[Tathagata]] has no formulated [[teaching]] to enunciate. Wherefore? Because the [[Tathagata]] has said | ||
+ | |||
+ | that [[truth]] is uncontainable and inexpressible. It neither is nor is it not. Thus it is that this unformulated [[Principle]] is the foundation of the different systems of all the [[sages]]. | ||
+ | |||
+ | |||
+ | |||
+ | ===[[The Fruits of Meritorious Action]]=== | ||
+ | |||
+ | |||
+ | |||
+ | [[Subhuti]], what do you think? If anyone filled three thousand {{Wiki|galaxies}} of [[worlds]] with the [[seven treasures]] and gave all away in gifts of [[alms]], would he gain great [[merit]]? | ||
+ | |||
+ | [[Subhuti]] said: Great indeed, [[World-honored One]]! Wherefore? Because [[merit]] partakes of the [[character]] of no-merit, the [[Tathagata]] characterized the [[merit]] as great. | ||
+ | |||
+ | Then [[Buddha]] said: On the other hand, if anyone received and retained even only four lines of this [[Discourse]] and [[taught]] and explained them to others, his [[merit]] would be the greater. Wherefore? Because, [[Subhuti]], from this [[Discourse]] issue forth all the | ||
+ | |||
+ | [[Buddhas]] and the [[Consummation of Incomparable Enlightenment]] teachings of all the [[Buddhas]]. [[Subhuti]], what is called "the [[Religion]] given by [[Buddha]]" is not, in fact Buddha-Religion. | ||
+ | |||
+ | |||
+ | |||
+ | ===[[Real Designation is Undesignate]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], what do you think? Does a [[disciple]] who has entered the Stream of the [[Holy Life]] say within himself: I obtain the fruit of a [[Stream-entrant]]? | ||
+ | |||
+ | [[Subhuti]] said: No, [[World-honored One]]. Wherefore? Because "[[Stream-entrant]]" is merely a [[name]]. There is no [[stream-entering]]. The [[disciple]] who pays no regard to [[form]], [[sound]], {{Wiki|odor}}, {{Wiki|taste}}, {{Wiki|touch}}, or any [[quality]], is called a [[Stream-entrant]]. | ||
+ | |||
+ | [[Subhuti]], what do you think? Does an {{Wiki|adept}} who is [[subject]] to only one more [[rebirth]] say within himself: I obtain the fruit of a [[Once-to-be-reborn]]? | ||
+ | |||
+ | [[Subhuti]] said: No, [[World-honored One]]. Wherefore? Because "[[Once-to-be-reborn]]" is merely a [[name]]. There is no passing away nor coming into [[existence]]. [The {{Wiki|adept}} who realizes] this is called "[[Once-to-be-reborn]]." | ||
+ | |||
+ | |||
+ | [[Subhuti]], what do you think? Does a [[venerable one]] who will never more be [[reborn]] as a {{Wiki|mortal}} say within himself: I obtain the fruit of a [[Non-returner]]? | ||
+ | |||
+ | [[Subhuti]] said: No, [[World-honored One]]. Wherefore? Because "[[Non-returner]]" is merely a [[name]]. There is no [[non-returning]]; hence the designation "[[Non-returner]]." | ||
+ | |||
+ | [[Subhuti]], what do you think? Does a [[holy one]] say within himself: I have obtained [[Perfective Enlightenment]]? | ||
+ | |||
+ | [[Subhuti]] said: No, [[World-honored One]]. Wherefore? Because there is no such [[condition]] as that called "[[Perfective Enlightenment]]." [[World-honored one]], if a [[holy one]] of [[Perfective Enlightenment]] said to himself "such am I," he would | ||
+ | |||
+ | necessarily partake of the [[idea]] of an ego-entity, a [[personality]], a being, or a separated [[individuality]]. [[World-honored One]], when the [[Buddha]] declares that I excel amongst {{Wiki|holy}} men in the [[Yoga]] of {{Wiki|perfect}} quiescence, in dwelling in [[seclusion]], and in freedom from [[passions]], I do not say within myself: I am a [[holy one]] of [[Perfective Enlightenment]], free from | ||
+ | |||
+ | [[passions]]. [[World-honored One]], if I said within myself: Such am I; you would not declare: [[Subhuti]] finds [[happiness]] abiding in [[peace]], in [[seclusion]] in the midst of the [[forest]]. This is because [[Subhuti]] abides nowhere: therefore he is called, "[[Subhuti]], Joyful-Abider-in-Peace, Dweller-in-Seclusion-inthe-Forest." | ||
+ | |||
+ | |||
+ | ===[[Setting Forth Pure Lands]]=== | ||
+ | |||
+ | |||
+ | [[Buddha]] said: [[Subhuti]], what do you think? In the [[remote past]] when the [[Tathagata]] was with [[Dipankara Buddha]], did he have any [[degree]] of [[attainment]] in the Good Law? | ||
+ | |||
+ | No, [[World-honored One]]. When the [[Tathagata]] was with [[Dipankara Buddha]] he had no [[degree]] of [[attainment]] in the Good Law. | ||
+ | [[Subhuti]], what do you think? Does a [[Bodhisattva]] set forth any majestic [[Buddhalands]]? | ||
+ | |||
+ | No, [[World-honored One]]. Wherefore? Because setting forth majestic [[Buddha-lands]] is not a majestic setting forth; this is merely a [[name]]. | ||
+ | |||
+ | [Then [[Buddha]] continued:] Therefore, [[Subhuti]], all [[Bodhisattvas]], lesser and great, should develop a [[pure]], lucid [[mind]], not depending upon [[sound]], {{Wiki|flavor}}, {{Wiki|touch}}, {{Wiki|odor}}, or any [[quality]]. A [[Bodhisattva]] should develop a [[mind]] | ||
+ | |||
+ | which alights upon no thing whatsoever; and so should he establish it. [[Subhuti]], this may be likened to a [[human]] frame as large as the mighty [[Mount Sumeru]]. What do you think? Would such a [[body]] be great? | ||
+ | |||
+ | |||
+ | [[Subhuti]] replied: Great indeed, [[World-honored One]]. This is because [[Buddha]] has explained that no [[body]] is called a great [[body]]. | ||
+ | |||
+ | |||
+ | |||
+ | ===[[The Superiority of Unformulated Truth]]=== | ||
+ | |||
+ | |||
+ | |||
+ | [[Subhuti]], if there were as many [[Ganges]] [[rivers]] as the sand-grains of the [[Ganges]], would the sand-grains of them all be many? | ||
+ | [[Subhuti]] said: Many indeed, [[World-honored One]]! Even the [[Ganges]] [[rivers]] would be {{Wiki|innumerable}}; how much more so would be their sand-grains? | ||
+ | |||
+ | [[Subhuti]], I will declare a [[truth]] to you. If a good man or good woman filled three thousand {{Wiki|galaxies}} of [[worlds]] with the [[seven treasures]] for each sand-grain in all those [[Ganges]] [[rivers]], and gave all away in gifts of [[alms]], would he gain great [[merit]]? | ||
+ | |||
+ | [[Subhuti]] answered: Great indeed, [[World-honored One]]! | ||
+ | |||
+ | Then [[Buddha]] declared: Nevertheless, [[Subhuti]], if a good man or good woman studies this [[Discourse]] only so far as to receive and retain four lines, and teaches and explains them to others, the consequent [[merit]] would be far greater. | ||
+ | |||
+ | |||
+ | ===[[Veneration of the True Doctrine]]=== | ||
+ | |||
+ | |||
+ | Furthermore, [[Subhuti]], you should know that wheresoever this [[Discourse]] is proclaimed, by even so little as four lines, that place should be venerated by the whole [[realms]] of [[Gods]], Men and [[Wikipedia:Titan (mythology)|Titans]] as though it were a Buddha-Shrine. | ||
+ | |||
+ | How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout! [[Subhuti]], you should know that such a one attains the [[highest]] and most wonderful [[truth]]. Wheresoever this [[sacred]] [[Discourse]] may be found there should you comport yourself as though in the presence of [[Buddha]] and [[disciples]] worthy of [[honor]]. | ||
+ | |||
+ | |||
+ | |||
+ | ===[[How this Teaching should be Received and Retained]]=== | ||
+ | |||
+ | |||
+ | At that time [[Subhuti]] addressed [[Buddha]], saying: [[World-honored One]], by what [[name]] should this [[Discourse]] be known, and how should we receive and retain it? | ||
+ | |||
+ | |||
+ | [[Buddha]] answered: [[Subhuti]], this [[Discourse]] should be known as "The [[Diamond]] of the [[Perfection of Transcendental Wisdom]]" - thus should you receive and retain it. [[Subhuti]], what is the [[reason]] herein? | ||
+ | |||
+ | According to the [[Buddha-teaching]] the [[Perfection of Transcendental Wisdom]] is not really such. "[[Perfection of Transcendental Wisdom]]" is just the [[name]] given to it. [[Subhuti]], what do you think? Has the [[Tathagata]] a [[teaching]] to enunciate? | ||
+ | [[Subhuti]] replied to the [[Buddha]]: [[World-honored One]], the [[Tathagata]] has nothing to teach. | ||
+ | |||
+ | [[Subhuti]], what do you think? Would there be many {{Wiki|molecules}} in [the composition of] three thousand {{Wiki|galaxies}} of [[worlds]]? | ||
+ | |||
+ | [[Subhuti]] said: Many indeed, [[World-honored One]]! | ||
+ | |||
+ | [[Subhuti]], the [[Tathagata]] declares that all these {{Wiki|molecules}} are not really such; they are called "{{Wiki|molecules}}." [Furthermore,] the [[Tathagata]] declares that a [[world]] is not really a [[world]]; it is called "a [[world]]." [[Subhuti]], what do you | ||
+ | |||
+ | think? May the [[Tathagata]] be [[perceived]] by the thirty-two [[physical]] peculiarities [of an outstanding [[Wikipedia:Sage (sophos|sage]]]? | ||
+ | |||
+ | No, [[World-honored One]], the [[Tathagata]] may not be [[perceived]] by these [[thirty-two marks]]. Wherefore? Because the [[Tathagata]] has explained that the [[thirty-two marks]] are not really such; they are called "the [[thirty-two marks]]." | ||
+ | |||
+ | [[Subhuti]], if on the one hand a good man or a good woman [[sacrifices]] as many [[lives]] as the sand-grains of the [[Ganges]], and on the other hand anyone receives and retains even only four lines of this [[Discourse]], and teaches and explains them to others, the [[merit]] of the [[latter]] will be the greater. | ||
+ | |||
+ | |||
+ | ===[[Perfect Peace Lies in Freedom from Characteristic Distinctions]]=== | ||
+ | |||
+ | |||
+ | Upon the occasion of hearing this [[Discourse]] [[Subhuti]] had an interior [[realization]] of its meaning and was moved to {{Wiki|tears}}. Whereupon he addressed the [[Buddha]] thus: It is a most [[precious]] thing, [[World-honored One]], that you should deliver this supremely profound [[Discourse]]. Never have I heard such an [[exposition]] since of old my [[eye of wisdom]] first opened. [[World-honored One]], if | ||
+ | |||
+ | anyone listens to this [[Discourse]] in [[faith]] with a [[pure]], lucid [[mind]], he will thereupon [[conceive]] an [[idea]] of [[Fundamental Reality]]. We should know that such a one establishes the most remarkable [[virtue]]. [[World-honored One]], such an [[idea]] | ||
+ | |||
+ | of [[Fundamental Reality]] is not, in fact, a {{Wiki|distinctive}} [[idea]]; therefore the [[Tathagata]] teaches: "[[Idea of Fundamental Reality]]" is merely a [[name]]. | ||
+ | |||
+ | [[World-honored One]], having listened to this [[Discourse]], I receive and retain it with [[faith and understanding]]. This is not difficult for me, but in ages to come - in the last five-hundred years, if there be men coming to hear this [[Discourse]] who receive and retain it with [[faith and understanding]], they will be persons of most | ||
+ | |||
+ | remarkable [[achievement]]. Wherefore? Because they will be free from the [[idea]] of an ego-entity, free from the [[idea]] of a [[personality]], free from the [[idea]] of a being, and free from the [[idea]] of a separated [[individuality]]. And why? Because the | ||
+ | |||
+ | distinguishing of an ego-entity is erroneous. Likewise the distinguishing of a [[personality]], or a being, or a separated [[individuality]] is erroneous. Consequently those who have left behind every [[phenomenal]] {{Wiki|distinction}} are called [[Buddhas]] all. | ||
+ | |||
+ | [[Buddha]] said to [[Subhuti]]: Just as you say! If anyone listens to this [[Discourse]] and is neither filled with alarm nor awe nor dread, be it known that such a one is of remarkable [[achievement]]. Wherefore? Because, [[Subhuti]], the [[Tathagata]] teaches that the First [[Perfection]] [the [[Perfection]] of [[Charity]]] is not, in fact, the First [[Perfection]]: such is merely a [[name]]. [[Subhuti]], | ||
+ | |||
+ | the [[Tathagata]] teaches likewise that the [[Perfection]] of [[Patience]] is not the [[Perfection]] of [[Patience]]: such is merely a [[name]]. Why so? It is shown thus, [[Subhuti]]: When the [[Rajah]] of [[Kalinga]] mutilated my [[body]], I was at that time free from the | ||
+ | |||
+ | [[idea]] of an ego-entity, a [[personality]], a being, and a separated [[individuality]]. Wherefore? Because then when my limbs were cut away piece by piece, had I been [[bound]] by the {{Wiki|distinctions}} aforesaid, [[feelings]] of [[anger]] and [[hatred]] would have been aroused in me. | ||
+ | |||
+ | |||
+ | [[Subhuti]], I remember that long ago, sometime during my {{Wiki|past}} five-hundred {{Wiki|mortal}} [[lives]], I was an [[ascetic]] practicing [[patience]]. Even then was I free from those {{Wiki|distinctions}} of separated [[selfhood]]. Therefore, [[Subhuti]], [[Bodhisattvas]] should leave behind all [[phenomenal]] {{Wiki|distinctions}} and [[awaken]] the [[thought]] of the [[Consummation of | ||
+ | |||
+ | Incomparable Enlightenment]] by not allowing the [[mind]] to depend upon notions evoked by the sensible [[world]] - by not allowing the [[mind]] to depend upon notions evoked by {{Wiki|sounds}}, {{Wiki|odors}}, [[flavors]], touch-contacts, or any qualities. The [[mind]] | ||
+ | |||
+ | should be kept {{Wiki|independent}} of any [[thoughts]] which arise within it. If the [[mind]] depends upon anything it has no sure haven. This is why [[Buddha]] teaches that the [[mind]] of a [[Bodhisattva]] should not accept the [[appearances]] of things as a basis when exercising [[charity]]. [[Subhuti]], as | ||
+ | |||
+ | [[Bodhisattvas]] practice [[charity]] for the {{Wiki|welfare}} of [[all living beings]] they should do it in this manner. Just as the [[Tathagata]] declares that [[characteristics]] are not [[characteristics]], so He declares that [[all living beings]] are not, in fact, [[living beings]]. | ||
+ | |||
+ | [[Subhuti]], the [[Tathagata]] is He who declares that which is true; He who declares that which is fundamental; He who declares that which is [[Wikipedia:Absolute (philosophy)|ultimate]]. He does not declare that which is deceitful, nor that which is monstrous. [[Subhuti]], that [[Truth]] to which the [[Tathagata]] has [[attained]] is neither real nor unreal. [[Subhuti]], if a [[Bodhisattva]] practices | ||
+ | |||
+ | [[charity]] with [[mind]] [[attached]] to formal notions he is like unto a man groping sightless in the gloom; but a [[Bodhisattva]] who practices [[charity]] with [[mind]] [[detached]] from any formal notions is like unto a man with [[open eyes]] in the radiant glory of the morning, to whom all kinds of [[objects]] are clearly [[visible]]. | ||
+ | |||
+ | |||
+ | [[Subhuti]], if there be good men and good women in {{Wiki|future}} ages, able to receive, read and recite this [[Discourse]] in its entirety, the [[Tathagata]] will clearly {{Wiki|perceive}} and [[recognize]] them by means of His [[Buddha-knowledge]]; and each one of them will bring [[immeasurable]] and [[incalculable]] [[merit]] to [[fruition]]. | ||
+ | |||
+ | |||
+ | |||
+ | ===[[The Incomparable Value of This Teaching]]=== | ||
+ | |||
+ | |||
+ | |||
+ | [[Subhuti]], if on one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand-grains of the [[Ganges]], and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and, on the other hand, anyone listens to this [[Discourse]] with [[heart]] of [[faith]] and without contention, the [[latter]] would be the more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others! | ||
+ | |||
+ | [[Subhuti]], we can summarize the {{Wiki|matter}} by saying that the full value of this [[Discourse]] can neither be [[conceived]] nor estimated, nor can any limit be set to it. The [[Tathagata]] has declared this [[teaching]] for the [[benefit]] of [[initiates]] of the Great Way; He has declared it for the [[benefit]] of [[initiates]] of the [[Supreme Way]]. Whosoever can receive and retain this | ||
+ | |||
+ | [[teaching]], study it, recite it and spread it abroad will be clearly [[perceived]] and [[recognized]] by the [[Tathagata]] and will achieve a [[perfection]] of [[merit]] beyond measurement or calculation - a [[perfection]] of [[merit]] [[unlimited]] and | ||
+ | |||
+ | [[inconceivable]]. In every case such a one will exemplify the Tathagata-Consummation of the [[Incomparable Enlightenment]]. Wherefore? Because, [[Subhuti]], those who find consolation in limited [[doctrines]] involving the {{Wiki|conception}} of an ego-entity, a | ||
+ | |||
+ | [[personality]], a being, or a separated [[individuality]] are unable to accept, receive, study, recite and openly explain this [[Discourse]]. | ||
+ | |||
+ | [[Subhuti]], in every place where this [[Discourse]] is to be found the whole [[realms]] of [[Gods]], Men and [[Wikipedia:Titan (mythology)|Titans]] should offer {{Wiki|worship}}; for you must know that such a place is [[sanctified]] like a [[shrine]], and should properly be venerated by all with {{Wiki|ceremonial}} obeisance and circumambulation and with [[offerings]] of [[flowers]] and [[incense]]. | ||
+ | |||
+ | |||
+ | ===[[Purgation through Suffering the Retribution for Past Sins]]=== | ||
+ | |||
+ | |||
+ | Furthermore, [[Subhuti]], if it be that good men and good women who receive and retain this [[Discourse]] are downtrodden, their [[evil]] [[destiny]] is the inevitable retributive result of [[sins]] committed in their {{Wiki|past}} {{Wiki|mortal}} [[lives]]. By [[virtue]] of | ||
+ | |||
+ | their {{Wiki|present}} misfortunes the reacting effects of their {{Wiki|past}} will be thereby worked out, and they will be in a position to attain the [[Consummation of Incomparable Enlightenment]]. | ||
+ | |||
+ | [[Subhuti]], I remember the infinitely [[remote past]] before [[Dipankara Buddha]]. There were 84,000 myriads of multimillions of [[Buddhas]] and to all these I made [[offerings]]; yes, all these I served without the least trace of fault. Nevertheless, if anyone is | ||
+ | |||
+ | able to receive, retain, study and recite this [[Discourse]] at the end of the last [500-year] period, he will gain such a [[merit]] that mine in the service of all the [[Buddhas]] could not be reckoned as one-hundredth part of it, not even one thousand {{Wiki|myriad}} multimillionth part of it - indeed, no such comparison is possible. | ||
+ | |||
+ | [[Subhuti]], if I fully detailed the [[merit]] gained by good men and good women coming to receive, retain, study and recite this [[Discourse]] in the last period, my hearers would be filled with [[doubt]] and might become disordered in [[mind]], suspicious and | ||
+ | |||
+ | unbelieving. You should know, [[Subhuti]], that the significance of this [[Discourse]] is beyond {{Wiki|conception}}; likewise the fruit of its rewards is beyond {{Wiki|conception}}. | ||
+ | |||
+ | |||
+ | ===[[No One Attains Transcendental Wisdom]]=== | ||
+ | |||
+ | |||
+ | At that time [[Subhuti]] addressed [[Buddha]], saying: [[World-honored One]], if good men and good women seek the [[Consummation of Incomparable Enlightenment]], by what criteria should they abide and how should they control their [[thoughts]]? | ||
+ | [[Buddha]] replied to [[Subhuti]]: Good men and good women seeking the [[Consummation of Incomparable Enlightenment]] must create this | ||
+ | |||
+ | resolved [[attitude]] of [[mind]]: I must {{Wiki|liberate}} [[all living beings]], yet when all have been {{Wiki|liberated}}, verily not any one is {{Wiki|liberated}}. Wherefore? If a [[Bodhisattva]] cherishes the [[idea]] of an egoentity, a [[personality]], a being, or a | ||
+ | |||
+ | separated [[individuality]], he is consequently not a [[Bodhisattva]], [[Subhuti]]. This is because in [[reality]] there is no [[formula]] which gives rise to the [[Consummation of Incomparable Enlightenment]]. | ||
+ | |||
+ | [[Subhuti]], what do you think? When the [[Tathagata]] was with [[Dipankara Buddha]] was there any [[formula]] for the [[attainment]] of the [[Consummation of Incomparable Enlightenment]]? | ||
+ | |||
+ | No, [[World-honored One]], as I understand [[Buddha's]] meaning, there was no [[formula]] by which the [[Tathagata]] [[attained]] the [[Consummation of Incomparable Enlightenment]]. | ||
+ | |||
+ | [[Buddha]] said: You are right, [[Subhuti]]! Verily there was no [[formula]] by which the [[Tathagata]] [[attained]] the [[Consummation of Incomparable Enlightenment]]. [[Subhuti]], had there been any such [[formula]], [[Dipankara Buddha]] would not have predicted concerning me: "In the ages of the {{Wiki|future}} you will come to be a [[Buddha]] called [[Shakyamuni]]"; but [[Dipankara Buddha]] made that | ||
+ | |||
+ | {{Wiki|prediction}} concerning me because there is actually no [[formula]] for the [[attainment]] of the [[Consummation of Incomparable Enlightenment]]. The [[reason]] herein is that [[Tathagata]] is a signification implying all [[formulas]]. In case anyone says that the [[Tathagata]] [[attained]] the [[Consummation of Incomparable Enlightenment]], I tell you truly, [[Subhuti]], that there is no [[formula]] | ||
+ | |||
+ | by which the [[Buddha]] [[attained]] it. [[Subhuti]], the basis of [[Tathagata's]] [[attainment]] of the [[Consummation of Incomparable Enlightenment]] is wholly beyond; it is neither real nor unreal. Hence I say that the whole [[realm]] of formulations is not really such, therefore it is called "[[Realm]] of formulations." | ||
+ | |||
+ | |||
+ | [[Subhuti]], a comparison may be made with [the [[idea]] of] a gigantic [[human]] frame. | ||
+ | Then [[Subhuti]] said: The [[World-honored One]] has declared that such is not a great [[body]]; "a great [[body]]" is just the [[name]] given to it. | ||
+ | |||
+ | |||
+ | [[Subhuti]], it is the same concerning [[Bodhisattvas]]. If a [[Bodhisattva]] announces: I will {{Wiki|liberate}} all living creatures, he is not rightly called a [[Bodhisattva]]. Wherefore? Because, [[Subhuti]], there is really no such [[condition]] as that called [[Bodhisattvaship]], because [[Buddha]] teaches that all things are devoid of [[selfhood]], devoid of separate | ||
+ | |||
+ | [[individuality]]. [[Subhuti]], if a [[Bodhisattva]] announces: I will set forth majestic [[Buddha-lands]], one does not call him a [[Bodhisattva]], because the [[Tathagata]] has declared that the setting forth of majestic [[Buddha-lands]] is not really such: "a majestic setting forth" is just the [[name]] given to it. | ||
+ | |||
+ | [[Subhuti]], [[Bodhisattvas]] who are wholly devoid of any {{Wiki|conception}} of separate [[selfhood]] are truthfully called [[Bodhisattvas]]. | ||
+ | |||
+ | |||
+ | ===[[All Modes of mind are Really Only Mind]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], what do you think? Does the [[Tathagata]] possess the [[human eye]]? | ||
+ | Yes, [[World-honored One]], He does. | ||
+ | |||
+ | Well, do you think the [[Tathagata]] possesses the [[divine eye]]? | ||
+ | Yes, [[World-honored One]], He does. | ||
+ | |||
+ | And do you think the [[Tathagata]] possesses the [[gnostic eye]]? | ||
+ | Yes, [[World-honored One]], He does. | ||
+ | |||
+ | And do you think the [[Tathagata]] possesses the [[eye of transcendent wisdom]]? | ||
+ | Yes, [[World-honored One]], He does. | ||
+ | |||
+ | And do you think the [[Tathagata]] possesses the [[Buddha-eye of omniscience]]? | ||
+ | Yes, [[World-honored One]], He does. | ||
+ | |||
+ | [[Subhuti]], what do you think? Concerning the sand-grains of the [[Ganges]], has the [[Buddha]] [[taught]] about them? | ||
+ | Yes, [[World-honored One]], the [[Tathagata]] has [[taught]] concerning these grains. | ||
+ | |||
+ | Well, [[Subhuti]], if there were as many [[Ganges]] [[rivers]] as the sand-grains of the [[Ganges]] and there was a [[Buddha-land]] for each sand-grain in all those [[Ganges]] [[rivers]], would those [[Buddha-lands]] be many? | ||
+ | |||
+ | [[Subhuti]] replied]: Many indeed, [[World-honored One]]! | ||
+ | |||
+ | |||
+ | Then [[Buddha]] said: [[Subhuti]], however many [[living beings]] there are in all those [[Buddha-lands]], though they have manifold modes of [[mind]], the [[Tathagata]] [[understands]] them all. Wherefore? Because the [[Tathagata]] teaches that all these are not [[Mind]]; they | ||
+ | |||
+ | are merely called "[[mind]]". [[Subhuti]], it is impossible to retain {{Wiki|past}} [[mind]], impossible to hold on to {{Wiki|present}} [[mind]], and impossible to [[grasp]] {{Wiki|future}} [[mind]]. | ||
+ | |||
+ | |||
+ | ===[[Absolute Reality is the Only Foundation]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], what do you think? If anyone filled three thousand {{Wiki|galaxies}} of [[worlds]] with the [[seven treasures]] and gave all away in gifts of [[alms]], would he gain great [[merit]]? | ||
+ | |||
+ | |||
+ | Yes, indeed, [[World-honored One]], he would gain great [[merit]]! | ||
+ | [[Subhuti]], if such [[merit]] was Real, the [[Tathagata]] would not have declared it to be great, but because it is without a foundation the [[Tathagata]] characterized it as "great." | ||
+ | |||
+ | |||
+ | |||
+ | ===[[The Unreality of Phenomenal Distinctions]]=== | ||
+ | |||
+ | |||
+ | |||
+ | [[Subhuti]], what do you think? Can the [[Buddha]] be [[perceived]] by His perfectly formed [[body]]? | ||
+ | |||
+ | No, [[World-honored One]], the [[Tathagata]] cannot be [[perceived]] by His perfectly formed [[body]], because the [[Tathagata]] teaches that a perfectly-formed [[body]] is not really such; it is merely called "a perfectly-formed [[body]]." | ||
+ | |||
+ | [[Subhuti]], what do you think? Can the [[Tathagata]] be [[perceived]] by means of any [[phenomenal characteristic]]? | ||
+ | No, [[World-honored One]], the [[Tathagata]] may not be [[perceived]] by any [[phenomenal characteristic]], because the [[Tathagata]] teaches that [[phenomenal characteristics]] are not really such; they are merely termed "[[phenomenal characteristics]]." | ||
+ | |||
+ | Section XXI. [[Words cannot express Truth. That which Words Express is not Truth]] | ||
+ | [[Subhuti]], do not say that the [[Tathagata]] conceives the [[idea]]: I must set forth a [[Teaching]]. For if anyone says that the | ||
+ | |||
+ | [[Tathagata]] sets forth a [[Teaching]] he really [[slanders]] [[Buddha]] and is unable to explain what I teach. As to any Truth-declaring system, [[Truth]] is undeclarable; so "an enunciation of [[Truth]]" is just the [[name]] given to it. | ||
+ | |||
+ | Thereupon, [[Subhuti]] spoke these words to [[Buddha]]: [[World-honored One]], in the ages of the {{Wiki|future}} will there be men coming to hear a declaration of this [[Teaching]] who will be inspired with [[belief]]? | ||
+ | |||
+ | And [[Buddha]] answered: [[Subhuti]], those to whom you refer are neither [[living beings]] nor not-living [[beings]]. Wherefore? Because "[[living beings]]," [[Subhuti]], these "[[living beings]]" are not really such; they are just called by that [[name]]. | ||
+ | |||
+ | |||
+ | ===[[It Cannot be Said that Anything is Attainable]]=== | ||
+ | |||
+ | |||
+ | Then [[Subhuti]] asked [[Buddha]]: [[World-honored One]], in the [[attainment]] of the [[Consummation of Incomparable Enlightenment]] did [[Buddha]] make no acquisition whatsoever? | ||
+ | |||
+ | [[Buddha]] replied: Just so, [[Subhuti]]. Through the [[Consummation of Incomparable Enlightenment]] I acquired not even the least thing; therefore it is called "[[Consummation of Incomparable Enlightenment]]." | ||
+ | |||
+ | |||
+ | ===[[The Practice of Good Works Purifies the Mind]]=== | ||
+ | |||
+ | |||
+ | Furthermore, [[Subhuti]], This is altogether everywhere, without differentiation or [[degree]]; therefore it is called "[[Consummation of Incomparable Enlightenment]]." It is straightly [[attained]] by freedom from separate personal [[selfhood]] and by [[cultivating]] all kinds of [[goodness]]. | ||
+ | |||
+ | [[Subhuti]], though we speak of "[[goodness]]", the [[Tathagata]] declares that there is no [[goodness]]; such is merely a [[name]]. | ||
+ | |||
+ | |||
+ | ===[[The Incomparable Merit of This Teaching]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], if there be one who gives away in gifts of [[alms]] a {{Wiki|mass}} of the [[seven treasures]] {{Wiki|equal}} in extent to as many mighty Mount [[Sumerus]] as there would be in three thousand {{Wiki|galaxies}} of [[worlds]], and if there be another who selects even only four lines from this [[Discourse]] upon the [[Perfection of Transcendental Wisdom]], receives and retains them, and clearly expounds them to others, the [[merit]] of the [[latter]] will be so far greater than that of the former that no conceivable comparison can be made between them. | ||
+ | |||
+ | |||
+ | ===[[The Illusion of Ego]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], what do you think? Let no one say the [[Tathagata]] cherishes the [[idea]]: I must {{Wiki|liberate}} [[all living beings]]. Allow no such [[thought]], [[Subhuti]]. | ||
+ | |||
+ | Wherefore? Because in [[reality]] there are no [[living beings]] to be {{Wiki|liberated}} by the [[Tathagata]]. If there were [[living beings]] for the [[Tathagata]] to {{Wiki|liberate}}, He would partake in the [[idea]] of [[selfhood]], [[personality]] [[entity]], and separate [[individuality]]. | ||
+ | |||
+ | [[Subhuti]], though the [[common people]] accept egoity as real, the [[Tathagata]] declares that [[ego]] is not different from [[non-ego]]. [[Subhuti]], those whom the [[Tathagata]] referred to as "[[common people]]" are not really [[common people]]; such is merely a [[name]]. | ||
+ | |||
+ | |||
+ | ===[[The Body of Truth has no Marks]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], what do you think? May the [[Tathagata]] be [[perceived]] by the [[thirty-two marks]] [of a great man]? | ||
+ | [[Subhuti]] answered: No, the [[Tathagata]] may not be [[perceived]] thereby. | ||
+ | Then [[Buddha]] said: [[Subhuti]], if the [[Tathagata]] may be [[perceived]] by such marks, any great {{Wiki|imperial}} [[ruler]] is the same as the [[Tathagata]]. | ||
+ | |||
+ | [[Subhuti]] then said to [[Buddha]]: [[World-honored One]], as I understand the meaning of [[Buddha's words]], the [[Tathagata]] may not be [[perceived]] by the [[thirty-two marks]]. | ||
+ | Whereupon the [[World-honored | ||
+ | |||
+ | One]] uttered this verse: | ||
+ | Who sees Me by [[form]], | ||
+ | Who seeks Me in [[sound]], | ||
+ | |||
+ | Perverted are his footsteps upon the Way, | ||
+ | For he cannot {{Wiki|perceive}} the [[Tathagata]]. | ||
+ | |||
+ | |||
+ | ===[[It is Erroneous to Affirm that All Things are Ever Extinguished]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], if you should [[conceive]] the [[idea]] that the [[Tathagata]] [[attained]] the [[Consummation of Incomparable Enlightenment]] by [[reason]] of His {{Wiki|perfect}} [[form]], do not [[countenance]] such [[thoughts]]. The [[Tathagata's]] [[attainment]] was not by [[reason]] of His {{Wiki|perfect}} [[form]]. [On the other hand] [[Subhuti]], if you should [[conceive]] the [[idea]] that anyone in whom | ||
+ | |||
+ | dawns the [[Consummation of Incomparable Enlightenment]] declares that all [[manifest]] standards are ended andextinguished, do not [[countenance]] such [[thoughts]]. Wherefore? Because the man in whom the [[Consummation of Incomparable Enlightenment]] dawns does not affirm concerning any [[formula]] that it is finally [[extinguished]]. | ||
+ | |||
+ | |||
+ | ===[[Attachment to Rewards of Merit]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], if one [[Bodhisattva]] bestows in [[charity]] sufficient of the [[seven treasures]] to fill as many [[worlds]] as there are sand-grains in the [[river]] [[Ganges]], and another, [[realizing]] that all things are [[egoless]], attains [[perfection]] through {{Wiki|patient}} [[forbearance]], the [[merit]] of the [[latter]] will far exceed that of the former. Why is this, [[Subhuti]]? It is | ||
+ | |||
+ | because all [[Bodhisattvas]] are insentient as to the rewards of [[merit]]. | ||
+ | Then [[Subhuti]] said to [[Buddha]]: What is this saying, [[World-honored One]], that [[Bodhisattvas]] are insentient as to rewards of [[merit]]? | ||
+ | |||
+ | [And [[Buddha]] answered]: [[Subhuti]], [[Bodhisattvas]] who achieve [[merit]] should not be [[fettered]] with [[desire]] for rewards. Thus it is said that the rewards of [[merit]] are not received. | ||
+ | |||
+ | |||
+ | ===[[Perfect Tranquility]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], if anyone should say that the [[Tathagata]] comes or goes or sits or reclines, he fails to understand my [[teaching]]. Why? Because [[Tathagata]] has neither whence nor whither, therefore is He called "[[Tathagata]]". | ||
+ | |||
+ | |||
+ | S[[The Integral Principle]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], if a good man or a good woman ground an [[infinite]] number of {{Wiki|galaxies}} of [[worlds]] to dust, would the resulting minute {{Wiki|particles}} be many? | ||
+ | |||
+ | [[Subhuti]] replied: Many indeed, [[World-honored One]]! Wherefore? Because if such were really minute {{Wiki|particles}} [[Buddha]] would not have spoken of them as minute {{Wiki|particles}}. For as to this, [[Buddha]] has declared that they are not really such. "Minute {{Wiki|particles}}" is just the [[name]] given to them. Also, [[World-honored One]], when the [[Tathagata]] speaks of {{Wiki|galaxies}} of | ||
+ | |||
+ | [[worlds]], these are not [[worlds]]; for if [[reality]] could be predicated of a [[world]] it would be a [[self-existent]] [[cosmos]] and the [[Tathagata]] teaches that there is really no such thing. "[[Cosmos]]" is merely a figure of {{Wiki|speech}}. | ||
+ | |||
+ | |||
+ | [Then [[Buddha]] said]: [[Subhuti]], words cannot explain the real [[nature]] of a [[cosmos]]. Only [[common people]] [[fettered]] with [[desire]] make use of this arbitrary method. | ||
+ | |||
+ | |||
+ | ===[[Conventional Truth Should be Cut Off]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], if anyone should say that [[Buddha]] declares any {{Wiki|conception}} of egoity do you consider he would understand my [[teaching]] correctly? | ||
+ | |||
+ | |||
+ | No, [[World-honored One]], such a man would not have any [[sound]] [[understanding]] of the [[Tathagata's teaching]], because the [[World-honored One]] declares that notions of [[selfhood]], [[personality]], [[entity]] and separate [[individuality]], as really [[existing]], are erroneous - these terms are merely figures of {{Wiki|speech}}. | ||
+ | |||
+ | |||
+ | [Thereupon [[Buddha]] said]: [[Subhuti]], those who aspire to the [[Consummation of Incomparable Enlightenment]] should [[recognize]] and understand all varieties of things in the same way and cut off the [[arising]] of [[[views]] which are mere] aspects. [[Subhuti]], as regards aspects, the [[Tathagata]] declares that in [[reality]] they are not such. They are called "aspects". | ||
+ | |||
+ | |||
+ | ===[[The Delusion of Appearances]]=== | ||
+ | |||
+ | |||
+ | [[Subhuti]], someone might fill [[innumerable worlds]] with the [[seven treasures]] and give all away in gifts of [[alms]], but if any good man or any good woman awakens the [[thought of Enlightenment]] and takes even only four lines from this [[Discourse]], reciting, using, receiving, retaining and spreading them abroad and explaining them for the [[benefit]] of others, it will be far more [[meritorious]]. Now | ||
+ | |||
+ | in what manner may he explain them to others? By [[detachment]] from [[appearances]] - abiding in Real [[Truth]]. - So I tell you - Thus shall ye think of all this fleeting [[world]]: | ||
+ | |||
+ | A [[star]] at dawn, a bubble in a {{Wiki|stream}}; | ||
+ | |||
+ | A flash of {{Wiki|lightning}} in a summer cloud, | ||
+ | |||
+ | A flickering [[lamp]], a phantom, and a [[dream]]. | ||
+ | |||
+ | When the [[Buddha]] finished this [[Discourse]] the [[venerable]] [[Subhuti]], together with the [[bhikshus]], [[bhikshunis]], lay-brothers and sisters, and the whole [[realms]] of [[Gods]], Men and [[Wikipedia:Titan (mythology)|Titans]], were filled with [[joy]] by His [[teaching]], and, taking it sincerely to [[heart]] they went their ways. | ||
+ | |||
+ | |||
+ | |||
+ | [[Introduction to the Lankavatara Sutra]]=== | ||
+ | |||
+ | |||
+ | By {{Wiki|D.T. Suzuki}} | ||
+ | |||
+ | |||
+ | |||
+ | This [[sutra]] is said to have been given by [[Bodhidharma]] to his chief [[disciple]] Hui-k'e as containing the [[essential teaching]] of [[Zen]]. Since then it has been studied chiefly by [[Zen]] [[philosophers]]. But being full of difficult technical terms in combination with a rugged style of [[writing]], the text has not been so popular for study as other [[Mahayana sutras]], for instance, the | ||
+ | |||
+ | [[Pundarika]], the [[Vimalakirti]], or the [[Vajracchedika]]. The chief interlocutor is a [[Bodhisattva]] called [[Mahamati]], and varied [[subjects]] of [[philosophical]] speculation are discussed against a background of deep [[religious]] [[concern]]. The topic most | ||
+ | |||
+ | [[interesting]] for the reader of this [[book]] is that of svapratyatmagati, i.e. [[self-realization]] of [[the highest truth]]. Some of the terms may be explained here: "[[Birth]] and [[death]]" ([[samsara]] in [[Sanskrit]]) always stands contrasted to "[[Nirvana]]". | ||
+ | |||
+ | [[Nirvana]] is [[the highest truth]] and the norm of [[existence]] while [[birth]] and [[death]] is a [[world]] of particulars governed by [[karma]] and [[causation]]. As long as we are [[subject]] to [[karma]] we go from one [[birth]] to another, and | ||
+ | |||
+ | |||
+ | [[suffer]] all the ills necessarily [[attached]] to this kind of [[life]], though it is a [[form]] of [[immortality]]. What [[Buddhists]] want is not this. "[[Mind only]]" ([[cittamatra]]) is an uncouth term. It means [[absolute mind]], to be {{Wiki|distinguished}} from an | ||
+ | |||
+ | [[empirical]] [[mind]] which is the [[subject]] of [[psychological]] study. When it begins with a capital [[letter]], it is the [[ultimate reality]] on which the entire [[world]] of {{Wiki|individual}} [[objects]] depends for its value. To realise this [[truth]] is the aim of | ||
+ | |||
+ | the [[Buddhist]] [[life]]. By "what is seen of the [[Mind-only]]" is meant this [[visible]] [[world]] [[including]] that which is generally known as [[mind]]. Our ordinary | ||
+ | |||
+ | [[experience]] takes this [[world]] for something that has its "[[self-nature]]", i.e. [[existing]] by itself. But a higher [[intuition]] tells us that this is not so, that it is an [[illusion]], and that what really [[exists]] is [[Mind]], which being [[absolute]] [[knows]] no second. All that we see and hear and think of as [[objects]] of the [[vijnanas]] are what rise and disappear in and of the [[Mind- | ||
+ | |||
+ | only]]. This [[absolute Mind]] is also called in the [[Lankavatara]] the [[Dharma]] of [[Solitude]] (viviktadhama), because it stands by itself. It also {{Wiki|signifies}} the [[Dharma's]] being absolutely quiescent. There is no "{{Wiki|discrimination}}" in this [[Dharma]] of [[Solitude]], which means that | ||
+ | |||
+ | {{Wiki|discrimination}} belongs to this side of [[existence]] where multiplicities obtain and [[causation]] {{Wiki|rules}}. Indeed, without this {{Wiki|discrimination}} no [[world]] is possible. {{Wiki|Discrimination}} is born of "habit-energy" or "[[memory]]", which lies | ||
+ | |||
+ | latently preserved in the "[[alayavijnana]]" or all-conserving [[consciousness]]. This [[consciousness]] alone has no power to act by | ||
+ | |||
+ | itself. It is altogether passive, and remains Inactive until a particularizing agency touches it. The [[appearance]] of this agency is a great {{Wiki|mystery}} which is not to be solved by the [[intellect]]; it is something to be accepted simply as such. It is [[awakened]] "all of a | ||
+ | |||
+ | sudden", according to [[Asvaghosha]]. To understand what this suddenness means is the function of "[[noble wisdom]]" (aryajnana). But as a {{Wiki|matter}} of [[experience]], the [[sudden awakening]] of {{Wiki|discrimination}} has no meaning behind it. The fact is simply that it | ||
+ | |||
+ | is [[awakened]], and no more; it is not an expression pointing to something else. When the [[Alayavijnana]] or the all-conserving [[consciousness]] is considered a store-house, or better, a creative [[matrix]] from which all the | ||
+ | |||
+ | [[Tathagatas]] issue, it is called "[[Tathagatagarbha]]". The [[Garbha]] is the [[womb]]. Ordinarily, all our [[Wikipedia:cognition|cognitive]] apparatus is made to work outwardly in a [[world]] of [[relativity]], and for this [[reason]] we become | ||
+ | |||
+ | deeply involved in it so that we fail to realize the freedom we all intrinsically possess, and as a result we are annoyed on all sides. To turn away from all this, what may {{Wiki|psychologically}} be called a "revulsion" or "{{Wiki|revolution}}" must take place in our inmost | ||
+ | |||
+ | [[consciousness]]. This is not however a mere [[empirical]] [[psychological]] fact to be explained in terms of [[consciousness]]. It takes place in the deepest recesses of our being. The original [[Sanskrit]] is paravrittasraya. The following extracts (noted in the text) are from my English translation (1932) of the original [[Sanskrit]] text edited by Bunyu [[Nanjo]], 1923. | ||
+ | |||
+ | |||
+ | ===[[The Lankavatara Sutra]]]]=== | ||
+ | |||
+ | ===[[Self-Realisation of Noble Wisdom=== | ||
+ | |||
+ | |||
+ | Chapter I | ||
+ | |||
+ | ===[[Discrimination]]=== | ||
+ | |||
+ | |||
+ | [[Thus have I heard]]. The [[Blessed One]] once appeared in the Castle of [[Lanka]] which is on the summit of [[Mt. Malaya]] in the midst of the great Ocean. A great many Bodhisattvas-Mahasattvas had miraculously assembled from all the [[Buddha-lands]], and a large number of [[bhikshus]] were [[gathered]] there. The Bodhisattvas-Mahasattvas with [[Mahamati]] at their head were all {{Wiki|perfect}} [[masters]] of | ||
+ | |||
+ | the various [[Samadhis]], the tenfold Self-mastery, the ten [[Powers]], and the six [[Psychic]] [[Faculties]]. Having been annointed by the [[Buddha’s]] [[own]] hands, they all well understood the significance of the [[objective world]]; they all knew how to apply the various | ||
+ | |||
+ | means, teachings and diciplinary measures according to the various mentalities abd behaviours of [[beings]]; they were all thoroughly versed in the five [[Dharmas]]. The three [[Svabhas]], the eight [[Vijnanas]], and the twofold [[Egolessness]]. | ||
+ | |||
+ | |||
+ | The [[Blessed One]], [[knowing]] the [[mental]] agitations going on in the [[minds]] of those assembled (like the surface of the ocean stirred into waves by the passing [[winds]]), and his great [[heart]] moved by [[compassion]], smiled and said: In the days of old the [[Tathagatas]] of the {{Wiki|past}} who were [[Arhats]] and [[fully-enlightened]] Ones came to the Castle of [[Lanka]] on [[Mount Malaya]] | ||
+ | |||
+ | and discoursed on the [[Truth of Noble Wisdom]] that is beyond the {{Wiki|reasoning}} [[knowledge]] of the [[philosophers]] as well as being beyond the [[understanding]] of ordinary [[diciples]] and [[masters]]; and which is realisable only within the inmost | ||
+ | |||
+ | [[conciousness]]; for your sakes, I too, would [[discourse]] on the same [[Truth]]. All that is seen in the [[world]] is devoid of [[effort]] and [[action]] because all things in the [[world]] are like a [[dream]], or like an image miraculously {{Wiki|projected}}. This is not comprehended by the [[philosophers]] and the [[ignorant]], but those who thus see things see them truthfully. Those | ||
+ | |||
+ | who see things otherwise walk in {{Wiki|discrimination}} and, as they depend upon {{Wiki|discrimination}}, they [[cling]] to [[dualism]]. The [[world]] as seem by {{Wiki|discrimination}} is like [[seeing]] one’s [[own]] image reflected in a [[mirror]], or one’s shadow, or the | ||
+ | |||
+ | [[moon]] reflected in [[water]], or an {{Wiki|echo}} heard in a valley. [[People]] [[grasping]] their [[own]] shadows of {{Wiki|discrimination}} become [[attached]] to this thing and that thing and failing to abandom [[dualism]] they go on forever | ||
+ | |||
+ | discriminating and thus never attain [[tranquility]]. By [[tranquility]] is meant [[Oneness]], and [[Oneness]] gives [[birth]] to the [[highest]] [[Samadhi]] which is gained by entering into the [[realm]] of [[Noble Wisdom]] that is realisable only within one’s inmost [[conciousness]]. | ||
+ | |||
+ | Then all Bodhisattvas-Mahasattvas rose from their seats and respectfully paid homage and [[Mahamati]] the [[Bodhisattva-Mahasattva]] sustained by the power of the [[Buddhas]] drew his upper garment over one shoulder, knelt and pressing his hands together, praised him in the following verses: | ||
+ | |||
+ | |||
+ | As though reviewest the [[world]] with thy {{Wiki|perfect}} [[intelligence]] and [[compassion]], it must seem to thee like an [[ethereal]] [[flower]] of which one cannot say: it is born, it is destroyed, for the terms [[beings]] and [[non-being]] do not apply to it. | ||
+ | |||
+ | As though reviewest the [[world]] with thy {{Wiki|perfect}} intelleigence and [[compassion]], it must seem to thee like a [[dream]] of which it cannot be said: it is [[permanent]] or it is destructible, for the [[being and non-being]] do not apply to it. | ||
+ | |||
+ | As though reviewest all things by the {{Wiki|perfect}} [[intelligence]] and [[compassion]], they must seem to thee like [[visions]] beyond the reach of the [[human mind]], as [[being and non-being]] do noy apply to them. | ||
+ | |||
+ | With thy {{Wiki|perfect}} [[intelligence]] and [[compassion]] which are beyond all limit, thou comprehendest the [[egolessness]] of things and persons, and [[art]] free and clear from the hindraces of [[passion]] and {{Wiki|learning}} and [[egoism]]. | ||
+ | |||
+ | Thou dost not vanish into [[Nirvana]], nor does [[Nirvana]] abide in thee, for [[Nirvana]] trancends all [[duality]] of [[knowing]] and known, of [[being and non-being]]. | ||
+ | |||
+ | Those who see thee thus, [[serene]] and beyond {{Wiki|conception}}, will be enmancipated from [[attachment]], will be cleansed of all defilments, both in this [[world]] and in the [[spiritual world]] beyond. | ||
+ | |||
+ | In this [[world]] whose [[nature]] is like a [[dream]], there is place for praise and blame, but in the [[ultimate Reality]] of [[Dharmakaya]] which is far beyond the [[senses]] and the discriminating [[mind]], what is there to praise? O Thou most [[Wise]]! | ||
+ | |||
+ | |||
+ | Then said [[Mahamati]] the [[Bodhisattva-Mahasattva]]: O [[blessed One]], [[Sugata]], [[Arhat]] and [[Fully-Enlightened One]], pray tell us about the realisation of [[Noble Wisdom]] which is beyond the [[path]] and usage of [[philosophers]]; which is devoid of all predicates such as [[being and non-being]], [[oneness]] and otherness, bothness and non-bothness, [[existence]] and [[non-existence]], enternity and | ||
+ | |||
+ | non-eternity; which has nothing to do with [[individuality]] and [[generality]], nor false-imagination, nor any [[illusion]] [[arising]] from the [[mind]] itself; but which [[manifests]] itself as the [[Truth]] of [[Highest Reality]]. By which, going uo continously by the | ||
+ | |||
+ | stages of [[purification]], one enters at last upon the stage of [[Tathagatahood]], whereby, by the power of his [[original vows]] unattended by any striving, one will radiate its influence to [[infinite]] [[worlds]], like a [[gem]] {{Wiki|reflecting}} its variegated colors, whereby I and other Bodhisattvas-Mahasattvas will be enabled to bring all [[beings]] to the same [[perfection]] of [[virtue]]. | ||
+ | |||
+ | |||
+ | Said the [[Blessed One]]: Well done, well done, [[Mahamati]]! And again, well done, indeed! It is because of your [[compassion]] for the [[world]], because of the [[benefit]] it will bring upon many [[people]] both [[human]] kind and [[celestial]], that you have presented yourself before us to make this request. Therefore, [[Mahamati]], listen well and truly reflect upon what I shall say, for I will instruct you. | ||
+ | |||
+ | Then [[Mahamati]] and the other [[Bodhisattva-Mahasattvas]] gave devout [[attention]] to the [[teaching]] of the [[Blessed One]]. | ||
+ | |||
+ | |||
+ | [[Mahamati]], since the [[ignorant]] and simple-minded, not [[knowing]] that the [[world]] is only something seen of the [[mind]] itself, [[cling]] to the multitudiousness of [[external objects]], [[cling]] to the notions of [[beings]] and nonbeing, oness and otherness, bothness and non-bothness, [[existence]] and non-existencem enternity and noneternity, and think that they have a [[self-nature]] of their | ||
+ | |||
+ | [[own]], and all of which rises from the discriminations of the [[mind]] and is perpetuated by habit-energy, and from which they are given over to [[false imagination]]. It is all like a [[mirage]] in which springs of [[water]] are seen as if they were real. They are thus [[imagined]] by [[animals]] who, made thirsty by the heat of the season, run after them. [[Animals]] not [[knowing]] that the springs are | ||
+ | |||
+ | an {{Wiki|hallucination}} of their [[own minds]], do not realise that there are no such springs. In the same way, [[Mahamati]], the [[ignorant]] and simple-minded, their [[minds]] burning with the fires of [[greed]], [[anger]] and folly, finding [[delight]] in a [[world]] of multitudinous [[forms]], their [[thoughts]] [[obsessed]] with [[ideas]] of [[birth]], growth and destruction, not well | ||
+ | |||
+ | [[understanding]] what is meant by [[existence]] and [[Wikipedia:Existence|nonexistence]], and being impressed by erroneous discriminations and speculations since [[beginningless]] time, fall into the [[Wikipedia:Habit (psychology)|habit]] of [[grasping]] this and that and thereby becoming [[attached]] to them. | ||
+ | |||
+ | It is like the city of the [[Gandharvas]] which the unwitting take to be a real city though it is not so in fact. The city appears as in a [[vision]] owing to their [[attachment]] to the [[memory]] of a city preserved in the [[mind]] as a seed; the city can thus be said to be both [[existent]] and [[non-existent]]. In the same way, [[clinging]] to the [[memory]] of erroneous speculations and [[doctrines]] | ||
+ | |||
+ | [[accumulated]] since [[beginningless]] time, the hold fast to such [[ideas]] as [[oneness]] and otherness, [[being and non-being]], and their [[thoughts]] are not at all clear as to what after all is only seen of the [[mind]]. It is like a man [[Wikipedia:Dream|dreaming]] in his [[sleep]] of a country that seems to be filled with various men, women, [[elephants]], | ||
+ | |||
+ | [[horses]], cars, pedestrians, villages, towns, hamlets, cows, buffalos, | ||
+ | masions, woods, [[mountains]], [[rivers]] and lakes, and who moves about in that city until he is [[awakened]]. As he lies half awake, he recalls the city of his [[dreams]] and reviews his [[experiences]] there; what do you think, [[Mahamati]], is this dreamer who is letting | ||
+ | |||
+ | his [[mind]] dwell upon the various unrealities he has seen in his [[dream]],- is he to be considered [[wise]] or [[foolish]]? In the same way, the [[ignorant]] and simple-minded who are favorably influenced by the erroneous [[views]] of the [[philosophers]] do not recognise | ||
+ | |||
+ | that the [[views]] that are influencing them are only dream-like [[ideas]] originating in the [[mind]] itself, and consenquently they are held fast by their notions of [[oneness]] and otherness, of [[being and non-being]]. It is like a painter’s canvas on which the [[ignorant]] [[imagine]] they see the elevations and depressions of [[mountains]] and valleys. | ||
+ | |||
+ | |||
+ | In the same way there are [[people]] today being brought up under the influence of similar erroneous [[views]] of [[oneness]] and otherness, of bothness and not-bothness, whose [[mentality]] is being [[conditioned]] by the habit-energy of these false-imaginings and who | ||
+ | |||
+ | later on will declare those who hold the true [[doctrine]] of [[no-birth]], to be [[Wikipedia:Nihilist|nihilist]] abd by so doing will bring themselves abd others to ruin. By the {{Wiki|natural law}} of [[cause and effect]] these followers of [[pernicious]] [[views]] uproot [[meritorious]] [[causes]] that otherwise would lead unstained [[purity]]. | ||
+ | |||
+ | They are to be shunned by those whose [[desires]] are for more {{Wiki|excellent}} things. | ||
+ | It is like the dim-eyed ones who [[seeing]] the hairnet exclaim to one another: "It is wonderful! Look, Honorable sirs, it is wonderful!" But the hairnet has never existed; in fact; it is neither an [[entity]], nor a [[non-entity]], for it has both been seen and has not been | ||
+ | |||
+ | seen. In the same manner those whose [[minds]] have been addicted to the discriminations of the errouneous [[views]] cherished by the [[philosophers]] which are given over to the unrealistic [[views]] of [[being and non-being]], will contradict the good [[Dharma]] and will end in the destruction of themselves and others. | ||
+ | |||
+ | |||
+ | It is like [[a wheel]] of [[fire]] made by a revolving firebrand which is no [[wheel]] but which is [[imagined]] to be one by the [[ignorant]]. Nor is it a not-a-wheel because it has not been seen by some. By the same {{Wiki|reasoning}}, those who are in the [[Wikipedia:Habit (psychology)|habit]] of listening to the discriminations and [[views]] of the [[philosophers]] will regard things born as | ||
+ | |||
+ | [[non-existent]] and those destroyed by [[causation]] as [[existent]]. It is like a [[mirror]] relfecting colors abd images as determined by [[conditions]] but without any partiality. It is like the {{Wiki|echo}} of the [[wind]] that gives the [[sound]] of a [[human]] | ||
+ | |||
+ | {{Wiki|voice}}. It is like a [[mirage]] of moving [[water]] seen in a desert. In the same way the discriminating [[mind]] of the [[ignorant]] which has | ||
+ | |||
+ | been [[heated]] by false-imaginations and speculations is stirred into mirage-like waves by the [[winds]] of [[birth]], growth and destruction. It is like the [[Wikipedia:Magician(paranormal)|magician]] [[Pisaca]], who by means of his {{Wiki|spells}} makes a wooden image or a [[dead]] [[body]] to throb with [[life]], through it has no power of its [[own]]. In the same way the [[ignorant]] and the | ||
+ | |||
+ | simple-minded, committing themselves to erroneous [[philosphical]] [[views]] become thoroghly devoted to the [[ideas]] of [[oneness]] and otherness, but their [[confidence]] is not well grounded. For this [[reason]], [[Mahamati]], you and other Bodhisattvas-Mahasattvas should | ||
+ | |||
+ | |||
+ | cast off all discriminations leading to the notions of [[birth]], abiding, and destruction, of [[oneness]] and otherness, of bothness and not-bothness, of [[being and non-being]] and thus getting free of the bondage of habit-energy become able to attain [[reality]] realisable wihtin yourselves of [[Noble Wisdom]]. | ||
+ | |||
+ | |||
+ | Then said [[Mahamati]] to the [[Blessed One]]: Why is it that the [[ignorant]] are given up to {{Wiki|discrimination}} and the [[wise]] are not? | ||
+ | |||
+ | |||
+ | The [[Blessed One]] replied: it is because the [[ignorant]] [[cling]] to names, [[signs]] and [[ideas]]; as their [[minds]] move along these [[channels]] they feed on multiplicities of [[objects]] and fall into the notion of and ego-soul and what belongs to it; they make | ||
+ | |||
+ | discriminations of [[good and bad]] among [[appearances]] and [[cling]] to the agreeable. As they thus [[cling]] there is a reversion to [[ignorance]], and [[karma]] born of [[greed]], [[anger]] and folly, is [[accumulated]]. As the [[accumulation of karma]] goes on they become imprisioned in a [[cocoon]] of {{Wiki|discrimination}} and are thenceforth unable to free themselves from the round of [[birth]] and [[death]]. | ||
+ | |||
+ | |||
+ | Because of folly they do not understand that all things are like [[maya]], like the {{Wiki|reflection}} of the [[moon]] in [[water]], that there is no [[self-substance]] to be [[imagined]] as an ego-soul and its belongings, and that all their definite [[ideas]] rise from their false discriminations of what [[exists]] only as it is seen of the [[mind]] itself. | ||
+ | |||
+ | They do not realise that things have nothing to do with qualify and qualifying, nor with the course of [[birth]], abiding and destruction, and instead they assert that they are born of a creator, of time, of [[atoms]], of some [[celestial]] [[spirit]]. It is because the [[ignorant]] are given up to {{Wiki|discrimination}} that they move along with the {{Wiki|stream}} of [[appearances]], but it is not so with the [[wise]]. | ||
+ | |||
+ | |||
+ | |||
+ | [[Chapter]] II | ||
+ | |||
+ | |||
+ | ===[[False-Imaginations and Knowledge of Appearances]]=== | ||
+ | |||
+ | |||
+ | |||
+ | Then [[Mahamati]] the [[Bodhisattva-Mahasattva]] spoke to the [[Blessed One]], saying: You speak of the erroneous [[views]] of the [[philosophers]], will you please tell us of them, that we may be on our guard against them? | ||
+ | |||
+ | The [[Blessed One]] replied, saying: [[Mahamati]], the error in these erroneous teachings that are generally held by the [[philosophers]] lies in this: they do not recognise that the [[objective world]] rises from the [[mind]] itself; they do not understand that the whole | ||
+ | |||
+ | [[mind-system]] also arises from the [[mind]] itself; but depending upon these [[manifestations]] of the [[mind]] as being real they go on discriminating them, like the simple-minded ones that they are, cherishing the [[dualism]] of this and that, of [[being and non-being]], [[ignorant]] to the fact that there is but one common [[Essence]]. | ||
+ | |||
+ | |||
+ | One the contrary my [[teaching]] is based upon {{Wiki|recognition}} that the [[objective world]], like a [[vision]], is a [[manifestation]] of the [[mind]] itself; it teaches the [[cessation]] of [[ignorance]], [[desire]], [[deed]] and casualty; it teaches the [[cessation of suffering]] that arises from the discriminations of the [[triple world]]. | ||
+ | |||
+ | There are some [[Brahman]] [[scholars]] who, assuming something out of nothing, assert that there is [[substance]] [[bound]] up with [[causation]] which abides in time, and that the [[elements]] that make up [[personality]] and its {{Wiki|environment}} have their genesis and continuation in [[causation]] and after thus [[existing]], pass away. Then there are other [[scholars]] who hold a {{Wiki|destructive}} | ||
+ | |||
+ | and [[Wikipedia:Nihilism|nihilistic]] view concerning such [[subjects]] as continuation, [[activity]], breaking-up, [[existence]], [[Nirvana]], the [[Path]], [[karma]], [[fruition]] and [[Truth]]. Why? Because they have not [[attained]] an [[intuitive understanding]] of [[Truth]] itself and therefore they have no clear [[insight]] into the fundamentals of things. They are like a jar broken into pieces which | ||
+ | |||
+ | is no longer able to fuction as a jar; they are like a burnt seed which is no longer capable of sprouting. But the [[elements]] that make up [[personality]] and its {{Wiki|environment}} which they regard as [[subject]] to change are really incapable of uninterrupted | ||
+ | |||
+ | transformations. Their [[views]] are based upon erroneous discriminations of the [[objective world]]; they are not based upon true conceptions. | ||
+ | |||
+ | |||
+ | Again, if it is true that something comes out of nothing and there is the rise of the [[mind-system]] by [[reason]] of the combinations of the three effect-producing [[causes]], we could say the same of any [[non-existing]] thing: for instance, that a [[tortoise]] could grow [[hair]], or sand produce oil. This proposition is of no avail; it ends up in [[affirming]] nothing. It follows that the [[deed]], work and | ||
+ | |||
+ | [[cause]] of which they speak is of no use, and so also is their reference to [[being and non-being]], if they argue that there is a combination of the three effect- | ||
+ | |||
+ | producing [[causes]], they must do it on the [[principle]] of [[cause and effect]], that is, that something comes out of something and not out of nothing. As long a [[world]] of [[relativity]] is asserted, there is an ever recurring [[chain of causation]] which cannot be denied under any circunstance, therefore we cannot talk of anything comming to and end or of [[cessation]]. As long as these [[scholars]] remain | ||
+ | |||
+ | on their [[philosophical]] ground their demostration must conform to [[logic]] and their textbooks, and the [[memory]] [[Wikipedia:Habit (psychology)|habit]] of erroneous intellection will ever [[cling]] to them. To make the {{Wiki|matter}} worse, the simple-minded ones, | ||
+ | |||
+ | poisoned by these erroneous view, will declare this incorrect way of [[thinking]] [[taught]] by the [[ignorant]], to be the same as that presented by the [[All-knowing One]]. | ||
+ | |||
+ | |||
+ | But the way of instruction presented by the [[Tathagatas]] is not based on assertions and refutations by means of words and [[logic]]. There are four [[forms]] of [[assertion]] that can be made concerning things not in [[existence]], namely, assertions made about | ||
+ | |||
+ | {{Wiki|individual}} marks that are not in [[existence]]; about [[objects]] that are not in [[existence]], about a [[cause]] that is [[non-existent]]; and about [[philosophical]] [[views]] that are erroneous. By refutation is meant that one, because of [[ignorance]], has not examined properly the error that lies at the base of these assertions. | ||
+ | |||
+ | |||
+ | The [[assertion]] about {{Wiki|individual}} marks that really have [[no existence]], concerns the {{Wiki|distinctive}} marks as percived by the [[eye]], {{Wiki|ear}}, {{Wiki|nose}}, etc., as indicating [[individuality]] and [[generality]] in the [[elements]] that make up [[personality]] and its [[external world]]; and then, taking these marks for [[reality]] and getting [[attached]] to them, to ge into the [[Wikipedia:Habit (psychology)|habit]] or [[affirming]] that things are just so and not otherwise. | ||
+ | |||
+ | |||
+ | The [[assertion]] about [[objects]] that are [[non-existent]] is an [[assertion]] that rises from [[attachment]] to these associated marks of [[individuality]] and [[generality]]. [[Objects]] in themselves are neither in [[existence]] nor in [[non-existence]] and are quite | ||
+ | |||
+ | devoid of the alternative of [[being and non-being]]; and should only be [[thought]] of as one [[thinks]] of the horns of a hare, a [[horse]], or a {{Wiki|camel}}, which never existed. [[Objects]] are discriminated by the [[ignorant]] who are addicted to [[assertion]] | ||
+ | |||
+ | and {{Wiki|negation}}, because their [[intelligence]] has not been acute enough to penetrate into the [[truth]] that there is nothing but what is seen of the [[mind]] itself. | ||
+ | |||
+ | |||
+ | The [[assertion]] of a [[cause]] that is [[non-existent]] assumes the [[causeless]] [[birth]] of the [[first element]] of the mindsystem which later comes to have only a maya-like [[non-existence]]. That is to say, there are [[philosophers]] who assert that an originally | ||
+ | |||
+ | {{Wiki|unborn}} [[mind-system]] begins to fuction under the [[conditions]] of [[eye]], [[form]], {{Wiki|light}} and [[memory]], which functioning goes on for a time and then ceases. This is a example of a [[cause]] that is [[non-existent]]. | ||
+ | |||
+ | The [[assertion]] of [[philosophical]] [[views]] concerning the [[elements]] that make up [[personality]] and its environing [[world]] that are [[non-existent]], assume the [[existence]] of an [[ego]], a being, a [[soul]], a [[living being]], a "nourisher", or a [[spirit]]. This is an example of [[philosophical]] [[views]] that are not true. It is this combination of {{Wiki|discrimination}} of [[imaginary]] marks of | ||
+ | |||
+ | [[individuality]], grouping them and giving them a [[name]] and becoming [[attached]] to them as [[objects]], by [[reason]] of habit-energy that has been [[accumulated]] since [[beginningless]] time, that one builds up erroneous [[views]] whose only basis is false-imaginations. | ||
+ | |||
+ | For this [[reason]] [[Bodhisattvas]] should avoid all discussions relating the assertions and negations whose only basis is words and [[logic]]. | ||
+ | |||
+ | Word-discrimination goes on by the coordination of {{Wiki|brain}}, {{Wiki|chest}}, {{Wiki|nose}}, {{Wiki|throat}}, palate, lips, {{Wiki|tongue}}, {{Wiki|teeth}} and lips. Words are neither different nor not-different from {{Wiki|discrimination}}. Words rise from | ||
+ | |||
+ | {{Wiki|discrimination}} as their [[cause]]; if words were different from {{Wiki|discrimination}} they could not have discriminationfor their [[cause]]; then again, if words are not different, they could not carry and express meaning. Words, therefore, are produced by [[causation]] and are mutually {{Wiki|conditioning}} and shifting and, just like things, are [[subject]] to [[birth]] and destruction. | ||
+ | |||
+ | |||
+ | There are four kinds of [[word]] {{Wiki|discrimination}}, all of which are to be avoided because they are alike unreal. First there are words indicating {{Wiki|individual}} marks which rise from discriminating [[forms]] and [[signs]] as being real in themselves and, then, becoming [[attached]] to them. There are memory-words which rise from the unreal surroundings which come before the [[mind]] when it | ||
+ | |||
+ | recalls some previous [[experience]]. Then there are words growing out of [[attachment]] to the erroneous {{Wiki|distinctions}} and speculations of the [[mental processes]]. And finally, there are words growing out of inherited prejudices as [[seeds]] of habit-energy | ||
+ | |||
+ | [[accumulated]] since beginingless time, or which had their origing in some long forgotten [[clinging]] to falseimagination and erroneous speculation. | ||
+ | |||
+ | |||
+ | Then there are words where there are no [[corresponding]] [[objects]], as for instance, the hare’s horns, a barren woman’s child, etc.,- there are no such things but we have the words, just the same. Words are an artificial creation; there are [[Buddha-lands]] where there are no words. In some [[Buddha-lands]] [[ideas]] are indicated by looking steadily, in other gestures, in still others by a frown, by a | ||
+ | |||
+ | {{Wiki|movement}} of the [[eyes]], by laughing, by [[yawning]], by the clearing of the {{Wiki|throat}}, or by trembling. For instance, in the [[Buddha-land]] of the [[Tathagata]] [[Samantabhadra]], [[Bodhisattvas]], by a [[dhyana]] transcending words and [[ideas]], attain | ||
+ | |||
+ | {{Wiki|recognition}} of all things as un-born and they, also, [[experience]] various most {{Wiki|excellent}} [[Samadhis]] that transcend words. Even in this [[world]] such specialised [[beings]] as ants and bees carry on their [[activities]] very well without recourse to words. No, [[Mahamati]], the validity of things is {{Wiki|independent}} of the validity of words. | ||
+ | |||
+ | |||
+ | Moreover, there are other things that belong to words, namely, the syllable-body of words, the name-body of words, and the sentence-body of words. By the syllable-body is meant that by which words and sentences are set up or indicated: there is a [[reason]] for some | ||
+ | |||
+ | {{Wiki|syllables}}, some are {{Wiki|mnemonic}}, and some are choosen {{Wiki|arbitrarily}}. By name-body is meant the [[object]] depending upon which name-words obtains its significance, or in other words, name-body is the "[[substance]]" of a name-word. By sentence-body is meant the completion of the meaning by | ||
+ | |||
+ | expressing the [[word]] more fully in a sentence. The [[name]] for this sentence-body is suggested by the footprints left in the road by [[elephants]], [[horses]], [[people]], {{Wiki|deer}}, catlle, {{Wiki|goats}}, etc. But neither words nor sentences can exactly express | ||
+ | |||
+ | meanings, for words are only sweet {{Wiki|sounds}} that are {{Wiki|arbitrarily}} chosen to represent things, they are not the things themselves, which in turn are only [[manifestations]] of [[mind]]. {{Wiki|Discrimination}} of meaning is based upon false-imagination that these sweet {{Wiki|sounds}} which we call words and which are [[dependent upon]] whatever [[subjects]] they are supposed to stand | ||
+ | |||
+ | |||
+ | for, and which [[subjects]] are supposed to be [[self-existent]], all of which is based on error. [[Diciples]] should be on their guard against the seductions of words and sentences and their illusive meanings, for by them the [[ignorant]] and the dull-witted become entangled and helpless as an [[elephant]] floundering about in the deep mud. | ||
+ | |||
+ | |||
+ | Words and sentences are produced by the [[law of causation]] and are mutually {{Wiki|conditioning}},- they cannot express [[highest]] [[Reality]]. Moreover, in [[highest]] [[Reality]] there are no differentiations to be discriminated and there is nothing to be predicated in regards to it. [[Highest Reality]] is an [[exalted]] [[state of bliss]], it is not a [[state]] of word-discrimination and it cannot be | ||
+ | |||
+ | entered into by mere statements concerning it. The [[Tathagatas]] have a better way of [[teaching]], namely, through [[self-realisation]] of [[Noble Wisdom]]. | ||
+ | |||
+ | [[Mahamati]] asked the [[Blessed One]]: Pray tell us about the [[causation]] of all things whereby I and other [[Bodhisattvas]] may see into the [[nature]] of [[causation]] and may no more discriminate it as to the [[gradual]] or simultaneous [[rising]] of all things? | ||
+ | |||
+ | |||
+ | The [[Blessed One]] replied: There are two factors of [[causation]] by [[reason]] fo which all things come into seeming [[existence]]: external and internal factors. The external factors are a lump of clay, a stick, [[a wheel]], a thread, [[water]], a worker, and his labor, | ||
+ | |||
+ | the combination of all which produces a jar. As with a jar which is made froma lump of clay, or a piece of cloth made from thread, or matting made from | ||
− | |||
− | + | fragant grass, or a sprout growing out of a seed, or fresh butter made [[sour]] milk by a man churning it; so it is with all things which appear one after another in continuous succesion. As regards the inner factors of [[causation]], they are of such kinds as [[ignorance]], | |
+ | [[desire]], {{Wiki|purpose}}, all of which enter into the [[idea]] of [[causation]]. Born of these two factors there is a [[manifestation]] of [[personality]] and the {{Wiki|individual}} things that make up its {{Wiki|environment}}, but they are not indivual and {{Wiki|distinctive}} things: they are only so discriminated by the [[ignorant]]. | ||
− | + | [[Causation]] may be divided into [[six elements]]: indifference-cause, manifesting-cause, possibility-cause, agency-cause, objective-cause, manifesting-cause. Indifference-cause means that if there is no {{Wiki|discrimination}} {{Wiki|present}}, there is no power of combination {{Wiki|present}} and so no combination takes place, or of {{Wiki|present}} there is dissolution. Dependance-cause means that | |
+ | the [[elements]] must be {{Wiki|present}}. Possibility-cause means that when a [[cause]] is to become effective there must be a suitable meeting of [[conditions]] both internal and external. Agency-cause means that there must be a [[principle]] vested with supreme authority like a sovereing [[king]] {{Wiki|present}} and asserting itself. Objectivity-cause means that to be a part of the [[objective world]] the | ||
− | + | [[mind-system]] must be in [[existence]] and must be keeping up its continuous [[activity]]. Manifesting-cause means that as the discriminating {{Wiki|faculty}} of the [[mind-system]] becomes busy {{Wiki|individual}} marks will be revealed as [[forms]] are revealed by the {{Wiki|light}} of a [[lamp]]. | |
+ | All [[causes]] are thus seen to be the outcome of {{Wiki|discrimination}} carried on by the [[ignorant]] and simpleminded, and there is, therefore, no such thing as [[gradual]] or simultaneous [[rising]] of [[existence]]. If such a thing as the [[gradual]] [[rising]] of | ||
− | + | [[existence]] is asserted, it can be dissaproved showing that there is no basic susbtance to hold the {{Wiki|individual}} [[signs]] together which makes [[gradual]] [[rising]] impossible. If | |
+ | smultaneous [[rising]] of [[existence]] is asserted, there would ne no {{Wiki|distinction}} between [[cause and effect]] and there will be nothing to characterise a [[cause]] as such. While a child is not yet born, the term father has no significance. [[Logicians]] argue that | ||
− | + | there is that which is born and that which gives [[birth]] by the mutual fuctioning of such [[casual factors]] as [[cause]], [[substance]], continuity, acceleration, etc., and so they conclude that there is a [[gradual]] [[rising]] of [[existence]]; but this [[gradual]] [[rising]] does not obtain except by [[reason]] of [[attachment]] to the notion of a [[self-nature]]. | |
+ | When [[ideas]] of [[body]], property and abode are seen, discriminated and cherished in what after all is nothing but what is [[conceived]] of the [[mind]] itself, and [[external world]] is [[perceived]] under the aspect of [[individuality]] and [[generality]] which, however, are not [[realities]] and, therefore, neither a [[gradual]] nor a simultaneous [[rising]] of things is possible. It is only when the | ||
− | + | [[mind-system]] comes into [[activity]] and discriminates the [[manifestations]] of [[mind]] that [[existence]] can be said to come into view. For these [[reasons]], [[Mahamati]], you must get rid of notions of graduation and simultaneity in the combination of [[casual]] [[activities]]. | |
− | + | [[Mahamati]] said: [[Blessed One]]; To what kind of {{Wiki|discrimination}} and to what kind of [[thoughts]] should the term, false-imaginations, be applied? | |
− | + | The [[Blessed One]] replied: So long as [[people]] do no understand the [[true nature]] of the [[objective world]], they fall into the [[dualistic]] view of things. They [[imagine]] the multiplicity of [[external objects]] to be real and become [[attached]] to them and are | |
+ | nourished by their habit-energy. Because of this system of mentationmind and what belongs to it-is discriminated and is [[thought]] of as real; this leads to the [[assertion]] of an ego-soul and its belongings, and thus | ||
− | + | the [[mind-system]] goes on fuctioning. Depending upon and attaching itself to the [[dualistic]] [[Wikipedia:Habit (psychology)|habit]] of [[mind]], they accept the [[views]] of the [[philosophers]] founded upon these erroneous {{Wiki|distinctions}}, of [[being and non-being]], [[existence]], and [[non-existence]], and there evolves what we call, false-imaginations. But [[Mahamati]], {{Wiki|discrimination}} does | |
+ | not evolve nor is it put away because, when all that is seen is truly [[recognized]] to be nothing but the [[manifestation]] of [[mind]], how can {{Wiki|discrimination}} as regards [[being and non-being]] evolve? It is for the [[sake]] of the [[ignorant]] who are addicted to the discriminations of the multiplicity of | ||
− | + | things which are of their [[own mind]], that it is said by me that {{Wiki|discrimination}} takes rise owing to [[attachment]] to the aspect of multiplicity which is [[characteristic]] of [[objects]]. How otherwise the [[ignorant]] and simple-minded [[recognize]] that there is | |
− | + | nothing but what is seen of the [[mind]] itself, and how otherwise can they gain an [[insight]] into the [[true nature of mind]] and be able to free themselves from wrong conceptions of [[cause and effect]]? How otherwise can they gain a clear {{Wiki|conception}} of the [[Bodhisattva stages]], and attain and "turning-about" in the deepest seat of their [[consciousness]], and finally attain | |
+ | an inner [[self-realization]] of [[Noble Wisdom]] which {{Wiki|transcends}} the five [[Dharmas]], the three Self-natures, and the whole [[idea]] of a discriminated [[Reality]]? For this [[reason]] it is said by me that {{Wiki|discrimination}} takes rise from the [[mind]] becoming [[attached]] to the multiplicities of things which in themselves are not real, and that {{Wiki|emancipation}} comes from throughly | ||
− | + | [[understanding]] the meaning of [[Reality]] as it truly is. False-imaginations rise from the [[consideration]] of [[appearances]]; things are discriminated as to [[form]], [[signs]] and shape; as to having {{Wiki|color}}, warmth, humidity, mobility or rigidity. False- | |
− | |||
+ | imagination consists in becoming [[attached]] to these [[appearances]] and their names. By [[attachment]] to [[objects]] is meant, the getting [[attached]] to inner and outer things as if they | ||
− | + | were real. By [[attachment]] to names is meant, the {{Wiki|recognition}} in these inner and outer things of the [[characteristic]] marks of individuation and [[generality]], and to regard them definitely belonging to the names of the [[objects]]. False-imagination teaches that because all things are [[bound]] up with [[causes and conditions]] of habit-energy that has been accumulating since beginingless time by | |
− | |||
− | + | not [[recognizing]] that the [[external world]] is of [[mind]] itself, all things are comprehensible under the aspects of [[individuality]] and genereality. By [[reason]] of [[clinging]] to these false-imaginations there is multitudinousness of [[appearances]] which are [[imagined]] to be real but which are only [[imaginary]]. To illustrate: when a [[Wikipedia:Magician(paranormal)|magician]] depending on grass, [[wood]], shrubs and creepers, | |
+ | exercises his [[art]], many shapes and [[beings]] take [[form]] that are only {{Wiki|magically}} created; sometimes they even make figures that have [[bodies]] and that move and act like [[human beings]]; they are variously and fancifully discriminated but there is no [[reality]] in them; everyone but children and the simple-minded know that they are not real. Likewise based upon the notion of | ||
− | + | [[relativity]] false-imagination [[perceives]] a variety of [[appearances]] which the discriminating [[mind]] proceeds to objectify and | |
+ | [[name]] and become [[attached]] to, and [[memory]] and habit-energy perpetuate. Here is all that is necessary to constitute the [[self-nature]] of falseimagination. The various features of false [[imaginations]] can be {{Wiki|distinguished}} as follows: as regards to words, meaning, {{Wiki|individual}} marks, property, | ||
− | + | [[self-nature]], [[cause]], [[philosphical]] [[views]], {{Wiki|reasoning}}, [[birth]], nobirth, [[dependence]], bondage and {{Wiki|emancipation}}. {{Wiki|Discrimination}} of words is the becoming [[attached]] to various {{Wiki|sounds}} carrying familiar meanings. {{Wiki|Discrimination}} of meaning comes when one imagines that words rise depending upon whatever [[subjects]] they express, and which | |
− | + | [[subjects]] are regarded as selfexistent. {{Wiki|Discrimination}} of {{Wiki|individual}} marks is to [[imagine]] that whatever is denoted in words concerning the multiplicities of {{Wiki|individual}} marks (which in themselves are like a [[mirage]]) is true, and [[clinging]] | |
+ | tenaciously to them, to discriminate all things according to such categories as warmth, [[fluidity]], motility, and {{Wiki|solidity}}. {{Wiki|Discrimination}} of property is to [[desire]] a [[state]] of [[wealth]], such as {{Wiki|gold}}, {{Wiki|silver}}, and | ||
− | + | various [[precious]] stones. {{Wiki|Discrimination}} of [[self-nature]] is to make discriminations according to the [[views]] of the [[philosophers]] in reference to the [[self-nature]] of all things which they [[imagine]] and stoutly maintain to be true, saying: "This is just what it is and it cannot be otherwise." {{Wiki|Discrimination}} of [[cause]] is to distinguish the notion of [[causation]] in | |
+ | reference to [[being and non-being]] and to [[imagine]] that there are such things as "cause-signs". {{Wiki|Discrimination}} of [[philosophical]] [[views]] means considering different [[views]] relating to the notions of [[beings]] and [[non-being]], [[oneness]] and | ||
− | + | otherness, bothness and not-bothness, [[existence]] and [[non-existence]], all of which are erroneous, and becoming [[attached]] to particular [[views]]. {{Wiki|Discrimination}} of {{Wiki|reasoning}} means the | |
− | |||
− | + | [[teaching]] whose {{Wiki|reasoning}} is based on the [[grasping]] of the notion and ego-substance and what belongs to it. {{Wiki|Discrimination}} of [[birth]] means getting [[attached]] to the notion that things come into [[existence]] and pass out of [[existence]] by [[reason]] of [[causation]]. {{Wiki|Discrimination}} of [[no-birth]] is to see that [[causeless]] {{Wiki|substances}} | |
− | |||
− | + | which were not, come into [[existence]] by [[reason]] of [[causation]]. {{Wiki|Discrimination}} of [[dependence]] means the mutual [[dependence]] of {{Wiki|gold}} and the filaments made of it. Discriminations of bondage and [[imagination]] is like | |
− | + | [[Wikipedia:Imagination|imagining]] that there is something [[bound]] because something binding, as in the case of a man who ties a [[knot]] and then loosens one. These are the various features of false-imagination to which all the [[ignorant]] and simpleminded [[cling]]. Those [[attached]] to the | |
− | + | notions of [[relativity]] are [[attached]] to the notions of the multitudinousness of things which arises from 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 the [[truth]] is, [[maya]] and varieties | |
− | + | of [[objects]] are neither different nor not different; if they were different, varieties of [[objects]] [[objects]] would have no [[maya]] for their [[characteristic]]; if they were not different there would be no distiction between them. But as there is a {{Wiki|distinction}} these two-maya and variety of objects-are neither different nor not different, for the very good [[reason]]: they are one thing. | |
− | |||
− | + | [[Mahamati]] said to the [[Blessed One]]: Is error an [[entity]] or not? The [[Blessed One]] replied: Error has no [[character]] in it making for [[attachment]]; if error had such a [[character]] no [[liberation]] would be possible from its [[attachment]] to [[existence]], | |
+ | and the chain of origination would only be understood in the [[sense]] of creation as upheld by the [[philosophers]]. Error is like [[maya]], also, and as [[maya]] is incapable from producing other | ||
− | + | [[maya]], so error in itself cannot produce error; it is {{Wiki|discrimination}} and [[attachment]] that produce [[evil thoughts]] and faults. Moreover, [[maya]] has no power of {{Wiki|discrimination}} in itself; it only rises when invoked by the charm of a | |
− | + | [[Wikipedia:Magician(paranormal)|magician]]. Error has in itself no habit-energy; habit-energy only rises from {{Wiki|discrimination}} and [[attachment]]. Error in itself has no faults; faults are due to the confused discriminations fondly cherished by the [[ignorant]] concerning ego-soul and its [[mind]]. The [[wise]] have nothing to do either with [[maya]] or error. | |
+ | [[Maya]], however, is not an [[unreality]] because it only has the [[appearance]] of [[reality]]; all things have the [[nature]] of [[maya]]. It is not because all things are [[imagined]] and clung to because of the multitudinousness of {{Wiki|individual}} [[signs]], | ||
− | + | that they are like [[maya]]; it is because they are alike unreal and as quickly appearing and disappearning. [[Being attached]] to erroneous [[thoughts]] they confuse and contradict themselves and others. As they do not clearly [[grasp]] the fact that the [[world]] is | |
− | + | no more than [[mind]] itself, they [[imagine]] and [[cling]] to [[causation]], work, [[birth]] and {{Wiki|individual}} [[signs]], and their [[thoughts]] are characterized by error and falseimaginations. The [[teaching]] that all things are characterized by the [[self-nature]] of [[maya]] and a [[dream]] is meant to make the [[ignorant]] and simple-minded cast aside the [[idea]] of [[self-nature]] in anything. | |
− | |||
+ | False-imagination teaches that such things as {{Wiki|light}} and shade, long and short, black and white are different and are to be discriminated; but they are not {{Wiki|independent}} of each other; they are only different aspects of the same thing, they are terms of | ||
− | + | [[relation]] and not of [[reality]]. [[Conditions]] of [[existence]] are not of a mutually exclusive [[character]]; in [[essence]] things are not two but one. Even [[Nirvana]] and [[Samsara’s]] [[world]] of [[life]] and [[death]] are aspects of the same thing, for there is no [[Nirvana]] expect where is [[Samsara]], and [[Samsara]] except where is [[Nirvana]]. All [[duality]] is falsely [[imagined]]. | |
− | Mahamati, you and all Bodhisattvas should dicipline yourselves in the realisation and patience acceptance of the truths of the emptiness, un-bornness, no self-natureness, and the non-duality of all things. This teaching is found in all the sutras of all the Buddhas and is presented to meet the varied dispositions of beings, but it is not the Truth itself. These teachings are only a finger pointing towards Noble Wisdom. They are like a mirage with its springs of water which the deer take to be real and chase after. So with the teachings in all the sutras: They are intended for the consideration and guidance of the discriminating minds of all people, but they are not the Truth itself, which can only be self-realised within one’s deepest consciousness. | + | [[Mahamati]], you and all [[Bodhisattvas]] should dicipline yourselves in the realisation and [[patience]] [[acceptance]] of the [[truths]] of the [[emptiness]], un-bornness, no self-natureness, and the [[non-duality]] of all things. This [[teaching]] is found in all the [[sutras]] of all the [[Buddhas]] and is presented to meet the varied dispositions of [[beings]], but it is not the [[Truth]] itself. These teachings are only a finger pointing towards [[Noble Wisdom]]. They are like a [[mirage]] with its springs of [[water]] which the {{Wiki|deer}} take to be real and chase after. So with the teachings in all the [[sutras]]: They are intended for the [[consideration]] and guidance of the discriminating [[minds]] of all [[people]], but they are not the [[Truth]] itself, which can only be self-realised within one’s deepest [[consciousness]]. |
− | Mahamati, you and akk the Bodhisattvas must seek for this inner self-realisation of Noble Wisdom, and not be captivated by word-teachings. | + | [[Mahamati]], you and akk the [[Bodhisattvas]] must seek for this inner [[self-realisation]] of [[Noble Wisdom]], and not be captivated by word-teachings. |
− | Chapter III | + | [[Chapter]] III |
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− | Then Mahamati said: Pray tell us, Blessed One, about the being and the non-being of all things? | + | Then [[Mahamati]] said: Pray tell us, [[Blessed One]], about the being and the [[non-being]] of all things? |
− | |||
− | |||
+ | The [[Blessed One]] replied: [[People]] of this [[world]] are dependent in their [[thinking]] on one of two things: on the notion of being whereby they take [[pleasure]] in [[realism]], or in the notion of [[non-being]] whereby they take [[pleasure]] in [[nihilism]]; in either case they [[imagine]] enmancipation where there is no enmancipation. Those who are [[dependent upon]] notions of being, regard the [[world]] as [[rising]] from a [[causation]] that is really [[existent]], and that this actually [[existing]] and becoming [[world]] does not take its rise from a [[causation]] that is [[non-existent]]. This is the {{Wiki|realistic}} view as held by some [[people]]. Then there are other [[people]] who are dependent on the notion of the [[non-being]] of all things. These [[people]] admit the [[existence]] of [[greed]], [[anger]] and folly, and at the same time they deny the [[existence]] of things that produce [[greed]], [[anger]] and folly. This is not [[rational]], for [[greed]], [[anger]] and folly are no more to be taken hold as real; they neither have [[substance]] nor {{Wiki|individual}} marks. Where there is a [[state]] of bondage, there is binding and means for binding; but where there is enmancipation, as in the case of [[Buddhas]], [[Bodhisattvas]], [[masters]] and [[diciples]], who have ceased to believe in both [[being and non-being]], there is neither bondage, binding nor means for binding. | ||
− | |||
+ | It is better to cherish the notion of an ego-substance than to entertain the notion of [[emptiness]] derived from the view of [[being and non-being]], for those who so believe fail to understand the fundamental fact that the [[external world]] is nothing but a [[manifestation]] of [[mind]]. Because they see things as transient, as [[rising]] from [[cause]] and passing away from [[cause]], now dividing, now [[combining]] into the [[elements]] which make up the [[aggregates]] of [[personality]] and its [[external world]] and now passing away, they are doomed to [[suffer]] every [[moment]] from the changes that follow one after another, and finally are doomed to ruin. | ||
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− | + | Then [[Mahamati]] asked the [[Blessed One]], saying: Tell us, [[Blessed One]], how all things can be [[empty]], {{Wiki|unborn}}, and have no [[self-nature]], so that we may [[awakened]] and quickly realise [[highest enlightenment]]? | |
+ | The [[Blessed One]] replied: [[What is emptiness]], indeed! It is a term whose very [[self-nature]] is falseimagination, but because of one’s [[attachment]] to false-imagination we are obliged to talk of [[emptiness]], nobirth, and no [[self-nature]]. There are seven kind of [[emptiness]]: [[emptiness of mutuality]] which is [[Wikipedia:Nothing|nonexistent]]; [[emptiness of individual marks]]; [[emptiness of self-nature]]; [[emptiness of no-work]], [[emptiness of work]]; [[emptiness of all things]] in the [[sense]] that they are unpredictable, and [[emptiness in its highest]] [[sense]] of [[Ultimate Reality]]. | ||
− | |||
+ | By [[emptiness]] of of mutuality which is [[non-existent]] is meant that when a thing is missing here, one speaks of it being [[empty]] here. For instance: in the lecture hall of Mrigarama there are no [[elephants]] {{Wiki|present}}, nor bulls, nor sheep; but as to [[monks]] there are many {{Wiki|present}}. We can rightly speak of the hall being [[empty]] as far as [[animals]] are concerned. It is not asserted that the hall is [[empty]] of its [[own]] [[characteristics]], or that the [[monks]] are [[empty]] of that which makes their [[monkhood]], nor that in some other place there are no [[elephants]], bulls, nor sheep to be found. In this case we are {{Wiki|speaking}} of things in their aspect of [[individuality]] and [[generality]], but from the point of view of mutuality some things do not [[exist]] somewhere. This is the lowest [[form of emptiness]] and is to be sedulously put away. | ||
− | |||
+ | By [[emptiness of individual marks]] is meant that all things have no distinguishing marks of [[individuality]] and [[generality]]. Because mutual relations and interactions things are superficially discriminated but when they are further and more carefully investigated and analysed they are seen to be [[non-existent]] and nothing as to [[individuality]] and [[generality]] can be predicated of them. Thus when {{Wiki|individual}} marks can no longer be seen, [[ideas]] of [[self]], otherness and bothness, no longer hold good. So it must be said that all things are [[empty]] of self-marks. | ||
− | |||
+ | By [[emptiness of self-nature]] is meant that all things in their [[self-nature]] are un-born; therefore, it is said that things are [[empty]] as to [[self-nature]]. By [[emptiness of no-work]] is meant that the [[aggregate]] of [[elements]] that makes up [[personality]] and its [[external world]] is [[Nirvana]] itself and from the beginning there is no [[activity]] in them; therefore, one speaks of the [[emptiness of no-work]]. By [[emptiness of work]] is meant that the [[aggregates]] being devoid of an [[ego]] and its belongings, go on fuctioning automatically as there is mutual conjuction of [[causes and conditions]]; thus one speaks of the [[emptiness of work]]. By [[emptiness of all things]] in the [[sense]] that they are unpredictable is meant that, as the very [[self-nature]] of falseimagination is inexpressible, so all things are unpredictable, and, therefore, are [[empty]] in that [[sense]]. By [[emptiness]] in the [[highest]] [[sense]] of the [[emptiness]] of [[Ultimate Reality]] is meant that the in the [[attainment]] of inner [[self-realisation]] of [[Noble Wisdom]] there is no trace of habit-energy generated by erroneous conceptions; thus one speaks of the [[highest]] [[emptiness]] of [[Ultimate Reality]]. | ||
− | |||
+ | When things are examined by [[right knowledge]] there are no [[signs]] obtainable which could characterise them with marks of [[individuality]] and [[generality]], therefore, they are said to have no [[self-nature]]. Because these [[signs]] of [[individuality]] and [[generality]] are both seen as [[existing]] and yet are known to be [[non-existent]], are seen as going out and yet are known not to be going out, they are never {{Wiki|annihilated}}. Why is this true? For this [[reason]]; because {{Wiki|individual}} [[signs]] that should make up the [[self-nature]] of all things are [[non-existent]]. Again in their [[self-nature]] things are both eternal and non-eternal. Things are not eternal because the marks of [[individuality]] appear and disappear, that is, the marks of [[self-nature]] are characterise by noneternality. On the other hand, because things are un-born and are only mind-made, they are in a deep [[sense]] eternal. That is, things are eternal because of their very non-eternality. | ||
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+ | Further, besides [[understanding]] the [[emptiness of all things]] both in regard to [[substance]] and [[self-nature]], it is necessary for [[Bodhisattvas]] to clearly understand that all things are un-born. It is not asserted that things are not born in a [[superficial]] [[sense]], but that in a deep [[sense]] they are not born of themselves. All that can be said, is this, that relatively {{Wiki|speaking}}, there is a [[constant]] {{Wiki|stream}} of becoming, a momentary and uninterrupted change from from one [[state]] of [[appearance]] to another. When it is recognised that the [[world]] as it presents itself is no more than a [[manifestation]] of [[mind]], then [[birth]] is seen as [[no-birth]], and all [[existing]] [[objects]], concerning which {{Wiki|discrimination}} asserts that they are and are not, are [[non-existent]] and, therefore, un-born; being devoid of agent and [[action]] things are un-born. | ||
− | |||
+ | If things are not born of [[being and non-being]], but are simply [[manifestations]] of [[mind]] itself, they have no [[reality]], no [[self-nature]]:- they are like the horns of a hare, a [[horse]], a {{Wiki|donkey}}, a {{Wiki|camel}}. But the [[ignorant]] and simple-minded, who are given over to their false and erroneous imaginings, discriminate things where they are not. To the [[ignorant]] the [[characteristic]] marks of the [[self-nature]] of body-property-and-abode seem to be fundamental and rooted in the [[very nature of mind]] itself, so they discriminate their multitudinousness and become attach to them. | ||
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+ | There are two kinds of [[attachment]]: [[attachment]] to [[objects]] as having a [[self-nature]], and [[attachment]] to words as having [[self-nature]]. The first takes place by not [[knowing]] that the [[external world]] is only a [[manifestation]] of [[mind]] itself; and the second arises from one’s [[clinging]] to words and names by [[reason]] of habit-energy. In the [[teaching]] of [[no-birth]], [[causation]] is out of place because, [[seeing]] that all things are like [[maya]] and a [[dream]], one does not discriminate {{Wiki|individual}} [[signs]]. That all things are un-born and have no [[self-nature]] because they are like [[maya]] is asserted to meet the {{Wiki|thesis}} of the [[philosophers]] that [[birth]] is by [[causation]]. They foster the notion that the [[birth]] of all things is derived from the {{Wiki|concept}} of [[being and non-being]], and fail to regard it as it truly is,- as [[caused]] by [[attachments]] to the multitudinousness which arises from discriminations of the [[mind]] itself. | ||
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+ | Those who believe in the [[birth]] of something that has never been in [[existence]] and, comming into [[existence]], vanishes away, are obliged to assert that things come to [[exist]] and vanish away by [[causation]] – such [[people]] find no foothold in my teachings. When it is realised that there is nothing born, and nothing passes away, then there is no way to admit [[being and non-being]], and the [[mind]] becomes quiescent. | ||
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+ | Then [[Mahamati]] said to the [[Blessed One]]: The [[philosophers]] declare that the [[world]] rises from [[casual]] agencies according to the [[law of causation]]; they [[state]] that their [[cause]] is {{Wiki|unborn}} and is not {{Wiki|annihilated}}. They mention nine [[primary elements]]: [[Ishvara]] the Creator, the Creation, [[atoms]], etc., which being elementary are {{Wiki|unborn}} and not to be {{Wiki|annihilated}}. The [[Blessed One]], while [[teaching]] that all things are {{Wiki|unborn}} and that there is no {{Wiki|annihilation}}, also declares that the [[world]] takes its rise from [[ignorance]], {{Wiki|discrimination}}, [[attachment]], [[deed]], etc., working according to the [[law of causation]]. Though the two sects of [[elements]] may differ in [[form]] and [[name]], there does not appear to be any [[essential]] difference between the two positions. If there is anything that is {{Wiki|distinctive}} and {{Wiki|superior}} in the [[Blessed One’s]] [[teaching]], pray tell us, [[Blessed One]], what is it? | ||
− | |||
+ | The [[Blessed One]] replied: My [[teaching]] of [[no-birth]] and no-annihilation is not like that of the [[philosophers]], nor is it like their [[doctrine]] of [[birth]] and impermacency. That to which the [[philosophers]] ascribe the charateristic of [[no-birth]] and no-annihilation is the [[self-nature]] of all things, which [[causes]] them to fall into the [[dualism]] of [[being and non-being]]. My [[teaching]] {{Wiki|transcends}} the whole {{Wiki|conception}} of being and nonbeing; it has nothing to do with [[birth]], abiding and destruction; nor with [[existence]] and [[non-existence]]. I teach that the multitudinouesness of [[objects]] have no [[reality]] in themselves but are only seen of [[mind]] and, therefore, are of the [[nature]] of [[maya]] and a [[dream]]. I teach the [[non-existence]] of things because they carry no [[signs]] of any [[inherent]] [[self-nature]]. It is true that in one [[sense]] they are seen and discriminated by the [[senses]] as individualised [[objects]]; but in another [[sense]], because of the absence of any [[characteristic]] marks of selfnature, they are not seen but are only [[imagined]]. In one [[sense]] they are graspable, but in another [[sense]], they are not graspable. | ||
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+ | When it is clearly understood that there is nothing in the [[world]] but what is seen of the [[mind]] itself, {{Wiki|discrimination}} no more rises, and the [[wise]] are established in their true abode which is the [[realm]] of [[quietude]]. The [[ignorant]] discriminate and work trying to adjust themselves to external [[conditions]], and are constantly perturbed in [[mind]]; unrealities are [[imagined]] and discriminated, while [[realities]] and no seen and ignored. It is not so with the [[wise]]. To illustrate: What the [[ignorant]] see is like the magically-created city of the [[Gandharvas]], where children are shown, street and houses, and phantom {{Wiki|merchants}}, and [[people]] going in and comming out. This with its streets and houses and [[people]] going in and comming out, are not [[thought]] of as being born or {{Wiki|annihilated}}, because in their case there is no question as to their [[existence]] or [[non-existence]]. In like manner, I teach, that there is nothing made nor un-made; that there is nothing that has [[connection]] with [[birth]] and destruction except as the [[ignorant]] cherish falsely [[imagined]] notions as to the [[reality]] of the [[external world]]. When [[objects]] are not seen and judged as they truly are in themselves, there is {{Wiki|discrimination}} and [[clinging]] to the notions of [[being and non-being]], and individualised [[self-nature]], and as long as these notions of [[individuality]] and [[self-nature]] persist, the [[philosophers]] are [[bound]] to explain the [[external world]] by a [[law of causation]]. This position rises the question of a [[first cause]] which the [[philosophers]] meet by asserting that their [[first cause]], [[Ishvara]] and the primal [[elements]], are un-born and unannihilate; which position is without {{Wiki|evidence}} and is irrational. | ||
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− | + | [[Ignorant]] [[people]] and [[worldly]] philophers cherish a kind of [[no-birth]], but it is not the [[no-birth]] which I teach. I teach the un-bornness of the un-born [[essence]] of all things which [[teaching]] is established in the [[minds]] of the [[wise]] by their [[self-realisation]] of [[Noble Wisdom]]. A ladle, clay, a vessel, [[a wheel]], or [[seeds]], or [[elements]] – these are external [[conditions]]; [[ignorance]], {{Wiki|discrimination}}, [[attachment]], [[Wikipedia:Habit (psychology)|habit]], [[karma]], - these are inner [[conditions]]. When this entire [[universe]] is regarded as concatenation and as nothing else but concetenation, then the [[mind]], but its {{Wiki|patient}} [[acceptance]] of the [[truth]] that all things are un-born, gains [[tranquility]]. | |
− | Ignorant people and worldly philophers cherish a kind of no-birth, but it is not the no-birth which I teach. I teach the un-bornness of the un-born essence of all things which teaching is established in the minds of the wise by their self-realisation of Noble Wisdom. A ladle, clay, a vessel, a wheel, or seeds, or elements – these are external conditions; ignorance, discrimination, attachment, habit, karma, - these are inner conditions. When this entire universe is regarded as concatenation and as nothing else but concetenation, then the mind, but its patient acceptance of the truth that all things are un-born, gains tranquility. | ||
− | Chapter IV | + | [[Chapter]] IV |
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− | Then Mahamati asked the Blessed One: Pray tell us, Blessed One, about the five Dharmas, so that we may fully understand perfect knowledge? | + | Then [[Mahamati]] asked the [[Blessed One]]: Pray tell us, [[Blessed One]], about the five [[Dharmas]], so that we may fully understand [[perfect knowledge]]? |
− | The Blessed One replied: The five Dharmas are: appearance, name, discrimination, right-knowledge, and Reality. By appearence is meant that which reveals itself to the senses and to the discriminating-mind and is perviced as form, sound, odour, taste, and touch. Out of these appearances ideas are formed, such as clay, water, jar, etc., by which one says: this is such and such a thing and no other,- this is name. When appearances are constrasted and names compared, as when we say: this is an elephant, this is horse, a cart, a pedestrian, a man, a woman, or, this is mind and what belongs to it, - the things thus named are said to be discriminated. As these discriminations come to be seen as mutually conditioning, as empty of selfsubstance, as un-born, and thus come to be seen as they truly are, that is, as manifestations of the mind itself, - this is right-knowledge. By it the wise cease to regard appearances and names as realities. | + | The [[Blessed One]] replied: The five [[Dharmas]] are: [[appearance]], [[name]], {{Wiki|discrimination}}, [[right-knowledge]], and [[Reality]]. By appearence is meant that which reveals itself to the [[senses]] and to the [[discriminating-mind]] and is perviced as [[form]], [[sound]], {{Wiki|odour}}, {{Wiki|taste}}, and {{Wiki|touch}}. Out of these [[appearances]] [[ideas]] are formed, such as clay, [[water]], jar, etc., by which one says: this is such and such a thing and no other,- this is [[name]]. When [[appearances]] are constrasted and names compared, as when we say: this is an [[elephant]], this is [[horse]], a cart, a pedestrian, a man, a woman, or, this is [[mind]] and what belongs to it, - the things thus named are said to be discriminated. As these discriminations come to be seen as mutually {{Wiki|conditioning}}, as [[empty]] of selfsubstance, as un-born, and thus come to be seen as they truly are, that is, as [[manifestations]] of the [[mind]] itself, - this is [[right-knowledge]]. By it the [[wise]] cease to regard [[appearances]] and names as [[realities]]. |
− | When appearances and names are put away and all discrimination ceases, that which remains is the true and essential nature of things and, as nothing can be predicated as to the nature of essence, it is called the "Suchness" of Reality. This universal, undifferentiated, inscrutable, "Suchness" is the only Reality but it | + | When [[appearances]] and names are put away and all {{Wiki|discrimination}} ceases, that which remains is the true and [[essential nature]] of things and, as nothing can be predicated as to the [[nature]] of [[essence]], it is called the "[[Suchness]]" of [[Reality]]. This [[universal]], undifferentiated, [[inscrutable]], "[[Suchness]]" is the only [[Reality]] but it |
− | is variously characterised by Truth, Mind-essence, Transcendental Intelligence, Noble Wisdom, etc. This Dharma of the imagelessness of the Essence-nature of Ultimate Reality is the Dharma which has been proclaimed by all the Buddhas, and when all things are understood in full agreement with it, one is in possesion of Perfect Knowledge, and is on his way to the attainment of the Transcendental Inteeligence of the Tathagatas. | + | is variously characterised by [[Truth]], [[Mind-essence]], [[Transcendental Intelligence]], [[Noble Wisdom]], etc. This [[Dharma]] of the imagelessness of the Essence-nature of [[Ultimate Reality]] is the [[Dharma]] which has been proclaimed by all the [[Buddhas]], and when all things are understood in full agreement with it, one is in possesion of [[Perfect Knowledge]], and is on his way to the [[attainment]] of the [[Transcendental]] Inteeligence of the [[Tathagatas]]. |
− | Then Mahamati said to the Blessed One: Are the three self-natures, of things, ideas, and Reality, to be considered as included in the Five Dharmas, or as having their own characteristics complete in themselves. | + | Then [[Mahamati]] said to the [[Blessed One]]: Are the three self-natures, of things, [[ideas]], and [[Reality]], to be considered as included in the [[Five Dharmas]], or as having their [[own]] [[characteristics]] complete in themselves. |
− | The Blessed One replied: The three self-natures, the eightfold mind-system, and the twofold egolessness are all included in the Five Dharmas. The self-natures of things, of ideas, and of the sixfold mind-system, correspond with the Dharma of appearance, name and discrimination; the self-nature of Universal Mind and Reality corresponds to the Dharmas of right-knowledge and "Suchness". | + | The [[Blessed One]] replied: The three self-natures, the eightfold [[mind-system]], and the twofold [[egolessness]] are all included in the [[Five Dharmas]]. The self-natures of things, of [[ideas]], and of the sixfold [[mind-system]], correspond with the [[Dharma]] of [[appearance]], [[name]] and {{Wiki|discrimination}}; the [[self-nature]] of [[Universal Mind]] and [[Reality]] corresponds to the [[Dharmas]] of [[right-knowledge]] and "[[Suchness]]". |
− | By becoming attached to what is seen of the mind itself, there is an activity awakened which is perpetuated by habit-energy that becomes manifest in the mind-system, from the activities of the mindsystem there rises the notion of an ego-soul and its belongings; the discrimintations, attachments, and notion of an ego-soul, rising simultaneously like the sun and its rays of light. | + | By becoming [[attached]] to what is seen of the [[mind]] itself, there is an [[activity]] [[awakened]] which is perpetuated by habit-energy that becomes [[manifest]] in the [[mind-system]], from the [[activities]] of the mindsystem there rises the notion of an ego-soul and its belongings; the discrimintations, [[attachments]], and notion of an ego-soul, [[rising]] simultaneously like the {{Wiki|sun}} and its [[rays of light]]. |
− | By the egolessness of things is meant that the elements that make up the aggregates of personality and its objective world being characterised by the nature of maya and destitute of anything that can be called self-substance, are therefore un-born and have no self-nature. How can things be said to have an egosoul? By the egolessness of persons is meant is that in the aggregates that make up personality there is no ego-substance, nor anything that is like an ego-susbtance nor that belongs to it. The mind-system, which is the most characteristic mark of personality, originated in ignorance, discrimination, desire and deed; and its activities are perpetuated by perceiving, grasping and becoming attached to objects as if they were real. The memory of these | + | By the [[egolessness]] of things is meant that the [[elements]] that make up the [[aggregates]] of [[personality]] and its [[objective world]] being characterised by the [[nature]] of [[maya]] and destitute of anything that can be called [[self-substance]], are therefore un-born and have no [[self-nature]]. How can things be said to have an egosoul? By the [[egolessness]] of persons is meant is that in the [[aggregates]] that make up [[personality]] there is no ego-substance, nor anything that is like an ego-susbtance nor that belongs to it. The [[mind-system]], which is the most [[characteristic mark]] of [[personality]], originated in [[ignorance]], {{Wiki|discrimination}}, [[desire]] and [[deed]]; and its [[activities]] are perpetuated by perceiving, [[grasping]] and becoming [[attached]] to [[objects]] as if they were real. The [[memory]] of these |
− | discriminations, desires, attachments and deeds is stored in Universal Mind since beginningless time, ad is still being accumulated where it conditions the appearance of personality and its environment and brings about constant change and destruction from moment to moment. The manifestations are like a river, a seed, a lamp, a cloud, the wind; Universal mind in its voraciousness to store up everything, is like a monkey never at rest, like a fly ever in search of food and without partiality, like a fire that is never satisfied, like a water-lifting machine that goes on rolling. Universal mind as defiled by habit-energy is like a magician that causes phantom things and people to appear and move about. A throrough understanding of these things is necessary to an understanding of the egolessness of persons. | + | discriminations, [[desires]], [[attachments]] and [[deeds]] is stored in [[Universal Mind]] since [[beginningless]] time, ad is still being [[accumulated]] where it [[conditions]] the [[appearance]] of [[personality]] and its {{Wiki|environment}} and brings about [[constant]] change and destruction from [[moment]] to [[moment]]. The [[manifestations]] are like a [[river]], a seed, a [[lamp]], a cloud, the [[wind]]; [[Universal]] [[mind]] in its voraciousness to store up everything, is like a monkey never at rest, like a fly ever in search of [[food]] and without partiality, like a [[fire]] that is never satisfied, like a water-lifting machine that goes on rolling. [[Universal]] [[mind]] as [[defiled]] by habit-energy is like a [[Wikipedia:Magician(paranormal)|magician]] that [[causes]] phantom things and [[people]] to appear and move about. A throrough [[understanding]] of these things is necessary to an [[understanding]] of the [[egolessness]] of persons. |
− | There are four kinds of Knowledge: Appearance-knowledge, relative-knowledge, perfect-knowledge, and Transcendental Intelligence. Appearance-knowledge belongs to the ignorant and simple-minded who are addicted to the notion of being and non-being, and who are frightened at the thought of being un-born. It is produced by the concordance of the triple combination and attaches itself to the multiplicities of objects; it is characterised by attainability and accumulation; it is subject to birth and destruction. Appearance-knowledge belongs to word-mongers who revel in discriminations, assertions and negations. | + | There are four kinds of [[Knowledge]]: Appearance-knowledge, relative-knowledge, perfect-knowledge, and [[Transcendental Intelligence]]. Appearance-knowledge belongs to the [[ignorant]] and simple-minded who are addicted to the notion of [[being and non-being]], and who are frightened at the [[thought]] of being un-born. It is produced by the concordance of the triple combination and attaches itself to the multiplicities of [[objects]]; it is characterised by attainability and [[accumulation]]; it is [[subject]] to [[birth]] and destruction. Appearance-knowledge belongs to word-mongers who revel in discriminations, assertions and negations. |
− | Relative-knowledge belongs to the mind-world of the philosophers. It rises from the mind’s ability to arrange, combine and analyse these relations by its powers of discursive logic and imagination, by reason of which it is able to peer into the meaning and significance of things. | + | Relative-knowledge belongs to the mind-world of the [[philosophers]]. It rises from the [[mind’s]] ability to arrange, combine and analyse these relations by its [[powers]] of discursive [[logic]] and [[imagination]], by [[reason]] of which it is able to peer into the meaning and significance of things. |
− | Perfect-knowledge belongs to the world of the Bodhisattvas who recognise that all things are but manifestations of mind; who clearly understand the emptiness, the un-borness, the egolessness of all things; and who have entered into an understanding of the Five Dharmas, the twofold egolessness, and into the truth of imagelessness. Perfect-knowledge differentiates the Bodhisattva stages, and is the pathway and entrance into the exalted state of self-realisation of Noble Wisdom. | + | [[Perfect-knowledge]] belongs to the [[world]] of the [[Bodhisattvas]] who recognise that all things are but [[manifestations]] of [[mind]]; who clearly understand the [[emptiness]], the un-borness, the [[egolessness]] of all things; and who have entered into an [[understanding]] of the [[Five Dharmas]], the twofold [[egolessness]], and into the [[truth]] of imagelessness. [[Perfect-knowledge]] differentiates the [[Bodhisattva stages]], and is the pathway and entrance into the [[exalted]] [[state]] of [[self-realisation]] of [[Noble Wisdom]]. |
− | Perfect-knowledge (jnana) belongs to the Bodhisattvas who are entirely free from the dualism of being and non-being, no-birth and no-annihilation, all assertions and negations, and who, by reason of selfrealisation, have gained an insight into the truth of egolessness and imagelessness. They no longer discriminate the world as subject to causation: they regard the causation that rules the world as something like the fabled city of the Gandharvas. To them the world is like a vision and a dream, it is like the birth and death of a barren-woman’s child; to them there is nothing evolving and nothing disappearing. | + | [[Perfect-knowledge]] ([[jnana]]) belongs to the [[Bodhisattvas]] who are entirely free from the [[dualism]] of [[being and non-being]], [[no-birth]] and no-annihilation, all assertions and negations, and who, by [[reason]] of selfrealisation, have gained an [[insight]] into the [[truth]] of [[egolessness]] and imagelessness. They no longer discriminate the [[world]] as [[subject]] to [[causation]]: they regard the [[causation]] that {{Wiki|rules}} the [[world]] as something like the fabled city of the [[Gandharvas]]. To them the [[world]] is like a [[vision]] and a [[dream]], it is like the [[birth]] and [[death]] of a barren-woman’s child; to them there is nothing evolving and nothing disappearing. |
− | The wise who cherish Perfect-knowledge, may be divided into three classes, disciples, masters and Arhats. Common disciples are separated fro masters as common disciples continue to cherish the notion of individuality and generality; masters rise from common disciples when, forsaking the erros of individuality and generality, they still cling to the notion of an ego-soul by reasons of which they go off by themselves into retirement and solitude. Arhats rise when the error of all discrimination is realised. Error being discriminated by the wise turns into Truth by virtue of the "turning-about" that takes place within the deepest consciousness. Mind, thus emancipated, enters into perfect self-realisation of Noble Wisdom. | + | The [[wise]] who cherish [[Perfect-knowledge]], may be divided into [[three classes]], [[disciples]], [[masters]] and [[Arhats]]. Common [[disciples]] are separated fro [[masters]] as common [[disciples]] continue to cherish the notion of [[individuality]] and [[generality]]; [[masters]] rise from common [[disciples]] when, forsaking the erros of [[individuality]] and [[generality]], they still [[cling]] to the notion of an ego-soul by [[reasons]] of which they go off by themselves into retirement and [[solitude]]. [[Arhats]] rise when the error of all {{Wiki|discrimination}} is realised. Error being discriminated by the [[wise]] turns into [[Truth]] by [[virtue]] of the "turning-about" that takes place within the deepest [[consciousness]]. [[Mind]], thus emancipated, enters into {{Wiki|perfect}} [[self-realisation]] of [[Noble Wisdom]]. |
− | But, Mahamati, if you assert that there is such a thing as Noble Wisdom, it no longer holds good, because anything of which something is asserted thereby partakes of the nature of being and is thus characterised with the quality of birth. The very assertion: "All things are un-born" destroys the truthfulness of it. The same is true of the statements: "All things are empty", and "All things have no self-nature",- both are untenable when put in the form of assertions. But when it is pointed out that all things are like a dream and a vision, it means that in one way they are perceived, and in another way they are not perceived; that is, in ignorance they are perceived but in Perfect-knowledge they are not perceived. All assertions and negations being thought-constructions are un-born. Even the assertion that Universal Mind and Noble Wisdom are Ultimate Reality, is thought construction and, therefore, is un-born. As "things" there is no Universal Mind, there is no Noble Wisdom, there is no Ultimate Reality. The insight of the wise who move about in the realm of imagelessness and its solitude is pure. That is, for the wise all "things" are wiped away even the state of imagelessness ceases to exist. | + | But, [[Mahamati]], if you assert that there is such a thing as [[Noble Wisdom]], it no longer holds good, because anything of which something is asserted thereby partakes of the [[nature]] of being and is thus characterised with the [[quality]] of [[birth]]. The very [[assertion]]: "All things are un-born" destroys the [[truthfulness]] of it. The same is true of the statements: "All things are [[empty]]", and "All things have no [[self-nature]]",- both are untenable when put in the [[form]] of assertions. But when it is pointed out that all things are like a [[dream]] and a [[vision]], it means that in one way they are [[perceived]], and in another way they are not [[perceived]]; that is, in [[ignorance]] they are [[perceived]] but in [[Perfect-knowledge]] they are not [[perceived]]. All assertions and negations being thought-constructions are un-born. Even the [[assertion]] that [[Universal Mind]] and [[Noble Wisdom]] are [[Ultimate Reality]], is [[thought]] construction and, therefore, is un-born. As "things" there is no [[Universal Mind]], there is no [[Noble Wisdom]], there is no [[Ultimate Reality]]. The [[insight]] of the [[wise]] who move about in the [[realm]] of imagelessness and its [[solitude]] is [[pure]]. That is, for the [[wise]] all "things" are wiped away even the [[state]] of imagelessness ceases to [[exist]]. |
− | Chapter V | + | [[Chapter]] V |
===[[The Mind System]]=== | ===[[The Mind System]]=== | ||
− | Then Mahamati said to the Blessed One: Pray tell us, Blessed One, what is meant by mind (citta)? | + | Then [[Mahamati]] said to the [[Blessed One]]: Pray tell us, [[Blessed One]], what is meant by [[mind]] ([[citta]])? |
− | The Blessed One replied: All things of this world, be they seemingly good or bad, faulty or faultless, effect-producing or not effect-producing, receptive or non-receptive, may be divided into two classes: evil out-flowings and the non out-flowing good. The five grasping elements that make up the aggregates of personality, namely, form, sensation, perception, discrimination, and consciousness, and that are imagined to be good and bad, have their rise in the habit-energy of the mind-system,- they are the evil out-flowings of life. The spiritual attainments and the joys of the Samadhis and the fruitage of the Samapatis that come the wise throgh their self-realisation of Noble Wisdom and that culminate in their return and participation in the relations of the triple world are called the non out-flowing good. | + | The [[Blessed One]] replied: All things of this [[world]], be they seemingly good or bad, faulty or faultless, effect-producing or not effect-producing, receptive or non-receptive, may be divided into two classes: [[evil]] out-flowings and the non out-flowing good. The five [[grasping]] [[elements]] that make up the [[aggregates]] of [[personality]], namely, [[form]], [[sensation]], [[perception]], {{Wiki|discrimination}}, and [[consciousness]], and that are [[imagined]] to be [[good and bad]], have their rise in the habit-energy of the [[mind-system]],- they are the [[evil]] out-flowings of [[life]]. The [[spiritual]] [[attainments]] and the joys of the [[Samadhis]] and the fruitage of the Samapatis that come the [[wise]] throgh their [[self-realisation]] of [[Noble Wisdom]] and that culminate in their return and participation in the relations of the [[triple world]] are called the non out-flowing good. |
− | The mind-system which is the source of the evil out-flowings consists of the five sense-organs and their accompanying sense-minds (vijnanas) all of which are unified in the discriminating-mind (manovijnana). There is an unending succesion of sense-concepts flowing into this discriminating or thinking-mind which combines them and discriminates them and passes judgement upon them as to their goodness or badness. Then follows aversion to or desire for them and attachment and deed; thus the entire system moves on continuously and closely bound together. But it fails to see and understand that what it sees and discriminates and grasps is only a manifestation of its own activity and has no other basis, and so the mind goes on erroneously perceiving and discriminating differences of forms and qualities, not remaining still even for a minute. | + | The [[mind-system]] which is the source of the [[evil]] out-flowings consists of the five [[sense-organs]] and their accompanying sense-minds ([[vijnanas]]) all of which are unified in the [[discriminating-mind]] ([[manovijnana]]). There is an unending succesion of sense-concepts flowing into this discriminating or thinking-mind which combines them and discriminates them and passes [[judgement]] upon them as to their [[goodness]] or badness. Then follows [[aversion]] to or [[desire]] for them and [[attachment]] and [[deed]]; thus the entire system moves on continuously and closely [[bound]] together. But it fails to see and understand that what it sees and discriminates and [[grasps]] is only a [[manifestation]] of its [[own]] [[activity]] and has no other basis, and so the [[mind]] goes on erroneously perceiving and discriminating differences of [[forms]] and qualities, not remaining still even for a minute. |
− | In the mind-system there are three modes of activity distinguishable: the sense-minds fuctioning while remaining in their original nature, the sense-minds as producing effects, and the sense-minds as evolving. | + | In the [[mind-system]] there are three modes of [[activity]] distinguishable: the sense-minds fuctioning while remaining in their [[original nature]], the sense-minds as producing effects, and the sense-minds as evolving. |
− | By normal fuctioning the sense-minds grasp appropiate elements of their external world, by which sensation and perception arise at once and by degrees in every sense-organ and every sense-mind, in the pores of the skin, and even in the atoms that make up the body, by which the whole field is apprehended like a mirror reflecting objects, and not realising that the external world itself is only a manifestation of mind. The second mode of activity produces effects by which these sensations react on the discriminating mind to produce perceptions, attractions, aversions, grasping, deed andhabit. The third mode of activity has to do with the growth, development and passing of the mind-system, that is, the mind-system is in subjection to its own habit-energy | + | By normal fuctioning the sense-minds [[grasp]] appropiate [[elements]] of their [[external world]], by which [[sensation]] and [[perception]] arise at once and by degrees in every [[sense-organ]] and every sense-mind, in the pores of the {{Wiki|skin}}, and even in the [[atoms]] that make up the [[body]], by which the whole field is apprehended like a [[mirror]] {{Wiki|reflecting}} [[objects]], and not realising that the [[external world]] itself is only a [[manifestation]] of [[mind]]. The second mode of [[activity]] produces effects by which these [[sensations]] react on the discriminating [[mind]] to produce [[perceptions]], attractions, aversions, [[grasping]], [[deed]] andhabit. The third mode of [[activity]] has to do with the growth, [[development]] and passing of the [[mind-system]], that is, the [[mind-system]] is in subjection to its [[own]] habit-energy |
− | accumulated from beginningless time time, as for instance: the "eyeness" in the eye that predisposes it to grasp and become attached to multiple forms and appearances. In this way the activities of the evolving mind-system by reason of its habit-energy stirs up waves of objectivity in the face of Universal Mind which in turn conditions the activities and evolvement of the mind-system. Appearances, perception, attraction, grasping, deed, habit, reaction, condition one another incessantly, and the fuctioning sense-minds, the discriminating-mind and Universal Mind are thus bound up together. Thus, by reason of discrimination of that which by nature maya-like and unreal falseimagination and erroneous reasoning takes place, action follows and its habit-energy | + | [[accumulated]] from [[beginningless]] time time, as for instance: the "eyeness" in the [[eye]] that predisposes it to [[grasp]] and become [[attached]] to multiple [[forms]] and [[appearances]]. In this way the [[activities]] of the evolving [[mind-system]] by [[reason]] of its habit-energy stirs up waves of objectivity in the face of [[Universal Mind]] which in turn [[conditions]] the [[activities]] and evolvement of the [[mind-system]]. [[Appearances]], [[perception]], [[attraction]], [[grasping]], [[deed]], [[Wikipedia:Habit (psychology)|habit]], {{Wiki|reaction}}, [[condition]] one another incessantly, and the fuctioning sense-minds, the [[discriminating-mind]] and [[Universal Mind]] are thus [[bound]] up together. Thus, by [[reason]] of {{Wiki|discrimination}} of that which by [[nature]] maya-like and unreal falseimagination and erroneous {{Wiki|reasoning}} takes place, [[action]] follows and its habit-energy |
− | accumulates thereby defiling the pure face of Universal Mind, and as a result the mind-system comes into fuctioning and the physical body has its genesis. But the discriminating-mind has not thought that by its discriminations and attachments it is conditioning the whole body and so the sense-minds and discriminating-mind go on mutually related and mutually conditioned in a most intimate manner and building up a world of representations out of the activities of its own imagination. As a mirror reflects forms, the percieving senses percieve appearances which the discriminating-mind gathers together and proceeds to discriminate, to name and become attached to. Between these two fuctions there is no gap, nevertheless, they are mutually conditioning. The | + | accumulates thereby defiling the [[pure]] face of [[Universal Mind]], and as a result the [[mind-system]] comes into fuctioning and the [[physical body]] has its genesis. But the [[discriminating-mind]] has not [[thought]] that by its discriminations and [[attachments]] it is {{Wiki|conditioning}} the whole [[body]] and so the sense-minds and [[discriminating-mind]] go on mutually related and mutually [[conditioned]] in a most intimate manner and building up a [[world]] of {{Wiki|representations}} out of the [[activities]] of its [[own]] [[imagination]]. As a [[mirror]] reflects [[forms]], the percieving [[senses]] percieve [[appearances]] which the [[discriminating-mind]] gathers together and proceeds to discriminate, to [[name]] and become [[attached]] to. Between these two fuctions there is no gap, nevertheless, they are mutually {{Wiki|conditioning}}. The |
− | percieving sense grasp that for which they have an affinity, and there is a transformation takes place in their structure by reason of which the mind proceeds to combine, discriminate, apprise, and act; then follows habit-energy and the establishing of the mind and its continuance. | + | percieving [[sense]] [[grasp]] that for which they have an [[affinity]], and there is a [[transformation]] takes place in their {{Wiki|structure}} by [[reason]] of which the [[mind]] proceeds to combine, discriminate, apprise, and act; then follows habit-energy and the establishing of the [[mind]] and its {{Wiki|continuance}}. |
− | The discriminating-mine because of its capacity to discriminate, judge, select and reason about, is also called the thinking-mind, or intellectual-mind. There are three divisions of its mental activity: mentation which fuctions in connection with attachment to objects and ideas, mentation that fuctions in connection with general ideas, and mentation that examines into the validity of these general ideas. The mentation which fuctions in connection with | + | The discriminating-mine because of its capacity to discriminate, [[judge]], select and [[reason]] about, is also called the thinking-mind, or intellectual-mind. There are [[three divisions]] of its [[mental activity]]: {{Wiki|mentation}} which fuctions in [[connection]] with [[attachment]] to [[objects]] and [[ideas]], {{Wiki|mentation}} that fuctions in [[connection]] with general [[ideas]], and {{Wiki|mentation}} that examines into the validity of these general [[ideas]]. The {{Wiki|mentation}} which fuctions in [[connection]] with |
− | attachment to objects and ideas derived from discrimination, discriminates the mind from its mental processes and accepts the ideas from it as being realand becomes attached to them. A variety of false judgements are thus arrived at as to being, multiplicity, individuality, value, etc., a strong grasping takes place which is perpetuated by habit-energy and thus discrimination goes on asserting itself. | + | [[attachment]] to [[objects]] and [[ideas]] derived from {{Wiki|discrimination}}, discriminates the [[mind]] from its [[mental processes]] and accepts the [[ideas]] from it as being realand becomes [[attached]] to them. A variety of false [[judgements]] are thus arrived at as to being, multiplicity, [[individuality]], value, etc., a strong [[grasping]] takes place which is perpetuated by habit-energy and thus {{Wiki|discrimination}} goes on asserting itself. |
− | These mental processes give rise to general conceptions of warmth, fluidity, motility, and solidity, as characterising the objects of discimination, while the tenacious holding to these general ideas gives rise to proposition, reason, definition, and illustration, all of which lead to the assertions of relative knowledge and the establishment of confidence in birth, self-nature, and an ego-soul. | + | These [[mental processes]] give rise to general conceptions of warmth, [[fluidity]], motility, and {{Wiki|solidity}}, as characterising the [[objects]] of discimination, while the tenacious holding to these general [[ideas]] gives rise to proposition, [[reason]], [[definition]], and illustration, all of which lead to the assertions of [[relative knowledge]] and the establishment of [[confidence]] in [[birth]], [[self-nature]], and an ego-soul. |
− | By mentation as an examining fuction is meant the intellectual act of examining into these general conclusions as to their validity, significance, and truthfulness. This is the faculty that leads to understanding, right-knowledge and points the way to self-realisation. | + | By {{Wiki|mentation}} as an examining fuction is meant the [[intellectual]] act of examining into these general conclusions as to their validity, significance, and [[truthfulness]]. This is the {{Wiki|faculty}} that leads to [[understanding]], [[right-knowledge]] and points the way to [[self-realisation]]. |
− | Then Mahamati said to the Blessed One: Pray tell us, Blessed One, what relation ego-personality bears to the mind-system? | + | Then [[Mahamati]] said to the [[Blessed One]]: Pray tell us, [[Blessed One]], what [[relation]] ego-personality bears to the [[mind-system]]? |
− | The Blessed One replied: To explain it, it is first necessary to speak of the self-nature of the five grasping aggregates that make up personality, although as i have already shown they are empty, un-born, and without self-nature. These five grasping aggregates are: form, sensation, perception, discrimination, consciousness. Of these, form belongs to what is made of the so-called primary elements, whatever they may be. The four remainding aggregates are without form and ought not to be reckoned as four, because they merge imperceptibly into one another. They are like space which cannot be numbered; it is only due to imagination that they are discriminated and likened to space. Because things are endowed with appearances of being, characteristic-marks, percievablesness, abode, work, one can say that they are born | + | The [[Blessed One]] replied: To explain it, it is first necessary to speak of the [[self-nature]] of the five [[grasping]] [[aggregates]] that make up [[personality]], although as i have already shown they are [[empty]], un-born, and without [[self-nature]]. These five [[grasping]] [[aggregates]] are: [[form]], [[sensation]], [[perception]], {{Wiki|discrimination}}, [[consciousness]]. Of these, [[form]] belongs to what is made of the so-called [[primary elements]], whatever they may be. The four remainding [[aggregates]] are without [[form]] and ought not to be reckoned as four, because they merge imperceptibly into one another. They are like [[space]] which cannot be numbered; it is only due to [[imagination]] that they are discriminated and likened to [[space]]. Because things are endowed with [[appearances]] of being, characteristic-marks, percievablesness, abode, work, one can say that they are born |
− | of effect-producing causes, but this cannot be said of these four intangible aggregates for they are without any form of marks. These four mental aggregates that make up personality are beyond calculability, they are beyond the four propositions, they are not to be predicated as existing or as not existing, but together they constitute what is known as mortal-mind. They are even more maya-like and dream-like than are things, nevertheless, as discriminating mortal-mind they obstruct the self-realisation of Noble Wisdom. But it is only by the ignorant that they are enumerated and thought of as an ego-personality; the wise do not do so. This discrimination of the five aggregates that make up personality and that serve as a basis for an ego-soul and ground for its desires and self-interests must be given up, and in its place the truth of imagelessness and solitude should be established. | + | of effect-producing [[causes]], but this cannot be said of these four intangible [[aggregates]] for they are without any [[form]] of marks. These four [[mental]] [[aggregates]] that make up [[personality]] are beyond calculability, they are beyond the four propositions, they are not to be predicated as [[existing]] or as not [[existing]], but together they constitute what is known as mortal-mind. They are even more maya-like and dream-like than are things, nevertheless, as discriminating mortal-mind they obstruct the [[self-realisation]] of [[Noble Wisdom]]. But it is only by the [[ignorant]] that they are enumerated and [[thought]] of as an ego-personality; the [[wise]] do not do so. This {{Wiki|discrimination}} of the [[five aggregates]] that make up [[personality]] and that serve as a basis for an ego-soul and ground for its [[desires]] and self-interests must be given up, and in its place the [[truth]] of imagelessness and [[solitude]] should be established. |
− | Then said Mahamati to the Blessed One: Pray tell us, Blessed One, about Universal Mind and its relation to the lower mind-system? | + | Then said [[Mahamati]] to the [[Blessed One]]: Pray tell us, [[Blessed One]], about [[Universal Mind]] and its [[relation]] to the lower [[mind-system]]? |
− | The Blessed One replied: The sense-minds and their centralised discriminating-mind are related to the external world which is a manifestation of itself and is given over to pervceiving, discriminating, and grasping its maya-like appearances. Universal Mind (Alaya-vijnana) transncends all individuation and limits. Universal Mind is thoroughly pure in its essential nature, subsisting unchanged and free from faults of impermanence, undisturbed by egoism, unruffled by distinctions, desires and aversions. Universal Mind is like a great ocean, its surface rufflled by waves and surges but its depths remaining forever unmoved. In itself it is devoid of personality and all that belongs to it, but by reason of the defilments upon its face it is like an actor a plays a variety of parts, among which a mutual fuctioning takes place and the mind-system arises. The principle of intellection becomes divided and mind, the fuctions of mind, the evil out-flowings of mind, take on individuation. The sevenfold gradation of mind appears: namely, intuitive self-realisation, thinking-desiring-discriminating, seeing, hearing, tasting, smelling, touching, and all their interactions and reactions take their rise. | + | The [[Blessed One]] replied: The sense-minds and their centralised [[discriminating-mind]] are related to the [[external world]] which is a [[manifestation]] of itself and is given over to pervceiving, discriminating, and [[grasping]] its maya-like [[appearances]]. [[Universal Mind]] ([[Alaya-vijnana]]) transncends all individuation and limits. [[Universal Mind]] is thoroughly [[pure]] in its [[essential nature]], subsisting unchanged and free from faults of [[impermanence]], undisturbed by [[egoism]], unruffled by {{Wiki|distinctions}}, [[desires]] and aversions. [[Universal Mind]] is like a great ocean, its surface rufflled by waves and surges but its depths remaining forever unmoved. In itself it is devoid of [[personality]] and all that belongs to it, but by [[reason]] of the defilments upon its face it is like an actor a plays a variety of parts, among which a mutual fuctioning takes place and the [[mind-system]] arises. The [[principle]] of intellection becomes divided and [[mind]], the fuctions of [[mind]], the [[evil]] out-flowings of [[mind]], take on individuation. The [[sevenfold gradation of mind]] appears: namely, intuitive [[self-realisation]], thinking-desiring-discriminating, [[seeing]], hearing, [[tasting]], [[smelling]], [[touching]], and all their interactions and reactions take their rise. |
− | The discriminating-mind is the cause of the sense-minds and is their support and with them is kept fuctioning as it describes and becomes attached to a world of objects, and then, by means of its habitenergy, it defiles the face of Universal Mind. Thus Universal Mind becomes the storage and clearing house of all the accumulated products of mentation and action since beginningless time. | + | The [[discriminating-mind]] is the [[cause]] of the sense-minds and is their support and with them is kept fuctioning as it describes and becomes [[attached]] to a [[world]] of [[objects]], and then, by means of its habitenergy, it defiles the face of [[Universal Mind]]. Thus [[Universal Mind]] becomes the storage and clearing house of all the [[accumulated]] products of {{Wiki|mentation}} and [[action]] since [[beginningless]] time. |
− | Between Universal Mind and the individual discriminating-mind is the intuitive-mind (manas) which is dependent upon Universal Mind for its cause and support and enters into relation with both. It partakes of the universality of Universal Mind, shares its purity, and like it, is above form and momentariness. It is through the intuitive-mind that the good non out-flowing emerge, are manifested and are realised. Fortunate it is that intuition is not momentary for if the enlightenment which comes by intuition were momentary the wise would loose their "wiseness" which the do not. But the intuitive-mind enters into relations with the lower mind-system, shares its experiences and reflects upon its activities. | + | Between [[Universal Mind]] and the {{Wiki|individual}} [[discriminating-mind]] is the [[intuitive-mind]] ([[manas]]) which is [[dependent upon]] [[Universal Mind]] for its [[cause]] and support and enters into [[relation]] with both. It partakes of the universality of [[Universal Mind]], shares its [[purity]], and like it, is above [[form]] and [[momentariness]]. It is through the [[intuitive-mind]] that the good non out-flowing emerge, are [[manifested]] and are realised. [[Fortunate]] it is that [[intuition]] is not momentary for if the [[enlightenment]] which comes by [[intuition]] were momentary the [[wise]] would loose their "wiseness" which the do not. But the [[intuitive-mind]] enters into relations with the lower [[mind-system]], shares its [[experiences]] and reflects upon its [[activities]]. |
− | Intuitive-mind is one with Universal Mind by reason of its participation in Transcendendal Intelligence (Arya-jnana), and is one with the mind-system by its comprehension of differentiated knowledge (vijnana). Intuitive-mind has no body of its own nor any marks by which it can be differentiated. Universal Mind is its cause and support but it is evolved along with the notion of an ego and what belongs to it, to which it clings and upon which it reflects. Through intuitive-mind, by the faculty of intuition which is a mingling of both indentity and percieving, the inconceivable wisdom of Universal Mind is revealed and made realisable. Like Universal Mind it can not be the source of error. | + | [[Intuitive-mind]] is one with [[Universal Mind]] by [[reason]] of its participation in Transcendendal [[Intelligence]] ([[Arya-jnana]]), and is one with the [[mind-system]] by its [[comprehension]] of differentiated [[knowledge]] ([[vijnana]]). [[Intuitive-mind]] has no [[body]] of its [[own]] nor any marks by which it can be differentiated. [[Universal Mind]] is its [[cause]] and support but it is evolved along with the notion of an [[ego]] and what belongs to it, to which it clings and upon which it reflects. Through [[intuitive-mind]], by the {{Wiki|faculty}} of [[intuition]] which is a mingling of both indentity and percieving, the [[inconceivable]] [[wisdom]] of [[Universal Mind]] is revealed and made realisable. Like [[Universal Mind]] it can not be the source of error. |
− | Then said Mahamati to the Blessed One: Pray tell us, Blessed One, what is meant by the cessation of the mind-system? | + | Then said [[Mahamati]] to the [[Blessed One]]: Pray tell us, [[Blessed One]], what is meant by the [[cessation]] of the [[mind-system]]? |
− | The Blessed One replied: The five sense-fuctions and their discriminating and thinking fuction have their risings and complete ending from moment to moment. They are born with discrimination as cause, with form and appearance and objectivity closely linked together as condition. The will-to-live is the mother, ignorance is the father. By setting up names and forms greed is multiplied and thus the mind goes on | + | The [[Blessed One]] replied: The five sense-fuctions and their discriminating and [[thinking]] fuction have their risings and complete ending from [[moment]] to [[moment]]. They are born with {{Wiki|discrimination}} as [[cause]], with [[form]] and [[appearance]] and objectivity closely linked together as [[condition]]. The will-to-live is the mother, [[ignorance]] is the father. By setting up names and [[forms]] [[greed]] is multiplied and thus the [[mind]] goes on |
− | mutually conditioning and being conditioned. By becoming attached to names and forms, not realising that they have no more basis than the activities of the mind itself, error rises, false-imagination as to pleasure and pain rises, and the way to emancipation is blocked. The lower system of sense-minds and the discriminating-mind do not really suffer pleasure and pain – they only imagine they do. Pleasrue and pain are the deceptive reactions of mortal-mind as it grasps an imaginary objective world. | + | mutually {{Wiki|conditioning}} and being [[conditioned]]. By becoming [[attached]] to names and [[forms]], not realising that they have no more basis than the [[activities]] of the [[mind]] itself, error rises, false-imagination as to [[pleasure]] and [[pain]] rises, and the way to {{Wiki|emancipation}} is blocked. The lower system of sense-minds and the [[discriminating-mind]] do not really [[suffer]] [[pleasure]] and [[pain]] – they only [[imagine]] they do. Pleasrue and [[pain]] are the deceptive reactions of mortal-mind as it [[grasps]] an [[imaginary]] [[objective world]]. |
− | There are two ways in which the ceasing of the mind-system may take place: as regards form, and as regards continuation. The sense-organs fuction as regards form by the interaction of form, contact and grasping; and they cease to fuction when this contact is broken. As regards continuation,- when these interactions of form, contact and grasping cease, there is no more continuation of the seeing, hearing and other sense fuctions; with the ceasing of these sense fuctions, the discriminations, graspings and attachments of the discriminating-mind cease; and with their ceasing act and eed and they habit-energy cease, and there is no more accumulation of karma-defilment on the face of Universal Mind. | + | There are two ways in which the ceasing of the [[mind-system]] may take place: as regards [[form]], and as regards continuation. The [[sense-organs]] fuction as regards [[form]] by the interaction of [[form]], [[contact]] and [[grasping]]; and they cease to fuction when this [[contact]] is broken. As regards continuation,- when these interactions of [[form]], [[contact]] and [[grasping]] cease, there is no more continuation of the [[seeing]], hearing and other [[sense]] fuctions; with the ceasing of these [[sense]] fuctions, the discriminations, [[graspings]] and [[attachments]] of the [[discriminating-mind]] cease; and with their ceasing act and eed and they habit-energy cease, and there is no more [[accumulation]] of karma-defilment on the face of [[Universal Mind]]. |
− | If the evolving mortal-mind were of the same nature as Universal Mind the cessation of the lower mindsystem would mean the cessation of Universal Mind, but they are different for Universal Mind is not the cause of mortal-mind. There is no cessation of Universal Mind in its pure and essence-nature. What ceases to fuction is not Universal Mind in its essence-nature, but is the cessation of the effect-producing defilments upon its face that have been caused by the accumulation of the habit-energy of the activities of the discriminating and thinking mortal-mind. There is no cessation of Divine Mind which, in itself, is the abode of Reality and the Womb of Truth. | + | If the evolving mortal-mind were of the same [[nature]] as [[Universal Mind]] the [[cessation]] of the lower mindsystem would mean the [[cessation]] of [[Universal Mind]], but they are different for [[Universal Mind]] is not the [[cause]] of mortal-mind. There is no [[cessation]] of [[Universal Mind]] in its [[pure]] and essence-nature. What ceases to fuction is not [[Universal Mind]] in its essence-nature, but is the [[cessation]] of the effect-producing defilments upon its face that have been [[caused]] by the [[accumulation]] of the habit-energy of the [[activities]] of the discriminating and [[thinking]] mortal-mind. There is no [[cessation]] of [[Divine]] [[Mind]] which, in itself, is the abode of [[Reality]] and the [[Womb]] of [[Truth]]. |
− | By the cessation of the sense-minds is meant, not the cessation of their percieving fuctions, but the cessation of their discriminating and naming activities which are centralised in the discriminating mortalmind. By the cessation of the mind-system as a whole is meant, the cessation of discrimination, the clearing away of the various attachments, and, therefore, the clearing away of the defilments of habitenergy in the face of Universal Mind which have been accumulating since beginningless time by reason of these discriminations, attachments, erroneous reasonings, and following acts. The cessation of the continuation aspect of the mind-system, namely, the discriminating mortal-mind the entire world of maya and desire disappears. Getting rid of the discriminating mortal-mind is Nirvana. | + | By the [[cessation]] of the sense-minds is meant, not the [[cessation]] of their percieving fuctions, but the [[cessation]] of their discriminating and naming [[activities]] which are centralised in the discriminating mortalmind. By the [[cessation]] of the [[mind-system]] as a whole is meant, the [[cessation]] of {{Wiki|discrimination}}, the clearing away of the various [[attachments]], and, therefore, the clearing away of the defilments of habitenergy in the face of [[Universal Mind]] which have been accumulating since [[beginningless]] time by [[reason]] of these discriminations, [[attachments]], erroneous reasonings, and following acts. The [[cessation]] of the continuation aspect of the [[mind-system]], namely, the discriminating mortal-mind the entire [[world]] of [[maya]] and [[desire]] disappears. Getting rid of the discriminating mortal-mind is [[Nirvana]]. |
− | But the cessation of the discriminating-mind can not take place until there has been a "turning-about" in the deepest seat of consciousness. The mental habit of looking outward by the discriminating-mind upon an external objective world must be given up, and a new habit of realising Truth within the intuitive-mind by becoming one with the Truth itself must be established. Until this intuitive self-realisation of Noble Wisdom is attained. The evolving mind-system will go on. But when an insight into the five Dharmas, the three self-natures, and the twofold egolessness is attained, then the way will be opened for this "turningabout" to take place. With the ending of pleasure and pain, of conflicting ideas, of the disturbing interests of egoism, a state of tranqulisation will be attained in which the truths of emancipation will be fully understood and there will be no further evil out-flowings of the mind-system to interfere with the perfect self-realisation of Noble Wisdom. | + | But the [[cessation]] of the [[discriminating-mind]] can not take place until there has been a "turning-about" in the deepest seat of [[consciousness]]. The [[mental]] [[Wikipedia:Habit (psychology)|habit]] of looking outward by the [[discriminating-mind]] upon an external [[objective world]] must be given up, and a new [[Wikipedia:Habit (psychology)|habit]] of realising [[Truth]] within the [[intuitive-mind]] by becoming one with the [[Truth]] itself must be established. Until this intuitive [[self-realisation]] of [[Noble Wisdom]] is [[attained]]. The evolving [[mind-system]] will go on. But when an [[insight]] into the five [[Dharmas]], the three self-natures, and the twofold [[egolessness]] is [[attained]], then the way will be opened for this "turningabout" to take place. With the ending of [[pleasure]] and [[pain]], of conflicting [[ideas]], of the {{Wiki|disturbing}} interests of [[egoism]], a [[state]] of tranqulisation will be [[attained]] in which the [[truths]] of {{Wiki|emancipation}} will be fully understood and there will be no further [[evil]] out-flowings of the [[mind-system]] to interfere with the {{Wiki|perfect}} [[self-realisation]] of [[Noble Wisdom]]. |
− | Chapter VI | + | [[Chapter]] VI |
===[[Transcendental Intelligence]]=== | ===[[Transcendental Intelligence]]=== | ||
− | Then said Mahamati: Prey tell us, Blessed One, what constitutes Transcendental Intelligence? | + | Then said [[Mahamati]]: Prey tell us, [[Blessed One]], what constitutes [[Transcendental Intelligence]]? |
− | The Blessed One replied: Transcendental Intelligence is the inner state of self-realisation of Noble Wisdom. It is realised suddenly and intuitively as the "turning-about" takes place in the deepest seat of consciousness; it neither enters nor goes out – it is like the moon seen in water. Transcendental Intelligence is not subject to birth nor destruction; it has nothing to do with combination nor concordance; it is devoid of attachment and accumulation; it transcends all dualistic concepts. | + | The [[Blessed One]] replied: [[Transcendental Intelligence]] is the inner [[state]] of [[self-realisation]] of [[Noble Wisdom]]. It is realised suddenly and intuitively as the "turning-about" takes place in the deepest seat of [[consciousness]]; it neither enters nor goes out – it is like the [[moon]] seen in [[water]]. [[Transcendental Intelligence]] is not [[subject]] to [[birth]] nor destruction; it has nothing to do with combination nor concordance; it is devoid of [[attachment]] and [[accumulation]]; it {{Wiki|transcends}} all [[dualistic]] [[Wikipedia:concept|concepts]]. |
− | When Transcendental Intelligence is considered, four things must be kept in mind: words, meanings, teachings and Noble Wisdom (Arya-prajna). Words are employed to express meanings but they are | + | When [[Transcendental Intelligence]] is considered, four things must be kept in [[mind]]: words, meanings, teachings and [[Noble Wisdom]] (Arya-prajna). Words are employed to express meanings but they are |
− | dependent upon discriminations and memory as cause, and upon the employment of sounds and letters by which a mutual transference of meaning is possible. Words are only symbols and may and may not clearly and fully express the meaning intended and, moreover, words may be understood quite differently from what was intended by the speaker. Words are neither different nor not different from meaning and meaning stands in the same relation to words. | + | [[dependent upon]] discriminations and [[memory]] as [[cause]], and upon the employment of {{Wiki|sounds}} and letters by which a mutual [[transference]] of meaning is possible. Words are only [[symbols]] and may and may not clearly and fully express the meaning intended and, moreover, words may be understood quite differently from what was intended by the speaker. Words are neither different nor not different from meaning and meaning stands in the same [[relation]] to words. |
− | If meaning is different from words it could not be made manifest by means of words; but meaning is illumined by words as things are by a lamp. Words are just like a man carrying a lamp to look for his property, by which he can say: this is my property. Just so, by means of words and speech originating in discrimination, the Bodhisattva can enter into the meaning of the teachings of the Tathagatas and through the meaning he can enter the exalted state of self-realisation of Noble Wisdom, which, in itself, is free from word discrimination. But if a man becomes attached to the literal meaning of words and holds fast to the illusion that words and meaning are in agreement, especially such things as Nirvana which is un-born and un-dying, or as to distinctions of the Vehicles, the five Dharmas, the three self-natures, the he will fail to understand the true meaning and will become entangled in assertions and refutations. Just as varieties of objects are seen and discriminated in dreams and in visions, so ideas and statements are discriminated erroneously and error goes on multiplying. | + | If meaning is different from words it could not be made [[manifest]] by means of words; but meaning is illumined by words as things are by a [[lamp]]. Words are just like a man carrying a [[lamp]] to look for his property, by which he can say: this is my property. Just so, by means of words and {{Wiki|speech}} originating in {{Wiki|discrimination}}, the [[Bodhisattva]] can enter into the meaning of the teachings of the [[Tathagatas]] and through the meaning he can enter the [[exalted]] [[state]] of [[self-realisation]] of [[Noble Wisdom]], which, in itself, is free from [[word]] {{Wiki|discrimination}}. But if a man becomes [[attached]] to the literal meaning of words and holds fast to the [[illusion]] that words and meaning are in agreement, especially such things as [[Nirvana]] which is un-born and un-dying, or as to {{Wiki|distinctions}} of the Vehicles, the five [[Dharmas]], the three self-natures, the he will fail to understand the true meaning and will become entangled in assertions and refutations. Just as varieties of [[objects]] are seen and discriminated in [[dreams]] and in [[visions]], so [[ideas]] and statements are discriminated erroneously and error goes on multiplying. |
− | The ignorant and simple-minded declare that meaning is not otherwise than words, that as words are, so is meaning. They think that as meaning has no body of its own that it cannot be different from words and, therefore, declare meaning to be indentical to words. In this they are ignorant of the nature of words, which are subject to birth and death, whereas meaning is not; words are dependent upon letters and meaning is not; meaning is apart from existence and non-existence, it has no substratum, it is un-born. The Tathagatas do not teach a Dharma that is dependent upon letters. Anyone who teaches a doctrine that is dependent upon letters and words is a mere prattler, because Truth is beyond letters and words and books. | + | The [[ignorant]] and simple-minded declare that meaning is not otherwise than words, that as words are, so is meaning. They think that as meaning has no [[body]] of its [[own]] that it cannot be different from words and, therefore, declare meaning to be indentical to words. In this they are [[ignorant]] of the [[nature]] of words, which are [[subject]] to [[birth]] and [[death]], whereas meaning is not; words are [[dependent upon]] letters and meaning is not; meaning is apart from [[existence]] and [[non-existence]], it has no [[substratum]], it is un-born. The [[Tathagatas]] do not teach a [[Dharma]] that is [[dependent upon]] letters. Anyone who teaches a [[doctrine]] that is [[dependent upon]] letters and words is a mere prattler, because [[Truth]] is beyond letters and words and [[books]]. |
− | This does not mean that letters and books never declare what is in conformity with meaning and truth, but it means that words and books are dependent upon discriminations, while meaning and truth are not; moreover, words and books are subject to the interpretation of individual minds, while meaning and truth are not. But if Truth is not expressed in words and books, the scriptures which contains the meaning of Truth would disappear, and when the scriptures there will be no more disciples and masters and Bodhisattvas and Buddhas, and there will ne nothing to teach. But no one must become attached to the words of the scriptures because even the canonical texts sometimes deviate from their straightfoward course owing to the imperfect fuctioning of sentient minds. Religious discourses are given by myself and other Tathagatas in response to the varying needs and faiths of all manner of being, in order to free them | + | This does not mean that letters and [[books]] never declare what is in conformity with meaning and [[truth]], but it means that words and [[books]] are [[dependent upon]] discriminations, while meaning and [[truth]] are not; moreover, words and [[books]] are [[subject]] to the [[interpretation]] of {{Wiki|individual}} [[minds]], while meaning and [[truth]] are not. But if [[Truth]] is not expressed in words and [[books]], the [[scriptures]] which contains the meaning of [[Truth]] would disappear, and when the [[scriptures]] there will be no more [[disciples]] and [[masters]] and [[Bodhisattvas]] and [[Buddhas]], and there will ne nothing to teach. But no one must become [[attached]] to the words of the [[scriptures]] because even the [[Wikipedia:canonical|canonical]] texts sometimes deviate from their straightfoward course owing to the imperfect fuctioning of [[sentient]] [[minds]]. [[Religious]] [[discourses]] are given by myself and other [[Tathagatas]] in response to the varying needs and [[faiths]] of all manner of being, in order to free them |
− | from dependance upon the thinking fuction of the mind-system, but they are not given to take the place of self-realisation of Noble Wisdom. When there is recognition that there is nothing in the world but what is seen of the mind itself, all dualistic discriminations will be discarded and the truth of imagelessness will be understood, and will be seen to be in conformity with the meaning rather than with words and letters. | + | from dependance upon the [[thinking]] fuction of the [[mind-system]], but they are not given to take the place of [[self-realisation]] of [[Noble Wisdom]]. When there is {{Wiki|recognition}} that there is nothing in the [[world]] but what is seen of the [[mind]] itself, all [[dualistic]] discriminations will be discarded and the [[truth]] of imagelessness will be understood, and will be seen to be in conformity with the meaning rather than with words and letters. |
− | The ignorant and simple-minded being fascinated with their self-imaginations and erroneous reasonings, keep on dancing and leap about, but are unable to understand the discourse by words about the truth of self-realisation, much less are they able to understand the Truth itself. Clinging to the external world, they cling to the study of books which are a means only, and do not know properly how to ascertain the truth of self-realisation, which is Truth unspolied by the four propositions. Self-realisation is an exalted state of inner attainment which transcends all dualistic thinking and which is above the mind-system with its logic, reasoning, theorising, and illustrations. The Tathagatas discourse to the ignorant, but sustain Bodhisattvas as they seek self-realisation of Noble Wisdom. | + | The [[ignorant]] and simple-minded being fascinated with their self-imaginations and erroneous reasonings, keep on [[dancing]] and leap about, but are unable to understand the [[discourse]] by words about the [[truth]] of [[self-realisation]], much less are they able to understand the [[Truth]] itself. [[Clinging]] to the [[external world]], they [[cling]] to the study of [[books]] which are a means only, and do not know properly how to ascertain the [[truth]] of [[self-realisation]], which is [[Truth]] unspolied by the four propositions. [[Self-realisation]] is an [[exalted]] [[state]] of inner [[attainment]] which {{Wiki|transcends}} all [[dualistic]] [[thinking]] and which is above the [[mind-system]] with its [[logic]], {{Wiki|reasoning}}, theorising, and illustrations. The [[Tathagatas]] [[discourse]] to the [[ignorant]], but sustain [[Bodhisattvas]] as they seek [[self-realisation]] of [[Noble Wisdom]]. |
− | Therefore, let every disciple take good heed not to become attached to words as being in perfect conformity with meaning, because Truth is not in the letters. When a man with his finger-tip points to something to somebody, the finger-tip may be mistaken for the thing pointed at; in the like manner the ignorant and simple-minded, like children, are unable even to the day of their death to abandon the idea that the finger-tip of words where there is meaning itself. They cannot realise Ultimate Reality because of their intent clinging to words where intended to be no more than a pointing finger. Words and their discrimination bind one to the dreary round of rebirths into the world of birth-and-death.; meaning stands alone and is a guide to Nirvana. Meaning is attained by much learning, and much learning is attained by | + | Therefore, let every [[disciple]] take good heed not to become [[attached]] to words as being in {{Wiki|perfect}} conformity with meaning, because [[Truth]] is not in the letters. When a man with his finger-tip points to something to somebody, the finger-tip may be mistaken for the thing pointed at; in the like manner the [[ignorant]] and simple-minded, like children, are unable even to the day of their [[death]] to abandon the [[idea]] that the finger-tip of words where there is meaning itself. They cannot realise [[Ultimate Reality]] because of their intent [[clinging]] to words where intended to be no more than a pointing finger. Words and their {{Wiki|discrimination}} bind one to the dreary round of [[rebirths]] into the [[world]] of [[birth-and-death]].; meaning stands alone and is a guide to [[Nirvana]]. Meaning is [[attained]] by much {{Wiki|learning}}, and much {{Wiki|learning}} is [[attained]] by |
− | becoming conversant with the meaning and not with words; therefore, let seekers for truth reverently apporach those who are wise and avoid the sticklers for particular words. | + | becoming conversant with the meaning and not with words; therefore, let seekers for [[truth]] reverently apporach those who are [[wise]] and avoid the sticklers for particular words. |
− | As for teachings: there are priests and popular preachers who are given to ritual and ceremony and who are skilled in the various incantations and in the art of eloquence; they should not be honored nor reverently attended upon, for what one gains from them is emotional excitement and worldly enjoyment; it is not the Dharma. Such preachers, by their clever manipulation of words and phrases and various reasonings and incantations, being the mere prattle of a child, as far as one can make out and not at all in accordance with truth nor in unision with meaning, only serves to awaken sentient and emotion, while it stupefies the mind. As he himself does not understand the meaning of all things, he only confuses the minds of his hearers with his dualistic views. Not understanding himself, that there is nothing but what is seen of the mind, and himself attached to the notion of self-nature in external things, and unable to know one path from another, he has no deliverance to offer others. Thus these priests and popular preachers who are clever in various incantations and skilled in the art of eloquence, themselves never being emancipated from such calamities as birth, old age, disease, sorrow, lamentation, pain and despair, lead the ignorant to bewilderment by means of their various words, phrases, examples, and conclusions. | + | As for teachings: there are {{Wiki|priests}} and popular preachers who are given to [[ritual]] and {{Wiki|ceremony}} and who are [[skilled]] in the various incantations and in the [[art]] of [[eloquence]]; they should not be honored nor reverently attended upon, for what one gains from them is [[emotional]] [[excitement]] and [[worldly]] [[enjoyment]]; it is not the [[Dharma]]. Such preachers, by their clever manipulation of [[words and phrases]] and various reasonings and incantations, being the mere prattle of a child, as far as one can make out and not at all in accordance with [[truth]] nor in unision with meaning, only serves to [[awaken]] [[sentient]] and [[emotion]], while it stupefies the [[mind]]. As he himself does not understand the meaning of all things, he only confuses the [[minds]] of his hearers with his [[dualistic]] [[views]]. Not [[understanding]] himself, that there is nothing but what is seen of the [[mind]], and himself [[attached]] to the notion of [[self-nature]] in external things, and unable to know [[one path]] from another, he has no [[deliverance]] to offer others. Thus these {{Wiki|priests}} and popular preachers who are clever in various incantations and [[skilled]] in the [[art]] of [[eloquence]], themselves never being emancipated from such {{Wiki|calamities}} as [[birth]], [[old age]], {{Wiki|disease}}, [[sorrow]], [[lamentation]], [[pain]] and {{Wiki|despair}}, lead the [[ignorant]] to [[bewilderment]] by means of their various words, phrases, examples, and conclusions. |
− | Then there are the materialistic philosophers. No respect nor service is to be shown to them because their teaching, though they may be explained using hundred of thousands of words and phrases, do not go beyond the concerns of this world and this body and in the end they lead to suffering. As the materialistic recognise no truth existing by itself, they are split up into many schools, each which clings to its own way of reasoning. | + | Then there are the {{Wiki|materialistic}} [[philosophers]]. No [[respect]] nor service is to be shown to them because their [[teaching]], though they may be explained using hundred of thousands of [[words and phrases]], do not go beyond the concerns of this [[world]] and this [[body]] and in the end they lead to [[suffering]]. As the {{Wiki|materialistic}} recognise no [[truth]] [[existing]] by itself, they are split up into many schools, each which clings to its [[own]] way of {{Wiki|reasoning}}. |
− | But there is that which does not belong to materialism and which is not reached by the knowledge of the philosophers who cling to false-imaginations and erroneous reasonings because they fail to see that, fundamentally, there is no reality in external objects. When it is recognised that there is nothing beyond what is seen of the mind itself, the discrimination of being and non-being ceases and, as there is thus no external world of object of perception, nothing remains but the solitude of Reality. This does not belong to the materialistic philosophers, it is the domain of the Tathagatas. If such things are imagined as the comming and going of the mind-system, vanishing and appearing, solicitation, attachment, intenses affection, a philosphic hypothesis, a theory, an abode, a sense-concept, atomic attraction, organism, growth, thirst, grasping,- these things belong to materialism, they are not mine. These are | + | But there is that which does not belong to {{Wiki|materialism}} and which is not reached by the [[knowledge]] of the [[philosophers]] who [[cling]] to false-imaginations and erroneous reasonings because they fail to see that, fundamentally, there is no [[reality]] in [[external objects]]. When it is recognised that there is nothing beyond what is seen of the [[mind]] itself, the {{Wiki|discrimination}} of [[being and non-being]] ceases and, as there is thus no [[external world]] of [[object]] of [[perception]], nothing remains but the [[solitude]] of [[Reality]]. This does not belong to the {{Wiki|materialistic}} [[philosophers]], it is the domain of the [[Tathagatas]]. If such things are [[imagined]] as the comming and going of the [[mind-system]], vanishing and appearing, solicitation, [[attachment]], intenses {{Wiki|affection}}, a philosphic {{Wiki|hypothesis}}, a {{Wiki|theory}}, an abode, a sense-concept, [[atomic]] [[attraction]], {{Wiki|organism}}, growth, [[thirst]], [[grasping]],- these things belong to {{Wiki|materialism}}, they are not mine. These are |
− | things that are the object of worldly interest, to be sensed, handled and tasted; these are the things that appear in the elements that make up the aggregates of personality where, owing to the procreative force of lust, there arise all kinds of disaster, birth, sorrow, lamentation, pain, despair, disease, old age, death. All these things concerns worldly interests and enjoyment; they lie along the path of the philosophers, which is not the path of the Dharma. When true egolessness of things and persons is understood , discrimination ceases to assert itself; the lower mind-system ceases to fuction; the various Bodhisattva stages are followed one after another; the Bodhisattva is able to utter his ten inexhaustible vows and is anointed by all the Buddhas. The Bodhisattva becomes master of himself and of all things by virtue of a life of spontaneous and radiant effortlessness. Thus the Dharma, which is Transcendental Intelligence, transcends all discriminations, all false-reasonings, all philosophical systems, all dualism. | + | things that are the [[object]] of [[worldly]] [[interest]], to be [[sensed]], handled and tasted; these are the things that appear in the [[elements]] that make up the [[aggregates]] of [[personality]] where, owing to the procreative force of [[lust]], there arise all kinds of {{Wiki|disaster}}, [[birth]], [[sorrow]], [[lamentation]], [[pain]], {{Wiki|despair}}, {{Wiki|disease}}, [[old age]], [[death]]. All these things concerns [[worldly]] interests and [[enjoyment]]; they lie along the [[path]] of the [[philosophers]], which is not the [[path]] of the [[Dharma]]. When true [[egolessness]] of things and persons is understood , {{Wiki|discrimination}} ceases to assert itself; the lower [[mind-system]] ceases to fuction; the various [[Bodhisattva stages]] are followed one after another; the [[Bodhisattva]] is able to utter his ten inexhaustible [[vows]] and is anointed by all the [[Buddhas]]. The [[Bodhisattva]] becomes [[master]] of himself and of all things by [[virtue]] of a [[life]] of spontaneous and radiant effortlessness. Thus the [[Dharma]], which is [[Transcendental Intelligence]], {{Wiki|transcends}} all discriminations, all false-reasonings, all [[philosophical]] systems, all [[dualism]]. |
− | Then Mahamati said to the Blessed One: In the Scriptures mention is made of the Womb of Tathagatahood and it is taught that that which is born of it is by nature bright and pure, originally unspotted and endowed with the thirty-two marks of excellence. As it is described it is a precious gem but wrapped in a dirty garment soiled by greed, anger, folly and false-imagination. We are taught that this Buddha-nature immanent in everyone is eternal, unchanging, auspicious. It is not this which is born of the Womb of Tathagatahood the same as the soul-substance that is taught by the philosophers? The Divine Atman as taught by them is also claimed to be eternal, inscrutable, unchanging, imperishable. It there, or is there not a difference? | + | Then [[Mahamati]] said to the [[Blessed One]]: In the [[Scriptures]] mention is made of the [[Womb]] of [[Tathagatahood]] and it is [[taught]] that that which is born of it is by [[nature]] bright and [[pure]], originally unspotted and endowed with the [[thirty-two marks]] of [[excellence]]. As it is described it is a [[precious]] [[gem]] but wrapped in a dirty garment soiled by [[greed]], [[anger]], folly and false-imagination. We are [[taught]] that this [[Buddha-nature]] immanent in everyone is eternal, [[unchanging]], [[auspicious]]. It is not this which is born of the [[Womb]] of [[Tathagatahood]] the same as the soul-substance that is [[taught]] by the [[philosophers]]? The [[Divine]] [[Atman]] as [[taught]] by them is also claimed to be eternal, [[inscrutable]], [[unchanging]], imperishable. It there, or is there not a difference? |
− | The Blessed One replied: No, Mahamati, my Womb of Tathagatahood is not the same as the Divine Atman as taught by the philosophers. What i teach is Tathagatahod in the sense of Dharmakaya, Ultimate Oneness, Nirvana, emptiness, unbornness, unqualifiedness, devoid of will-effort. The reason why I teach the doctrine of Tathagatahood is to cause the ignorant and simple-minded to lay aside their fears as they listen to the teaching of egolessness and come to understand the state of non-discrimination and | + | The [[Blessed One]] replied: No, [[Mahamati]], my [[Womb]] of [[Tathagatahood]] is not the same as the [[Divine]] [[Atman]] as [[taught]] by the [[philosophers]]. What i teach is Tathagatahod in the [[sense]] of [[Dharmakaya]], {{Wiki|Ultimate}} [[Oneness]], [[Nirvana]], [[emptiness]], [[unbornness]], unqualifiedness, devoid of will-effort. The [[reason]] why I teach the [[doctrine]] of [[Tathagatahood]] is to [[cause]] the [[ignorant]] and simple-minded to lay aside their {{Wiki|fears}} as they listen to the [[teaching]] of [[egolessness]] and come to understand the [[state]] of non-discrimination and |
− | imagelessness. The religious teaching of the Tathagatas are just like a potter making various vessels by his own skill of hand with the aid of rob, water and thread, out of the one mass of clay, so the Tathagatas by their command of skillful means issuing from Noble Wisdom, by various terms, expressions, and symbols, preach the twofold egolessness in order to remove the last trace of discrimination that is preventing disciples from attaining a self-realisation of Noble Wisdom. The doctrine of the Tathagatawomb is disclosed in order to awaken philosphers from their clinging to the notion of a Divine Atman as a transcendental personality, so that their minds that have become attached to the imaginary notion of a "soul" as being something self-existing, may be quickly awakened to a state of perfect enlightement. All such notions as causation, succesion, atoms, primary elements, that make up personality, personal soul, Supreme Spirit, Sovereing God, Creator, are all figments of the imagination and manifestations of mind. No, Mahamati, the Tathagata’s doctrine of the Womb of Tathagatahood is not the same as the philosopher’s Atman. | + | imagelessness. The [[religious]] [[teaching]] of the [[Tathagatas]] are just like a potter making various vessels by his [[own]] skill of hand with the aid of rob, [[water]] and thread, out of the one {{Wiki|mass}} of clay, so the [[Tathagatas]] by their command of [[skillful means]] issuing from [[Noble Wisdom]], by various terms, {{Wiki|expressions}}, and [[symbols]], {{Wiki|preach}} the twofold [[egolessness]] in order to remove the last trace of {{Wiki|discrimination}} that is preventing [[disciples]] from [[attaining]] a [[self-realisation]] of [[Noble Wisdom]]. The [[doctrine]] of the Tathagatawomb is disclosed in order to [[awaken]] philosphers from their [[clinging]] to the notion of a [[Divine]] [[Atman]] as a [[transcendental]] [[personality]], so that their [[minds]] that have become [[attached]] to the [[imaginary]] notion of a "[[soul]]" as being something [[self-existing]], may be quickly [[awakened]] to a [[state]] of {{Wiki|perfect}} enlightement. All such notions as [[causation]], succesion, [[atoms]], [[primary elements]], that make up [[personality]], personal [[soul]], [[Supreme Spirit]], Sovereing [[God]], Creator, are all figments of the [[imagination]] and [[manifestations]] of [[mind]]. No, [[Mahamati]], the [[Tathagata’s]] [[doctrine]] of the [[Womb]] of [[Tathagatahood]] is not the same as the philosopher’s [[Atman]]. |
− | The Bodhisattva is said to have well grasped the teaching of the Tathagatas when, all alone in a lonely place, by means of his Transcendental Intelligence, he walks the path leading to Nirvana. Thereon his mind will unfold by percieving, thinking, meditating, and, abiding in the practise of concentration until he attains the "turning-about" at the source of habit-energy, he will thereafter lead a life of excellent deeds. His mind concentrated on the state of Buddhahood, he will become thoroughly conversant with the noble truth of self-realisation; he will become perfect master of his own mind; he will be like a gem radiating many colors; he will be able to assume bodies of transformation; he will be able to enter into the minds of all to help them; and; finally, by gradually ascending the stages he will become established in the perfect Transcendental Intelligence of the Tathagatas. | + | The [[Bodhisattva]] is said to have well grasped the [[teaching]] of the [[Tathagatas]] when, all alone in a lonely place, by means of his [[Transcendental Intelligence]], he walks the [[path]] leading to [[Nirvana]]. Thereon his [[mind]] will unfold by percieving, [[thinking]], [[meditating]], and, abiding in the practise of [[concentration]] until he attains the "turning-about" at the source of habit-energy, he will thereafter lead a [[life]] of {{Wiki|excellent}} [[deeds]]. His [[mind]] [[concentrated]] on the [[state of Buddhahood]], he will become thoroughly conversant with the [[noble truth]] of [[self-realisation]]; he will become {{Wiki|perfect}} [[master]] of his [[own mind]]; he will be like a [[gem]] radiating many colors; he will be able to assume [[bodies]] of [[transformation]]; he will be able to enter into the [[minds]] of all to help them; and; finally, by gradually ascending the stages he will become established in the {{Wiki|perfect}} [[Transcendental Intelligence]] of the [[Tathagatas]]. |
− | Nevertheless, Transcendental Intelligence (Arya-jnana) is not Noble Wisdom (Arya-prajna) itself; only an intuitive awareness of it. Noble Wisdom is a perfect state of imagelessness; it is the Womb of "Suchness"; it is the all-conserving Divine Mind (Alaya-vijnana) which in its pure Essence forever abides in perfect patience and undisturbed tranquility. | + | Nevertheless, [[Transcendental Intelligence]] ([[Arya-jnana]]) is not [[Noble Wisdom]] (Arya-prajna) itself; only an intuitive [[awareness]] of it. [[Noble Wisdom]] is a {{Wiki|perfect}} [[state]] of imagelessness; it is the [[Womb]] of "[[Suchness]]"; it is the all-conserving [[Divine]] [[Mind]] ([[Alaya-vijnana]]) which in its [[pure]] [[Essence]] forever abides in {{Wiki|perfect}} [[patience]] and undisturbed [[tranquility]]. |
− | Chapter VII | + | [[Chapter]] VII |
===[[Self-Realisation]]=== | ===[[Self-Realisation]]=== | ||
− | Then said Mahamati: Pray tell us, Blessed One, what is the nature of Self-realisation by reason of which we shall be able to attain Transcendental Intelligence? | + | Then said [[Mahamati]]: Pray tell us, [[Blessed One]], what is the [[nature]] of [[Self-realisation]] by [[reason]] of which we shall be able to attain [[Transcendental Intelligence]]? |
− | The Blessed One Replied: Transcendental Intelligence rises when the intellectual-mind reaches its limit and, if things are to be realised in their true and essence nature, its processes of mentation, which are based on particularised ideas, discriminations and judgements, must be transcended by an appeal to some higher faculty of cognition, if there be such a higher faculty. There is such a faculty in the intuitive-mind (Manas), which as we have seen is the link between the intellectual-mind and Universal Mind. While it is not an individualised organ like the intellectual-mind, it has that which is much better,- direct dependence upon Universal Mind. While intuition does not give information that can be analysed and discriminated, it gives that which is far superior,- self-realisation through indentification. | + | The [[Blessed One]] Replied: [[Transcendental Intelligence]] rises when the intellectual-mind reaches its limit and, if things are to be realised in their true and [[essence]] [[nature]], its {{Wiki|processes}} of {{Wiki|mentation}}, which are based on particularised [[ideas]], discriminations and [[judgements]], must be transcended by an appeal to some higher {{Wiki|faculty}} of [[cognition]], if there be such a higher {{Wiki|faculty}}. There is such a {{Wiki|faculty}} in the [[intuitive-mind]] ([[Manas]]), which as we have seen is the link between the intellectual-mind and [[Universal Mind]]. While it is not an individualised {{Wiki|organ}} like the intellectual-mind, it has that which is much better,- direct [[dependence]] upon [[Universal Mind]]. While [[intuition]] does not give [[information]] that can be analysed and discriminated, it gives that which is far {{Wiki|superior}},- [[self-realisation]] through indentification. |
− | Mahamati then asked the Blessed One, saying: Pray tell us, Blessed One, what clear understandings an earnest disciple should have if he is to be successful in the discipline that leads to self-realisation? | + | [[Mahamati]] then asked the [[Blessed One]], saying: Pray tell us, [[Blessed One]], what clear understandings an earnest [[disciple]] should have if he is to be successful in the [[discipline]] that leads to [[self-realisation]]? |
− | The Blessed One replied: There are four things by the fulfilling of which an earnest disciple may gain self-realisation of Noble Wisdom and become and Bodhisattva-Mahasattva: First, he must have a clear understanding that all things are only manifestations of mind itself; second, he must discard the notion of birth, abiding and disappearance; third, he must clearly understand the egolessnes of both things and persons; and fourth, he must have a true conception of what constitutes self-realisation of Noble Wisdom. Provided with these four understandings, earnest disciples may become Bodhisattvas and attain Transcendental Intelligence. | + | The [[Blessed One]] replied: There are four things by the fulfilling of which an earnest [[disciple]] may gain [[self-realisation]] of [[Noble Wisdom]] and become and [[Bodhisattva-Mahasattva]]: First, he must have a [[clear understanding]] that all things are only [[manifestations]] of [[mind]] itself; second, he must discard the notion of [[birth]], abiding and [[disappearance]]; third, he must clearly understand the egolessnes of both things and persons; and fourth, he must have a true {{Wiki|conception}} of what constitutes [[self-realisation]] of [[Noble Wisdom]]. Provided with these four understandings, earnest [[disciples]] may become [[Bodhisattvas]] and attain [[Transcendental Intelligence]]. |
− | As to the first; he must recognise and be fully convinced that this triple world is nothing but a complex manifestation of one’s mental activities; that is devoid of selfness and its belongings; that there are no striving, no commings, no goings. He must recongnise and accept the fact that this trple world is manifested and imagined as real only under the influence of habit-energy that has been accumulated since beginningless past by reason of memory, false-imagination, false-reasoning, and attachments to the multiplicities of objects and reactions in close relationship and in conformity to ideas of body-property and-abode. | + | As to the first; he must recognise and be fully convinced that this [[triple world]] is nothing but a complex [[manifestation]] of one’s [[mental activities]]; that is devoid of [[selfness]] and its belongings; that there are no striving, no commings, no goings. He must recongnise and accept the fact that this trple [[world]] is [[manifested]] and [[imagined]] as real only under the influence of habit-energy that has been [[accumulated]] since [[beginningless]] {{Wiki|past}} by [[reason]] of [[memory]], false-imagination, false-reasoning, and [[attachments]] to the multiplicities of [[objects]] and reactions in close relationship and in conformity to [[ideas]] of body-property and-abode. |
− | As the to second; hemust recognise and be convinced that all things are to be regarded as forms seen in a vision and a dream, empty of substance, un-born and without self-nature; that all things exist only by reason of a complicated network of causation which owes its rise to the discrimination and attachment and which eventuates in the rise of the mind-system and its belongings and evolvements. | + | As the to second; hemust recognise and be convinced that all things are to be regarded as [[forms]] seen in a [[vision]] and a [[dream]], [[empty of substance]], un-born and without [[self-nature]]; that all things [[exist]] only by [[reason]] of a complicated network of [[causation]] which owes its rise to the {{Wiki|discrimination}} and [[attachment]] and which eventuates in the rise of the [[mind-system]] and its belongings and evolvements. |
− | As to the third; he must recognise and patiently accept the fact that his own mind and personality is also mind-constructed, that it is empty of substance, unborn and egoless. With these three things clearly in mind, the Bodhisattva will be able to enter into the truth of imagelessness. | + | As to the third; he must recognise and patiently accept the fact that his [[own mind]] and [[personality]] is also mind-constructed, that it is [[empty of substance]], {{Wiki|unborn}} and [[egoless]]. With these three things clearly in [[mind]], the [[Bodhisattva]] will be able to enter into the [[truth]] of imagelessness. |
− | As to the fourth; he must have a true conception of what constitutes self-realisation of Noble Wisdom. First, it is not comparable to the perceptions attained by the sense-mind, and neither is comparable to the cognition of the discriminating and intellectual-mind. Both of these presuppose a difference between self and not-self and the knowledge so attained is characterised by individuality and generality. Selfrealisation is based on identity and oneness; there is nothing to be discriminated nor predicated concerning it. But to enter into it the Bodhisattva must be free from all presuppositions and attachments to things, ideas and selfness. | + | As to [[the fourth]]; he must have a true {{Wiki|conception}} of what constitutes [[self-realisation]] of [[Noble Wisdom]]. First, it is not comparable to the [[perceptions]] [[attained]] by the sense-mind, and neither is comparable to the [[cognition]] of the discriminating and intellectual-mind. Both of these presuppose a difference between [[self]] and {{Wiki|not-self}} and the [[knowledge]] so [[attained]] is characterised by [[individuality]] and [[generality]]. Selfrealisation is based on [[Wikipedia:Identity (social science)|identity]] and [[oneness]]; there is nothing to be discriminated nor predicated concerning it. But to enter into it the [[Bodhisattva]] must be free from all presuppositions and [[attachments]] to things, [[ideas]] and [[selfness]]. |
− | Then said Mahamati to the Blessed One: Prey tell us, Blessed One, concerning the characteristics of deep attachments to existence and as to how we may become detached from existence? | + | Then said [[Mahamati]] to the [[Blessed One]]: Prey tell us, [[Blessed One]], concerning the [[characteristics]] of deep [[attachments]] to [[existence]] and as to how we may become [[detached]] from [[existence]]? |
− | The Blessed One replied: When one tries to understand the significance of things by means of words and discriminations, there follow immeasurably deep-seated attachments to existence. For instance: there are the deep-seated attachments to signs of individuality, to causation, to the notion of being and non-being, to the discrimination of birth and death, of doing and of not-doing, to the habit of discrimination itself upon which philosophers are so dependent. | + | The [[Blessed One]] replied: When one tries to understand the significance of things by means of words and discriminations, there follow immeasurably deep-seated [[attachments]] to [[existence]]. For instance: there are the deep-seated [[attachments]] to [[signs]] of [[individuality]], to [[causation]], to the notion of [[being and non-being]], to the {{Wiki|discrimination}} of [[birth]] and [[death]], of doing and of not-doing, to the [[Wikipedia:Habit (psychology)|habit]] of {{Wiki|discrimination}} itself upon which [[philosophers]] are so dependent. |
− | There are three attachments that are especially deep-seated in the minds of all: greed, anger and infatuation, which are based on lust, fear and pride. Back to these lies discrimination and desire which is procreative and is accompanied with excitement and avariciousness and love of comfort and desire for eternal life; and, following, is a succesion of rebirths on the five paths of existence and a continuation of attachments. But if these attachments are broken off, no signs of attachment nor of detachment will remain because they are based on things that are non-existent; when this truth is clearly understood the net of attachment is cleared away. | + | There are three [[attachments]] that are especially deep-seated in the [[minds]] of all: [[greed]], [[anger]] and infatuation, which are based on [[lust]], {{Wiki|fear}} and [[pride]]. Back to these lies {{Wiki|discrimination}} and [[desire]] which is procreative and is accompanied with [[excitement]] and avariciousness and [[love]] of {{Wiki|comfort}} and [[desire]] for [[eternal life]]; and, following, is a succesion of [[rebirths]] on the [[five paths]] of [[existence]] and a continuation of [[attachments]]. But if these [[attachments]] are broken off, no [[signs]] of [[attachment]] nor of [[detachment]] will remain because they are based on things that are [[non-existent]]; when this [[truth]] is clearly understood the net of [[attachment]] is cleared away. |
− | But depending upon and attaching itself to to the triple combination which works in unision there is the rising and the continuation of the mind-system incessantly fuctioning, and because of it there is the deepfelt and continuous assertion of the will-to-live. When the triple combination that causes the fuctioning of the mind-system ceases to exist, there is the triple emancipation and there is no further rising of any combination. When the existence and the non-existence of the external world are recognised as rising from the mind itself, then the Bodhisattva is prepared to enter into the state of imagelessness and therein to see into the emptiness which characterises all discrimination and all the deep-seated attachments resulting therefrom. Therein he will see no signs of deep-rooted attachment nor detachment; therein he will see no one in bondage and no one in emancipation, expect those who themselves cherish bondange and emancipation, because in all things there is no "substance" to be taken hold of. | + | But depending upon and attaching itself to to the triple combination which works in unision there is the [[rising]] and the continuation of the [[mind-system]] incessantly fuctioning, and because of it there is the deepfelt and continuous [[assertion]] of the will-to-live. When the triple combination that [[causes]] the fuctioning of the [[mind-system]] ceases to [[exist]], there is the triple {{Wiki|emancipation}} and there is no further [[rising]] of any combination. When the [[existence]] and the [[non-existence]] of the [[external world]] are recognised as [[rising]] from the [[mind]] itself, then the [[Bodhisattva]] is prepared to enter into the [[state]] of imagelessness and therein to see into the [[emptiness]] which characterises all {{Wiki|discrimination}} and all the deep-seated [[attachments]] resulting therefrom. Therein he will see no [[signs]] of deep-rooted [[attachment]] nor [[detachment]]; therein he will see no one in bondage and no one in {{Wiki|emancipation}}, expect those who themselves cherish bondange and {{Wiki|emancipation}}, because in all things there is no "[[substance]]" to be taken hold of. |
− | But so long as these discriminations are cherished by the ignorant and simple-minded they go on attaching themselves to them and, like the silkworms, go on spinning their thread of discrimination and enwrapping themselves and others, and are charmed with their poison. But to the wise there are no signs | + | But so long as these discriminations are cherished by the [[ignorant]] and simple-minded they go on attaching themselves to them and, like the silkworms, go on spinning their thread of {{Wiki|discrimination}} and enwrapping themselves and others, and are charmed with their [[poison]]. But to the [[wise]] there are no [[signs]] |
− | of attachment nor of detachment; all things are seen as abiding in solitude where there is no evolving of discrimination. Mahamati, when you and other Bodhisattvas understand well the distinction between attachment and detachment, you will be in possesion of skillful means for avoiding becoming attached to words according to which one proceeds to grasp meanings. Free from the domination of words you will be able to establish yourselves where there will be a "turning-about" in the deepst seat of consciousness by means of which you will attain self-realisation of Noble Wisdom and be able to enter into all the | + | of [[attachment]] nor of [[detachment]]; all things are seen as abiding in [[solitude]] where there is no evolving of {{Wiki|discrimination}}. [[Mahamati]], when you and other [[Bodhisattvas]] understand well the {{Wiki|distinction}} between [[attachment]] and [[detachment]], you will be in possesion of [[skillful means]] for avoiding becoming [[attached]] to words according to which one proceeds to [[grasp]] meanings. Free from the {{Wiki|domination}} of words you will be able to establish yourselves where there will be a "turning-about" in the deepst seat of [[consciousness]] by means of which you will attain [[self-realisation]] of [[Noble Wisdom]] and be able to enter into all the |
− | Buddha-lands and assemblies. There you will be stamped with the stamp of powers, self-command, the psychic faculties, and will be endowed with the wisdom and the power of the ten inexhaustible vows, and will become radiant with the variegated rays of the Transformation Bodies. Therewith you will shine without effort like the moon, the sun, the magic wishing-jewel, and at every stage will view things as being of perfect oneness with yourself, uncontaminated by any self-consciousness. Seeing that all things are like a dream, you will be able to enter into the stage of the Tathagatas and be able to deliver discourses on the Dharma to the world of beings in accordance with their needs and be able to free them from all dualistic notions and false discriminations. | + | [[Buddha-lands]] and assemblies. There you will be stamped with the stamp of [[powers]], self-command, the [[psychic]] [[faculties]], and will be endowed with the [[wisdom]] and the power of the ten inexhaustible [[vows]], and will become radiant with the variegated rays of the [[Transformation]] [[Bodies]]. Therewith you will shine without [[effort]] like the [[moon]], the {{Wiki|sun}}, the [[magic]] wishing-jewel, and at every stage will view things as being of {{Wiki|perfect}} [[oneness]] with yourself, uncontaminated by any [[self-consciousness]]. [[Seeing]] that all things are like a [[dream]], you will be able to enter into the stage of the [[Tathagatas]] and be able to deliver [[discourses]] on the [[Dharma]] to the [[world of beings]] in accordance with their needs and be able to free them from all [[dualistic]] notions and false discriminations. |
− | Mahamati, there are two ways of considering self-realisation: namely, the teachings about it, and the realisation itself. The teachings as variously given in the nine divisions of the doctrinal works, for the instructions of those who are inclined toward it, by making use of skillful means and expedients, are intended to awaken in all beings a true perception of the Dharma. The teachings are designed to keep one away from all dualistic notions of being and non-being and oneness and otherness. | + | [[Mahamati]], there are two ways of considering [[self-realisation]]: namely, the teachings about it, and the realisation itself. The teachings as variously given in the nine divisions of the [[doctrinal]] works, for the instructions of those who are inclined toward it, by making use of [[skillful means]] and expedients, are intended to [[awaken]] in all [[beings]] a true [[perception]] of the [[Dharma]]. The teachings are designed to keep one away from all [[dualistic]] notions of [[being and non-being]] and [[oneness]] and otherness. |
− | Realisation itself is within the inner consciousness. It is an inner experience that has no connection with the lower mind-system and its discriminations of words, ideas and philosophical speculations. It shines out with its own clear light to reveal the error and foolishness of mind-constructed teachings, to render impotent evil influences from without, and to guide one unerringly to the realm of the good nonoutflowings. Mahamati, when the earnest diciple and Bodhisattva is provided with these requirements, the way is open to his perfect attainment of self-realisation of Noble Wisdom, and to the full enjoyment of the fruits that arise therefrom. | + | Realisation itself is within the inner [[consciousness]]. It is an inner [[experience]] that has no [[connection]] with the lower [[mind-system]] and its discriminations of words, [[ideas]] and [[philosophical]] speculations. It shines out with its [[own]] [[clear light]] to reveal the error and [[foolishness]] of mind-constructed teachings, to render impotent [[evil influences]] from without, and to guide one unerringly to the [[realm]] of the good nonoutflowings. [[Mahamati]], when the earnest diciple and [[Bodhisattva]] is provided with these requirements, the way is open to his {{Wiki|perfect}} [[attainment]] of [[self-realisation]] of [[Noble Wisdom]], and to the full [[enjoyment]] of the {{Wiki|fruits}} that arise therefrom. |
− | Then Mahamati asked the Blessed One, saying: Pray tell us, Blessed One, about the One Vehicle which the Blessed One has said characterises the attainment of the inner self-realisation of Noble Wisdom? | + | Then [[Mahamati]] asked the [[Blessed One]], saying: Pray tell us, [[Blessed One]], about the One [[Vehicle]] which the [[Blessed One]] has said characterises the [[attainment]] of the inner [[self-realisation]] of [[Noble Wisdom]]? |
− | The Blessed One replied: In order to discard some easily discriminations and erroneous reasonings, the Bodhisattva should retire by himself to a quiet, secluded place where he may reflect within himself without relying on anyone else, and there let him exert himself to make successive advances advances along the stages; this solitude is the characteristic feature of the inner attainment of self-realisation of Noble Wisdom. | + | The [[Blessed One]] replied: In order to discard some easily discriminations and erroneous reasonings, the [[Bodhisattva]] should retire by himself to a quiet, secluded place where he may reflect within himself without relying on anyone else, and there let him exert himself to make successive advances advances along the stages; this [[solitude]] is the [[characteristic]] feature of the inner [[attainment]] of [[self-realisation]] of [[Noble Wisdom]]. |
− | I call this the One Vehicle, not because it is the One Vehicle, but because it is onlyin solitude that one is able to recognise and realise the path of the One Vehicle. So long as the mind is distracted and is making conscious effort, there can be no culmination as regards the various vehicles; it is only when the mind is alone and quiet that it is able to forsake the discriminations of the external world and seek realisation of an inner realm where there is neither vehicle nor one who rides in it. I speak of the three vehicles in order to carry the ignorant. I do not speak much about the One Vehicle because there is no way by which earnest disciples and masters can realise Nirvana, unaided. According to the discourses of the Tathagatas earnest disciples should be segregated and disciplined and trained in meditation and dhyana whereby they are aided by many devices and expedients to realise emancipation. It is | + | I call this the One [[Vehicle]], not because it is the One [[Vehicle]], but because it is onlyin [[solitude]] that one is able to recognise and realise the [[path]] of the One [[Vehicle]]. So long as the [[mind]] is distracted and is making [[conscious]] [[effort]], there can be no culmination as regards the various vehicles; it is only when the [[mind]] is alone and quiet that it is able to forsake the discriminations of the [[external world]] and seek realisation of an [[inner realm]] where there is neither [[vehicle]] nor one who rides in it. I speak of the [[three vehicles]] in order to carry the [[ignorant]]. I do not speak much about the One [[Vehicle]] because there is no way by which earnest [[disciples]] and [[masters]] can realise [[Nirvana]], unaided. According to the [[discourses]] of the [[Tathagatas]] earnest [[disciples]] should be segregated and [[disciplined]] and trained in [[meditation]] and [[dhyana]] whereby they are aided by many devices and expedients to realise {{Wiki|emancipation}}. It is |
− | because earnest disciples and masters have not fully destroyed the habit-energy of karma and the hindrances of discriminative knowledge and human passion that they are often unable to accept the twofold egolessness and the inconceivable transformation death, that I preach the triple vehicle and not the One Vehicle. When earnest disciples have gottan rid of all their evil habit-energy and been able to realise the twofold egolessness, then they will not be intoxicated by the bliss of the Samadhis and will be awakened into the super-realm of the good non-outflowings. Being awakened into the realm of the good non-outflowings, they will be able to gather up all the requisities for the attainment of Noble Wisdom which is beyond conception and is of sovereing | + | because earnest [[disciples]] and [[masters]] have not fully destroyed the habit-energy of [[karma]] and the [[hindrances]] of [[discriminative knowledge]] and [[human]] [[passion]] that they are often unable to accept the twofold [[egolessness]] and the [[inconceivable]] [[transformation]] [[death]], that I {{Wiki|preach}} the triple [[vehicle]] and not the One [[Vehicle]]. When earnest [[disciples]] have gottan rid of all their [[evil]] habit-energy and been able to realise the twofold [[egolessness]], then they will not be {{Wiki|intoxicated}} by the [[bliss]] of the [[Samadhis]] and will be [[awakened]] into the super-realm of the good non-outflowings. Being [[awakened]] into the [[realm]] of the good non-outflowings, they will be able to [[gather]] up all the requisities for the [[attainment]] of [[Noble Wisdom]] which is beyond {{Wiki|conception}} and is of sovereing |
− | power. Bu really, Mahamati, there are no vehicles, and so i speak of the One Vehicle. Mahamati, the full recognition of the One Vehicle has never been attained by either earnest disciples, masters, or even by the great Brahma; it has been attained only by the Tathagatas themselves. That is the | + | power. Bu really, [[Mahamati]], there are no vehicles, and so i speak of the One [[Vehicle]]. [[Mahamati]], the full {{Wiki|recognition}} of the One [[Vehicle]] has never been [[attained]] by either earnest [[disciples]], [[masters]], or even by the great [[Brahma]]; it has been [[attained]] only by the [[Tathagatas]] themselves. That is the |
− | reason that it is known as the One Vehicle. I do not speak much about it because there is no way by which earnest disciples can realise Nirvana unaided. | + | [[reason]] that it is known as the One [[Vehicle]]. I do not speak much about it because there is no way by which earnest [[disciples]] can realise [[Nirvana]] unaided. |
− | Then Mahamati asked the Blessed One, saying: What are the steps that will lead an awakened disciple toward the self-realisation of Noble Wisdom? | + | Then [[Mahamati]] asked the [[Blessed One]], saying: What are the steps that will lead an [[awakened]] [[disciple]] toward the [[self-realisation]] of [[Noble Wisdom]]? |
− | The Blessed One replied: The beginning lies in the recognition that the external world is only a manifestation of the activities of the mind itself, and that the mind grasps it as an external world simply because of its habit of discrimination and false-reasoning. The disciple musy get into the habit of looking at things truthfully. He must recognise the fact that the world has no self nature, that it is un-born, that it is like a passing cloud, like an imaginary wheel made by a revolving firebrand, like the castle of the Gandharvas, like the moon reflected in the ocean, like a vision, a mirage, a dream. He must come to understand that mind in its essence-nature has nothing to do with discrimination nor causation; he must not listen to discourses based on | + | The [[Blessed One]] replied: The beginning lies in the {{Wiki|recognition}} that the [[external world]] is only a [[manifestation]] of the [[activities]] of the [[mind]] itself, and that the [[mind]] [[grasps]] it as an [[external world]] simply because of its [[Wikipedia:Habit (psychology)|habit]] of {{Wiki|discrimination}} and false-reasoning. The [[disciple]] musy get into the [[Wikipedia:Habit (psychology)|habit]] of [[looking at]] things truthfully. He must recognise the fact that the [[world]] has [[no self]] [[nature]], that it is un-born, that it is like a passing cloud, like an [[imaginary]] [[wheel]] made by a revolving firebrand, like the castle of the [[Gandharvas]], like the [[moon]] reflected in the ocean, like a [[vision]], a [[mirage]], a [[dream]]. He must come to understand that [[mind]] in its essence-nature has nothing to do with {{Wiki|discrimination}} nor [[causation]]; he must not listen to [[discourses]] based on |
− | the imaginary terms and qualifications; he must understand that Universal Mind in its pure essence is a state of imagelessness, that it is only because of the accumulated defilments on its face that body-property-and-abode appear to be its manifestations, that in its own pure nature it is unaffected and unaffecting by such changes as rising, abiding and destruction; he must fully understand that all these things come with the awakening of the notion of an ego-soul and its conscious mind. Therefore, Mahamati, let those disciples who wish to realise Noble Wisdom by following the Tathagata Vehicle desist from all discrimination and erroneous reasoning about personality and its senseworld or about such ideas as causation, rising, abiding and destruction, and | + | the [[imaginary]] terms and qualifications; he must understand that [[Universal Mind]] in its [[pure]] [[essence]] is a [[state]] of imagelessness, that it is only because of the [[accumulated]] defilments on its face that body-property-and-abode appear to be its [[manifestations]], that in its [[own]] [[pure]] [[nature]] it is unaffected and unaffecting by such changes as [[rising]], abiding and destruction; he must fully understand that all these things come with the [[awakening]] of the notion of an ego-soul and its [[conscious mind]]. Therefore, [[Mahamati]], let those [[disciples]] who wish to realise [[Noble Wisdom]] by following the [[Tathagata]] [[Vehicle]] desist from all {{Wiki|discrimination}} and erroneous {{Wiki|reasoning}} about [[personality]] and its senseworld or about such [[ideas]] as [[causation]], [[rising]], abiding and destruction, and |
− | exercise themselves in the discipline of dhyana that leads to the realisation of Noble Wisdom. | + | exercise themselves in the [[discipline]] of [[dhyana]] that leads to the realisation of [[Noble Wisdom]]. |
− | To practice dhyana, the earnest disciple should retire to a quiet and solitary place, remembering that lifelong habits of discriminative thinking cannot be broken off easily nor quickly. There are four kinds of concentrative meditation (dhyana): The dhyana practiced by the ignorant; the dhyana devoted to the examination of meaning; the dhyana with "suchness" (tathata) for its object; and the dhyana of the Tathagatas. | + | To practice [[dhyana]], the earnest [[disciple]] should retire to a quiet and {{Wiki|solitary}} place, remembering that lifelong [[habits]] of discriminative [[thinking]] cannot be broken off easily nor quickly. There are four kinds of concentrative [[meditation]] ([[dhyana]]): The [[dhyana]] practiced by the [[ignorant]]; the [[dhyana]] devoted to the {{Wiki|examination}} of meaning; the [[dhyana]] with "[[suchness]]" ([[tathata]]) for its [[object]]; and the [[dhyana]] of the [[Tathagatas]]. |
− | The dhyana practiced by the ignorant is the one resorted to by those who are following the example of the disciples and masters but who do not understand its purpose and, therefore, it becomes "still-sitting" with vacant minds. This dhyana is practiced, also, by those who, despising the body, see it as a shadow and a skeleton full of suffering and impurity, and yet who cling to the notion of an ego, seek to attain emancipation by the mere cessation of thought. | + | The [[dhyana]] practiced by the [[ignorant]] is the one resorted to by those who are following the example of the [[disciples]] and [[masters]] but who do not understand its {{Wiki|purpose}} and, therefore, it becomes "still-sitting" with vacant [[minds]]. This [[dhyana]] is practiced, also, by those who, despising the [[body]], see it as a shadow and a skeleton full of [[suffering]] and [[impurity]], and yet who [[cling]] to the notion of an [[ego]], seek to attain {{Wiki|emancipation}} by the mere [[cessation]] of [[thought]]. |
− | The dhyana devoted to the examination of meaning, is the one practised by those who, perceiving the untenability of such ideas as self, other and both, which are held by the philosophers, and who have passed beyond the twofold-egolessness, devote dhyana to an examnitation of the significance of egolessness and the differentiations of the Bodhisattvas stages. | + | The [[dhyana]] devoted to the {{Wiki|examination}} of meaning, is the one practised by those who, perceiving the untenability of such [[ideas]] as [[self]], other and both, which are held by the [[philosophers]], and who have passed beyond the twofold-egolessness, devote [[dhyana]] to an examnitation of the significance of [[egolessness]] and the differentiations of the [[Bodhisattvas]] stages. |
− | The dhyana with Tathata, or "Suchness", or Oneness, or Divine Name, for its object is practised by those earnest disciples and masters who, while fully recognising the twofold egolessness and the imagelessness of Tathata, yet cling to the notion of ultimate Tathata. | + | The [[dhyana]] with [[Tathata]], or "[[Suchness]]", or [[Oneness]], or [[Divine]] [[Name]], for its [[object]] is practised by those earnest [[disciples]] and [[masters]] who, while fully recognising the twofold [[egolessness]] and the imagelessness of [[Tathata]], yet [[cling]] to the notion of [[Wikipedia:Absolute (philosophy)|ultimate]] [[Tathata]]. |
− | The dhyana of the Tathagatas is the dhyana of those who are entering upon the stage of Tathagatahood and who, abiding in the triple bliss which characterises the self-realisation of Noble Wisdom, are devoting themselves for the sake of all beings to the accomplishement of incomprehensible works for their emancipation. This is the pure dhyana of the Tathagatas. Whe all lesser things and ideas are transcended and forgotten, and there remains only a perfect state of imagelessness where Tathagata and Tathata are merged into perfect Oneness, then the Buddhas will come together from all their Buddha-lands and with shining hands resting on his forhead will welcome a new Tathagata. | + | The [[dhyana]] of the [[Tathagatas]] is the [[dhyana]] of those who are entering upon the stage of [[Tathagatahood]] and who, abiding in the triple [[bliss]] which characterises the [[self-realisation]] of [[Noble Wisdom]], are devoting themselves [[for the sake of all beings]] to the accomplishement of incomprehensible works for their {{Wiki|emancipation}}. This is the [[pure]] [[dhyana]] of the [[Tathagatas]]. Whe all lesser things and [[ideas]] are transcended and forgotten, and there remains only a {{Wiki|perfect}} [[state]] of imagelessness where [[Tathagata]] and [[Tathata]] are merged into {{Wiki|perfect}} [[Oneness]], then the [[Buddhas]] will come together from all their [[Buddha-lands]] and with shining hands resting on his forhead will welcome a new [[Tathagata]]. |
− | Chapter VIII | + | [[Chapter]] VIII |
===[[The Attainment of Self-Realisation]]=== | ===[[The Attainment of Self-Realisation]]=== | ||
− | Then said Mahamati to the Blessed One: Pray tell us more as to what constitutes the state of selfrealisation? | + | Then said [[Mahamati]] to the [[Blessed One]]: Pray tell us more as to what constitutes the [[state]] of selfrealisation? |
− | The Blessed One replied: In the life of an earnest disciple there are two aspects that are to be distinguished: namely, the state of attachment to the self-natures arising from discrimination of himself and his field of consciousness to which he is related; and second, the excellent and exalted state of selfrealisation of Noble Wisdom. The state of attachment to the discriminations of the self-natures of things, ideas and selfhood is accompanied by emotions of pleasure or aversion according to experience or as laid down in books of logic. Conforming himself to the egolessness of things and holding back wrong views as to his egoness, he should abandon these thoughts and hold himself firmly to the continuously ascending journey of the stages. | + | The [[Blessed One]] replied: In the [[life]] of an earnest [[disciple]] there are two aspects that are to be {{Wiki|distinguished}}: namely, the [[state]] of [[attachment]] to the self-natures [[arising]] from {{Wiki|discrimination}} of himself and his field of [[consciousness]] to which he is related; and second, the {{Wiki|excellent}} and [[exalted]] [[state]] of selfrealisation of [[Noble Wisdom]]. The [[state]] of [[attachment]] to the discriminations of the self-natures of things, [[ideas]] and [[selfhood]] is accompanied by [[emotions]] of [[pleasure]] or [[aversion]] according to [[experience]] or as laid down in [[books]] of [[logic]]. Conforming himself to the [[egolessness]] of things and holding back [[wrong views]] as to his egoness, he should abandon these [[thoughts]] and hold himself firmly to the continuously ascending journey of the stages. |
− | The exalted state of self-realisation as it relates to an earnest disciple is a state of mental concentration in which he seeks to indentify himself with Noble Wisdom. In that effort he must seek to annihilate all vagrant thoughts and notions belonging to the externality of things, and all ideas of individuality and generality, of suffering and impermanence, and cultivate the noblest ideas of egolessness and emptiness and imagelessness; thus will he attain a realisation of truth that is free from passion and is ever serene. When this active effort at mental concentration is succesful it is followed by a more passive, receptive state of Samadhi in which the earnest disciple will enter into the blissful abode of Noble Wisdom and experience its consumations in the transformations of Samapatti. This is an earnest disciple’s first experience of the exalted state of realisation, but as yet there is no discarding of habit-energy nor escaping from the transformation of death. | + | The [[exalted]] [[state]] of [[self-realisation]] as it relates to an earnest [[disciple]] is a [[state]] of [[mental concentration]] in which he seeks to indentify himself with [[Noble Wisdom]]. In that [[effort]] he must seek to annihilate all vagrant [[thoughts]] and notions belonging to the externality of things, and all [[ideas]] of [[individuality]] and [[generality]], of [[suffering]] and [[impermanence]], and cultivate the noblest [[ideas]] of [[egolessness]] and [[emptiness]] and imagelessness; thus will he attain a realisation of [[truth]] that is free from [[passion]] and is ever [[serene]]. When this active [[effort]] at [[mental concentration]] is succesful it is followed by a more passive, receptive [[state]] of [[Samadhi]] in which the earnest [[disciple]] will enter into the [[blissful]] abode of [[Noble Wisdom]] and [[experience]] its consumations in the transformations of [[Samapatti]]. This is an earnest [[disciple’s]] first [[experience]] of the [[exalted]] [[state]] of realisation, but as yet there is no discarding of habit-energy nor escaping from the [[transformation]] of [[death]]. |
− | Having attained this exalted and blissful state of realisation as far as it can be attained by disciples, the Bodhisattva must not give himself up to the enjoyment of its bliss, for that would mean cessation, but should think compassionately of other beings and keep ever fresh his original vows; he should never let himself rest nor exert himself in the bliss of the Samadhis. | + | Having [[attained]] this [[exalted]] and [[blissful state]] of realisation as far as it can be [[attained]] by [[disciples]], the [[Bodhisattva]] must not give himself up to the [[enjoyment]] of its [[bliss]], for that would mean [[cessation]], but should think [[compassionately]] of other [[beings]] and keep ever fresh his [[original vows]]; he should never let himself rest nor exert himself in the [[bliss]] of the [[Samadhis]]. |
− | But, Mahamati, as earnest disciples go on trying to advance on the path that leads to full realisation. There is one danger against which they must be on their guard. Disciples may not appreciate that the mindsystem, because of its accumulated habit-energy, goes on fuctioning, more or less unconsciously, as long as they live. They may sometimes think that they can expedite the attainment of their goal of tranquilisation by entirely supressing the activities of the mind-system. This is a mistake, for even if the activities of the mind are supressed, the mind will still go on fuctioning because the seeds of habit-energy will still remain in it. What they think is extinction of mind, is really the non-fuctioning of the mind’s external world to which they are no longer attached. That is, the goal if tranquilisation is to be reached not by supressing all mind activity but by getting rid of discriminations and attachments. | + | But, [[Mahamati]], as earnest [[disciples]] go on trying to advance on the [[path]] that leads to full realisation. There is one [[danger]] against which they must be on their guard. [[Disciples]] may not appreciate that the mindsystem, because of its [[accumulated]] habit-energy, goes on fuctioning, more or less {{Wiki|unconsciously}}, as long as they live. They may sometimes think that they can expedite the [[attainment]] of their goal of tranquilisation by entirely supressing the [[activities]] of the [[mind-system]]. This is a mistake, for even if the [[activities]] of the [[mind]] are supressed, the [[mind]] will still go on fuctioning because the [[seeds]] of habit-energy will still remain in it. What they think is [[extinction]] of [[mind]], is really the non-fuctioning of the [[mind’s]] [[external world]] to which they are no longer [[attached]]. That is, the goal if tranquilisation is to be reached not by supressing all [[mind]] [[activity]] but by getting rid of discriminations and [[attachments]]. |
− | Then there are others who, afraid of the suffering incident to the discriminations of life and death, unwisely seek Nirvana. They have come to see that all things subject to discrimination have no reality and so imagine that Nirvana must consist in the annihilation of the senses and their fields of sensation; they do not appreciate that birth-and-death and Nirvana are not separate one from the other. They do not know that Nirvana is Universal Mind in its purity. Therefore, these stupid ones who cling to the notion that Nirvana is a world by itself that us outside what is seen of the mind, ignoring all the teachings of the Tathagatas concerning the external world, go on rolling themselves along the wheel of birth-and-death. But when they experiment the "turning-about" in their deepest consciousness which will bring with it the perfect self-realisation of Noble Wisdom, then they will understand. | + | Then there are others who, afraid of the [[suffering]] incident to the discriminations of [[life]] and [[death]], unwisely seek [[Nirvana]]. They have come to see that all things [[subject]] to {{Wiki|discrimination}} have no [[reality]] and so [[imagine]] that [[Nirvana]] must consist in the {{Wiki|annihilation}} of the [[senses]] and their fields of [[sensation]]; they do not appreciate that [[birth-and-death]] and [[Nirvana]] are not separate one from the other. They do not know that [[Nirvana]] is [[Universal Mind]] in its [[purity]]. Therefore, these stupid ones who [[cling]] to the notion that [[Nirvana]] is a [[world]] by itself that us outside what is seen of the [[mind]], ignoring all the teachings of the [[Tathagatas]] concerning the [[external world]], go on rolling themselves along the [[wheel]] of [[birth-and-death]]. But when they experiment the "turning-about" in their deepest [[consciousness]] which will bring with it the {{Wiki|perfect}} [[self-realisation]] of [[Noble Wisdom]], then they will understand. |
− | The true functioning of the mind is very subtle and difficult to be understood by young disciples, even masters with all their powers of right-knowledge and Samadhis often find it baffling. It is only the Tathagatas and the Bodhisattvas who are firmly established on the seventh stage who can fully understand its workings. Those earnest disciples and masters who wish to fully understand all the aspects of the different stages of Bodhisattvahood by the aid of their right-knowledge must do so by becoming thoroughly conviced that objects of discrimination are only seen to be so by the mind and, thus, by keeping themselves away from all discriminations and false reasonings which are also of the mind itself, by ever seeking to see things truly (yathabhutam), and by planting roots of goodness in Buddha-lands that know no limits made by differentiations. | + | The true functioning of the [[mind]] is very {{Wiki|subtle}} and difficult to be understood by young [[disciples]], even [[masters]] with all their [[powers]] of [[right-knowledge]] and [[Samadhis]] often find it baffling. It is only the [[Tathagatas]] and the [[Bodhisattvas]] who are firmly established on the seventh stage who can fully understand its workings. Those earnest [[disciples]] and [[masters]] who wish to fully understand all the aspects of the different stages of [[Bodhisattvahood]] by the aid of their [[right-knowledge]] must do so by becoming thoroughly conviced that [[objects]] of {{Wiki|discrimination}} are only seen to be so by the [[mind]] and, thus, by keeping themselves away from all discriminations and false reasonings which are also of the [[mind]] itself, by ever seeking to see things truly (yathabhutam), and by planting [[roots]] of [[goodness]] in [[Buddha-lands]] that know no limits made by differentiations. |
− | To do all this the Bodhisattva must keep himself away from all turmoil, social excitements and sleepiness; let him keep away from the treasies and writtings of worldly philosophers, and from the ritual and ceremonies of professional priestcraft. Let him retire to a secluded place in the forest and there devote himself to the practice of the various spiritual disciplines, because it is only by so doing that he will become capable of attaining in this world of multiplicities a true insight into the workings of Universal Mind in its Essence. There surrounded by his good friends the Buddhas, earnest disciples will become capable of understanding the significance of the mind-system and its place as a mediating agent between the external world and Universal Mind and he will become capable of crossing the ocean of birth-anddeath which rises from ignorance, desire and deed. | + | To do all this the [[Bodhisattva]] must keep himself away from all turmoil, {{Wiki|social}} excitements and sleepiness; let him keep away from the treasies and writtings of [[worldly]] [[philosophers]], and from the [[ritual]] and {{Wiki|ceremonies}} of professional priestcraft. Let him retire to a secluded place in the [[forest]] and there devote himself to the practice of the various [[spiritual]] [[disciplines]], because it is only by so doing that he will become capable of [[attaining]] in this [[world]] of multiplicities a true [[insight]] into the workings of [[Universal Mind]] in its [[Essence]]. There surrounded by his good friends the [[Buddhas]], earnest [[disciples]] will become capable of [[understanding]] the significance of the [[mind-system]] and its place as a mediating agent between the [[external world]] and [[Universal Mind]] and he will become capable of crossing the ocean of birth-anddeath which rises from [[ignorance]], [[desire]] and [[deed]]. |
− | Having gained a thorough understanding of the mind-system, the three self-natures, the twofold egolessness, and established himself in the measure of self-realisation that goes with that attainment, all of which may be gained by his right-knowledge, the way will be clear to the Bodhisattva’s further advance along the stages of Bodhisattvahood. The disciple should then abandon the understanding of mind which he has gained by right-knowledge, which in comparison with Noble Wisdom is like a lame donkey, and entering on the eight stage of Bodhisattvahood, he should then disciple himself in Noble Wisdom according to its three aspects. | + | Having gained a thorough [[understanding]] of the [[mind-system]], the three self-natures, the twofold [[egolessness]], and established himself in the measure of [[self-realisation]] that goes with that [[attainment]], all of which may be gained by his [[right-knowledge]], the way will be clear to the [[Bodhisattva’s]] further advance along the stages of [[Bodhisattvahood]]. The [[disciple]] should then abandon the [[understanding]] of [[mind]] which he has gained by [[right-knowledge]], which in comparison with [[Noble Wisdom]] is like a lame {{Wiki|donkey}}, and entering on the eight stage of [[Bodhisattvahood]], he should then [[disciple]] himself in [[Noble Wisdom]] according to its three aspects. |
− | These aspects are: First, imagelessness which come forth when all things belonging to dicipleship, mastership, and philosophy are thoroughly mastered. Second, the power added by all the Buddhas by reason of their original vows including the identification of their lives and the sharing of their lives and the sharing of their merit with all sentient lives. Third, the perfect self-realisation that thus far has only been realised in a measure. As the Bodhisattva succeeds in detaching himself from viewing all things, including his own imagined egoness, in their phenomenality, and realises the states of Samadhi and Samapatti whereby he surveys the world as a vision and a dream, and being sustained by all the Buddhas, he will be able to pass on to the full attainment of the Tathagata stage, which is Noble Wisdom itself. This is the triplicity of the noble life and being furnished with this triplicity the perfect self-realisation of Noble Wisdom has been attained. | + | These aspects are: First, imagelessness which come forth when all things belonging to dicipleship, mastership, and [[philosophy]] are thoroughly mastered. Second, the power added by all the [[Buddhas]] by [[reason]] of their [[original vows]] [[including]] the identification of their [[lives]] and the sharing of their [[lives]] and the sharing of their [[merit]] with all [[sentient]] [[lives]]. Third, the {{Wiki|perfect}} [[self-realisation]] that thus far has only been realised in a measure. As the [[Bodhisattva]] succeeds in detaching himself from viewing all things, [[including]] his [[own]] [[imagined]] egoness, in their phenomenality, and realises the states of [[Samadhi]] and [[Samapatti]] whereby he surveys the [[world]] as a [[vision]] and a [[dream]], and being sustained by all the [[Buddhas]], he will be able to pass on to the full [[attainment]] of the [[Tathagata]] stage, which is [[Noble Wisdom]] itself. This is the triplicity of the [[noble]] [[life]] and being furnished with this triplicity the {{Wiki|perfect}} [[self-realisation]] of [[Noble Wisdom]] has been [[attained]]. |
− | Then Mahamati asked the Blessed One, saying: Blessed One, is the purification of the evil out-flowings of the mind which come from clinging to the notions of an objective world and an empirical soul, gradual or instantaneous? | + | Then [[Mahamati]] asked the [[Blessed One]], saying: [[Blessed One]], is the [[purification]] of the [[evil]] out-flowings of the [[mind]] which come from [[clinging]] to the notions of an [[objective world]] and an [[empirical]] [[soul]], [[gradual]] or instantaneous? |
− | The Blessed One replied: There are three characteristic out-flows of the mind, namely, the evil outflowings that rise from thirst, grasping and attachment; the evil out-flowings that arise from the illusions of the mind and the infatuations of egoism; and the good non-outflowings that arise from Noble Wisdom. | + | The [[Blessed One]] replied: There are three [[characteristic]] out-flows of the [[mind]], namely, the [[evil]] outflowings that rise from [[thirst]], [[grasping]] and [[attachment]]; the [[evil]] out-flowings that arise from the [[illusions]] of the [[mind]] and the infatuations of [[egoism]]; and the good non-outflowings that arise from [[Noble Wisdom]]. |
− | The evil out-flowings that take place from recognising an external world, which in truth is only a manifestation of mind, and from becoming attached to it, are gradually purified and not instantaneously. Good behavior can only come by the path of restraint and effort. It is like a potter making pots that is done gradually and with attention and effort. It is like the mastery of comedy, dancing, singing, luteplaying, writing, and any other art; it must be acquired gradually and laboriously. Its reward will be a clearing insight into the emptiness and transciensy of all things. | + | The [[evil]] out-flowings that take place from recognising an [[external world]], which in [[truth]] is only a [[manifestation]] of [[mind]], and from becoming [[attached]] to it, are gradually [[purified]] and not instantaneously. Good {{Wiki|behavior}} can only come by the [[path]] of {{Wiki|restraint}} and [[effort]]. It is like a potter making pots that is done gradually and with [[attention]] and [[effort]]. It is like the [[mastery]] of [[comedy]], [[dancing]], singing, luteplaying, [[writing]], and any other [[art]]; it must be acquired gradually and laboriously. Its reward will be a clearing [[insight]] into the [[emptiness]] and transciensy of all things. |
− | The evil out-flowings that arise from the illusions of the mind and the infatuations of egoism, concerns the mental life more directly and are such things as fear, anger, hatred and pride; these are purified by study and meditation and that, too, must be attained gradually and not instantaneously. It is like the amra fruit that ripens slowly; it is like grass, shrubs, herbs and trees that grow up from the earth gradually. Each must follow the path of study and meditation by himself gradually and with effort, but because of the original vows of the Bodhisattvas and all the Tathagatas who have devoted their merits and identified their lives with all animate life that all may be emancipated, they are not without aid and encouragement; but even with the aid of the Tathagatas, the purification of the evil out-flowings of the mind are at best | + | The [[evil]] out-flowings that arise from the [[illusions]] of the [[mind]] and the infatuations of [[egoism]], concerns the [[mental]] [[life]] more directly and are such things as {{Wiki|fear}}, [[anger]], [[hatred]] and [[pride]]; these are [[purified]] by study and [[meditation]] and that, too, must be [[attained]] gradually and not instantaneously. It is like the amra fruit that ripens slowly; it is like grass, shrubs, herbs and [[trees]] that grow up from the [[earth]] gradually. Each must follow the [[path]] of study and [[meditation]] by himself gradually and with [[effort]], but because of the [[original vows]] of the [[Bodhisattvas]] and all the [[Tathagatas]] who have devoted their [[merits]] and identified their [[lives]] with all animate [[life]] that all may be emancipated, they are not without aid and encouragement; but even with the aid of the [[Tathagatas]], the [[purification]] of the [[evil]] out-flowings of the [[mind]] are at best |
− | slow and gradual, requiring both zeal and patience. Its reward is the gradual understanding of the twofold egolessness and its patience acceptance, and the feet well set on the stages of Bodhisattvahood. | + | slow and [[gradual]], requiring both [[zeal]] and [[patience]]. Its reward is the [[gradual]] [[understanding]] of the twofold [[egolessness]] and its [[patience]] [[acceptance]], and the feet well set on the stages of [[Bodhisattvahood]]. |
− | But the good non-outflowings that come with the self-realisation of Noble Wisdom, is a purification that comes instantaneously by the grace of the Tathagatas. It is like a mirror reflecting all forms and images instantaneously and without discrimination; it is like the sun or moon revealing all forms instantaneously and illuminating them dispassionately with its light. In the same way the Tathagatas lead earnest disciples to a state of imagelessness; all the accumulations of habit-energy and karma that had been collecting since beginningless time because of attachment to erroneous views which have been entertained regarding an ego-soul and its external world, are cleansed away, revealing instantaneously the realm of Transcendental Intelligence that belongs to Buddhahood. Just as Universal Mind defiled by accumulations of habitenergy and karma reveals multiplicities of ego-souls and their external worlds of false-imagination, so Universal Mind cleared of its defilments through the gradual purifications of the evil out-flowings that come by effort, study and meditation, and by the gradual self-realisation of Noble Wisdom, at the long last, like the Dharmata Buddha shining forth spontaneously with the rays that issue from its pure Selfnature, shines forth instantaneously. By it the mentality of all Bodhisattvas is matured instantaneously: they find themselves in the palatial abodes of the Akanistha heavens, themselves spontaneously radiating the various treasures of its spiritual abundance. | + | But the good non-outflowings that come with the [[self-realisation]] of [[Noble Wisdom]], is a [[purification]] that comes instantaneously by the grace of the [[Tathagatas]]. It is like a [[mirror]] {{Wiki|reflecting}} all [[forms]] and images instantaneously and [[without discrimination]]; it is like the {{Wiki|sun}} or [[moon]] revealing all [[forms]] instantaneously and [[illuminating]] them dispassionately with its {{Wiki|light}}. In the same way the [[Tathagatas]] lead earnest [[disciples]] to a [[state]] of imagelessness; all the [[accumulations]] of habit-energy and [[karma]] that had been collecting since [[beginningless]] time because of [[attachment]] to erroneous [[views]] which have been entertained regarding an ego-soul and its [[external world]], are cleansed away, revealing instantaneously the [[realm]] of [[Transcendental Intelligence]] that belongs to [[Buddhahood]]. Just as [[Universal Mind]] [[defiled]] by [[accumulations]] of habitenergy and [[karma]] reveals multiplicities of ego-souls and their [[external worlds]] of false-imagination, so [[Universal Mind]] cleared of its defilments through the [[gradual]] purifications of the [[evil]] out-flowings that come by [[effort]], study and [[meditation]], and by the [[gradual]] [[self-realisation]] of [[Noble Wisdom]], at the long last, like the [[Dharmata]] [[Buddha]] shining forth spontaneously with the rays that issue from its [[pure]] Selfnature, shines forth instantaneously. By it the [[mentality]] of all [[Bodhisattvas]] is matured instantaneously: they find themselves in the palatial [[abodes]] of the [[Akanistha]] [[heavens]], themselves spontaneously radiating the various [[treasures]] of its [[spiritual]] abundance. |
− | Chapter IX | + | [[Chapter]] IX |
===[[The Fruit of Self-Realisation]]=== | ===[[The Fruit of Self-Realisation]]=== | ||
− | Mahamati asked the Blessed One: Prey tell us, Blessed One, what is the fruitage that comes with the selfrealisation of Noble Wisdom? | + | [[Mahamati]] asked the [[Blessed One]]: Prey tell us, [[Blessed One]], what is the fruitage that comes with the selfrealisation of [[Noble Wisdom]]? |
− | The Blessed One replied: First, there will come a clearing insight into the meaning and significance of things and following that will come an unfolding insight into the significance of spiritual ideals (Paramitas) by reason of whichthe Bodhisattva will be able to enter more deeply into the abode of imagelessness and be able to experience the higher Samadhis and gradually to pass through the higher stages of Bodhisattvahood. | + | The [[Blessed One]] replied: First, there will come a clearing [[insight]] into the meaning and significance of things and following that will come an unfolding [[insight]] into the significance of [[spiritual]] ideals ([[Paramitas]]) by [[reason]] of whichthe [[Bodhisattva]] will be able to enter more deeply into the abode of imagelessness and be able to [[experience]] the higher [[Samadhis]] and gradually to pass through the higher stages of [[Bodhisattvahood]]. |
− | After experiencing the "turning-about" in the deepest seat of consciousness, they will experience other Samadhis even to the highest, the Vajravimbopama, which belongs to the Tathagatas and their transformations. They will be able to enter into the realm of consciousness that lies beyond the consciousness of the mind-system, even the consciousness of Tathagatahood. They will become endowed with all the powers, psychic faculties, self-mastery, loving compassion, skillful means, and ability to enter into other Buddha-lands. Before they had attained self-realisation of Noble Wisdom they had been influenced by the self-interests of egoism, but after they attain self-realisation they will find themselves reacting spontaneously to the impulses of a great and compassionate heart endowed with skillful and boundless means and sincerly and wholly devoted to the emancipation of all beings. | + | After experiencing the "turning-about" in the deepest seat of [[consciousness]], they will [[experience]] other [[Samadhis]] even to the [[highest]], the Vajravimbopama, which belongs to the [[Tathagatas]] and their transformations. They will be able to enter into the [[realm of consciousness]] that lies beyond the [[consciousness]] of the [[mind-system]], even the [[consciousness]] of [[Tathagatahood]]. They will become endowed with all the [[powers]], [[psychic]] [[faculties]], self-mastery, [[loving]] [[compassion]], [[skillful means]], and ability to enter into other [[Buddha-lands]]. Before they had [[attained]] [[self-realisation]] of [[Noble Wisdom]] they had been influenced by the self-interests of [[egoism]], but after they attain [[self-realisation]] they will find themselves reacting spontaneously to the {{Wiki|impulses}} of a great and [[compassionate]] [[heart]] endowed with [[skillful]] and [[boundless]] means and sincerly and wholly devoted to the {{Wiki|emancipation}} of all [[beings]]. |
− | Mahamati said: Blessed One, tell us about the sustaining power of the Tathagatas by which the Bodhisattvas are aided to attain self-realisation of Noble Wisdom? | + | [[Mahamati]] said: [[Blessed One]], tell us about the sustaining power of the [[Tathagatas]] by which the [[Bodhisattvas]] are aided to attain [[self-realisation]] of [[Noble Wisdom]]? |
− | The Blessed One replied: There are two kinds of sustaining power, which issue from the Tathagatas and are at the service of the Bodhisattvas, sustained by which the Bodhisattvas should prostrate themselves before them and show their appreciation by asking questions. The first kind of sustaining power is the Bodhisattva’s own adoration and faith in the Buddhas by reason of which the Buddhas are able to manifest themselves and render their aid and to ordain them with their own hands. The second kind of sustaining power is the power radiating from the Tathagatas that enables the Bodhisattvas to attain and to pass through the various Samadhis and Samapattis without becoming intoxicated by their bliss. | + | The [[Blessed One]] replied: There are two kinds of sustaining power, which issue from the [[Tathagatas]] and are at the service of the [[Bodhisattvas]], sustained by which the [[Bodhisattvas]] should [[prostrate]] themselves before them and show their [[appreciation]] by asking questions. The first kind of sustaining power is the [[Bodhisattva’s]] [[own]] adoration and [[faith]] in the [[Buddhas]] by [[reason]] of which the [[Buddhas]] are able to [[manifest]] themselves and render their aid and to ordain them with their [[own]] hands. The second kind of sustaining power is the power radiating from the [[Tathagatas]] that enables the [[Bodhisattvas]] to attain and to pass through the various [[Samadhis]] and [[Samapattis]] without becoming {{Wiki|intoxicated}} by their [[bliss]]. |
− | Being sustained by the power of the Buddhas, the Bodhisattva even at the first stage will be able to attain the Samadhi known as the Light of Mahayana. In that Samadhi Bodhisattvas will become conscious of the presence of the Tathagatas comming from all their different abodes in the ten quarters to impart to the Bodhisattvas their sustaining power in various ways. As the Bodhisattva Vajragarbha was sustained in his Samadhis and as many other Bodhisattvas of like degree and virtue have been sustained, so all earnest disciples and masters and Bodhisattvas may experience this sustaining power of the Buddhas in their Samadhis and Samapattis. The disciple’s faith and the Tathagata’s merit are two aspects of the same sustaining power and by it alone are the Bodhisattvas enabled to become one with the company of the Buddhas. | + | Being sustained by the power of the [[Buddhas]], the [[Bodhisattva]] even at the first stage will be able to attain the [[Samadhi]] known as the Light of [[Mahayana]]. In that [[Samadhi]] [[Bodhisattvas]] will become [[conscious]] of the presence of the [[Tathagatas]] comming from all their different [[abodes]] in the ten quarters to impart to the [[Bodhisattvas]] their sustaining power in various ways. As the [[Bodhisattva]] [[Vajragarbha]] was sustained in his [[Samadhis]] and as many other [[Bodhisattvas]] of like [[degree]] and [[virtue]] have been sustained, so all earnest [[disciples]] and [[masters]] and [[Bodhisattvas]] may [[experience]] this sustaining power of the [[Buddhas]] in their [[Samadhis]] and [[Samapattis]]. The [[disciple’s]] [[faith]] and the [[Tathagata’s]] [[merit]] are two aspects of the same sustaining power and by it alone are the [[Bodhisattvas]] enabled to become one with the company of the [[Buddhas]]. |
− | Whatever Samadhis, psychic faculties and teachings are realised by the Bodhisattvas, they are made possible only by the sustaining power of the Buddhas; if it were otherwise, the ignorant and the simpleminded might attain the same fruitage. Wherever the Tathagatas enter with their sustaining power there will be music, not only music made by human lips and played by human hands on various instruments, but there will be music among the grass and shrubs and trees, and in the mountains and towns and palaces and hovels; much more will there be music | + | Whatever [[Samadhis]], [[psychic]] [[faculties]] and teachings are realised by the [[Bodhisattvas]], they are made possible only by the sustaining power of the [[Buddhas]]; if it were otherwise, the [[ignorant]] and the simpleminded might attain the same fruitage. Wherever the [[Tathagatas]] enter with their sustaining power there will be [[music]], not only [[music]] made by [[human]] lips and played by [[human]] hands on various instruments, but there will be [[music]] among the grass and shrubs and [[trees]], and in the [[mountains]] and towns and {{Wiki|palaces}} and hovels; much more will there be [[music]] |
− | in the heart of those endowed with sentiency. The deaf, dumb and blind will be cured of their deficiencies and will rejoice in their emancipation. Such is the extraordinary virtue of the sustaining power imparted by the Tathagatas. | + | in the [[heart]] of those endowed with sentiency. The [[deaf]], dumb and [[blind]] will be cured of their deficiencies and will rejoice in their {{Wiki|emancipation}}. Such is the [[extraordinary]] [[virtue]] of the sustaining power imparted by the [[Tathagatas]]. |
− | By the bestowal of this sutaining power, the Bodhisattvas are enabled to avoid the evils of passion, hatred and enslaving karma; they are enabled to transcend the dhyana of the beginners and to advance beyond the experience and truth already attained; they are enabled to demostrate the Paramitas; and finally, to attain the stage of Tathagatahood. Mahamati, if it were not for this sustaining power, they would relapse into the ways and thoughts of the philosophers, easy-going disciples and the evil-minded, and would thus fall short of the highest attainement. For these reasons, earnest disciples and sincere Bodhisattvas are sustained by the power of all the Tathagatas. | + | By the bestowal of this sutaining power, the [[Bodhisattvas]] are enabled to avoid the [[evils]] of [[passion]], [[hatred]] and enslaving [[karma]]; they are enabled to transcend the [[dhyana]] of the beginners and to advance beyond the [[experience]] and [[truth]] already [[attained]]; they are enabled to demostrate the [[Paramitas]]; and finally, to attain the stage of [[Tathagatahood]]. [[Mahamati]], if it were not for this sustaining power, they would relapse into the ways and [[thoughts]] of the [[philosophers]], easy-going [[disciples]] and the evil-minded, and would thus fall short of the [[highest]] attainement. For these [[reasons]], earnest [[disciples]] and {{Wiki|sincere}} [[Bodhisattvas]] are sustained by the power of all the [[Tathagatas]]. |
− | Then said Mahamati: It has been said by the Blessed One that by fulfilling the six Paramitasm Buddhahood is realised. Pray tell us what the Paramitas are, and how they are to be fulfilled? | + | Then said [[Mahamati]]: It has been said by the [[Blessed One]] that by fulfilling the six Paramitasm [[Buddhahood]] is realised. Pray tell us what the [[Paramitas]] are, and how they are to be fulfilled? |
− | The Blessed One replied: The Paramitas are ideals of spiritual perfection that are to be the guide of the Bodhisattvas on the path to self-realisation. There are six of them but they are to be considered in three different ways according to the progress of the Bodhisattva on the stages. At first they are to be considered as ideals for the worldly life; next as ideals for the mental life; and, lastly, as ideals of the spiritual and unitive life. | + | The [[Blessed One]] replied: The [[Paramitas]] are ideals of [[spiritual perfection]] that are to be the guide of the [[Bodhisattvas]] on the [[path]] to [[self-realisation]]. There are six of them but they are to be considered in three different ways according to the progress of the [[Bodhisattva]] on the stages. At first they are to be considered as ideals for the [[worldly life]]; next as ideals for the [[mental]] [[life]]; and, lastly, as ideals of the [[spiritual]] and unitive [[life]]. |
− | In the worldly life where one is still holding tenaciously to the notions of an ego-soul and what concerns it and holding fast to the discriminations of dualism, if only for worldly benefits, one should cherish ideals of charity, good behavior, patience, zeal, thoughtfulness and wisdom. Even in the worldly life the practice of these virtues will bring rewards of happiness and success. | + | In the [[worldly life]] where one is still holding tenaciously to the notions of an ego-soul and what concerns it and holding fast to the discriminations of [[dualism]], if only for [[worldly]] benefits, one should cherish ideals of [[charity]], good {{Wiki|behavior}}, [[patience]], [[zeal]], thoughtfulness and [[wisdom]]. Even in the [[worldly life]] the practice of these [[virtues]] will bring rewards of [[happiness]] and [[success]]. |
− | Much more in the mind-world of earnest disciples and masters will their practice bring joys of emancipation, enlightement and peace of mind, because the Paramitas are grounded on right-knowledge and lead to thoughts of Nirvana, even if the Nirvana of their thoughts is for themselves. In the mind-world the Paramitas become more ideal and more sympathetic; charity can no longer be expressed in the giving of impersonal gifts but will call for the more costly gifts of sympathy and understanding; good behavior will call for something more than | + | Much more in the mind-world of earnest [[disciples]] and [[masters]] will their practice bring joys of {{Wiki|emancipation}}, enlightement and [[peace]] of [[mind]], because the [[Paramitas]] are grounded on [[right-knowledge]] and lead to [[thoughts]] of [[Nirvana]], even if the [[Nirvana]] of their [[thoughts]] is for themselves. In the mind-world the [[Paramitas]] become more {{Wiki|ideal}} and more sympathetic; [[charity]] can no longer be expressed in the giving of {{Wiki|impersonal}} gifts but will call for the more costly gifts of [[sympathy]] and [[understanding]]; good {{Wiki|behavior}} will call for something more than |
− | outward conformity to the five precepts because in the light of the Paramitas they must practise humilty, simplicity, restraint and self-giving. Patience will call for something more than forbearance with external circunstances and the temperaments of other people: it will now call for patience with one’s self. Zeal will call for something more than industry and outward show of earnestness: it will call for more self-control in the task of following the Noble Path and in manifesting the Dharma in one’s own life. Thoughtfulness will give way to mindfulness wherein discriminated meanings and logical deductions and rationalisations will give way to intuitions of significance and spirit. The Paramita of Wisdom (Prajna) will no longer be concerned with pragmatic wisdom and erudition, but will reveal itself in its true perfectness of All-inclusive Truth which is Love. | + | outward conformity to the [[five precepts]] because in the {{Wiki|light}} of the [[Paramitas]] they must practise humilty, [[simplicity]], {{Wiki|restraint}} and self-giving. [[Patience]] will call for something more than [[forbearance]] with external circunstances and the temperaments of other [[people]]: it will now call for [[patience]] with one’s [[self]]. [[Zeal]] will call for something more than industry and outward show of earnestness: it will call for more [[self-control]] in the task of following the [[Noble Path]] and in [[manifesting]] the [[Dharma]] in one’s [[own]] [[life]]. Thoughtfulness will give way to [[mindfulness]] wherein discriminated meanings and [[logical]] deductions and rationalisations will give way to intuitions of significance and [[spirit]]. The [[Paramita]] of [[Wisdom]] ([[Prajna]]) will no longer be concerned with {{Wiki|pragmatic}} [[wisdom]] and erudition, but will reveal itself in its true perfectness of All-inclusive [[Truth]] which is [[Love]]. |
− | The third aspect of the Paramitas as seen in the ideal perfection of the Tathagatas can only be fully understood by the Bodhisattva-Mahasattvas who are devoted to the highest spiritual disciple and have fully understood that there is nothing to be seen in the world but | + | The third aspect of the [[Paramitas]] as seen in the {{Wiki|ideal}} [[perfection]] of the [[Tathagatas]] can only be fully understood by the [[Bodhisattva-Mahasattvas]] who are devoted to the [[highest]] [[spiritual]] [[disciple]] and have fully understood that there is nothing to be seen in the [[world]] but |
− | that which issues from the mind itself; in whose minds the discrimination of dualities has ceased to fuction; and seizing and clinging has become non-existent. Thus free from all attachements to individual objects and ideas, their minds are free to consider ways of benefiting and giving happiness to others, even to all sentient beings. To the Bodhisattva-Mahasattvas the ideal of charity is shown in the self-yielding of the Tathagata’s hope of Nirvana that all may enjoy it together. While having relations with an objective world there is no rising in the minds of the Tathagatas of discriminations between the interests of self | + | that which issues from the [[mind]] itself; in whose [[minds]] the {{Wiki|discrimination}} of dualities has ceased to fuction; and seizing and [[clinging]] has become [[non-existent]]. Thus free from all attachements to {{Wiki|individual}} [[objects]] and [[ideas]], their [[minds]] are free to consider ways of benefiting and giving [[happiness]] to others, even to all [[sentient beings]]. To the [[Bodhisattva-Mahasattvas]] the {{Wiki|ideal}} of [[charity]] is shown in the self-yielding of the [[Tathagata’s]] {{Wiki|hope}} of [[Nirvana]] that all may enjoy it together. While having relations with an [[objective world]] there is no [[rising]] in the [[minds]] of the [[Tathagatas]] of discriminations between the interests of [[self]] |
− | and the interests of others, between good and evil,- there is just the spontaneity and effortless actuality of perfect behavior. To practise patience with full knowledge of this and that, of grasp and grasping, but with no thought of discrimination nor of attachment,- that is the Tathagatas Paramita of Patience. To exert oneself with energy from the first part of the night to its end in conformity with the disciplinary measures with no rising of discrimination as to comfort or discomfort,- that is the Tathagata’s Paramita of Zeal. Not to discriminate between self and others in thoughts of Nirvana, but to keep the mind fixed on Nirvana,- that is the Paramita of Mindfulness. As to the Prajna-Paramita, which is Noble Wisdom, who can predicate it? When in Samadhi the mind ceases to discriminate and there is only perfect and love-filled imagelessness, then an inscrutable "turning-about" will take place in the inmost consciousness and one will have attained self-realisation of Noble Wisdom,- that is the highest Prajna-Paramita. | + | and the interests of others, between [[good and evil]],- there is just the spontaneity and effortless [[actuality]] of {{Wiki|perfect}} {{Wiki|behavior}}. To practise [[patience]] with full [[knowledge]] of this and that, of [[grasp]] and [[grasping]], but with no [[thought]] of {{Wiki|discrimination}} nor of [[attachment]],- that is the [[Tathagatas]] [[Paramita]] of [[Patience]]. To exert oneself with [[energy]] from the first part of the night to its end in conformity with the disciplinary measures with no [[rising]] of {{Wiki|discrimination}} as to {{Wiki|comfort}} or discomfort,- that is the [[Tathagata’s]] [[Paramita]] of [[Zeal]]. Not to discriminate between [[self]] and others in [[thoughts]] of [[Nirvana]], but to keep the [[mind]] fixed on [[Nirvana]],- that is the [[Paramita]] of [[Mindfulness]]. As to the [[Prajna-Paramita]], which is [[Noble Wisdom]], who can predicate it? When in [[Samadhi]] the [[mind]] ceases to discriminate and there is only {{Wiki|perfect}} and love-filled imagelessness, then an [[inscrutable]] "turning-about" will take place in the inmost [[consciousness]] and one will have [[attained]] [[self-realisation]] of [[Noble Wisdom]],- that is the [[highest]] [[Prajna-Paramita]]. |
− | Then Mahamati said to the Blessed One: You have spoken of an astral-body, a "mind-vision-body" (manomayakaya) which the Bodhisattvas are able to assume, as being one of the fruits of self-realisation of Noble Wisdom: pray tell us, Blessed One, what is meant by such transcendental body? | + | Then [[Mahamati]] said to the [[Blessed One]]: You have spoken of an astral-body, a "mind-vision-body" ([[manomayakaya]]) which the [[Bodhisattvas]] are able to assume, as being one of the {{Wiki|fruits}} of [[self-realisation]] of [[Noble Wisdom]]: pray tell us, [[Blessed One]], what is meant by such [[transcendental body]]? |
− | The Blessed One replied: There are three kinds of such transcendental bodies: First, there is one in which the Bodhisattva attains enjoyment of the Samadhis and Samapattis. Second, there is the one which is assumed by the Tathagatas according to the class of beings to be sustained, and which achieves and perfects spontaneously with no attachment and no effort. Third, there is the one in which the Tathagatas receive their intuition of Dharmakaya. | + | The [[Blessed One]] replied: There are three kinds of such [[transcendental]] [[bodies]]: First, there is one in which the [[Bodhisattva]] attains [[enjoyment]] of the [[Samadhis]] and [[Samapattis]]. Second, there is the one which is assumed by the [[Tathagatas]] according to the class of [[beings]] to be sustained, and which achieves and perfects spontaneously with no [[attachment]] and no [[effort]]. Third, there is the one in which the [[Tathagatas]] receive their [[intuition]] of [[Dharmakaya]]. |
− | The transcendental personality that enters into the enjoyment of the Samadhis comes with the third, fourth and fifth stages as the mentations of the mind-system become quieted and waves of consciouness are no more stirred on the face of Universal Mind. In this state, the conscious-mind is still aware, in a measure, of the bliss being experienced by this cessation of the mind’s activities. | + | The [[transcendental]] [[personality]] that enters into the [[enjoyment]] of the [[Samadhis]] comes with the third, fourth and fifth stages as the mentations of the [[mind-system]] become quieted and waves of consciouness are no more stirred on the face of [[Universal Mind]]. In this [[state]], the conscious-mind is still {{Wiki|aware}}, in a measure, of the [[bliss]] being [[experienced]] by this [[cessation]] of the [[mind’s]] [[activities]]. |
− | The second kind of transcendental personality is the kind assumed by Bodhisattvas and Tathagatas as bodies of transformation by which they demostrate their original vows in the work of achieving and perfecting; it comes with the eighth stage of Bodhisattvahood. When the Bodhisattva has a thoroughgoing penetration into the maya-like nature of things and understands the dharma of imagelessness, he will experience the "turning-about" in his deepest consciousness and will become able to experience the higher Samadhis even to the highest. By entering into these exalted Samadhis he attains a personality that transcends the conscious-mind, by reason of which he obtains supernatural powers of self-mastery and activities because of which he is able to move as he wishes, as quickly as a dream changes as quickly as an image changes in a mirror. This transcendental body is not a product of the elements and yet there is something in it that is analogous to what is so produced; it is furnished with all the differences appertaining to the world of form but without their limitations; possessed of this "mind-vision-body" he is able to be present in all the assemblages in all the Buddha-lands. Just as his thoughts move instantly and without hindrance over walls and rivers and trees and mountains, and just as in memory he recalls and visits the scenes of his past experiences, so, while his mind keeps fuctioning in the body, his thoughts may be a hundred thousand yojanas away. In the same fashion the trasncendental personality that experiences the Samadhi Vajravimbopama will be endowed with supernatural powers and psychic faculties and self-mastery by reason of which he will be able to follow the noble paths that lead to the assemblages of the Buddhas, moving about as freely as he may wish. But his wishes will no longer be self-centered nor tainted by discrimination and attachment, for this transcendental personality is not his old body, but is the transcendental embodiment of his original vows of self-yielding in order to bring all beings to maturity. | + | The second kind of [[transcendental]] [[personality]] is the kind assumed by [[Bodhisattvas]] and [[Tathagatas]] as [[bodies]] of [[transformation]] by which they demostrate their [[original vows]] in the work of achieving and perfecting; it comes with the eighth stage of [[Bodhisattvahood]]. When the [[Bodhisattva]] has a thoroughgoing [[penetration]] into the maya-like [[nature]] of things and [[understands]] the [[dharma]] of imagelessness, he will [[experience]] the "turning-about" in his deepest [[consciousness]] and will become able to [[experience]] the higher [[Samadhis]] even to the [[highest]]. By entering into these [[exalted]] [[Samadhis]] he attains a [[personality]] that {{Wiki|transcends}} the conscious-mind, by [[reason]] of which he obtains [[supernatural powers]] of self-mastery and [[activities]] because of which he is able to move as he wishes, as quickly as a [[dream]] changes as quickly as an image changes in a [[mirror]]. This [[transcendental body]] is not a product of the [[elements]] and yet there is something in it that is analogous to what is so produced; it is furnished with all the differences appertaining to the [[world of form]] but without their limitations; possessed of this "mind-vision-body" he is able to be {{Wiki|present}} in all the assemblages in all the [[Buddha-lands]]. Just as his [[thoughts]] move instantly and without [[hindrance]] over walls and [[rivers]] and [[trees]] and [[mountains]], and just as in [[memory]] he recalls and visits the scenes of his {{Wiki|past}} [[experiences]], so, while his [[mind]] keeps fuctioning in the [[body]], his [[thoughts]] may be a hundred thousand [[yojanas]] away. In the same fashion the trasncendental [[personality]] that [[experiences]] the [[Samadhi]] Vajravimbopama will be endowed with [[supernatural powers]] and [[psychic]] [[faculties]] and self-mastery by [[reason]] of which he will be able to follow the [[noble paths]] that lead to the assemblages of the [[Buddhas]], moving about as freely as he may wish. But his wishes will no longer be [[self-centered]] nor [[tainted]] by {{Wiki|discrimination}} and [[attachment]], for this [[transcendental]] [[personality]] is not his old [[body]], but is the [[transcendental]] [[embodiment]] of his [[original vows]] of self-yielding in order to bring all [[beings]] to maturity. |
− | The third kind of transcendental personality is so ineffable that it is able to attain intuitions of the Dharmakaya, that is, it attains intuitions of the boundless and inscrutable cognition of Universal Mind. As Bodhisattva-Mahasattvas attain the highest of the stages and become conversant with all the treasures to be realised in Noble Wisdom, they will attain this inconceivable transformation-body which is the true nature of all the Tathagatas past, present and future, and will participate in the blissful peace which pervades the Dharma of all the Buddhas. | + | The third kind of [[transcendental]] [[personality]] is so {{Wiki|ineffable}} that it is able to attain intuitions of the [[Dharmakaya]], that is, it attains intuitions of the [[boundless]] and [[inscrutable]] [[cognition]] of [[Universal Mind]]. As [[Bodhisattva-Mahasattvas]] attain the [[highest]] of the stages and become conversant with all the [[treasures]] to be realised in [[Noble Wisdom]], they will attain this [[inconceivable]] [[transformation-body]] which is the [[true nature]] of all the [[Tathagatas]] {{Wiki|past}}, {{Wiki|present}} and {{Wiki|future}}, and will participate in the [[blissful]] [[peace]] which pervades the [[Dharma]] of all the [[Buddhas]]. |
− | Chapter X | + | [[Chapter]] X |
===[[Discipleship: Lineage of the Arhats]]=== | ===[[Discipleship: Lineage of the Arhats]]=== | ||
− | Then Mahamati asked the Blessed One: Prey tell us how many kinds of disciples there are? | + | Then [[Mahamati]] asked the [[Blessed One]]: Prey tell us how many kinds of [[disciples]] there are? |
− | The Blessed One replied: There are as many kinds of disciples as there are individuals, but for convenience they may be divided into two groups: disciples of the lineage of the Arhats, and disciples known as Bodhisattvas. Disciples of the lineage of the Arhats may be considered under two aspects: First, according to the number of times they will return to this life of birth-and-death; and second, according to their spiritual progress. Under the first aspect, they may be subdivided into three groups: The "Streamentered," the "Once-returning," and the "Never-returning." | + | The [[Blessed One]] replied: There are as many kinds of [[disciples]] as there are {{Wiki|individuals}}, but for convenience they may be divided into two groups: [[disciples]] of the [[lineage]] of the [[Arhats]], and [[disciples]] known as [[Bodhisattvas]]. [[Disciples]] of the [[lineage]] of the [[Arhats]] may be considered under two aspects: First, according to the number of times they will return to this [[life]] of [[birth-and-death]]; and second, according to their [[spiritual]] progress. Under the first aspect, they may be subdivided into [[three groups]]: The "Streamentered," the "[[Once-returning]]," and the "[[Never-returning]]." |
− | The Stream-entered are those disciples, who having freed themselves from the attachments to the lower discriminations and who have cleansed themselves from the twofold hindrances and who clearly understand the meaning of the twofold egolessness, yet who still cling to the notion of individuality and generality and to their own egoness. They will advance along the stages to the sixth only to succumb to the entrancing bliss of the Samadhis. They will be reborn seven times, or five times, or three times, before they will be able to pass the sixth stage. The Once-returning are the Arhats, and the Never-returning are the Bodhisattvas who have reached the seventh stage. | + | The Stream-entered are those [[disciples]], who having freed themselves from the [[attachments]] to the lower discriminations and who have cleansed themselves from the twofold [[hindrances]] and who clearly understand the meaning of the twofold [[egolessness]], yet who still [[cling]] to the notion of [[individuality]] and [[generality]] and to their [[own]] egoness. They will advance along the stages to the sixth only to succumb to the entrancing [[bliss]] of the [[Samadhis]]. They will be [[reborn]] seven times, or five times, or three times, before they will be able to pass the sixth stage. The [[Once-returning]] are the [[Arhats]], and the [[Never-returning]] are the [[Bodhisattvas]] who have reached the seventh stage. |
− | The reasons for these graduations is because of their attachment to the three degrees of false-imagination: namely, faith in moral practices, doubt, and the view of their individual personality. When this three hindrances are overcome, they will be able to attain the higher stages. As to moral practices: the ignorant, simple-minded disciples obey the rules of morality, piety and penance, because they desire thereby to gain worldly advancement and happiness, with the added hope of being reborn in more favorable conditions. The Stream-entered ones do not cling to moral practices for any hope of reward for their minds are fixed on the exalted state of self-realisation; the reason they devote themselves to the details of morality is that they wish to master such truths as are in conformity with the undefiled out-flowings. As regards the hindrance of doubt in the Buddha’s teaching, that will continue so long as any of the notions of discrimination are cherished and will disappear when they disappear. Attachment to the view of individual personality will be gotten rid of as the disciple gains a more thorough understanding of the notions of being and non-being, self-nature and egolessness, thereby getting rid of the attachments to his own selfness that goes with those discriminations. By breaking up and clearing away these three hindrances the Stream-entered one will be able to discard all greed, anger and folly. | + | The [[reasons]] for these graduations is because of their [[attachment]] to the three degrees of false-imagination: namely, [[faith]] in [[moral]] practices, [[doubt]], and the view of their {{Wiki|individual}} [[personality]]. When this three [[hindrances]] are overcome, they will be able to attain the higher stages. As to [[moral]] practices: the [[ignorant]], simple-minded [[disciples]] obey the {{Wiki|rules}} of [[morality]], piety and penance, because they [[desire]] thereby to gain [[worldly]] advancement and [[happiness]], with the added {{Wiki|hope}} of being [[reborn]] in more favorable [[conditions]]. The Stream-entered ones do not [[cling]] to [[moral]] practices for any {{Wiki|hope}} of reward for their [[minds]] are fixed on the [[exalted]] [[state]] of [[self-realisation]]; the [[reason]] they devote themselves to the details of [[morality]] is that they wish to [[master]] such [[truths]] as are in conformity with the undefiled out-flowings. As regards the [[hindrance]] of [[doubt]] in the [[Buddha’s teaching]], that will continue so long as any of the notions of {{Wiki|discrimination}} are cherished and will disappear when they disappear. [[Attachment]] to the view of {{Wiki|individual}} [[personality]] will be gotten rid of as the [[disciple]] gains a more thorough [[understanding]] of the notions of [[being and non-being]], [[self-nature]] and [[egolessness]], thereby getting rid of the [[attachments]] to his [[own]] [[selfness]] that goes with those discriminations. By breaking up and clearing away these three [[hindrances]] the Stream-entered one will be able to discard all [[greed]], [[anger]] and folly. |
− | As for the Once-returning Arhats; there was once in them the discrimination of form, signs, and appearances, but as they gradually learned by right-knowledge not to view individual objects under the aspect of quality and qualifying, and as they became acquainted with what marks the attainment of the practice of dhyana, they have reached the stage of enlightement where in one more rebirth they will be able to put an end to the clinging to their own self-interests. Free from this burden of error and its attachments, the passions will no more assert themselves and the hindrances will be cleared away forever. | + | As for the [[Once-returning]] [[Arhats]]; there was once in them the {{Wiki|discrimination}} of [[form]], [[signs]], and [[appearances]], but as they gradually learned by [[right-knowledge]] not to view {{Wiki|individual}} [[objects]] under the aspect of [[quality]] and qualifying, and as they became acquainted with what marks the [[attainment]] of the practice of [[dhyana]], they have reached the stage of enlightement where in one more [[rebirth]] they will be able to put an end to the [[clinging]] to their [[own]] self-interests. Free from this [[burden]] of error and its [[attachments]], the [[passions]] will no more assert themselves and the [[hindrances]] will be cleared away forever. |
− | Under the second aspect disciples may be grouped according to the spiritual progress they have attained, into four classes, namely, disciples (sravaka), masters (pratyekabuddha), Arhats, and Bodhisattvas. | + | Under the second aspect [[disciples]] may be grouped according to the [[spiritual]] progress they have [[attained]], into four classes, namely, [[disciples]] ([[sravaka]]), [[masters]] ([[pratyekabuddha]]), [[Arhats]], and [[Bodhisattvas]]. |
− | The first class of disciples mean well but they find it difficult to understand unfamiliar ideas. Their minds are joyful when studying about and practising the things belonging to appearances that can be discriminated, but they become confused by the notion of an uninterrupted chain of causation, and they | + | The first class of [[disciples]] mean well but they find it difficult to understand unfamiliar [[ideas]]. Their [[minds]] are [[joyful]] when studying about and practising the things belonging to [[appearances]] that can be discriminated, but they become confused by the notion of an uninterrupted [[chain of causation]], and they |
− | become fearful when they consider the aggregates that make up personality and its object world as being maya-like, empty and egoless. They were able to advance to the fifth or sixth stage where they are able to do away with the rising of passions, but not with the notions that give rise to passion and, therefore, they are unable to get rid of the clinging to an ego-soul and its accompanying attachments, habits and habitenergy. In this same class the disciples are the earnest disciples of other faiths, who clinging to the notions of such things as, the soul as an external entity, Supreme Atman, Personal God, seek a that is in harmony with them. There are others, more materialistic in their ideas, who think that all things exist in dependance upon causation and, therefore, that Nirvana must be in like dependence. But none of these, earnest though they be, have gained an insight into the truth of the twofold egolessness and are, therefore, of limited spiritual insights as regards deliverance and non-deliverance; for them there is no emancipation. They have great self-confidence but they can never gain a true knowledge of Nirvana until they have learned to disciple themselves in the patient acceptance of the twofold egolessness. | + | become {{Wiki|fearful}} when they consider the [[aggregates]] that make up [[personality]] and its [[object]] [[world]] as being maya-like, [[empty]] and [[egoless]]. They were able to advance to the fifth or sixth stage where they are able to do away with the [[rising]] of [[passions]], but not with the notions that give rise to [[passion]] and, therefore, they are unable to get rid of the [[clinging]] to an ego-soul and its accompanying [[attachments]], [[habits]] and habitenergy. In this same class the [[disciples]] are the earnest [[disciples]] of other [[faiths]], who [[clinging]] to the notions of such things as, the [[soul]] as an external [[entity]], Supreme [[Atman]], [[Personal God]], seek a that is in [[harmony]] with them. There are others, more {{Wiki|materialistic}} in their [[ideas]], who think that all things [[exist]] in dependance upon [[causation]] and, therefore, that [[Nirvana]] must be in like [[dependence]]. But none of these, earnest though they be, have gained an [[insight]] into the [[truth]] of the twofold [[egolessness]] and are, therefore, of limited [[spiritual insights]] as regards [[deliverance]] and non-deliverance; for them there is no {{Wiki|emancipation}}. They have great [[self-confidence]] but they can never gain a true [[knowledge]] of [[Nirvana]] until they have learned to [[disciple]] themselves in the {{Wiki|patient}} [[acceptance]] of the twofold [[egolessness]]. |
− | The second class of masters are those who have gained a high degree of intellectual understanding of the truths concerning the aggregates that make up personality and its external world but who are filled with fear when they face the significance and consequences of these truths, and the demands which their learning makes upon them, that is, not to become attached to the external world and its manifold forms making for comfort and power, and to keep away from the entanglements of its social relations. They are attracted by the possibilities that are attainable by so doing, namely, the possesion of miraculous powers such as dividing the personality and appearning in different places at the same time, or manifesting bodies of transformation. To gain these powers they even resort to the solitary life, but this class of master never gets beyond the seductions of their learning and egoism, and their discourses are always in conformity with that characteristic and limitation. Among them are many earnest disciples who show a degree of spiritual insight that is characterised by sincerity and undismayed willingness to meet all the demands that the stages make upon them. When they see that all that nakes up the objective world is only a manifestation of mind, that it is without self-nature, un-born and egoless, they accept it without fear, and when they see their own ego-soul is also empty, un-born and egoless, they are untroubled and undismayed, with earnest purpose they seek to adjust their lives to the full demands of these truths, but they cannot forget the notions that lie back of these facts, especially the notion of their own conscious ego-self and its relation to Nirvana. They are of the Stream-entered class. | + | The second class of [[masters]] are those who have gained a high [[degree]] of [[intellectual]] [[understanding]] of the [[truths]] concerning the [[aggregates]] that make up [[personality]] and its [[external world]] but who are filled with {{Wiki|fear}} when they face the significance and {{Wiki|consequences}} of these [[truths]], and the demands which their {{Wiki|learning}} makes upon them, that is, not to become [[attached]] to the [[external world]] and its manifold [[forms]] making for {{Wiki|comfort}} and power, and to keep away from the entanglements of its {{Wiki|social}} relations. They are attracted by the possibilities that are attainable by so doing, namely, the possesion of [[miraculous powers]] such as dividing the [[personality]] and appearning in different places at the same time, or [[manifesting]] [[bodies]] of [[transformation]]. To gain these [[powers]] they even resort to the {{Wiki|solitary}} [[life]], but this class of [[master]] never gets beyond the seductions of their {{Wiki|learning}} and [[egoism]], and their [[discourses]] are always in conformity with that [[characteristic]] and limitation. Among them are many earnest [[disciples]] who show a [[degree]] of [[spiritual insight]] that is characterised by sincerity and undismayed willingness to meet all the demands that the stages make upon them. When they see that all that nakes up the [[objective world]] is only a [[manifestation]] of [[mind]], that it is without [[self-nature]], un-born and [[egoless]], they accept it without {{Wiki|fear}}, and when they see their [[own]] ego-soul is also [[empty]], un-born and [[egoless]], they are untroubled and undismayed, with earnest {{Wiki|purpose}} they seek to adjust their [[lives]] to the full demands of these [[truths]], but they cannot forget the notions that lie back of these facts, especially the notion of their [[own]] [[conscious]] ego-self and its [[relation]] to [[Nirvana]]. They are of the Stream-entered class. |
− | The class known as Arhats are those earnest masters who belong to the returning class. But their spiritual insight they have reached the sixth and seventh stages. They have thoroughly understood the truth of the twofold egolessness and the imagelessness of Reality; with them there is no more discrimination, nor passions, nor pride of egoism; they have gained an exalted insight and seen into the immensity of the Buddha-lands. By attaining an inner perception of the true nature of Universal Mind they are steadily purifying their habit-energy. The Arhats has attained emancipation, enlightement, the Dhyanas, the Samadhis, and his whole attention is given to the attainment of Nirvana, but the idea of Nirvana causes mental perturbations because he has the wrong idea of Nirvana. The notions of Nirvana in his mind is divided: he discriminated Nirvana from self, and self from others. He has attained some of the fruits of self-realisation but he still thinks and discourses on the Dhyanas, subjects for meditation, the Samadhis, the fruits. He pridefully says: "There are fetters, but I am disengaged from them." His is a double fault: he both denounces the vices of the ego, and still cling to its fetters. So long as he continues to discriminate notions of dhyana, dhyana practice, subjects fro dhyana, right-knowledge and truth, there is a bewildered state of mind,- he has not attained perfect emancipation. Emancipation comes with the acceptance of imagelessness. | + | The class known as [[Arhats]] are those earnest [[masters]] who belong to the returning class. But their [[spiritual insight]] they have reached the sixth and seventh stages. They have thoroughly understood the [[truth]] of the twofold [[egolessness]] and the imagelessness of [[Reality]]; with them there is no more {{Wiki|discrimination}}, nor [[passions]], nor [[pride]] of [[egoism]]; they have gained an [[exalted]] [[insight]] and seen into the immensity of the [[Buddha-lands]]. By [[attaining]] an inner [[perception]] of the [[true nature]] of [[Universal Mind]] they are steadily purifying their habit-energy. The [[Arhats]] has [[attained]] {{Wiki|emancipation}}, enlightement, the [[Dhyanas]], the [[Samadhis]], and his whole [[attention]] is given to the [[attainment]] of [[Nirvana]], but the [[idea]] of [[Nirvana]] [[causes]] [[mental]] perturbations because he has the wrong [[idea]] of [[Nirvana]]. The notions of [[Nirvana]] in his [[mind]] is divided: he discriminated [[Nirvana]] from [[self]], and [[self]] from others. He has [[attained]] some of the {{Wiki|fruits}} of [[self-realisation]] but he still [[thinks]] and [[discourses]] on the [[Dhyanas]], [[subjects]] for [[meditation]], the [[Samadhis]], the {{Wiki|fruits}}. He pridefully says: "There are [[fetters]], but I am disengaged from them." His is a double fault: he both denounces the [[vices]] of the [[ego]], and still [[cling]] to its [[fetters]]. So long as he continues to discriminate notions of [[dhyana]], [[dhyana]] practice, [[subjects]] fro [[dhyana]], [[right-knowledge]] and [[truth]], there is a bewildered [[state of mind]],- he has not [[attained]] {{Wiki|perfect}} {{Wiki|emancipation}}. {{Wiki|Emancipation}} comes with the [[acceptance]] of imagelessness. |
− | He is master of the Dhyanas and enters into the Samadhis, but to reach the higher stages one must pass beyond the Dhyanas, the immeasurables, the world of no-form, and the bliss of the Samadhis into the Samapattis leading to the cessation of thought itself. The dhyana-practicer, dhyana, the subject of dhyana, the cessation of thought, once-returning, never-returning, all these are divided and bewildering states of mind. Not until all discrimination is abandoned is there perfect emancipation. Thus the Arhats, master of the dhyanas, participating in the Samadhis, but unsupported by the Buddhas yields to the entrancing bliss of the Samadhis – and passes to his Nirvana. | + | He is [[master]] of the [[Dhyanas]] and enters into the [[Samadhis]], but to reach the higher stages one must pass beyond the [[Dhyanas]], the [[immeasurables]], the [[world]] of [[no-form]], and the [[bliss]] of the [[Samadhis]] into the [[Samapattis]] leading to the [[cessation]] of [[thought]] itself. The dhyana-practicer, [[dhyana]], the [[subject]] of [[dhyana]], the [[cessation]] of [[thought]], [[once-returning]], [[never-returning]], all these are divided and bewildering [[states of mind]]. Not until all {{Wiki|discrimination}} is abandoned is there {{Wiki|perfect}} {{Wiki|emancipation}}. Thus the [[Arhats]], [[master]] of the [[dhyanas]], participating in the [[Samadhis]], but unsupported by the [[Buddhas]] yields to the entrancing [[bliss]] of the [[Samadhis]] – and passes to his [[Nirvana]]. |
− | Disciples and masters and Arhats may ascend the stages up to the sixth. They perceive that the triple world is no more than mind itself; they perceive that there is no becoming attached to the multiciplicites of external objects except through the discriminations and activities of the mind itself; they perceive that there is no ego-soul; and, therefore, they attain a measure of tranquilisation. But their tranqulisation is not perfect every minute of their lives, for with them there is something effect-producing, some grasped and | + | [[Disciples]] and [[masters]] and [[Arhats]] may ascend the stages up to the sixth. They {{Wiki|perceive}} that the [[triple world]] is no more than [[mind]] itself; they {{Wiki|perceive}} that there is no becoming [[attached]] to the multiciplicites of [[external objects]] except through the discriminations and [[activities]] of the [[mind]] itself; they {{Wiki|perceive}} that there is no ego-soul; and, therefore, they attain a measure of tranquilisation. But their tranqulisation is not {{Wiki|perfect}} every minute of their [[lives]], for with them there is something effect-producing, some grasped and |
− | grasping, some lingering trace of dualism and egoism. Though disengaged from the habit-energy of passion and, becoming intoxicated with the wine of the Samadhis, they will have their abode in the realm of the out-flowings. Perfect tranqulisation is possible only with the seventh stage. So long as their minds are in confusion, they cannot attain to a clear conviction as to the cessation of all multiplicity and the actuality of the perfect oneness of all things. In their minds the self-nature of things is still discriminated as good and bad, therefore, their minds are in confusion and they cannot pass beyond the sixth stage. But at the sixth stage all discrimination ceases as they become engrossed in the bliss of the Samadhis wherein they cherish the thought of Nirvana and, as Nirvana is possible at the sixth stage, they pass into their Nirvana, but it is not the Nirvana of the Buddhas. | + | [[grasping]], some lingering trace of [[dualism]] and [[egoism]]. Though disengaged from the habit-energy of [[passion]] and, becoming {{Wiki|intoxicated}} with the wine of the [[Samadhis]], they will have their abode in the [[realm]] of the out-flowings. Perfect tranqulisation is possible only with the seventh stage. So long as their [[minds]] are in [[confusion]], they cannot attain to a clear conviction as to the [[cessation]] of all multiplicity and the [[actuality]] of the {{Wiki|perfect}} [[oneness]] of all things. In their [[minds]] the [[self-nature]] of things is still discriminated as [[good and bad]], therefore, their [[minds]] are in [[confusion]] and they cannot pass beyond the sixth stage. But at the sixth stage all {{Wiki|discrimination}} ceases as they become engrossed in the [[bliss]] of the [[Samadhis]] wherein they cherish the [[thought]] of [[Nirvana]] and, as [[Nirvana]] is possible at the sixth stage, they pass into their [[Nirvana]], but it is not the [[Nirvana]] of the [[Buddhas]]. |
− | Chapter XI | + | [[Chapter]] XI |
===[[Bodhisattvahood and Its Stages]]=== | ===[[Bodhisattvahood and Its Stages]]=== | ||
− | Then said Mahamati to the Blessed One: Will you tell us now about the disciples who are Bodhisattvas? | + | Then said [[Mahamati]] to the [[Blessed One]]: Will you tell us now about the [[disciples]] who are [[Bodhisattvas]]? |
− | The Blessed One replied: The Bodhisattvas are those earnest disciples who are enlightened by reason of their efforts to attain self-realisation of Noble Wisdom and who have taken upon themselves the task of enlightening others. They have gained a clear understanding of the truth that all things are empty, unborn, and of a maya-like nature; they have ceased from viewing things discriminatively and from considering them in their relations; they thoroughly understand the truth of twofold egolessness and have adjusted themselves to it with patient acceptance; they have attained a definite realisation of imagelessness; and they are abiding in the perfect-knowledge that they have gained by self-realisation of Noble Wisdom. | + | The [[Blessed One]] replied: The [[Bodhisattvas]] are those earnest [[disciples]] who are [[enlightened]] by [[reason]] of their efforts to attain [[self-realisation]] of [[Noble Wisdom]] and who have taken upon themselves the task of [[enlightening]] others. They have gained a [[clear understanding]] of the [[truth]] that all things are [[empty]], {{Wiki|unborn}}, and of a maya-like [[nature]]; they have ceased from viewing things discriminatively and from considering them in their relations; they thoroughly understand the [[truth]] of twofold [[egolessness]] and have adjusted themselves to it with {{Wiki|patient}} [[acceptance]]; they have [[attained]] a definite realisation of imagelessness; and they are abiding in the perfect-knowledge that they have gained by [[self-realisation]] of [[Noble Wisdom]]. |
− | Well stamped by the seal of "Suchness" they entered upon the first of the Bodhisattva stages. The first stage is called the stage of Joy (Pranudita). Entering this stage is like passing out of the glare of the shadows into a realm of "no-shadows"; it is like passing out of the noise and tumult of the crowded city into the quietness of solitude. The Bodhisattva feels within himself the awakening of a great heart of compassion and he utters his ten original vows: To honor and serve all Buddhas; to spread the knowledge and practice of the Dharma; to welcome all comming Buddhas; to practice the six Paramitas; to persuade all beings to embrace the Dharma; to attain a perfect understanding of the universe; to attain a perfect understanding of the mutuality of all beings; to attain perfect self-realisation of the oneness of all the Buddhas and Tathagatas in self-nature, purpose and resources; to become acquainted with all skillful means for the carrying out of these vows for the emancipation of all beings; to realise supreme enlightement through the perfect self-realisation of Noble Wisdom, ascending the stages and entering Tathagatahood. | + | Well stamped by the {{Wiki|seal}} of "[[Suchness]]" they entered upon the first of the [[Bodhisattva stages]]. The first stage is called the stage of [[Joy]] (Pranudita). Entering this stage is like passing out of the glare of the shadows into a [[realm]] of "no-shadows"; it is like passing out of the noise and tumult of the crowded city into the quietness of [[solitude]]. The [[Bodhisattva]] [[feels]] within himself the [[awakening]] of a great [[heart]] of [[compassion]] and he utters his ten [[original vows]]: To [[honor]] and serve all [[Buddhas]]; to spread the [[knowledge]] and practice of the [[Dharma]]; to welcome all comming [[Buddhas]]; to practice the [[six Paramitas]]; to persuade all [[beings]] to embrace the [[Dharma]]; to attain a {{Wiki|perfect}} [[understanding]] of the [[universe]]; to attain a {{Wiki|perfect}} [[understanding]] of the mutuality of all [[beings]]; to attain {{Wiki|perfect}} [[self-realisation]] of the [[oneness]] of all the [[Buddhas]] and [[Tathagatas]] in [[self-nature]], {{Wiki|purpose}} and resources; to become acquainted with all [[skillful means]] for the carrying out of these [[vows]] for the {{Wiki|emancipation}} of all [[beings]]; to realise supreme enlightement through the {{Wiki|perfect}} [[self-realisation]] of [[Noble Wisdom]], ascending the stages and entering [[Tathagatahood]]. |
− | In the spirit of these vows the Bodhisattva gradually ascends the stages to the sixth. All earnest disciples, masters and Arhats have ascended thus far, but being enchanted by the bliss of the Samadhis and not being supported by the power of the Buddhas, they pass to their Nirvana. The same fate would befall the Bodhisattvas except for their sustaining power of the Buddhas, by that they are enabled to refuse to enter Nirvana until all beings can enter Nirvana with them. The Tathagatas point out to them the virtues of Buddhahood which are beyond the conception of the intellectual-mind, and they encourage and strengthen the Bodhisattvas not to give in to the enchantment of the bliss of the Samadhis, but to press on to further advancement along the stages. If the Bodhisattvas had entered Nirvana at this stage, and they would have done so without the sustaining power of the Buddhas, there would have been the cessation of all things and the familiy of the Tathagatas would have become extinct. | + | In the [[spirit]] of these [[vows]] the [[Bodhisattva]] gradually ascends the stages to the sixth. All earnest [[disciples]], [[masters]] and [[Arhats]] have ascended thus far, but being enchanted by the [[bliss]] of the [[Samadhis]] and not being supported by the power of the [[Buddhas]], they pass to their [[Nirvana]]. The same [[fate]] would befall the [[Bodhisattvas]] except for their sustaining power of the [[Buddhas]], by that they are enabled to refuse to enter [[Nirvana]] until all [[beings]] can enter [[Nirvana]] with them. The [[Tathagatas]] point out to them the [[virtues]] of [[Buddhahood]] which are beyond the {{Wiki|conception}} of the intellectual-mind, and they encourage and strengthen the [[Bodhisattvas]] not to give in to the enchantment of the [[bliss]] of the [[Samadhis]], but to press on to further advancement along the stages. If the [[Bodhisattvas]] had entered [[Nirvana]] at this stage, and they would have done so without the sustaining power of the [[Buddhas]], there would have been the [[cessation]] of all things and the familiy of the [[Tathagatas]] would have become [[extinct]]. |
− | Strengthened by the new strength that comes to them from the Buddhas and with more perfect insight that is theirs by reason of their advance in self-realisation of Noble Wisdom, they re-examine the nature of the mind-system, the egolessness of personality, and the part that grasping and attachment and habit-energy play in the unfolding drama of life; they re-examine the illusions of the fourfold logical analysis, and the various elements that enter into enlightement and self-realisation, and, in the thrill of their new powers of self-mastery, the Bodhisattvas enter upon the seventh stage of Far-going (Durangama). | + | Strengthened by the new strength that comes to them from the [[Buddhas]] and with more [[perfect insight]] that is theirs by [[reason]] of their advance in [[self-realisation]] of [[Noble Wisdom]], they re-examine the [[nature]] of the [[mind-system]], the [[egolessness]] of [[personality]], and the part that [[grasping]] and [[attachment]] and habit-energy play in the unfolding {{Wiki|drama}} of [[life]]; they re-examine the [[illusions]] of the fourfold [[logical analysis]], and the various [[elements]] that enter into enlightement and [[self-realisation]], and, in the thrill of their new [[powers]] of self-mastery, the [[Bodhisattvas]] enter upon the seventh stage of Far-going ([[Durangama]]). |
− | Supported by the sustaining power of the Buddhas, the Bodhisattvas at this stage enter into the bliss of the Samadhi of perfect tranquilisation. Owing to their original vows they are transported by emotions of love and compassion as they become aware of the part they are to perform in the carrying out of their vows for emancipation of all beings. Thus they do not enter into Nirvana, but, in truth, they too are already in Nirvana because because in their emotions of love and compassion there is no rising of discrimination; henceforth, with them, discrimination no more takes place. Because of Transcendental Intelligence only one conception is present – the promotion of the realisation og Noble Wisdom. This is called the Bodhisattva’s Nirvana – the losing oneself in the bliss of perfect self-yielding. This is the seventh stage, the stage of Far-going. | + | Supported by the sustaining power of the [[Buddhas]], the [[Bodhisattvas]] at this stage enter into the [[bliss]] of the [[Samadhi]] of {{Wiki|perfect}} tranquilisation. Owing to their [[original vows]] they are transported by [[emotions]] of [[love]] and [[compassion]] as they become {{Wiki|aware}} of the part they are to perform in the carrying out of their [[vows]] for {{Wiki|emancipation}} of all [[beings]]. Thus they do not enter into [[Nirvana]], but, in [[truth]], they too are already in [[Nirvana]] because because in their [[emotions]] of [[love]] and [[compassion]] there is no [[rising]] of {{Wiki|discrimination}}; henceforth, with them, {{Wiki|discrimination}} no more takes place. Because of [[Transcendental Intelligence]] only one {{Wiki|conception}} is {{Wiki|present}} – the promotion of the realisation og [[Noble Wisdom]]. This is called the [[Bodhisattva’s]] [[Nirvana]] – the losing oneself in the [[bliss]] of {{Wiki|perfect}} self-yielding. This is the seventh stage, the stage of Far-going. |
− | The eighth stage, is the stage of No-recession (Acala). Up to this stage, because of the defilments upon the face of Universal Mind caused by the accumulation of habit-energy since beginningless time, the mind-system and all that pertains to it has been evolved and sustained. The mind-system fuctioned by the discriminations of an external and objective world to which it became attached and by which it was perpetuated. But with the Bodhisattva’s attainment of the eighth stage there come a "turning-about" within his deepest seat of consciousness from self-centered egoism to universal compassion for all beings, by which he attains perfect self-realisation of Noble Wisdom. There is an instant of cessation of the delusive activities of the whole mind-system; the dancing of the waves of habit-energy on the face of Universal Mind are forever stilled, revealing its own inherent quietness and solitude, the inconceivable Oneness of the Womb of Tathagatahood. | + | The eighth stage, is the stage of No-recession ([[Acala]]). Up to this stage, because of the defilments upon the face of [[Universal Mind]] [[caused]] by the [[accumulation]] of habit-energy since [[beginningless]] time, the [[mind-system]] and all that pertains to it has been evolved and sustained. The [[mind-system]] fuctioned by the discriminations of an external and [[objective world]] to which it became [[attached]] and by which it was perpetuated. But with the [[Bodhisattva’s]] [[attainment]] of the eighth stage there come a "turning-about" within his deepest seat of [[consciousness]] from [[self-centered]] [[egoism]] to [[universal compassion]] for all [[beings]], by which he attains {{Wiki|perfect}} [[self-realisation]] of [[Noble Wisdom]]. There is an instant of [[cessation]] of the delusive [[activities]] of the whole [[mind-system]]; the [[dancing]] of the waves of habit-energy on the face of [[Universal Mind]] are forever stilled, revealing its [[own]] [[inherent]] quietness and [[solitude]], the [[inconceivable]] [[Oneness]] of the [[Womb]] of [[Tathagatahood]]. |
− | Henceforth there is no more looking outward upon an external world by senses and sense-minds, nor a discrimination of particularised concepts and ideas and propositions by an intellectual-mind, no more grasping, nor attachment, nor pride of egoism, nor habit-energy. Henceforth there is only the inner experience of Noble Wisdom which has been attained by entering into its perfect Oneness. | + | Henceforth there is no more looking outward upon an [[external world]] by [[senses]] and sense-minds, nor a {{Wiki|discrimination}} of particularised [[Wikipedia:concept|concepts]] and [[ideas]] and propositions by an intellectual-mind, no more [[grasping]], nor [[attachment]], nor [[pride]] of [[egoism]], nor habit-energy. Henceforth there is only the inner [[experience]] of [[Noble Wisdom]] which has been [[attained]] by entering into its {{Wiki|perfect}} [[Oneness]]. |
− | Thus establishing himself at the eighth stage of No-recession, the Bodhisattva enters into the bliss of the ten Samadhis, but avoiding the path of the disciples and masters who yielded themselves up to their entrancing bliss and who passed to their Nirvanas, and supported by his vows and the Transcendental Intelligence which now is his and being sustained by the power of the Buddhas, he enters upon the higher paths that lead to Tathagatahood. He passes through the bliss of the Samadhis to assume the transformation body of a Tathagata that through him all beings may be emancipated. Mahamati, If there had been no Tathagata-womb and no Divine Mind then there would have been no rising and disappearance of the aggregates that make up personality and its external world, no rising and disappearance of ignorant people nor holy people, and no task for Bodhisattvas; therefore, while walking in the path of self-realisation and entering into the enjoyments of the Samadhis, you must never abandon working hard for the emancipation of all beings and your self-yielding love will never be in vain. To philosophers the conception of Tathagata-womb seems devoid of purity and soiled by these external manifestations, but it is not so understood by the Tathagatas,- to them it is not a proposition of philosophy but an intuitive experience as real as though it was an amalaka fruit held in the palm of the hand. | + | Thus establishing himself at the eighth stage of No-recession, the [[Bodhisattva]] enters into the [[bliss]] of the ten [[Samadhis]], but avoiding the [[path]] of the [[disciples]] and [[masters]] who yielded themselves up to their entrancing [[bliss]] and who passed to their [[Nirvanas]], and supported by his [[vows]] and the [[Transcendental Intelligence]] which now is his and being sustained by the power of the [[Buddhas]], he enters upon the [[higher paths]] that lead to [[Tathagatahood]]. He passes through the [[bliss]] of the [[Samadhis]] to assume the [[transformation body]] of a [[Tathagata]] that through him all [[beings]] may be emancipated. [[Mahamati]], If there had been no [[Tathagata-womb]] and no [[Divine]] [[Mind]] then there would have been no [[rising]] and [[disappearance]] of the [[aggregates]] that make up [[personality]] and its [[external world]], no [[rising]] and [[disappearance]] of [[ignorant]] [[people]] nor {{Wiki|holy}} [[people]], and no task for [[Bodhisattvas]]; therefore, while walking in the [[path]] of [[self-realisation]] and entering into the enjoyments of the [[Samadhis]], you must never abandon working hard for the {{Wiki|emancipation}} of all [[beings]] and your self-yielding [[love]] will never be in vain. To [[philosophers]] the {{Wiki|conception}} of [[Tathagata-womb]] seems devoid of [[purity]] and soiled by these external [[manifestations]], but it is not so understood by the [[Tathagatas]],- to them it is not a proposition of [[philosophy]] but an intuitive [[experience]] as real as though it was an [[amalaka]] fruit held in the palm of the hand. |
− | With the cessation of the mind-system and all its evolving discriminations, there is cessation of all strain and effort. It is like a man in a dream who imagines he is crossing a river and who exerts himself to the utmost to do so, who is suddenly awakened. Being awake, he thinks: "Is this real or is it unreal?" Being now enlightened he knows that it is neither real nor unreal. Thus even when the Bodhisattva arrives at the eighth stage, he is able to see all things truthfully and, more than that, he is able to thoroughly understand the significance of all dream-like things of his life as to how they came to pass and as to how they pass away. Ever since beginningless time the mind-system has perceived multiplicities of forms and conditions and ideas which the thinking-mind has discriminated and the empirical-mind has experienced and grasped and clung to. From this has risen habit-energy that by its accumulation has conditioned the illusions of existence and non-existence, individuality and generality, and has thus perpetuated the dream-state of false-imagination. But now, to the Bodhisattvas of the eighth stage, life is past and is remembered as it truly was – a passing dream. | + | With the [[cessation]] of the [[mind-system]] and all its evolving discriminations, there is [[cessation]] of all strain and [[effort]]. It is like a man in a [[dream]] who imagines he is crossing a [[river]] and who exerts himself to the utmost to do so, who is suddenly [[awakened]]. Being awake, he [[thinks]]: "Is this real or is it unreal?" Being now [[enlightened]] he [[knows]] that it is neither real nor unreal. Thus even when the [[Bodhisattva]] arrives at the eighth stage, he is able to see all things truthfully and, more than that, he is able to thoroughly understand the significance of all dream-like things of his [[life]] as to how they came to pass and as to how they pass away. Ever since [[beginningless]] time the [[mind-system]] has [[perceived]] multiplicities of [[forms]] and [[conditions]] and [[ideas]] which the thinking-mind has discriminated and the empirical-mind has [[experienced]] and grasped and clung to. From this has risen habit-energy that by its [[accumulation]] has [[conditioned]] the [[illusions]] of [[existence]] and [[non-existence]], [[individuality]] and [[generality]], and has thus perpetuated the [[dream-state]] of false-imagination. But now, to the [[Bodhisattvas]] of the eighth stage, [[life]] is {{Wiki|past}} and is remembered as it truly was – a passing [[dream]]. |
− | As long as the Bodhisattva had not passed the seventh stage, even though he had attained an intuitive understanding of the true meaning of life and its maya-like nature, and as to how the mind carried on its discriminations and attachments yet, nevertheless, the cherishing of the notions of these things had continued and, although he no longer experienced within himself any ardent desire for things nor any impulse to grasp them yet, nevertheless, the notions concerning them persisted and perfumed his efforts to | + | As long as the [[Bodhisattva]] had not passed the seventh stage, even though he had [[attained]] an [[intuitive understanding]] of the true [[meaning of life]] and its maya-like [[nature]], and as to how the [[mind]] carried on its discriminations and [[attachments]] yet, nevertheless, the cherishing of the notions of these things had continued and, although he no longer [[experienced]] within himself any ardent [[desire]] for things nor any impulse to [[grasp]] them yet, nevertheless, the notions concerning them persisted and perfumed his efforts to |
− | practise the teachings of the Buddhas and to labor for the emancipation of all beings. Now, in the eighth stage, even the notions have passed away, and all effort and striving is seen to be unnecessary. The Bodhisattva’s Nirvana is perfect tranquilisation, but it is not extinction nor inertness; while there is an entire absence of discrimination and purpose, there is the freedom and spontaneity of potentiality that has come with the attainment and patience acceptance of the truths of egolessness and imagelessness. Here is perfect solitude, undisturbed by any gradation or continuous succesion, but radiant with the potency and freedom of its self-nature which is the self-nature of Noble Wisdom, blissfully peaceful with the serenity of Perfect Love. | + | practise the teachings of the [[Buddhas]] and to labor for the {{Wiki|emancipation}} of all [[beings]]. Now, in the eighth stage, even the notions have passed away, and all [[effort]] and striving is seen to be unnecessary. The [[Bodhisattva’s]] [[Nirvana]] is {{Wiki|perfect}} tranquilisation, but it is not [[extinction]] nor inertness; while there is an entire absence of {{Wiki|discrimination}} and {{Wiki|purpose}}, there is the freedom and spontaneity of potentiality that has come with the [[attainment]] and [[patience]] [[acceptance]] of the [[truths]] of [[egolessness]] and imagelessness. Here is {{Wiki|perfect}} [[solitude]], undisturbed by any gradation or continuous succesion, but radiant with the [[potency]] and freedom of its [[self-nature]] which is the [[self-nature]] of [[Noble Wisdom]], blissfully [[peaceful]] with the [[serenity]] of Perfect [[Love]]. |
− | Entering upon the eighth stage, with the "turning-about" at the deepest seat of consciousness, the Bodhisattva will become conscious that he has received the second kind of Transcendental-body (Manomayakaya). The transition from mortal-body to Transcendental-body has nothing to do with mortal death, for the old body continues to fuction and the old mind serves the needs of the old body, but now it is free from the control of mortal mind. There has been an inconceivable transformation-death (accintyaparinama-cyuti) by which the false-imagination of his particularised individual personality has been transcended by a realisation of his oneness with the universalised mind of Tathagatahood, from which realisation there will be no recession. With that realisation he finds himself amply endowed with all the Tathagata’s powers, psychic faculties, and self-mastery, and, just as the good earth is the support of all beings in the world of desire (karmadathu), so the Tathatagatas become the support of all beings in the Transcendental World of No-form. | + | Entering upon the eighth stage, with the "turning-about" at the deepest seat of [[consciousness]], the [[Bodhisattva]] will become [[conscious]] that he has received the second kind of Transcendental-body ([[Manomayakaya]]). The transition from mortal-body to Transcendental-body has nothing to do with {{Wiki|mortal}} [[death]], for the old [[body]] continues to fuction and the old [[mind]] serves the needs of the old [[body]], but now it is free from the control of {{Wiki|mortal}} [[mind]]. There has been an [[inconceivable]] transformation-death (accintyaparinama-cyuti) by which the false-imagination of his particularised {{Wiki|individual}} [[personality]] has been transcended by a realisation of his [[oneness]] with the universalised [[mind]] of [[Tathagatahood]], from which realisation there will be no recession. With that realisation he finds himself amply endowed with all the [[Tathagata’s]] [[powers]], [[psychic]] [[faculties]], and self-mastery, and, just as the good [[earth]] is the support of all [[beings]] in the [[world of desire]] (karmadathu), so the Tathatagatas become the support of all [[beings]] in the [[Transcendental World]] of [[No-form]]. |
− | The first seven of the Bodhisattva stages were in the realm of mind and the eighth, while transcending mind, was still in touch with it; but in the ninth stage of Transcendental Intelligence (Sadhumati), by reason of his perfect intelligence and insight into the imagelessness of Divine Mind which he had attained by self-realisation of Noble Wisdom, he is in the realm of Tathagatahood. Gradually the Bodhisattva will realise his Tathagata-nature and the possesion of all its powers and psychic faculties, self-mastery, loving compassion, and skillful means, and by means of them will enter into all the Buddha-lands. Making use of these new powers, the Bodhisattva will assume various transformation-bodies and personalities for the sake of benefiting others. Just as in the former mental life, imagination had risen from relativeknowledge, so now skillful means rise spontaneously from Transcendental | + | The first seven of the [[Bodhisattva stages]] were in the [[realm of mind]] and the eighth, while transcending [[mind]], was still in {{Wiki|touch}} with it; but in the ninth stage of [[Transcendental Intelligence]] ([[Sadhumati]]), by [[reason]] of his {{Wiki|perfect}} [[intelligence]] and [[insight]] into the imagelessness of [[Divine]] [[Mind]] which he had [[attained]] by [[self-realisation]] of [[Noble Wisdom]], he is in the [[realm]] of [[Tathagatahood]]. Gradually the [[Bodhisattva]] will realise his Tathagata-nature and the possesion of all its [[powers]] and [[psychic]] [[faculties]], self-mastery, [[loving]] [[compassion]], and [[skillful means]], and by means of them will enter into all the [[Buddha-lands]]. Making use of these new [[powers]], the [[Bodhisattva]] will assume various transformation-bodies and personalities for the [[sake]] of benefiting others. Just as in the former [[mental]] [[life]], [[imagination]] had risen from relativeknowledge, so now [[skillful means]] rise spontaneously from [[Transcendental Intelligence]]. It is like the [[magical]] [[gem]] that reflects instantaneously appropiate responses to one’s wishes. The [[Bodhisattva]] passes over to all the assemblages of the [[Buddhas]] and listens to them as they [[discourse]] on the dream-like [[nature of all things]] and concerning the [[truths]] that transcend all notions of [[being and non-being]], that have no [[relation]] to [[birth]] and [[death]], nor to eternality nor [[extinction]]. Thus facing the [[Tathagatas]] as they [[discourse]] on [[Noble Wisdom]] that is far beyond the [[mental]] capacity of [[disciples]] and [[masters]], he will attain a hundred thousand [[Samadhis]], indeed, a hundred thousand nyutas of [[kotis]] of [[Samadhis]], and in the [[spirit]] of these [[Samadhis]] he will instantly pass from one [[Buddha-land]] to another, [[paying homage]] to all the [[Buddhas]], being born into all the [[celestial mansions]], [[manifesting]] Buddha-bodies, and himself discoursing on the Triple [[Treasure]] to lesser [[Bodhisattvas]] that they too may partake of the {{Wiki|fruits}} of [[self-realisation]] of [[Noble Wisdom]]. |
− | + | Thus passing beyond the last stage of [[Bodhisattvahood]], he becomes a [[Tathagata]] himself endowed with all the freedom of the [[Dharmakaya]]. The tenth stage belongs to the [[Tathagatas]]. Here the [[Bodhisattva]] will find himself seated upon a lotus-like [[throne]] in a splendid jewel-adorned palace and surrounded by [[Bodhisattvas]] of {{Wiki|equal}} rank. [[Buddhas]] from all [[Buddha-lands]] will [[gather]] about him and with their [[pure]] and fragant hands resting on his {{Wiki|forehead}} will give him [[ordination]] and {{Wiki|recognition}} as one of themselves. Then they will assign him a [[Buddha-land]] that he may posses and {{Wiki|perfect}} as his [[own]]. | |
− | + | The tenth stage is called the Great [[Truth]] Cloud ([[Dharmamegha]]), [[inconceivable]], [[inscrutable]]. Only the [[Tathagatas]] can realise {{Wiki|perfect}} Imagelessness and [[Oneness]] and [[Solitude]]. It is [[Mahesvara]], the Radiant Land, the [[Pure Land]], the Land of Far-distances; surrounding and surpassing the lesser [[worlds]] of [[form]] and [[desire]] (karmadathu), in which the the [[Bodhisattva]] will find himself at-one-moment. Its rays of [[Noble Wisdom]] which is the [[self-nature]] of the [[Tathagatas]], many-colored, entrancing, [[auspicious]], are [[transforming]] the [[triple world]] as other [[worlds]] have been [[transformed]] in the {{Wiki|past}}, and still other [[worlds]] will be [[transformed]] in the {{Wiki|future}}. But in the Perfect [[Oneness]] of [[Noble Wisdom]] there is no gradation nor succesionnor [[effort]]. The tenth stage is the first, the first is the eighth, the eighth is the fifth, the fifth the seventh: what gradation can there be where {{Wiki|perfect}} Imagelessness and [[Oneness]] prevail? And what is the [[reality]] of [[Noble Wisdom]]? It is the {{Wiki|ineffable}} [[potency]] of the [[Dharmakaya]]; it has no bounds nor limits; it surpasses all the [[Buddha-lands]], and pervades the [[Akanistha]] and the [[heavenly]] masions of the [[Tushita]]. | |
− | |||
− | The tenth stage is called the Great Truth Cloud (Dharmamegha), inconceivable, inscrutable. Only the Tathagatas can realise perfect Imagelessness and Oneness and Solitude. It is Mahesvara, the Radiant Land, the Pure Land, the Land of Far-distances; surrounding and surpassing the lesser worlds of form and desire (karmadathu), in which the the Bodhisattva will find himself at-one-moment. Its rays of Noble Wisdom which is the self-nature of the Tathagatas, many-colored, entrancing, auspicious, are transforming the triple world as other worlds have been transformed in the past, and still other worlds will be transformed in the future. But in the Perfect Oneness of Noble Wisdom there is no gradation nor succesionnor effort. The tenth stage is the first, the first is the eighth, the eighth is the fifth, the fifth the seventh: what gradation can there be where perfect Imagelessness and Oneness prevail? And what is the reality of Noble Wisdom? It is the ineffable potency of the Dharmakaya; it has no bounds nor limits; it surpasses all the Buddha-lands, and pervades the Akanistha and the heavenly masions of the Tushita. | ||
− | Chapter XII | + | [[Chapter]] XII |
===[[Tathagatahood Which Is Noble Wisdom]]=== | ===[[Tathagatahood Which Is Noble Wisdom]]=== | ||
− | Then said Mahamati to the Blessed One: It has been taught in the canonical books that the Buddhas are subject to neither birth nor destruction, and you have said that "the Un-born" is one of the names of the Tathagatas; does that mean that the Tathagata is a non-entity? | + | Then said [[Mahamati]] to the [[Blessed One]]: It has been [[taught]] in the [[Wikipedia:canonical|canonical]] [[books]] that the [[Buddhas]] are [[subject]] to neither [[birth]] nor destruction, and you have said that "the Un-born" is one of the names of the [[Tathagatas]]; does that mean that the [[Tathagata]] is a [[non-entity]]? |
− | The Blessed One replied: The Tathagata is not a non-entity nor is he to be conceived as other things are as neither born nor disappearing, nor is he subject to causation, not is he without significance; yet I refer to him as "The Un-born." There is yet another name for the Tathagata. "The Mind-appearing One" (Manomayakaya) which his Essence-body assumes at will in the transformations incident to his work of emancipation. This is beyond the understanding of common disciples and masters and even beyond the full comprehension of those Bodhisattvas who remain in the seventh stage. Yes, Mahamati, "The Unborn" is synonymous with Tathagata. | + | The [[Blessed One]] replied: The [[Tathagata]] is not a [[non-entity]] nor is he to be [[conceived]] as other things are as neither born nor disappearing, nor is he [[subject]] to [[causation]], not is he without significance; yet I refer to him as "The Un-born." There is yet another [[name]] for the [[Tathagata]]. "The Mind-appearing One" ([[Manomayakaya]]) which his [[Essence-body]] assumes at will in the transformations incident to his work of {{Wiki|emancipation}}. This is beyond the [[understanding]] of common [[disciples]] and [[masters]] and even beyond the full [[comprehension]] of those [[Bodhisattvas]] who remain in the seventh stage. Yes, [[Mahamati]], "The {{Wiki|Unborn}}" is {{Wiki|synonymous}} with [[Tathagata]]. |
− | Then Mahamati said: If the Tathagatas are un-born, there does not seem to be anything to take hold of – no entity – or is there something that bears another name than entity? And what can that "something" be? | + | Then [[Mahamati]] said: If the [[Tathagatas]] are un-born, there does not seem to be anything to take hold of – no [[entity]] – or is there something that bears another [[name]] than [[entity]]? And what can that "something" be? |
− | The Blessed One replied: Objects are frequently known by different names according to different aspects that they present, -- the god Indra is sometimes known as Shakra, and sometimes as Purandara. These different names are sometimes used interchangeably and sometimes they are discriminated, but different objects are not to be imagined because of the different names, nor are they without individuation. The same can be said of myself as I appear in this world of patience before ignorant people and where I am known by uncounted trillions of names. They address me by different names not realizing that they are all names of the one Tathagata. Some recognize me as Sun, as Moon; some as a reincarnation of the ancient sages; some as one of "ten powers"; some as Rama, some as Indra, and some as Varuna. Still there are others who speak of me as The Un-born, as Emptiness, as "Suchness," as Truth, as Reality, as Ultimate Principle; still there are others who see me as Dharmakaya, as Nirvana, as the Eternal; some speak of me as sameness, as non-duality, as un-dying, as | + | The [[Blessed One]] replied: [[Objects]] are frequently known by different names according to different aspects that they {{Wiki|present}}, -- the [[god]] [[Indra]] is sometimes known as [[Shakra]], and sometimes as [[Purandara]]. These different names are sometimes used interchangeably and sometimes they are discriminated, but different [[objects]] are not to be [[imagined]] because of the different names, nor are they without individuation. The same can be said of myself as I appear in this [[world]] of [[patience]] before [[ignorant]] [[people]] and where I am known by uncounted trillions of names. They address me by different names not [[realizing]] that they are all names of the one [[Tathagata]]. Some [[recognize]] me as {{Wiki|Sun}}, as [[Moon]]; some as a [[reincarnation]] of the [[ancient]] [[sages]]; some as one of "[[ten powers]]"; some as {{Wiki|Rama}}, some as [[Indra]], and some as {{Wiki|Varuna}}. Still there are others who speak of me as The Un-born, as [[Emptiness]], as "[[Suchness]]," as [[Truth]], as [[Reality]], as {{Wiki|Ultimate}} [[Principle]]; still there are others who see me as [[Dharmakaya]], as [[Nirvana]], as the Eternal; some speak of me as [[sameness]], as [[non-duality]], as un-dying, as |
− | formless; some think of me as the doctrine of Buddhacausation, or of Emancipation, or of the Noble Path; and some think of me as Divine Mind and Noble Wisdom. Thus in this world and in other worlds am I known by these uncounted names, but they all see me as the moon is seen in the water. Though they all honor, praise and esteem me, they do not fully understand the meaning and significance of the words they use; not having their own self-realization of Truth they cling to the words of their canonical books, or to what has been told to them, or to what they have imagined, and fail to see that the name they are using is only one of the many names of the Tathagata. In their studies they follow the mere words of the text vainly trying to gain the true meaning, instead of having confidence in the one "text" where self-confirming Truth is revealed, that is, having confidence in the self-realization of noble Wisdom. | + | [[formless]]; some think of me as the [[doctrine]] of Buddhacausation, or of {{Wiki|Emancipation}}, or of the [[Noble Path]]; and some think of me as [[Divine]] [[Mind]] and [[Noble Wisdom]]. Thus in this [[world]] and in other [[worlds]] am I known by these uncounted names, but they all see me as the [[moon]] is seen in the [[water]]. Though they all [[honor]], praise and esteem me, they do not fully understand the meaning and significance of the words they use; not having their [[own]] [[self-realization]] of [[Truth]] they [[cling]] to the words of their [[Wikipedia:canonical|canonical]] [[books]], or to what has been told to them, or to what they have [[imagined]], and fail to see that the [[name]] they are using is only one of the many names of the [[Tathagata]]. In their studies they follow the mere words of the text vainly trying to gain the true meaning, instead of having [[confidence]] in the one "text" where self-confirming [[Truth]] is revealed, that is, having [[confidence]] in the [[self-realization]] of [[noble]] [[Wisdom]]. |
− | Then said Mahamati: Pray tell us, Blessed One, about the self-nature of the Tathagatas? | + | Then said [[Mahamati]]: Pray tell us, [[Blessed One]], about the [[self-nature]] of the [[Tathagatas]]? |
− | The Blessed One replied: If the Tathagata is to be described by such expressions as made or un-made, effect or cause, we would have to describe him as neither made, nor un-made, nor effect, nor cause; but if we so described him we would be guilty of dualistic discrimination. If the Tathagata is something made, he would be impermanent; if he is impermanent anything made would be a Tathagata. If he is something un-made, then all effort to realize Tathagatahood would be useless. That which is neither an effect or cause, is neither a being nor a non-being, and that which is neither a being nor non-being is outside the | + | The [[Blessed One]] replied: If the [[Tathagata]] is to be described by such {{Wiki|expressions}} as made or un-made, effect or [[cause]], we would have to describe him as neither made, nor un-made, nor effect, nor [[cause]]; but if we so described him we would be guilty of [[dualistic]] {{Wiki|discrimination}}. If the [[Tathagata]] is something made, he would be [[impermanent]]; if he is [[impermanent]] anything made would be a [[Tathagata]]. If he is something un-made, then all [[effort]] to realize [[Tathagatahood]] would be useless. That which is neither an effect or [[cause]], is neither a being nor a [[non-being]], and that which is neither a being nor [[non-being]] is outside the |
− | four propositions. The four propositions belong to worldly usage ; that which is outside them is no more than a word, like a barren-woman’s child; so are all the terms concerning the Tathagata to be understood. | + | four propositions. The four propositions belong to [[worldly]] usage ; that which is outside them is no more than a [[word]], like a barren-woman’s child; so are all the terms concerning the [[Tathagata]] to be understood. |
− | When it is said that all things are egoless, it means that all things are devoid of self-hood. Each thing may have its own individuality—the being of a horse is not of cow nature—it is such as it is of its own nature and is thus discriminated by the ignorant, but, nevertheless, its own nature is of the nature of a dream or vision. That is why the ignorant and the simpleminded, who are in the habit of discriminating appearances, fail to understand the significance of egolessness. It is not until discrimination is gotten rid of that the fact that all things are empty, un-born and without self-nature can be appreciated. | + | When it is said that all things are [[egoless]], it means that all things are devoid of self-hood. Each thing may have its [[own]] individuality—the being of a [[horse]] is not of {{Wiki|cow}} nature—it is such as it is of its [[own]] [[nature]] and is thus discriminated by the [[ignorant]], but, nevertheless, its [[own]] [[nature]] is of the [[nature]] of a [[dream]] or [[vision]]. That is why the [[ignorant]] and the simpleminded, who are in the [[Wikipedia:Habit (psychology)|habit]] of discriminating [[appearances]], fail to understand the significance of [[egolessness]]. It is not until {{Wiki|discrimination}} is gotten rid of that the fact that all things are [[empty]], un-born and without [[self-nature]] can be appreciated. |
− | Mahamati, all these expressions as applied to the Tathagatas are without meaning, for that which is none of these is something removed from all measurement, and that which is removed from all measurement turns into a meaningless word; that which is a mere word is something un-born; that which is un-born is not subject to destruction; that which is not subject to destruction is like space and space is neither effect nor cause; that which is neither effect nor cause is something unconditioned; that which is unconditioned is beyond all reasoning; that which is beyond all reasoning, -- that is the Tathagata. The self-nature of Tathagatahood is far removed from all predicates and measurements; the self-nature of Tathagatahood is Noble Wisdom. | + | [[Mahamati]], all these {{Wiki|expressions}} as applied to the [[Tathagatas]] are without meaning, for that which is none of these is something removed from all measurement, and that which is removed from all measurement turns into a meaningless [[word]]; that which is a mere [[word]] is something un-born; that which is un-born is not [[subject]] to destruction; that which is not [[subject]] to destruction is like [[space]] and [[space]] is neither effect nor [[cause]]; that which is neither effect nor [[cause]] is something [[unconditioned]]; that which is [[unconditioned]] is beyond all {{Wiki|reasoning}}; that which is beyond all {{Wiki|reasoning}}, -- that is the [[Tathagata]]. The [[self-nature]] of [[Tathagatahood]] is far removed from all predicates and measurements; the [[self-nature]] of [[Tathagatahood]] is [[Noble Wisdom]]. |
− | Then Mahamati said to the Blessed One: Are the Tathagatas permanent or impermanent? | + | Then [[Mahamati]] said to the [[Blessed One]]: Are the [[Tathagatas]] [[permanent]] or [[impermanent]]? |
− | The Blessed One replied: The Tathagatas are neither permanent nor impermanent; if either is asserted there is error connected with the creating agencies for, according to the philosophers, the creating agencies are something uncreated and permanent. But the Tathagatas are not connected with the so-called creating agencies and in that sense he is impermanent. If he is said to be impermanent then he is connected with things that are created for they also are impermanent. For these reasons the Tathagatas are neither permanent nor impermanent. | + | The [[Blessed One]] replied: The [[Tathagatas]] are neither [[permanent]] nor [[impermanent]]; if either is asserted there is error connected with the creating agencies for, according to the [[philosophers]], the creating agencies are something uncreated and [[permanent]]. But the [[Tathagatas]] are not connected with the so-called creating agencies and in that [[sense]] he is [[impermanent]]. If he is said to be [[impermanent]] then he is connected with things that are created for they also are [[impermanent]]. For these [[reasons]] the [[Tathagatas]] are neither [[permanent]] nor [[impermanent]]. |
− | Neither can the Tathagatas be said to be permanent in the sense that space is said to be permanent, or that the horns of a hare can be said to be permanent for, being unreal, they exclude all ideas of permanency or impermanency. This does not apply to the Tathagatas because they come fourth from the habit-energy of ignorance which is connected with the mind-system and the elements that make up personality. The triple world originates from the discrimination of unrealities and where discrimination takes place there is duality and the notion of permanency and impermanency, but the Tathagatas do not rise from the discrimination of unrealities. Thus, as long as there is discrimination there will be the notion of permanency and impermanency; when discrimination is done away with, Noble Wisdom, which is based on the significance of solitude, will be established. | + | Neither can the [[Tathagatas]] be said to be [[permanent]] in the [[sense]] that [[space]] is said to be [[permanent]], or that the horns of a hare can be said to be [[permanent]] for, being unreal, they exclude all [[ideas]] of permanency or [[impermanency]]. This does not apply to the [[Tathagatas]] because they come fourth from the habit-energy of [[ignorance]] which is connected with the [[mind-system]] and the [[elements]] that make up [[personality]]. The [[triple world]] originates from the {{Wiki|discrimination}} of unrealities and where {{Wiki|discrimination}} takes place there is [[duality]] and the notion of permanency and [[impermanency]], but the [[Tathagatas]] do not rise from the {{Wiki|discrimination}} of unrealities. Thus, as long as there is {{Wiki|discrimination}} there will be the notion of permanency and [[impermanency]]; when {{Wiki|discrimination}} is done away with, [[Noble Wisdom]], which is based on the significance of [[solitude]], will be established. |
− | However, there is another sense in which the Tathagatas may be said to be permanent. Transcendental Intelligence rising with the attainment of enlightenment is of a permanent nature. This Truth-essence which is discoverable in the enlightenment of all who are enlightened, is realizable as the regulative and sustaining principle of Reality, which forever abides. The Transcendental Intelligence attained intuitively by the Tathagatas by their self-realization of Noble Wisdom, is a realization of their own self-nature, -- in this sense the Tathagatas are permanent. The eternal-unthinkable of the Tathagatas is the "suchness" of noble Wisdom realized within themselves. It is both eternal and beyond thought. It conforms to the idea of a cause and yet is beyond existence and non-existence. Because it is the exalted state of NobleWisdom, it has its own character. Because it is the cause of highest Reality, it is its own causation. Its eternality is not derived from reasonings based on external notions of being and non-being, nor of eternality nor non-eternality. Being classed under the same head as space, cessation, Nirvana, it is eternal. Because it has nothing to do with existence and non- existence, it is no creator; because it has nothing to do with creation, nor with being and non-being, but is only revealed in the exalted state of noble Wisdom, it is truly eternal. | + | However, there is another [[sense]] in which the [[Tathagatas]] may be said to be [[permanent]]. [[Transcendental Intelligence]] [[rising]] with the [[attainment]] of [[enlightenment]] is of a [[permanent]] [[nature]]. This Truth-essence which is discoverable in the [[enlightenment]] of all who are [[enlightened]], is realizable as the regulative and sustaining [[principle]] of [[Reality]], which forever abides. The [[Transcendental Intelligence]] [[attained]] intuitively by the [[Tathagatas]] by their [[self-realization]] of [[Noble Wisdom]], is a [[realization]] of their [[own]] [[self-nature]], -- in this [[sense]] the [[Tathagatas]] are [[permanent]]. The eternal-unthinkable of the [[Tathagatas]] is the "[[suchness]]" of [[noble]] [[Wisdom]] [[realized]] within themselves. It is both eternal and beyond [[thought]]. It conforms to the [[idea]] of a [[cause]] and yet is beyond [[existence]] and [[non-existence]]. Because it is the [[exalted]] [[state]] of NobleWisdom, it has its [[own]] [[character]]. Because it is the [[cause]] of [[highest]] [[Reality]], it is its [[own]] [[causation]]. Its eternality is not derived from reasonings based on external notions of [[being and non-being]], nor of eternality nor non-eternality. Being classed under the same head as [[space]], [[cessation]], [[Nirvana]], it is eternal. Because it has nothing to do with [[existence]] and non- [[existence]], it is no creator; because it has nothing to do with creation, nor with [[being and non-being]], but is only revealed in the [[exalted]] [[state]] of [[noble]] [[Wisdom]], it is truly eternal. |
− | When the twofold passions are destroyed, and the twofold hindrances are cleared away, and the twofold egolessness is fully understood, and the inconceivable transformation death of the Bodhisattva is attained – that which remains is the self-nature of the Tathagatas. When the teachings of the Dharma are fully | + | When the twofold [[passions]] are destroyed, and the twofold [[hindrances]] are cleared away, and the twofold [[egolessness]] is fully understood, and the [[inconceivable]] [[transformation]] [[death]] of the [[Bodhisattva]] is [[attained]] – that which remains is the [[self-nature]] of the [[Tathagatas]]. When the teachings of the [[Dharma]] are fully |
− | understood and are perfectly realized by the disciples and masters, that which is realized in their deepest consciousness is their own Buddha-nature revealed as Tathagata. | + | understood and are perfectly [[realized]] by the [[disciples]] and [[masters]], that which is [[realized]] in their deepest [[consciousness]] is their [[own]] [[Buddha-nature]] revealed as [[Tathagata]]. |
− | In a true sense there are four kinds of sameness relating to Buddha-nature: there is sameness of letters, sameness of words, sameness of meaning, and sameness of Essence. The name of the Buddha is spelt: BU-D-D-H-A; the letters are the same when used for any Buddha or Tathagata. When the Brahmans teach they use various words, and when the Tathagatas teach they use the very same words; in respect to the words there is a sameness between us. In the teachings of all the Tathagatas there is a sameness in meaning. Among all the Buddhas there is a sameness of meaning. They all have the thirty-two marks of excellence and the eighty minor signs of bodily perfection; there is no distinction among them except as they manifest various transformations according to the different dispositions of beings who are to be disciplined and emancipated by various means. In the Ultimate Essence which is Dharmakaya, all the Buddhas of the past, present and future, are of one sameness. | + | In a true [[sense]] there are four kinds of [[sameness]] relating to [[Buddha-nature]]: there is [[sameness]] of letters, [[sameness]] of words, [[sameness]] of meaning, and [[sameness]] of [[Essence]]. The [[name]] of the [[Buddha]] is spelt: BU-D-D-H-A; the letters are the same when used for any [[Buddha]] or [[Tathagata]]. When the [[Brahmans]] teach they use various words, and when the [[Tathagatas]] teach they use the very same words; in [[respect]] to the words there is a [[sameness]] between us. In the teachings of all the [[Tathagatas]] there is a [[sameness]] in meaning. Among all the [[Buddhas]] there is a [[sameness]] of meaning. They all have the [[thirty-two marks]] of [[excellence]] and the eighty minor [[signs]] of [[bodily]] [[perfection]]; there is no {{Wiki|distinction}} among them except as they [[manifest]] various transformations according to the different dispositions of [[beings]] who are to be [[disciplined]] and emancipated by various means. In the {{Wiki|Ultimate}} [[Essence]] which is [[Dharmakaya]], all the [[Buddhas]] of the {{Wiki|past}}, {{Wiki|present}} and {{Wiki|future}}, are of one [[sameness]]. |
− | Then said Mahamati to the Blessed One: It has been said by the Blessed One that from the night of Enlightenment to the night of the Parinirvana, the Tathagata has uttered no word nor ever will utter a word. In what deep meaning is this true? | + | Then said [[Mahamati]] to the [[Blessed One]]: It has been said by the [[Blessed One]] that from the night of [[Enlightenment]] to the night of the [[Parinirvana]], the [[Tathagata]] has uttered no [[word]] nor ever will utter a [[word]]. In what deep meaning is this true? |
− | The Blessed One replied: By two reasons of deepest meaning is it true: In the light of Truth self-realized by Noble Wisdom; and in the Truth of an eternally-abiding Reality. The self-realization of Noble Wisdom by all Tathagatas is the same as my own self-realization of Noble Wisdom; there is no more, no less, no difference, and all the Tathagatas bear witness that the state of self-realization is free from words and discriminations and has nothing to do with the dualistic way of speaking, that is, all beings receive the teachings of the Tathagatas through self-realization of Noble Wisdom, not though words of discrimination. | + | The [[Blessed One]] replied: By two [[reasons]] of deepest meaning is it true: In the {{Wiki|light}} of [[Truth]] self-realized by [[Noble Wisdom]]; and in the [[Truth]] of an eternally-abiding [[Reality]]. The [[self-realization]] of [[Noble Wisdom]] by all [[Tathagatas]] is the same as my [[own]] [[self-realization]] of [[Noble Wisdom]]; there is no more, no less, no difference, and all the [[Tathagatas]] bear {{Wiki|witness}} that the [[state]] of [[self-realization]] is free from words and discriminations and has nothing to do with the [[dualistic]] way of {{Wiki|speaking}}, that is, all [[beings]] receive the teachings of the [[Tathagatas]] through [[self-realization]] of [[Noble Wisdom]], not though words of {{Wiki|discrimination}}. |
− | Again Mahamati, there has always been an eternally-abiding Reality. The "substance" of Truth (dharmadhatu) abides forever whether a Tathagata appears in the world or not. So does the Reason of all things (dharmata) eternally abide; so does Reality (paramartha) abide and keep its order. What has been realized by my myself and all other Tathagatas is this Reality (Dharmakaya), the eternally-abiding selforderliness of Reality; the "suchness" (tathata) of all things; the realness of things (bhutata); Noble Wisdom which is Truth itself. The sun radiates its splendor spontaneously on all alike and with no words of explanation; in like manner do the Tathagatas radiate the Truth of Noble Wisdom with no recourse to words and to all alike. For these reasons is it stated by me that from the night of enlightenment to the night of the Tathagata’s Parinirvana, he has not uttered, nor will he utter, one word. And the same is true of all the Buddhas. | + | Again [[Mahamati]], there has always been an eternally-abiding [[Reality]]. The "[[substance]]" of [[Truth]] ([[dharmadhatu]]) abides forever whether a [[Tathagata]] appears in the [[world]] or not. So does the [[Reason]] of all things ([[dharmata]]) eternally abide; so does [[Reality]] ([[paramartha]]) abide and keep its order. What has been [[realized]] by my myself and all other [[Tathagatas]] is this [[Reality]] ([[Dharmakaya]]), the eternally-abiding selforderliness of [[Reality]]; the "[[suchness]]" ([[tathata]]) of all things; the realness of things (bhutata); [[Noble Wisdom]] which is [[Truth]] itself. The {{Wiki|sun}} radiates its splendor spontaneously on all alike and with no words of explanation; in like manner do the [[Tathagatas]] radiate the [[Truth of Noble Wisdom]] with no recourse to words and to all alike. For these [[reasons]] is it stated by me that from the night of [[enlightenment]] to the night of the [[Tathagata’s]] [[Parinirvana]], he has not uttered, nor will he utter, one [[word]]. And the same is true of all the [[Buddhas]]. |
− | Then said Mahamati: Blessed one, you speak of the sameness of all Buddhas, but in other places you have spoken of Dharmata-Buddha, Nishyanda-Buddha and Nirmana-Buddha as though they were different from each other; how can they be the same and yet different? | + | Then said [[Mahamati]]: [[Blessed one]], you speak of the [[sameness]] of all [[Buddhas]], but in other places you have spoken of [[Dharmata-Buddha]], Nishyanda-Buddha and Nirmana-Buddha as though they were different from each other; how can they be the same and yet different? |
− | The Blessed One replied: I speak of the different Buddhas as opposed to the views of the philosophers who base their teachings on the reality of an external world of from and who cherish discrimination and attachments arising therefrom; against the teachings of these philosophers I disclose the Nirmana-Buddha, the Buddha of Transformations. In the many transformations of the Tathagata stage, the Nirmana-Buddha establishes such matters as charity, morality, patience, thoughtfulness, and tranquillization: by rightknowledge he teaches the true understanding of maya-like nature of the elements that make up personality and its external world; he teaches the true nature of the mind-system as a whole and in the distinctions of its forms, functions and ways of performance. In a deeper sense, the Nirmana-Buddha symbolizes the principles of differentiation and integration by reason of which all component things are distributed, all complexities simplified, all thoughts analyzed; at the same time it symbolizes the harmonizing, unifying power of sympathy and compassion; it removes all obstacles, it harmonizes all differences, it brings into perfect Oneness the discordant many. For the emancipation of all beings the Bodhisattvas and Tathagatas assume bodies of transformation and employ many skilful devices,-- this is the work of the NirmanaBuddha. | + | The [[Blessed One]] replied: I speak of the different [[Buddhas]] as opposed to the [[views]] of the [[philosophers]] who base their teachings on the [[reality]] of an [[external world]] of from and who cherish {{Wiki|discrimination}} and [[attachments]] [[arising]] therefrom; against the teachings of these [[philosophers]] I disclose the Nirmana-Buddha, the [[Buddha]] of Transformations. In the many transformations of the [[Tathagata]] stage, the Nirmana-Buddha establishes such matters as [[charity]], [[morality]], [[patience]], thoughtfulness, and tranquillization: by rightknowledge he teaches the true [[understanding]] of maya-like [[nature]] of the [[elements]] that make up [[personality]] and its [[external world]]; he teaches the [[true nature]] of the [[mind-system]] as a whole and in the {{Wiki|distinctions}} of its [[forms]], functions and ways of performance. In a deeper [[sense]], the Nirmana-Buddha [[symbolizes]] the {{Wiki|principles}} of differentiation and {{Wiki|integration}} by [[reason]] of which all component things are distributed, all complexities simplified, all [[thoughts]] analyzed; at the same time it [[symbolizes]] the harmonizing, unifying power of [[sympathy]] and [[compassion]]; it removes all [[obstacles]], it harmonizes all differences, it brings into {{Wiki|perfect}} [[Oneness]] the discordant many. For the {{Wiki|emancipation}} of all [[beings]] the [[Bodhisattvas]] and [[Tathagatas]] assume [[bodies]] of [[transformation]] and employ many [[skilful]] devices,-- this is the work of the NirmanaBuddha. |
− | For the enlightenment of the Bodhisattvas and their sustaining along the stages, the Inconceivable is made realizable. The Nishyanda-Buddha, the "Out-flowing-Buddha," though Transcendental Intelligence, reveals the true meaning and significance of appearances, discrimination, attachment; and of the power of habit-energy which is accumulated by them and conditions them; and of the un-bornness, the emptiness, the egolessness of all things. Because of Transcendental Intelligence and the purification of evil outflowings of life, all dualistic self-realization of Noble Wisdom the true | + | For the [[enlightenment]] of the [[Bodhisattvas]] and their sustaining along the stages, the [[Inconceivable]] is made realizable. The Nishyanda-Buddha, the "Out-flowing-Buddha," though [[Transcendental Intelligence]], reveals the true meaning and significance of [[appearances]], {{Wiki|discrimination}}, [[attachment]]; and of the power of habit-energy which is [[accumulated]] by them and [[conditions]] them; and of the un-bornness, the [[emptiness]], the [[egolessness]] of all things. Because of [[Transcendental Intelligence]] and the [[purification]] of [[evil]] outflowings of [[life]], all [[dualistic]] [[self-realization]] of [[Noble Wisdom]] the true |
− | Imagelessness of Reality is made manifest. The inconceivable glory of Buddhahood is made manifest in rays of Noble Wisdom; Noble Wisdom is the self-nature of the Tathagatas. This is the work of the Nishyanda-Buddha. In a deeper sense, the Nishyanda-Buddha symbolizes the emergence of the principles of intellection and compassion but as yet undifferentiated and in perfect balance, potential but unmanifest. Looked at from the in-going side of the Bodhisattva, Nishyanda-Buddha is seen in the glorified bodies of the Tathagatas; looked at from the fourth-going side of Buddhahood, Nishyanda-Buddha is seen in the radiant personalities of the Tathagatas ready and eager to manifest the inherent Love and Wisdom of the Dharmakaya. | + | Imagelessness of [[Reality]] is made [[manifest]]. The [[inconceivable]] glory of [[Buddhahood]] is made [[manifest]] in rays of [[Noble Wisdom]]; [[Noble Wisdom]] is the [[self-nature]] of the [[Tathagatas]]. This is the work of the Nishyanda-Buddha. In a deeper [[sense]], the Nishyanda-Buddha [[symbolizes]] the [[emergence]] of the {{Wiki|principles}} of intellection and [[compassion]] but as yet undifferentiated and in {{Wiki|perfect}} [[balance]], potential but unmanifest. Looked at from the in-going side of the [[Bodhisattva]], Nishyanda-Buddha is seen in the glorified [[bodies]] of the [[Tathagatas]]; looked at from the fourth-going side of [[Buddhahood]], Nishyanda-Buddha is seen in the radiant personalities of the [[Tathagatas]] ready and eager to [[manifest]] the [[inherent]] [[Love]] and [[Wisdom]] of the [[Dharmakaya]]. |
− | Dharmata-Buddha is Buddhahood in its self-nature of perfect oneness in whom absolute Tranquility prevails. As noble Wisdom, Dharmata-Buddha transcends all differentiated knowledge, is the goal of intuitive self-realization, and is the self-nature of the Tathagatas. As Noble Wisdom, Dharmata-Buddha is the ultimate Principle of Reality from which all things derive their being and truthfulness, but which in itself transcends all predicates. Dharmata-Buddha is the central sun which holds all, illumines all. Its inconceivable Essence is made manifest in the "out-flowing" glory of Nishyanda-Buddha and in the transformations of the Nirmana-Buddha. | + | [[Dharmata-Buddha]] is [[Buddhahood]] in its [[self-nature]] of {{Wiki|perfect}} [[oneness]] in whom [[absolute]] [[Tranquility]] prevails. As [[noble]] [[Wisdom]], [[Dharmata-Buddha]] {{Wiki|transcends}} all differentiated [[knowledge]], is the goal of intuitive [[self-realization]], and is the [[self-nature]] of the [[Tathagatas]]. As [[Noble Wisdom]], [[Dharmata-Buddha]] is the [[Wikipedia:Absolute (philosophy)|ultimate]] [[Principle]] of [[Reality]] from which all things derive their being and [[truthfulness]], but which in itself {{Wiki|transcends}} all predicates. [[Dharmata-Buddha]] is the central {{Wiki|sun}} which holds all, illumines all. Its [[inconceivable]] [[Essence]] is made [[manifest]] in the "out-flowing" glory of Nishyanda-Buddha and in the transformations of the Nirmana-Buddha. |
− | Then said Mahamati: Pray tell us, Blessed One, more about the Dharmakaya? | + | Then said [[Mahamati]]: Pray tell us, [[Blessed One]], more about the [[Dharmakaya]]? |
− | The Blessed One replied: We have been speaking of it in terms of Buddhahood, but it is inscrutable and beyond predicate we may just as well speak of it as the Truth-body, or the Truth-principle of ultimate Reality (Paramartha). This Ultimate Principle of Reality may be considered as it is manifested under seven aspects: First, as Citta-gocara, it is the world of spiritual experience and the abode of the Tathagatas on their outgoing mission of emancipation. It is Noble Wisdom manifested as the principle of irradiancy and individuation. Second, as Jnana, it is the mind-world and its principle of the intellection and consciousness. Third as Dristi, it is the realm of dualism which is the physical world of birth and death wherein are manifested all the differentiation, desire, attachment and suffering. | + | The [[Blessed One]] replied: We have been {{Wiki|speaking}} of it in terms of [[Buddhahood]], but it is [[inscrutable]] and beyond predicate we may just as well speak of it as the [[Truth-body]], or the Truth-principle of [[ultimate Reality]] ([[Paramartha]]). This {{Wiki|Ultimate}} [[Principle]] of [[Reality]] may be considered as it is [[manifested]] under seven aspects: First, as Citta-gocara, it is the [[world]] of [[spiritual experience]] and the abode of the [[Tathagatas]] on their outgoing [[mission]] of {{Wiki|emancipation}}. It is [[Noble Wisdom]] [[manifested]] as the [[principle]] of irradiancy and individuation. Second, as [[Jnana]], it is the mind-world and its [[principle]] of the intellection and [[consciousness]]. Third as [[Dristi]], it is the [[realm]] of [[dualism]] which is the [[physical world]] of [[birth]] and [[death]] wherein are [[manifested]] all the differentiation, [[desire]], [[attachment]] and [[suffering]]. |
− | Fourth, because of the greed, anger, infatuation, suffering and need of the physical world incident to discrimination and attachment, it reveals a world beyond the realm of dualism wherein it appears as the integrating principle of charity and sympathy. Fifth, in a realm still higher, which is the abode of the Bodhisattva stages, and is analogous to the mind-world, where the interests of hear transcend those of the mind, it appears as the principle of compassion and self-giving, Sixth, in the spiritual realm where the Bodhisattvas attain Buddhahood, it appears as the principle of perfect Love (Karuna). Here the last clinging to an ego-self is abandoned and the Bodhisattva enters into his realization of noble Wisdom which is the bliss of the Tathagata’s perfect enjoyment of his inmost nature. Seventh as Prajna it is the active aspect of the Ultimate Principle wherein both the forth-going and the in-coming principles are alike implicit and potential, and wherein both Wisdom and Love are in perfect balance, harmony and the Oneness. | + | Fourth, because of the [[greed]], [[anger]], infatuation, [[suffering]] and need of the [[physical world]] incident to {{Wiki|discrimination}} and [[attachment]], it reveals a [[world]] beyond the [[realm]] of [[dualism]] wherein it appears as the integrating [[principle]] of [[charity]] and [[sympathy]]. Fifth, in a [[realm]] still higher, which is the abode of the [[Bodhisattva stages]], and is analogous to the mind-world, where the interests of hear transcend those of the [[mind]], it appears as the [[principle]] of [[compassion]] and self-giving, Sixth, in the [[spiritual realm]] where the [[Bodhisattvas]] attain [[Buddhahood]], it appears as the [[principle]] of {{Wiki|perfect}} [[Love]] ([[Karuna]]). Here the last [[clinging]] to an ego-self is abandoned and the [[Bodhisattva]] enters into his [[realization]] of [[noble]] [[Wisdom]] which is the [[bliss]] of the [[Tathagata’s]] {{Wiki|perfect}} [[enjoyment]] of his inmost [[nature]]. Seventh as [[Prajna]] it is the active aspect of the {{Wiki|Ultimate}} [[Principle]] wherein both the forth-going and the in-coming {{Wiki|principles}} are alike implicit and potential, and wherein both [[Wisdom]] and [[Love]] are in {{Wiki|perfect}} [[balance]], [[harmony]] and the [[Oneness]]. |
− | These are the seven aspects of the ultimate Principle of the Dharmakaya, by reason of which all things are made manifest and perfected and then reintegrated, and all remaining within its inscrutable Oneness, with no signs of individuation, nor beginning, nor succession, nor ending, We speak of it as Dharmakaya, as Ultimate Principle, as Buddhahood, as Nirvana; what matters it? They are only other names for NobleWisdom. | + | These are the seven aspects of the [[Wikipedia:Absolute (philosophy)|ultimate]] [[Principle]] of the [[Dharmakaya]], by [[reason]] of which all things are made [[manifest]] and perfected and then reintegrated, and all remaining within its [[inscrutable]] [[Oneness]], with no [[signs]] of individuation, nor beginning, nor succession, nor ending, We speak of it as [[Dharmakaya]], as {{Wiki|Ultimate}} [[Principle]], as [[Buddhahood]], as [[Nirvana]]; what matters it? They are only other names for NobleWisdom. |
− | Mahamati, you and all Bodhisattva-Mahasattvas should avoid the erroneous reasoning of the philosophers and seek for self-realization of Noble Wisdom. | + | [[Mahamati]], you and all [[Bodhisattva-Mahasattvas]] should avoid the erroneous {{Wiki|reasoning}} of the [[philosophers]] and seek for [[self-realization]] of [[Noble Wisdom]]. |
− | Chapter XIII | + | [[Chapter]] XIII |
===[[Nirvana]]=== | ===[[Nirvana]]=== | ||
− | Then said Mahamati to the Blessed One: Pray tell us about Nirvana? | + | Then said [[Mahamati]] to the [[Blessed One]]: Pray tell us about [[Nirvana]]? |
− | The Blessed one replied: the term, Nirvana, is used with many different meanings, by different people, but these people may be divided into four groups: There are people who are suffering, or who are afraid of suffering, and who think of Nirvana; there are philosophers who try to discriminate Nirvana; there are the class of disciples who think of Nirvana in relation to themselves; and finally there is the Nirvana of the Buddhas.Those who are suffering or who fear suffering, think of Nirvana as an escape and recompense. They imagine that Nirvana consists in the future annihilation of the senses and the senseminds; they are not aware that this life-and-death world and Nirvana are not to be separated. These ignorant ones, instead of meditating on the imageless of Nirvana, talk of different ways of emancipation. Being ignorant of, or not understanding, the teachings of the Tathagatas, they cling to the | + | The [[Blessed one]] replied: the term, [[Nirvana]], is used with many different meanings, by different [[people]], but these [[people]] may be divided into four groups: There are [[people]] who are [[suffering]], or who are afraid of [[suffering]], and who think of [[Nirvana]]; there are [[philosophers]] who try to discriminate [[Nirvana]]; there are the class of [[disciples]] who think of [[Nirvana]] in [[relation]] to themselves; and finally there is the [[Nirvana]] of the Buddhas.Those who are [[suffering]] or who {{Wiki|fear}} [[suffering]], think of [[Nirvana]] as an escape and recompense. They [[imagine]] that [[Nirvana]] consists in the {{Wiki|future}} {{Wiki|annihilation}} of the [[senses]] and the senseminds; they are not {{Wiki|aware}} that this life-and-death [[world]] and [[Nirvana]] are not to be separated. These [[ignorant]] ones, instead of [[meditating]] on the imageless of [[Nirvana]], talk of different ways of {{Wiki|emancipation}}. Being [[ignorant]] of, or not [[understanding]], the teachings of the [[Tathagatas]], they [[cling]] to the |
− | notion of Nirvana that is outside what is seen of the mind and, thus, go on rolling themselves along with the wheel of life and death. As to the Nirvana discriminated by the philosophers: there really are none. Some philosophers conceive Nirvana to be found where the mind-system no more operates owing to the cessation of the elements that make up personality and its world; or is found where there is utter indifference to the objective world and its impermanency. Some conceive Nirvana to be a state where there is no recollection of the past or present, just as when a lamp is extinguished, or when a seed is burnt, or when a fire goes out; because then there is the cessation of all the substrata, which is explained by the philosophers as the non-rising | + | notion of [[Nirvana]] that is outside what is seen of the [[mind]] and, thus, go on rolling themselves along with the [[wheel of life and death]]. As to the [[Nirvana]] discriminated by the [[philosophers]]: there really are none. Some [[philosophers]] [[conceive]] [[Nirvana]] to be found where the [[mind-system]] no more operates owing to the [[cessation]] of the [[elements]] that make up [[personality]] and its [[world]]; or is found where there is utter [[indifference]] to the [[objective world]] and its [[impermanency]]. Some [[conceive]] [[Nirvana]] to be a [[state]] where there is no [[recollection]] of the {{Wiki|past}} or {{Wiki|present}}, just as when a [[lamp]] is [[extinguished]], or when a seed is burnt, or when a [[fire]] goes out; because then there is the [[cessation]] of all the {{Wiki|substrata}}, which is explained by the [[philosophers]] as the non-rising |
− | of discrimination. But this is not Nirvana, because Nirvana does not consist in simple annihilation and vacuity. Again, some philosophers explain deliverance as though it was the mere stopping of discrimination, as when the wind stops blowing, or as when one by self-effort gets rid of the dualistic view of knower and known, or gets rid of the notions of permanency and impermanency; or gets rid of the notions of good and evil; or overcomes passion by means of knowledge-to them Nirvana is deliverance. Some, seeing in "form" the bearer of pain alarmed by the notion of "form" and look for happiness in a world of "no-form." Some conceive that in consideration of individuality and generality recognizable in all things inner and outer, that there is no destruction and that all beings maintain their being forever and, in this eternality, see Nirvana. Others see the eternally of things in the conception of Nirvana as the absorption of the finite-soul in the supreme Atman; or who see all things as a manifestation of the vital-force of some Supreme Sprit to which all return; and some, who are especially silly, declare that there are two primary things, a primary substance and a primary soul, that react | + | of {{Wiki|discrimination}}. But this is not [[Nirvana]], because [[Nirvana]] does not consist in simple {{Wiki|annihilation}} and [[vacuity]]. Again, some [[philosophers]] explain [[deliverance]] as though it was the mere stopping of {{Wiki|discrimination}}, as when the [[wind]] stops blowing, or as when one by self-effort gets rid of the [[dualistic]] view of knower and known, or gets rid of the notions of permanency and [[impermanency]]; or gets rid of the notions of [[good and evil]]; or overcomes [[passion]] by means of knowledge-to them [[Nirvana]] is [[deliverance]]. Some, [[seeing]] in "[[form]]" the bearer of [[pain]] alarmed by the notion of "[[form]]" and look for [[happiness]] in a [[world]] of "[[no-form]]." Some [[conceive]] that in [[consideration]] of [[individuality]] and [[generality]] recognizable in all things inner and outer, that there is no destruction and that all [[beings]] maintain their being forever and, in this eternality, see [[Nirvana]]. Others see the eternally of things in the {{Wiki|conception}} of [[Nirvana]] as the [[absorption]] of the finite-soul in the supreme [[Atman]]; or who see all things as a [[manifestation]] of the [[vital-force]] of some Supreme Sprit to which all return; and some, who are especially silly, declare that there are two primary things, a primary [[substance]] and a primary [[soul]], that react |
− | differently upon each other and thus produce all things from the transformations of qualities; some think that the world is born of action and interaction and that no other cause is necessary; others think that Ishvara is free creator of all things; clinging to these foolish notions, there is no awakening, and they consider Nirvana to consist in the fact that there is no awakening. Some imagine that Nirvana is where self-nature exists in its own right, unhampered by other self-natures, as the variegated feathers of a peacock, or various crystals, or the pointedness of a thorn. Some conceive being to be | + | differently upon each other and thus produce all things from the transformations of qualities; some think that the [[world]] is born of [[action]] and interaction and that no other [[cause]] is necessary; others think that [[Ishvara]] is free creator of all things; [[clinging]] to these [[foolish]] notions, there is no [[awakening]], and they consider [[Nirvana]] to consist in the fact that there is no [[awakening]]. Some [[imagine]] that [[Nirvana]] is where [[self-nature]] [[exists]] in its [[own]] right, unhampered by other self-natures, as the variegated feathers of a [[peacock]], or various crystals, or the pointedness of a thorn. Some [[conceive]] being to be |
− | Nirvana, some non-being, while others conceive that all things and Nirvana are not to be distinguished from one another. Some, thinking that time is the creator and that as the rise of the world depends on time, they conceive that Nirvana consists in the recognition of time as Nirvana. Some think that there will be Nirvana when the "twenty-five" truths are generally accepted, or when the king observes the six virtues, and some religionists think that Nirvana is the attainment of paradise. These views severally advanced by the philosophers with their various seasonings are not in accord with logic nor are they acceptable to the wise. They all conceive Nirvana dualistically and in some causal connection; by these discriminations philosophers imagine Nirvana, but where there is no rising and no disappearing, how can there be discrimination? Each philosopher relying on his own textbook from which he draws his understanding, sins against the truth, because truth is not where he imagines it to be. The only result is that it sets his mind to wandering about and becoming more confused as Nirvana is not to be found by mental searching, the more his mind becomes confused the more he confuses other people. As to the | + | [[Nirvana]], some [[non-being]], while others [[conceive]] that all things and [[Nirvana]] are not to be {{Wiki|distinguished}} from one another. Some, [[thinking]] that time is the creator and that as the rise of the [[world]] depends on time, they [[conceive]] that [[Nirvana]] consists in the {{Wiki|recognition}} of time as [[Nirvana]]. Some think that there will be [[Nirvana]] when the "twenty-five" [[truths]] are generally accepted, or when the [[king]] observes the [[six virtues]], and some religionists think that [[Nirvana]] is the [[attainment]] of [[paradise]]. These [[views]] severally advanced by the [[philosophers]] with their various seasonings are not in accord with [[logic]] nor are they acceptable to the [[wise]]. They all [[conceive]] [[Nirvana]] [[dualistically]] and in some causal [[connection]]; by these discriminations [[philosophers]] [[imagine]] [[Nirvana]], but where there is no [[rising]] and no disappearing, how can there be {{Wiki|discrimination}}? Each [[philosopher]] relying on his [[own]] textbook from which he draws his [[understanding]], [[sins]] against the [[truth]], because [[truth]] is not where he imagines it to be. The only result is that it sets his [[mind]] to wandering about and becoming more confused as [[Nirvana]] is not to be found by [[mental]] searching, the more his [[mind]] becomes confused the more he confuses other [[people]]. As to the |
− | notion of Nirvana as held by disciples and masters who still cling to the notion of an ego-self, and who try to find it by going off by themselves into solitude: their notion of Nirvana is an eternity of bliss like the bliss of the Samadhis-for themselves. They recognize that the world is only a manifestation of mind and that all discriminations are of the mind, and so they forsake | + | notion of [[Nirvana]] as held by [[disciples]] and [[masters]] who still [[cling]] to the notion of an ego-self, and who try to find it by going off by themselves into [[solitude]]: their notion of [[Nirvana]] is an {{Wiki|eternity}} of [[bliss]] like the [[bliss]] of the Samadhis-for themselves. They [[recognize]] that the [[world]] is only a [[manifestation]] of [[mind]] and that all discriminations are of the [[mind]], and so they forsake |
− | social relations and practice various spiritual disciplines and in solitude seek self-realization of Noble Wisdom by self-effort. They fallow the stages to the sixth and attain the bliss of the Samadhis, but as they are still clinging to egoism they do not attain the "turning-about" at the deepest seat of consciousness and, therefore, they are not free from the thinking-mind and the accumulation of its habit-energy. Clinging to the bliss of the Samadhis, they pass to their Nirvana, but it is not the Nirvana of the Tathagatas. They are of those who have "entered the stream"; they must return to this world of life and death. | + | {{Wiki|social}} relations and practice various [[spiritual]] [[disciplines]] and in [[solitude]] seek [[self-realization]] of [[Noble Wisdom]] by self-effort. They fallow the stages to the sixth and attain the [[bliss]] of the [[Samadhis]], but as they are still [[clinging]] to [[egoism]] they do not attain the "turning-about" at the deepest seat of [[consciousness]] and, therefore, they are not free from the thinking-mind and the [[accumulation]] of its habit-energy. [[Clinging]] to the [[bliss]] of the [[Samadhis]], they pass to their [[Nirvana]], but it is not the [[Nirvana]] of the [[Tathagatas]]. They are of those who have "entered the {{Wiki|stream}}"; they must return to this [[world]] of [[life]] and [[death]]. |
− | Then said Mahamati to the Blessed One: When the Bodhisattvas yield up their stock of merit for the emancipation of all beings, they become spiritually one with all animate life; they themselves may be purified, but in others there yet remain unexhausted evil and unmatured karma. Pray tell us, Blessed One, how the Bodhisattvas given assurance of Nirvana? And what is the Nirvana of the Bodhisattvas? The Blessed One replied: Mahamati, this assurance is not an assurance of numbers nor logic; it is not the mind that is to be assured but the heart. The Bodhisattva's assurance comes with the unfolding insight that fallows passion hindrances cleared away, knowledge hindrance purified, and egolessness clearly perceived and patiently accepted. As the mortal-mind ceases | + | Then said [[Mahamati]] to the [[Blessed One]]: When the [[Bodhisattvas]] yield up their stock of [[merit]] for the {{Wiki|emancipation}} of all [[beings]], they become [[spiritually]] one with all animate [[life]]; they themselves may be [[purified]], but in others there yet remain unexhausted [[evil]] and unmatured [[karma]]. Pray tell us, [[Blessed One]], how the [[Bodhisattvas]] given assurance of [[Nirvana]]? And what is the [[Nirvana]] of the [[Bodhisattvas]]? The [[Blessed One]] replied: [[Mahamati]], this assurance is not an assurance of numbers nor [[logic]]; it is not the [[mind]] that is to be assured but the [[heart]]. The [[Bodhisattva's]] assurance comes with the unfolding [[insight]] that fallows [[passion]] [[hindrances]] cleared away, [[knowledge]] [[hindrance]] [[purified]], and [[egolessness]] clearly [[perceived]] and patiently accepted. As the mortal-mind ceases |
− | to discriminate, there is no more thirst for life, no more sex-lust, no more thirst for learning, no more thirst for eternal life; with the disappearance of these fourfold thirsts, there is no more accumulation of habit-energy; with no more accumulation of habitenergy the defilements on the face of the Universal Mind clear away, and the Bodhisattva attains selfrealization of Noble Wisdom that is the heart's assurance of Nirvana. There are Bodhisattvas here and in other Buddha-lands, who are sincerely devoted to the Bodhisattva's mission and yet who cannot wholly forget the bliss of the Samadhis and the peace of Nirvana-for themselves. The teaching of Nirvana in which there is no substrate left behind, is revealed according to a hidden meaning for the sake | + | to discriminate, there is no more [[thirst for life]], no more sex-lust, no more [[thirst]] for {{Wiki|learning}}, no more [[thirst]] for [[eternal life]]; with the [[disappearance]] of these fourfold thirsts, there is no more [[accumulation]] of habit-energy; with no more [[accumulation]] of habitenergy the [[defilements]] on the face of the [[Universal Mind]] clear away, and the [[Bodhisattva]] attains [[selfrealization]] of [[Noble Wisdom]] that is the heart's assurance of [[Nirvana]]. There are [[Bodhisattvas]] here and in other [[Buddha-lands]], who are sincerely devoted to the [[Bodhisattva's]] [[mission]] and yet who cannot wholly forget the [[bliss]] of the [[Samadhis]] and the [[peace]] of Nirvana-for themselves. The [[teaching]] of [[Nirvana]] in which there is no substrate left behind, is revealed according to a hidden meaning for the [[sake]] |
− | of these disciples who still cling to thoughts of Nirvana for themselves, that they may be inspired to exert themselves in the Bodhisattva's mission of emancipation for all beings. The Transformation-Buddhas teach a doctrine of Nirvana to meet conditions as they find them, and to give encouragement to the timid and selfish. In order to turn their thoughts away from themselves and to encourage them to a deeper compassion and more earnest zeal for others, they are given assurance as to the future by the sustaining power of the Buddhas of Transformation, but not by the Dharmata-Buddha. The Dharma which establishes | + | of these [[disciples]] who still [[cling]] to [[thoughts]] of [[Nirvana]] for themselves, that they may be inspired to exert themselves in the [[Bodhisattva's]] [[mission]] of {{Wiki|emancipation}} for all [[beings]]. The Transformation-Buddhas teach a [[doctrine]] of [[Nirvana]] to meet [[conditions]] as they find them, and to give encouragement to the timid and [[selfish]]. In order to turn their [[thoughts]] away from themselves and to encourage them to a deeper [[compassion]] and more earnest [[zeal]] for others, they are given assurance as to the {{Wiki|future}} by the sustaining power of the [[Buddhas]] of [[Transformation]], but not by the [[Dharmata-Buddha]]. The [[Dharma]] which establishes |
− | the Truth of Noble Wisdom belongs to the realm of the Dharmata-Buddha. To the Bodhisattvas to the seventh and eighth stages, Transcendental Intelligence is revealed by the DharmataBuddha and the Path is pointed out to them which they are to follow. In the perfect self-realization of Noble Wisdom that fallows the inconceivable transformation death of the Bodhisattva's individualized will-control, he no longer lives unto himself, but the life that he lives thereafter is the Tathagata's universalized life as manifested in its transformations. In this perfect self-realization of Noble Wisdom the Bodhisattva | + | the [[Truth of Noble Wisdom]] belongs to the [[realm]] of the [[Dharmata-Buddha]]. To the [[Bodhisattvas]] to the seventh and eighth stages, [[Transcendental Intelligence]] is revealed by the DharmataBuddha and the [[Path]] is pointed out to them which they are to follow. In the {{Wiki|perfect}} [[self-realization]] of [[Noble Wisdom]] that fallows the [[inconceivable]] [[transformation]] [[death]] of the [[Bodhisattva's]] individualized will-control, he no longer [[lives]] unto himself, but the [[life]] that he [[lives]] thereafter is the [[Tathagata's]] universalized [[life]] as [[manifested]] in its transformations. In this {{Wiki|perfect}} [[self-realization]] of [[Noble Wisdom]] the [[Bodhisattva]] |
− | realizes that for the Buddhas there is no Nirvana. The death of a Buddha, the great Parinirvana, is neither destruction nor death, else would it be birth and continuation. If it were destruction, it would be an effect-producing deed, which is not. Neither is it a vanishing nor an abandonment, neither is it attainment, nor is it of no attainment; neither is it of one significance nor of no significance, for there is no Nirvana for the Buddhas. The Tathagata's Nirvana is where it is recognized that there is nothing but what is seen of the mind itself; is where, recognizing the nature of the self-mind, one no | + | realizes that for the [[Buddhas]] there is no [[Nirvana]]. The [[death]] of a [[Buddha]], the great [[Parinirvana]], is neither destruction nor [[death]], else would it be [[birth]] and continuation. If it were destruction, it would be an effect-producing [[deed]], which is not. Neither is it a vanishing nor an [[abandonment]], neither is it [[attainment]], nor is it of no [[attainment]]; neither is it of one significance nor of no significance, for there is no [[Nirvana]] for the [[Buddhas]]. The [[Tathagata's]] [[Nirvana]] is where it is [[recognized]] that there is nothing but what is seen of the [[mind]] itself; is where, [[recognizing]] the [[nature]] of the self-mind, one no |
− | longer cherishes the dualisms of discrimination; is where there is no more thirst nor grasping; is where there is no more attachment to external things. Nirvana is where the thinking-mind with all its discriminations, attachments, aversions and egoism is forever put away; is where logical measures, as they are seen to be inert, are no longer seized upon; is where even the notion of truth is treated with indifference because of its causing bewilderment; is where, getting rid of the four propositions, there is insight into the abode of Reality. Nirvana is where the twofold passions have subsided and the | + | longer cherishes the [[dualisms]] of {{Wiki|discrimination}}; is where there is no more [[thirst]] nor [[grasping]]; is where there is no more [[attachment]] to external things. [[Nirvana]] is where the thinking-mind with all its discriminations, [[attachments]], aversions and [[egoism]] is forever put away; is where [[logical]] measures, as they are seen to be inert, are no longer seized upon; is where even the notion of [[truth]] is treated with [[indifference]] because of its causing [[bewilderment]]; is where, getting rid of the four propositions, there is [[insight]] into the abode of [[Reality]]. [[Nirvana]] is where the twofold [[passions]] have subsided and the |
− | twofold hindrances are cleared away and the twofold egolessness is patiently accepted; is where, by the attainment of the "turning-about" in the deepest seat of consciousness, self-realization of Noble Wisdom is fully entered into,--that is the Nirvana of the Tathagatas.Nirvana is where the Bodhisattva stages are passed one after another; is where the sustaining power of the Buddhas upholds the Bodhisattvas in the bliss of the Samadhis; is where compassion for others transcends all thoughts of self; is where the Tathagata stage is finally realized. Nirvana is the realm of the DharmataBuddha; it is | + | twofold [[hindrances]] are cleared away and the twofold [[egolessness]] is patiently accepted; is where, by the [[attainment]] of the "turning-about" in the deepest seat of [[consciousness]], [[self-realization]] of [[Noble Wisdom]] is fully entered into,--that is the [[Nirvana]] of the Tathagatas.Nirvana is where the [[Bodhisattva stages]] are passed one after another; is where the sustaining power of the [[Buddhas]] upholds the [[Bodhisattvas]] in the [[bliss]] of the [[Samadhis]]; is where [[compassion]] for others {{Wiki|transcends}} all [[thoughts]] of [[self]]; is where the [[Tathagata]] stage is finally [[realized]]. [[Nirvana]] is the [[realm]] of the DharmataBuddha; it is |
− | where the manifestation of Noble Wisdom that is Buddhahood expresses itself in Perfect Love for all; it is where the manifestation of Perfect Love that is Tathagatahood expresses itself in Noble Wisdom for the enlightenment of all -there, indeed, is Nirvana! There are two classes of those who may not enter the Nirvana of the Tathagatas: there are those who have abandoned the Bodhisattva ideals, saying, they are not in conformity with the sutras, the codes of morality, nor with emancipation. Then there are the true Bodhisattvas who, on account of their original vows made for the sake of all beings, | + | where the [[manifestation]] of [[Noble Wisdom]] that is [[Buddhahood]] expresses itself in Perfect [[Love]] for all; it is where the [[manifestation]] of Perfect [[Love]] that is [[Tathagatahood]] expresses itself in [[Noble Wisdom]] for the [[enlightenment]] of all -there, indeed, is [[Nirvana]]! There are two classes of those who may not enter the [[Nirvana]] of the [[Tathagatas]]: there are those who have abandoned the [[Bodhisattva]] ideals, saying, they are not in conformity with the [[sutras]], the {{Wiki|codes}} of [[morality]], nor with {{Wiki|emancipation}}. Then there are the true [[Bodhisattvas]] who, on account of their [[original vows]] made [[for the sake of all beings]], |
− | saying, "So long as they do not attain Nirvana, I will not attain it for myself," voluntarily keep themselves out of Nirvana. But no beings are left outside by the will of the Tathagatas; some day each and every one will be influenced by the wisdom and love of the Tathagatas of Transformation to lay up stock of merit and ascend the stages. But, if they only realized it, they are already in the Tathagata's Nirvana for, in Noble Wisdom, all things are in Nirvana from the beginning. | + | saying, "So long as they do not attain [[Nirvana]], I will not attain it for myself," voluntarily keep themselves out of [[Nirvana]]. But no [[beings]] are left outside by the will of the [[Tathagatas]]; some day each and every one will be influenced by the [[wisdom]] and [[love]] of the [[Tathagatas]] of [[Transformation]] to lay up stock of [[merit]] and ascend the stages. But, if they only [[realized]] it, they are already in the [[Tathagata's]] [[Nirvana]] for, in [[Noble Wisdom]], all things are in [[Nirvana]] from the beginning. |
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Translated by Suzuki and Goddard | Translated by Suzuki and Goddard | ||
− | As in the version found in A Buddhist Bible | + | As in the version found in A [[Buddhist]] Bible |
− | BIONA Version The Lankavatara Sutra Dream World {A Commentary} | + | BIONA Version The [[Lankavatara]] [[Sutra]] [[Dream]] [[World]] {A Commentary} |
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− | Thus have I heard: | + | [[Thus have I heard]]: |
− | The Blessed One once appeared in the Castle of Lanka, which is on the summit of Mt. Malaya in the midst of the great Ocean. A great many BodhisattvasMahasattvas had miraculously assembled from all the Buddha-lands, and a large number of Bhikshus were gathered there. The Bodhisattvas-Mahasattvas with Mahamati at their head were all perfect masters of the various Samádhis, the tenfold Self-mastery, the ten Powers, and the six Psychic Faculties. Having been anointed by the Buddha’s own hands, they all well understood the significance of the objective world; they all knew how to apply the various means, teachings and disciplinary measures according to the various mentalities and behaviors of beings; they were all thoroughly versed in the | + | The [[Blessed One]] once appeared in the Castle of [[Lanka]], which is on the summit of [[Mt. Malaya]] in the midst of the great Ocean. A great many BodhisattvasMahasattvas had miraculously assembled from all the [[Buddha-lands]], and a large number of [[Bhikshus]] were [[gathered]] there. The Bodhisattvas-Mahasattvas with [[Mahamati]] at their head were all {{Wiki|perfect}} [[masters]] of the various Samádhis, the tenfold Self-mastery, the ten [[Powers]], and the six [[Psychic]] [[Faculties]]. Having been anointed by the [[Buddha’s]] [[own]] hands, they all well understood the significance of the [[objective world]]; they all knew how to apply the various means, teachings and disciplinary measures according to the various mentalities and behaviors of [[beings]]; they were all thoroughly versed in the |
− | five Dharmas, the three Svabhavas, the eight Vijnanas, and the twofold Ego-lessness. | + | five [[Dharmas]], the three [[Svabhavas]], the eight [[Vijnanas]], and the twofold [[Ego-lessness]]. |
− | The Blessed One, knowing the mental agitations going on in the minds of those assembled (like the surface of the ocean stirred into waves by the passing winds), and his great heart moved by compassion, smiled and said, "In the days of old the Tathágatas of the past who were Arhats and fully-enlightened Ones came to the Castle of Lanka on Mount Malaya and discoursed on the Truth of | + | The [[Blessed One]], [[knowing]] the [[mental]] agitations going on in the [[minds]] of those assembled (like the surface of the ocean stirred into waves by the passing [[winds]]), and his great [[heart]] moved by [[compassion]], smiled and said, "In the days of old the [[Tathágatas]] of the {{Wiki|past}} who were [[Arhats]] and [[fully-enlightened]] Ones came to the Castle of [[Lanka]] on [[Mount Malaya]] and discoursed on the [[Truth of Noble Wisdom]] that is beyond the {{Wiki|reasoning}} [[knowledge]] of the [[philosophers]] as well as being beyond the [[understanding]] of ordinary [[disciples]] and [[masters]]; and which is realizable only within the inmost [[consciousness]]; for your sakes, I too, would [[discourse]] on the same [[Truth]]. All that is seen in the [[world]] is devoid |
− | Noble Wisdom that is beyond the reasoning knowledge of the philosophers as well as being beyond the understanding of ordinary disciples and masters; and which is realizable only within the inmost consciousness; for your sakes, I too, would discourse on the same Truth. All that is seen in the world is devoid | ||
− | of effort and action because all things in the world are like a dream, or like an image miraculously projected. This is not comprehended by the philosophers and the ignorant, but those who thus see things see them truthfully. Those who see things otherwise walk in discrimination and, as they depend upon discrimination, they cling to dualism. The world as seen by discrimination is like seeing one’s own image reflected in a mirror, or one’s shadow, or the moon reflected in water, or an echo heard in a valley. People grasping their own shadows of discrimination become attached to this thing and that thing and failing to abandon dualism they go on forever discriminating and thus never attain tranquility. By tranquility is meant Oneness, and Oneness gives birth to the highest Samádhi, which is gained by entering into the realm of Noble Wisdom that is realizable only within one’s inmost consciousness. | + | of [[effort]] and [[action]] because all things in the [[world]] are like a [[dream]], or like an image miraculously {{Wiki|projected}}. This is not comprehended by the [[philosophers]] and the [[ignorant]], but those who thus see things see them truthfully. Those who see things otherwise walk in {{Wiki|discrimination}} and, as they depend upon {{Wiki|discrimination}}, they [[cling]] to [[dualism]]. The [[world]] as seen by {{Wiki|discrimination}} is like [[seeing]] one’s [[own]] image reflected in a [[mirror]], or one’s shadow, or the [[moon]] reflected in [[water]], or an {{Wiki|echo}} heard in a valley. [[People]] [[grasping]] their [[own]] shadows of {{Wiki|discrimination}} become [[attached]] to this thing and that thing and failing to abandon [[dualism]] they go on forever discriminating and thus never attain [[tranquility]]. By [[tranquility]] is meant [[Oneness]], and [[Oneness]] gives [[birth]] to the [[highest]] Samádhi, which is gained by entering into the [[realm]] of [[Noble Wisdom]] that is realizable only within one’s inmost [[consciousness]]. |
− | Then all Bodhisattvas-Mahasattvas rose from their seats and respectfully paid him homage and Mahamati the Bodhisattva-Mahasattva sustained by the power of the Buddhas drew his upper garment over one shoulder, knelt and pressing his hands together, praised him in the following verses: | + | Then all Bodhisattvas-Mahasattvas rose from their seats and respectfully paid him homage and [[Mahamati]] the [[Bodhisattva-Mahasattva]] sustained by the power of the [[Buddhas]] drew his upper garment over one shoulder, knelt and pressing his hands together, praised him in the following verses: |
− | As you review the world with your perfect intelligence and compassion, it must seem to you like an ethereal flower of which one cannot say: it is born, it is destroyed, for the terms beings and non-being do not apply to it. | + | As you review the [[world]] with your {{Wiki|perfect}} [[intelligence]] and [[compassion]], it must seem to you like an [[ethereal]] [[flower]] of which one cannot say: it is born, it is destroyed, for the terms [[beings]] and [[non-being]] do not apply to it. |
− | As you review the world with your perfect intelligence and compassion, it must seem to you like a dream of which it cannot be said: it is permanent or it is destructible, for the being and non-being do not apply to it. | + | As you review the [[world]] with your {{Wiki|perfect}} [[intelligence]] and [[compassion]], it must seem to you like a [[dream]] of which it cannot be said: it is [[permanent]] or it is destructible, for the [[being and non-being]] do not apply to it. |
− | As you review all things by your perfect intelligence and compassion, they must seem to you like visions beyond the reach of the human mind, as being and non-being do not apply to them. | + | As you review all things by your {{Wiki|perfect}} [[intelligence]] and [[compassion]], they must seem to you like [[visions]] beyond the reach of the [[human mind]], as [[being and non-being]] do not apply to them. |
− | With your perfect intelligence and compassion, which are beyond all limit, you comprehend the ego-less-ness of things and persons, and are free and clear from the hindrances of passion and learning and egoism. | + | With your {{Wiki|perfect}} [[intelligence]] and [[compassion]], which are beyond all limit, you comprehend the ego-less-ness of things and persons, and are free and clear from the [[hindrances]] of [[passion]] and {{Wiki|learning}} and [[egoism]]. |
− | You do not vanish into Nirvana, nor does Nirvana abide in you, for Nirvana transcends all duality of knowing and known, of being and non-being. | + | You do not vanish into [[Nirvana]], nor does [[Nirvana]] abide in you, for [[Nirvana]] {{Wiki|transcends}} all [[duality]] of [[knowing]] and known, of [[being and non-being]]. |
− | Those who see thee thus, serene and beyond conception, will be emancipated from attachment, will be cleansed of all defilements, both in this world and in | + | Those who see thee thus, [[serene]] and beyond {{Wiki|conception}}, will be emancipated from [[attachment]], will be cleansed of all [[defilements]], both in this [[world]] and in |
− | the spiritual world beyond. | + | the [[spiritual world]] beyond. |
− | In this world whose nature is like a dream, there is place for praise and blame, but in the ultimate Reality of Dharmakaya, which is far beyond the senses and the discriminating mind, what is there to praise? O you who are most Wise! | + | In this [[world]] whose [[nature]] is like a [[dream]], there is place for praise and blame, but in the [[ultimate Reality]] of [[Dharmakaya]], which is far beyond the [[senses]] and the discriminating [[mind]], what is there to praise? O you who are most [[Wise]]! |
− | Then said Mahamati the Bodhisattva-Mahasattva: O blessed One, Sugata, Arhat and Fully-Enlightened One, pray tell us about the realization of Noble Wisdom which is beyond the path and usage of philosophers; which is devoid of all predicates such as being and non-being, oneness and otherness, both-ness and non-both-ness, existence and non-existence, eternity and non-eternity; which has nothing to do with individuality and generality, nor false-imagination, | + | Then said [[Mahamati]] the [[Bodhisattva-Mahasattva]]: O [[blessed One]], [[Sugata]], [[Arhat]] and [[Fully-Enlightened One]], pray tell us about the [[realization]] of [[Noble Wisdom]] which is beyond the [[path]] and usage of [[philosophers]]; which is devoid of all predicates such as [[being and non-being]], [[oneness]] and otherness, both-ness and non-both-ness, [[existence]] and [[non-existence]], {{Wiki|eternity}} and non-eternity; which has nothing to do with [[individuality]] and [[generality]], nor false-imagination, |
− | nor any illusions arising from the mind itself; but which manifests itself as the Truth of Highest Reality. By which, going up continuously by the stages of purification, one enters at last upon the stage of Tathágata-hood, whereby, by the power of his original vows unattended by any striving, one will radiate its influence to infinite worlds, like a gem reflecting its variegated colors, whereby I and other Bodhisattvas-Mahasattvas will be enabled to bring all beings to the same perfection of virtue. | + | nor any [[illusions]] [[arising]] from the [[mind]] itself; but which [[manifests]] itself as the [[Truth]] of [[Highest Reality]]. By which, going up continuously by the stages of [[purification]], one enters at last upon the stage of Tathágata-hood, whereby, by the power of his [[original vows]] unattended by any striving, one will radiate its influence to [[infinite]] [[worlds]], like a [[gem]] {{Wiki|reflecting}} its variegated colors, whereby I and other Bodhisattvas-Mahasattvas will be enabled to bring all [[beings]] to the same [[perfection]] of [[virtue]]. |
− | Said the Blessed One: Well done, well done, Mahamati! And again, well done, indeed! It is because of your compassion for the world; because of the benefit it will bring upon many people both human kind and celestial, that you have presented yourself before us to make this request. Therefore, Mahamati, listen well and truly reflect upon what I shall say, for I will instruct you. | + | Said the [[Blessed One]]: Well done, well done, [[Mahamati]]! And again, well done, indeed! It is because of your [[compassion]] for the [[world]]; because of the [[benefit]] it will bring upon many [[people]] both [[human]] kind and [[celestial]], that you have presented yourself before us to make this request. Therefore, [[Mahamati]], listen well and truly reflect upon what I shall say, for I will instruct you. |
− | Then Mahamati and the other Bodhisattva-Mahasattvas gave devout attention to the teaching of the Blessed One. | + | Then [[Mahamati]] and the other [[Bodhisattva-Mahasattvas]] gave devout [[attention]] to the [[teaching]] of the [[Blessed One]]. |
− | Mahamati, since the ignorant and simple-minded, not knowing that the world is only something seen of the mind itself, cling to the multitudinous-ness of external objects, cling to the notions of beings and non-being, oneness and otherness, both-ness and non-both-ness, existence and non-existence eternity and non-eternity, and think that they have a self-nature of their own, and all of which rises from the discriminations of the mind and is perpetuated by habitenergy, and from which they are given over to false imagination. It is all like a mirage in which springs of water are seen as if they were real. They are imagined by animals who, made thirsty by the heat of the season, run after them. Animals not knowing that the springs are merely hallucinations of their own minds, do not realize that there are no such springs. In the same way, Mahamati, the ignorant and simple-minded, their minds burning with the | + | [[Mahamati]], since the [[ignorant]] and simple-minded, not [[knowing]] that the [[world]] is only something seen of the [[mind]] itself, [[cling]] to the multitudinous-ness of [[external objects]], [[cling]] to the notions of [[beings]] and [[non-being]], [[oneness]] and otherness, both-ness and non-both-ness, [[existence]] and [[non-existence]] {{Wiki|eternity}} and non-eternity, and think that they have a [[self-nature]] of their [[own]], and all of which rises from the discriminations of the [[mind]] and is perpetuated by habitenergy, and from which they are given over to [[false imagination]]. It is all like a [[mirage]] in which springs of [[water]] are seen as if they were real. They are [[imagined]] by [[animals]] who, made thirsty by the heat of the season, run after them. [[Animals]] not [[knowing]] that the springs are merely [[hallucinations]] of their [[own minds]], do not realize that there are no such springs. In the same way, [[Mahamati]], the [[ignorant]] and simple-minded, their [[minds]] burning with the |
− | fires of greed, anger and folly, finding delight in a world of multitudinous forms, their thoughts obsessed with ideas of birth, growth and destruction, not well understanding what is meant by existence and non-existence, and being impressed by erroneous discriminations and speculations since beginning-less time, fall into the habit of grasping this and that and thereby becoming attached to them. | + | fires of [[greed]], [[anger]] and folly, finding [[delight]] in a [[world]] of multitudinous [[forms]], their [[thoughts]] [[obsessed]] with [[ideas]] of [[birth]], growth and destruction, not well [[understanding]] what is meant by [[existence]] and [[non-existence]], and being impressed by erroneous discriminations and speculations since beginning-less time, fall into the [[Wikipedia:Habit (psychology)|habit]] of [[grasping]] this and that and thereby becoming [[attached]] to them. |
− | It is like the city of the Gandharvas which the unwitting take to be a real city when in fact it is not so. The city appears as in a vision owing to their attachment to the memory of a city preserved in the mind as a seed; the city can thus be said to be both existent and non-existent. In the same way, clinging to the memory of erroneous speculations and doctrines accumulated since beginning-less time, they hold fast to such ideas as oneness and otherness, being and non-being, and their thoughts are not at all clear as to what after all is only seen of the mind. It is like a man dreaming in his | + | It is like the city of the [[Gandharvas]] which the unwitting take to be a real city when in fact it is not so. The city appears as in a [[vision]] owing to their [[attachment]] to the [[memory]] of a city preserved in the [[mind]] as a seed; the city can thus be said to be both [[existent]] and [[non-existent]]. In the same way, [[clinging]] to the [[memory]] of erroneous speculations and [[doctrines]] [[accumulated]] since beginning-less time, they hold fast to such [[ideas]] as [[oneness]] and otherness, [[being and non-being]], and their [[thoughts]] are not at all clear as to what after all is only seen of the [[mind]]. It is like a man [[Wikipedia:Dream|dreaming]] in his |
− | sleep of a country that seems to be filled with various men, women, elephants, horses, cars, pedestrians, villages, towns, hamlets, cows, buffalos, mansions, woods, mountains, rivers and lakes, and who moves about in that city until he is awakened. As he lies half awake, he recalls the city of his dreams and reviews his experiences there; what do you think, Mahamati, is this dreamer who is letting his mind dwell upon the various unrealities he has seen in his dream, is he to be considered wise or foolish? In the same way, the ignorant and simpleminded who are favorably influenced by the erroneous views of the philosophers do not recognize that the views that are influencing them are only dream-like ideas originating in the mind itself, and consequently they are held fast by their notions of oneness and otherness, of being and non-being. It is like a painter’s canvas on which the ignorant imagine they see the elevations and depressions of mountains and valleys. | + | [[sleep]] of a country that seems to be filled with various men, women, [[elephants]], [[horses]], cars, pedestrians, villages, towns, hamlets, cows, buffalos, mansions, woods, [[mountains]], [[rivers]] and lakes, and who moves about in that city until he is [[awakened]]. As he lies half awake, he recalls the city of his [[dreams]] and reviews his [[experiences]] there; what do you think, [[Mahamati]], is this dreamer who is letting his [[mind]] dwell upon the various unrealities he has seen in his [[dream]], is he to be considered [[wise]] or [[foolish]]? In the same way, the [[ignorant]] and simpleminded who are favorably influenced by the erroneous [[views]] of the [[philosophers]] do not [[recognize]] that the [[views]] that are influencing them are only dream-like [[ideas]] originating in the [[mind]] itself, and consequently they are held fast by their notions of [[oneness]] and otherness, of [[being and non-being]]. It is like a painter’s canvas on which the [[ignorant]] [[imagine]] they see the elevations and depressions of [[mountains]] and valleys. |
− | In the same way there are people today being brought up under the influence of similar erroneous views of oneness and otherness, of both-ness and not-bothness, whose mentality is being conditioned by the habit-energy of these falseimaginings and who later on will declare those who hold the true doctrine of no-birth which is free from the alternatives of being and non-being, to be nihilists and by so doing will bring themselves and others to ruin. By the natural law of cause and effect these followers of pernicious views uproot meritorious causes that otherwise would lead to unstained purity. They are to be shunned by those whose desires are for more excellent things. | + | In the same way there are [[people]] today being brought up under the influence of similar erroneous [[views]] of [[oneness]] and otherness, of both-ness and not-bothness, whose [[mentality]] is being [[conditioned]] by the habit-energy of these falseimaginings and who later on will declare those who hold the true [[doctrine]] of [[no-birth]] which is free from the alternatives of [[being and non-being]], to be [[nihilists]] and by so doing will bring themselves and others to ruin. By the {{Wiki|natural law}} of [[cause and effect]] these followers of [[pernicious]] [[views]] uproot [[meritorious]] [[causes]] that otherwise would lead to unstained [[purity]]. They are to be shunned by those whose [[desires]] are for more {{Wiki|excellent}} things. |
− | It is like the dim-eyed ones who seeing a hairnet exclaim to one another: "It is wonderful! Look, Honorable sirs, it is wonderful!" But the hairnet has never existed; in fact; it is neither an entity, nor a non-entity, for it has both been seen and has not been seen. In the same manner those whose minds have been addicted to the discriminations of the erroneous views cherished by the philosophers which are given over to the unrealistic views of being and nonbeing, will contradict the good Dharma and will end in the destruction of themselves and others. | + | It is like the dim-eyed ones who [[seeing]] a hairnet exclaim to one another: "It is wonderful! Look, Honorable sirs, it is wonderful!" But the hairnet has never existed; in fact; it is neither an [[entity]], nor a [[non-entity]], for it has both been seen and has not been seen. In the same manner those whose [[minds]] have been addicted to the discriminations of the erroneous [[views]] cherished by the [[philosophers]] which are given over to the unrealistic [[views]] of being and nonbeing, will contradict the good [[Dharma]] and will end in the destruction of themselves and others. |
− | It is like a wheel of fire made by a revolving firebrand which is no wheel but which is imagined to be one by the ignorant. Nor is it a not a wheel because | + | It is like [[a wheel]] of [[fire]] made by a revolving firebrand which is no [[wheel]] but which is [[imagined]] to be one by the [[ignorant]]. Nor is it a not [[a wheel]] because |
− | it has not been seen by some. By the same reasoning, those who are in the habit of listening to the discriminations and views of the philosophers will regard things born as non-existent and those destroyed by causation as existent. It is like a mirror reflecting colors and images as determined by conditions but without | + | it has not been seen by some. By the same {{Wiki|reasoning}}, those who are in the [[Wikipedia:Habit (psychology)|habit]] of listening to the discriminations and [[views]] of the [[philosophers]] will regard things born as [[non-existent]] and those destroyed by [[causation]] as [[existent]]. It is like a [[mirror]] {{Wiki|reflecting}} colors and images as determined by [[conditions]] but without |
− | any partiality. It is like the echo of the wind that gives the sound of a human voice. It is like a mirage of moving water seen in a desert. In the same way the discriminating mind of the ignorant, which has been heated by falseimaginations and speculations, is stirred into mirage-like waves by the winds of | + | any partiality. It is like the {{Wiki|echo}} of the [[wind]] that gives the [[sound]] of a [[human]] {{Wiki|voice}}. It is like a [[mirage]] of moving [[water]] seen in a desert. In the same way the discriminating [[mind]] of the [[ignorant]], which has been [[heated]] by falseimaginations and speculations, is stirred into mirage-like waves by the [[winds]] of |
− | birth, growth, and destruction. It is like the magician Pisaca, who by means of his spells makes a wooden image or a dead body to throb with life, though it has no power of its own. In the same way the ignorant and the simple-minded, committing themselves to erroneous philosophical views become thoroughly devoted to the ideas of oneness and otherness, but their confidence is not well grounded. For this reason, Mahamati, you and other Bodhisattvas-Mahasattvas should cast off all discriminations leading to the notions of birth, abiding, and destructions, of oneness and otherness, of both-ness and not-both-ness, of being and non-being and thus getting free of the bondage of habit-energy become able to attain reality realizable within yourselves of Noble Wisdom. | + | [[birth]], growth, and destruction. It is like the [[Wikipedia:Magician(paranormal)|magician]] [[Pisaca]], who by means of his {{Wiki|spells}} makes a wooden image or a [[dead]] [[body]] to throb with [[life]], though it has no power of its [[own]]. In the same way the [[ignorant]] and the simple-minded, committing themselves to erroneous [[philosophical]] [[views]] become thoroughly devoted to the [[ideas]] of [[oneness]] and otherness, but their [[confidence]] is not well grounded. For this [[reason]], [[Mahamati]], you and other Bodhisattvas-Mahasattvas should cast off all discriminations leading to the notions of [[birth]], abiding, and destructions, of [[oneness]] and otherness, of both-ness and not-both-ness, of [[being and non-being]] and thus getting free of the bondage of habit-energy become able to attain [[reality]] realizable within yourselves of [[Noble Wisdom]]. |
− | Then said Mahamati to the Blessed One: Why is it that the ignorant are given up to discrimination and the wise are not? | + | Then said [[Mahamati]] to the [[Blessed One]]: Why is it that the [[ignorant]] are given up to {{Wiki|discrimination}} and the [[wise]] are not? |
− | The Blessed One replied: it is because the ignorant cling to names, signs and ideas; as their minds move along these channels they feed on multiplicities of objects and fall into the notion of an ego-soul and what belongs to it; they make discriminations of good and bad among appearances and cling to the agreeable. As they thus cling there is a reversion to ignorance, and karma born of greed, anger and folly, is accumulated. As the accumulation of karma | + | The [[Blessed One]] replied: it is because the [[ignorant]] [[cling]] to names, [[signs]] and [[ideas]]; as their [[minds]] move along these [[channels]] they feed on multiplicities of [[objects]] and fall into the notion of an ego-soul and what belongs to it; they make discriminations of [[good and bad]] among [[appearances]] and [[cling]] to the agreeable. As they thus [[cling]] there is a reversion to [[ignorance]], and [[karma]] born of [[greed]], [[anger]] and folly, is [[accumulated]]. As the [[accumulation of karma]] |
− | goes on they become imprisoned in a cocoon of discrimination and are thenceforth unable to free themselves from the round of birth and death. | + | goes on they become imprisoned in a [[cocoon]] of {{Wiki|discrimination}} and are thenceforth unable to free themselves from the round of [[birth]] and [[death]]. |
− | Because of folly they do not understand that all things are like Maya, like the reflection of the moon in water, that there is no self-substance to be imagined as an ego-soul and its belongings, and that all their definite ideas rise from their false discriminations of what exists only as it is seen of the mind itself. They do not realize that things have nothing to do with qualify and qualifying, nor with the course of birth, abiding and destruction, and instead they assert that they are born of a creator, of time, of atoms, of some celestial spirit. It is because the ignorant are given up to discrimination that they move along with the stream of appearances, but it is not so with the wise. | + | Because of folly they do not understand that all things are like [[Maya]], like the {{Wiki|reflection}} of the [[moon]] in [[water]], that there is no [[self-substance]] to be [[imagined]] as an ego-soul and its belongings, and that all their definite [[ideas]] rise from their false discriminations of what [[exists]] only as it is seen of the [[mind]] itself. They do not realize that things have nothing to do with qualify and qualifying, nor with the course of [[birth]], abiding and destruction, and instead they assert that they are born of a creator, of time, of [[atoms]], of some [[celestial]] [[spirit]]. It is because the [[ignorant]] are given up to {{Wiki|discrimination}} that they move along with the {{Wiki|stream}} of [[appearances]], but it is not so with the [[wise]]. |
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− | Then Mahamati the Bodhisattva-Mahasattva spoke to the Blessed One, saying: You speak of the erroneous views of the philosophers, will you please tell us of them, that we may be on our guard against them? | + | Then [[Mahamati]] the [[Bodhisattva-Mahasattva]] spoke to the [[Blessed One]], saying: You speak of the erroneous [[views]] of the [[philosophers]], will you please tell us of them, that we may be on our guard against them? |
− | The Blessed One replied, saying: Mahamati, the error in these erroneous teachings that are generally held by the philosophers lies in this: they do not recognize that the objective world rises from the mind itself; they do not understand that the whole mind-system also arises from the mind itself; but depending upon these manifestations of the mind as being real they go on discriminating them, like the simple-minded ones that they are, cherishing the dualism of this and that, of being and non-being, ignorant to the fact that there is but one common Essence. | + | The [[Blessed One]] replied, saying: [[Mahamati]], the error in these erroneous teachings that are generally held by the [[philosophers]] lies in this: they do not [[recognize]] that the [[objective world]] rises from the [[mind]] itself; they do not understand that the whole [[mind-system]] also arises from the [[mind]] itself; but depending upon these [[manifestations]] of the [[mind]] as being real they go on discriminating them, like the simple-minded ones that they are, cherishing the [[dualism]] of this and that, of [[being and non-being]], [[ignorant]] to the fact that there is but one common [[Essence]]. |
− | On the contrary my teaching is based upon recognition that the objective world, like a vision, is a manifestation of the mind itself; it teaches the cessation of ignorance, desire, deed and causality; it teaches the cessation of suffering that arises from the discriminations of the triple world. | + | On the contrary my [[teaching]] is based upon {{Wiki|recognition}} that the [[objective world]], like a [[vision]], is a [[manifestation]] of the [[mind]] itself; it teaches the [[cessation]] of [[ignorance]], [[desire]], [[deed]] and [[causality]]; it teaches the [[cessation of suffering]] that arises from the discriminations of the [[triple world]]. |
− | There are some Brahman scholars who, assuming something out of nothing, assert that there is a substance bound up with causation, which abides in time, and that the elements that make up personality and its environment have their genesis and continuation in causation and after thus existing, pass away. Then there are other scholars who hold a destructive and nihilistic view concerning such subjects as continuation, activity, breaking-up, existence, Nirvana, the Path, karma, fruition and Truth. Why, because they have not attained an intuitive understanding of Truth itself and therefore they have no clear | + | There are some [[Brahman]] [[scholars]] who, assuming something out of nothing, assert that there is a [[substance]] [[bound]] up with [[causation]], which abides in time, and that the [[elements]] that make up [[personality]] and its {{Wiki|environment}} have their genesis and continuation in [[causation]] and after thus [[existing]], pass away. Then there are other [[scholars]] who hold a {{Wiki|destructive}} and [[Wikipedia:Nihilism|nihilistic]] view concerning such [[subjects]] as continuation, [[activity]], breaking-up, [[existence]], [[Nirvana]], the [[Path]], [[karma]], [[fruition]] and [[Truth]]. Why, because they have not [[attained]] an [[intuitive understanding]] of [[Truth]] itself and therefore they have no clear |
− | insight into the fundamentals of things. They are like a jar broken into pieces, which is no longer able to function as a jar; they are like a burnt seed, which is no longer capable of sprouting. But the elements that make up personality and its environment, which they regard as subject to change are really incapable of uninterrupted transformations. Their views are based upon erroneous discriminations of the objective world; they are not based upon the true conception. | + | [[insight]] into the fundamentals of things. They are like a jar broken into pieces, which is no longer able to function as a jar; they are like a burnt seed, which is no longer capable of sprouting. But the [[elements]] that make up [[personality]] and its {{Wiki|environment}}, which they regard as [[subject]] to change are really incapable of uninterrupted transformations. Their [[views]] are based upon erroneous discriminations of the [[objective world]]; they are not based upon the true {{Wiki|conception}}. |
− | Again, if it is true that something comes out of nothing and there is the rise of the mind-system by reason of the combinations of the three effect-producing causes, we could say the same of any non-existing thing: for instance, that a tortoise could grow hair, or sand produce oil. This proposition is of no avail; it ends up in affirming nothing. It follows that the deed, work and cause of which they speak is of no use, and so also is their reference to being and non-being, if they argue that there is a combination of the three effect-producing causes, they must do it on the principle of cause and effect, that is, that something comes out of something and not out of nothing. As long a world of relativity is asserted, there is an ever-recurring chain of | + | Again, if it is true that something comes out of nothing and there is the rise of the [[mind-system]] by [[reason]] of the combinations of the three effect-producing [[causes]], we could say the same of any [[non-existing]] thing: for instance, that a [[tortoise]] could grow [[hair]], or sand produce oil. This proposition is of no avail; it ends up in [[affirming]] nothing. It follows that the [[deed]], work and [[cause]] of which they speak is of no use, and so also is their reference to [[being and non-being]], if they argue that there is a combination of the three effect-producing [[causes]], they must do it on the [[principle]] of [[cause and effect]], that is, that something comes out of something and not out of nothing. As long a [[world]] of [[relativity]] is asserted, there is an ever-recurring [[chain of causation]], which cannot be denied under any circumstance; therefore we cannot talk of anything coming to an end or of [[cessation]]. As long as these [[scholars]] remain on their [[philosophical]] ground their demonstration must conform to [[logic]] and their textbooks, and the [[memory]] [[Wikipedia:Habit (psychology)|habit]] of erroneous intellection will ever [[cling]] to them. To make the {{Wiki|matter}} worse, the simple-minded ones, poisoned by this erroneous view, will declare this incorrect way of [[thinking]] [[taught]] by the [[ignorant]], to be the same as that presented by the [[All-knowing One]]. |
+ | But the way of instruction presented by the [[Tathágatas]] is not based on assertions and refutations by means of words and [[logic]]. There are four [[forms]] of [[assertion]] that can be made concerning things not in [[existence]], namely, assertions made about {{Wiki|individual}} marks that are not in [[existence]]; about [[objects]] that are not in [[existence]], about a [[cause]] that is [[non-existent]]; and about [[philosophical]] [[views]] that are erroneous. By refutation is meant that one, because of [[ignorance]], has not examined properly the error that lies at the base of these assertions. | ||
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+ | The [[assertion]] about {{Wiki|individual}} marks that really have [[no existence]], concerns the {{Wiki|distinctive}} marks as [[perceived]] by the [[eye]], {{Wiki|ear}}, {{Wiki|nose}}, etc., as indicating [[individuality]] and [[generality]] in the [[elements]] that make up [[personality]] and its [[external world]]; and then, taking these marks for [[reality]] and getting [[attached]] to them, to get into the [[Wikipedia:Habit (psychology)|habit]] or [[affirming]] that things are just so and not otherwise. | ||
+ | The [[assertion]] about [[objects]] that are [[non-existent]] is an [[assertion]] that rises from [[attachment]] to these associated marks of [[individuality]] and [[generality]]. [[Objects]] in themselves are neither in [[existence]] nor in [[non-existence]] and are quite devoid of the alternative of [[being and non-being]]; and should only be [[thought]] of as one [[thinks]] of the horns of a hare, a [[horse]], or a {{Wiki|camel}}, which never existed. [[Objects]] are discriminated by the [[ignorant]] who are addicted to [[assertion]] and {{Wiki|negation}}, because their [[intelligence]] has not been acute enough to penetrate into the [[truth]] that there is nothing but what is seen of the [[mind]] itself. | ||
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+ | The [[assertion]] of a [[cause]] that is [[non-existent]] assumes the [[causeless]] [[birth]] of the [[first element]] of the [[mind-system]], which later on comes to have only a Maya-like [[non-existence]]. That is to say, there are [[philosophers]] who assert that an originally {{Wiki|unborn}} [[mind-system]] begins to function under the [[conditions]] of [[eye]], [[form]], {{Wiki|light}} and [[memory]], which functioning goes on for a time and then ceases. This is an example of a [[cause]] that is [[non-existent]]. | ||
+ | The [[assertion]] of [[philosophical]] [[views]] concerning the [[elements]] that make up [[personality]] and its environing [[world]] that are [[non-existent]], assume the [[existence]] of an [[ego]], a being, a [[soul]], a [[living being]], a "nourisher", or a [[spirit]]. This is an example of [[philosophical]] [[views]] that are not true. It is this combination of {{Wiki|discrimination}} of [[imaginary]] marks of [[individuality]], grouping them and giving them a [[name]] and becoming [[attached]] to them as [[objects]], by [[reason]] of habitenergy that has been [[accumulated]] since beginning-less time, that one builds up erroneous [[views]] whose only basis is false-imaginations. For this [[reason]] [[Bodhisattvas]] should avoid all discussions relating to assertions and negations whose only basis is words and [[logic]]. | ||
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+ | Word-discrimination goes on by the coordination of {{Wiki|brain}}, {{Wiki|chest}}, {{Wiki|nose}}, {{Wiki|throat}}, palate, {{Wiki|tongue}}, {{Wiki|teeth}} and lips. Words are neither different nor not different from {{Wiki|discrimination}}. Words rise from {{Wiki|discrimination}} as their [[cause]]; if words were different from {{Wiki|discrimination}} they could not have {{Wiki|discrimination}} for their [[cause]]; then again, if words are not different, they could not carry and express | ||
+ | meaning. Words, therefore, are produced by [[causation]] and are mutually {{Wiki|conditioning}} and shifting and, just like things, are [[subject]] to [[birth]] and destruction. | ||
+ | There are four kinds of [[word]] {{Wiki|discrimination}}, all of which are to be avoided because they are alike unreal. First there are words indicating {{Wiki|individual}} marks which rise from discriminating [[forms]] and [[signs]] as being real in themselves and, then, becoming [[attached]] to them. There are memory-words, which rise from the unreal surroundings, which come before the [[mind]] when it recalls some previous [[experience]]. Then there are words growing out of [[attachment]] to the | ||
− | + | erroneous {{Wiki|distinctions}} and speculations of the [[mental processes]]. And finally, there are words growing out of inherited prejudices as [[seeds]] of habit-energy [[accumulated]] since beginning-less time, or which had their origin in some long forgotten [[clinging]] to false-imagination and erroneous speculation. | |
− | + | Then there are words where there are no [[corresponding]] [[objects]], as for instance, the hare’s horns, a barren woman’s child, etc., there are no such things but we have the words, just the same. Words are an artificial creation; there are [[Buddha-lands]] where there are no words. In some [[Buddha-lands]] [[ideas]] are indicated by looking steadily, in others by gestures, in still others by a frown, by a {{Wiki|movement}} of the [[eyes]], by laughing, by [[yawning]], by the clearing of the {{Wiki|throat}}, or by trembling. For instance, in the [[Buddha-land]] of the [[Tathágata]] [[Samantabadra]], [[Bodhisattvas]], by a [[Dhyana]] transcending words and [[ideas]], attain {{Wiki|recognition}} of all things as un-born and they, also, [[experience]] various most {{Wiki|excellent}} Samádhis that transcend words. Even in this [[world]] such specialized [[beings]] as ants and bees carry on their [[activities]] very well without recourse to words. No, [[Mahamati]], the validity of things is {{Wiki|independent}} of the validity of words. | |
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− | erroneous distinctions and speculations of the mental processes. And finally, there are words growing out of inherited prejudices as seeds of habit-energy accumulated since beginning-less time, or which had their origin in some long forgotten clinging to false-imagination and erroneous speculation. | ||
− | Then there are words where there are no corresponding objects, as for instance, the hare’s horns, a barren woman’s child, etc., there are no such things but we have the words, just the same. Words are an artificial creation; there are Buddha-lands where there are no words. In some Buddha-lands ideas are indicated by looking steadily, in others by gestures, in still others by a frown, by a movement of the eyes, by laughing, by yawning, by the clearing of the throat, or by trembling. For instance, in the Buddha-land of the Tathágata Samantabadra, Bodhisattvas, by a Dhyana transcending words and ideas, attain recognition of all things as un-born and they, also, experience various most excellent Samádhis that transcend words. Even in this world such specialized beings as ants and bees carry on their activities very well without recourse to words. No, Mahamati, the validity of things is independent of the validity of words. | ||
Moreover, there are other things that belong to words, namely, the syllablebody of words, the name-body of words, and the sentence-body of words. By the | Moreover, there are other things that belong to words, namely, the syllablebody of words, the name-body of words, and the sentence-body of words. By the | ||
− | syllable-body is meant that by which words and sentences are set up or indicated: there is a reason for some syllables, some are mnemonic, and some are chosen arbitrarily. By name-body is meant the object depending upon which a name-word obtains its significance, or in other words, name-body is the "substance" of a name-word. By sentence-body is meant the completion of the meaning by expressing the word more fully in a sentence. The name for this sentence-body is suggested by the footprints left in the road by elephants, horses, people, deer, cattle, goats, etc. But neither words nor sentences can exactly express meanings, for words are only sweet sounds that are arbitrarily chosen to represent things, they are not the things themselves, which in turn are only manifestations of mind. Discrimination of meaning is based upon the false-imagination that these sweet sounds which we call words and which are dependent upon whatever subjects they are supposed to stand for, and which subjects are supposed to be self-existent, all of which is based on error. | + | syllable-body is meant that by which words and sentences are set up or indicated: there is a [[reason]] for some {{Wiki|syllables}}, some are {{Wiki|mnemonic}}, and some are chosen {{Wiki|arbitrarily}}. By name-body is meant the [[object]] depending upon which a name-word obtains its significance, or in other words, name-body is the "[[substance]]" of a name-word. By sentence-body is meant the completion of the meaning by expressing the [[word]] more fully in a sentence. The [[name]] for this sentence-body is suggested by the footprints left in the road by [[elephants]], [[horses]], [[people]], {{Wiki|deer}}, cattle, {{Wiki|goats}}, etc. But neither words nor sentences can exactly express meanings, for words are only sweet {{Wiki|sounds}} that are {{Wiki|arbitrarily}} chosen to represent things, they are not the things themselves, which in turn are only [[manifestations]] of [[mind]]. {{Wiki|Discrimination}} of meaning is based upon the false-imagination that these sweet {{Wiki|sounds}} which we call words and which are [[dependent upon]] whatever [[subjects]] they are supposed to stand for, and which [[subjects]] are supposed to be [[self-existent]], all of which is based on error. |
− | Disciples should be on their guard against the seductions of words and sentences and | + | [[Disciples]] should be on their guard against the seductions of words and sentences and |
− | their illusive meanings, for by them the ignorant and the dull-witted become entangled and helpless as an elephant floundering about in the deep mud. | + | their illusive meanings, for by them the [[ignorant]] and the dull-witted become entangled and helpless as an [[elephant]] floundering about in the deep mud. |
− | Words and sentences are produced by the law of causation and are mutually conditioning they cannot express highest Reality. Moreover, in highest Reality there are no differentiations to be discriminated and there is nothing to be predicated in regards to it. Highest Reality is an exalted state of bliss, it is not a state of word-discrimination, and it cannot be entered into by mere statements concerning it. The Tathágatas have a better way of teaching, namely, through self-realization of Noble Wisdom. | + | Words and sentences are produced by the [[law of causation]] and are mutually {{Wiki|conditioning}} they cannot express [[highest]] [[Reality]]. Moreover, in [[highest]] [[Reality]] there are no differentiations to be discriminated and there is nothing to be predicated in regards to it. [[Highest Reality]] is an [[exalted]] [[state of bliss]], it is not a [[state]] of word-discrimination, and it cannot be entered into by mere statements concerning it. The [[Tathágatas]] have a better way of [[teaching]], namely, through [[self-realization]] of [[Noble Wisdom]]. |
− | Mahamati asked the Blessed One: Pray tell us about the causation of all things whereby I and other Bodhisattvas may see into the nature of causation and | + | [[Mahamati]] asked the [[Blessed One]]: Pray tell us about the [[causation]] of all things whereby I and other [[Bodhisattvas]] may see into the [[nature]] of [[causation]] and |
− | may no more discriminate it as to the gradual or simultaneous rising of all things? | + | may no more discriminate it as to the [[gradual]] or simultaneous [[rising]] of all things? |
− | The Blessed One replied: There are two factors of causation by reason of which all things come into seeming existence: external and internal factors. The external factors are a lump of clay, a stick, a wheel, a thread, water, a worker, his labor, and the combination of these produces a jar. As with a jar which is made from a lump of clay, or a piece of cloth made from thread, or matting made from fragrant grass, or a sprout growing out of a seed, or fresh butter made from sour milk by a man churning it; so it is with all things which appear one after another in continuous succession. As regards the inner factors of causation, they are of such kinds as ignorance, desire, purpose, all of which enter into the idea of causation. Born of these two factors there is the manifestation of personality and the individual things that make up its environment, but they are not individual and distinctive things: they are | + | The [[Blessed One]] replied: There are two factors of [[causation]] by [[reason]] of which all things come into seeming [[existence]]: external and internal factors. The external factors are a lump of clay, a stick, [[a wheel]], a thread, [[water]], a worker, his labor, and the combination of these produces a jar. As with a jar which is made from a lump of clay, or a piece of cloth made from thread, or matting made from fragrant grass, or a sprout growing out of a seed, or fresh butter made from [[sour]] milk by a man churning it; so it is with all things which appear one after another in continuous succession. As regards the inner factors of [[causation]], they are of such kinds as [[ignorance]], [[desire]], {{Wiki|purpose}}, all of which enter into the [[idea]] of [[causation]]. Born of these two factors there is the [[manifestation]] of [[personality]] and the {{Wiki|individual}} things that make up its {{Wiki|environment}}, but they are not {{Wiki|individual}} and {{Wiki|distinctive}} things: they are |
− | only so discriminated by the ignorant. | + | only so discriminated by the [[ignorant]]. |
− | Causation may be divided into six elements: indifference-cause, dependencecause, possibility-cause, agency-cause, objectivity-cause, manifesting-cause. Indifference-cause means that if there is no discrimination present, there is no power of combination present and so no combination takes place, or if present there is dissolution. Dependence-cause means that the elements must be present. Possibility-cause means that when a cause is to become effective there must be a suitable meeting of conditions both internal and external. Agencycause means that there must be a principle vested with supreme authority like a sovereign king present and asserting itself. Objectivity-cause means that to be a part of the objective world the mind-system must be in existence and must be keeping up its continuous activity. Manifesting-cause means that as the discriminating faculty of the mind-system becomes busy individual marks | + | [[Causation]] may be divided into [[six elements]]: indifference-cause, dependencecause, possibility-cause, agency-cause, objectivity-cause, manifesting-cause. Indifference-cause means that if there is no {{Wiki|discrimination}} {{Wiki|present}}, there is no power of combination {{Wiki|present}} and so no combination takes place, or if {{Wiki|present}} there is dissolution. Dependence-cause means that the [[elements]] must be {{Wiki|present}}. Possibility-cause means that when a [[cause]] is to become effective there must be a suitable meeting of [[conditions]] both internal and external. Agencycause means that there must be a [[principle]] vested with supreme authority like a sovereign [[king]] {{Wiki|present}} and asserting itself. Objectivity-cause means that to be a part of the [[objective world]] the [[mind-system]] must be in [[existence]] and must be keeping up its continuous [[activity]]. Manifesting-cause means that as the discriminating {{Wiki|faculty}} of the [[mind-system]] becomes busy {{Wiki|individual}} marks |
− | will be revealed as forms are revealed by the light of a lamp. | + | will be revealed as [[forms]] are revealed by the {{Wiki|light}} of a [[lamp]]. |
− | All causes are thus seen to be the outcome of discrimination carried on by the ignorant and simple-minded, and there is, therefore, no such thing as gradual or simultaneous rising of existence. If such a thing as the gradual rising of existence is asserted, it can be disapproved by showing that there is no basic | + | All [[causes]] are thus seen to be the outcome of {{Wiki|discrimination}} carried on by the [[ignorant]] and simple-minded, and there is, therefore, no such thing as [[gradual]] or simultaneous [[rising]] of [[existence]]. If such a thing as the [[gradual]] [[rising]] of [[existence]] is asserted, it can be disapproved by showing that there is no basic |
− | substance to hold the individual signs together which makes a gradual rising impossible. If simultaneous rising of existence is asserted, there would be no distinction between cause and effect and there will be nothing to characterize a cause as such. While a child is not yet born, the term father has no significance. Logicians argue that there is that which is born and that which gives birth by the mutual functioning of such causal factors as cause, | + | [[substance]] to hold the {{Wiki|individual}} [[signs]] together which makes a [[gradual]] [[rising]] impossible. If simultaneous [[rising]] of [[existence]] is asserted, there would be no {{Wiki|distinction}} between [[cause and effect]] and there will be nothing to characterize a [[cause]] as such. While a child is not yet born, the term father has no significance. [[Logicians]] argue that there is that which is born and that which gives [[birth]] by the mutual functioning of such causal factors as [[cause]], |
− | substance, continuity, acceleration, etc., and so they conclude that there is a gradual rising of existence; but this gradual rising does not obtain except by reason of attachment to the notion of a self-nature. | + | [[substance]], continuity, acceleration, etc., and so they conclude that there is a [[gradual]] [[rising]] of [[existence]]; but this [[gradual]] [[rising]] does not obtain except by [[reason]] of [[attachment]] to the notion of a [[self-nature]]. |
− | When ideas of body, property and abode are seen, discriminated and cherished in what after all is nothing but what is conceived by the mind itself, an external world is perceived under the aspect of individuality and generality which, however, are not realities and, therefore, neither a gradual nor a simultaneous rising of things is possible. It is only when the mind-system comes into activity and discriminates the manifestations of mind that existence can be said to come into view. For these reasons, Mahamati, you must get rid of notions of graduation and simultaneity in the combination of causal activities. | + | When [[ideas]] of [[body]], property and abode are seen, discriminated and cherished in what after all is nothing but what is [[conceived]] by the [[mind]] itself, an [[external world]] is [[perceived]] under the aspect of [[individuality]] and [[generality]] which, however, are not [[realities]] and, therefore, neither a [[gradual]] nor a simultaneous [[rising]] of things is possible. It is only when the [[mind-system]] comes into [[activity]] and discriminates the [[manifestations]] of [[mind]] that [[existence]] can be said to come into view. For these [[reasons]], [[Mahamati]], you must get rid of notions of graduation and simultaneity in the combination of causal [[activities]]. |
− | Mahamati said: Blessed One; to what kind of discrimination and to what kind of thoughts should the term, false-imagination, be applied? | + | [[Mahamati]] said: [[Blessed One]]; to what kind of {{Wiki|discrimination}} and to what kind of [[thoughts]] should the term, false-imagination, be applied? |
− | The Blessed One replied: So long as people do no understand the true nature of the objective world, they fall into the dualistic view of things. They imagine the multiplicity of external objects to be real and become attached to them and are nourished by their habit-energy. Because of this system of mentation-mind and what belongs to it-is discriminated and is thought of as real; this leads to the assertion of an ego-soul and its belongings, and thus the mind-system goes on functioning. Depending upon and attaching itself to the dualistic habit of mind, they accept the views of the philosophers founded upon these erroneous distinctions, of being and non-being, existence, and non-existence, and there evolves what we call, false-imaginations. But Mahamati, discrimination does not evolve nor is it put away because, when all that is seen is truly recognized to be nothing but the manifestation of mind, how can | + | The [[Blessed One]] replied: So long as [[people]] do no understand the [[true nature]] of the [[objective world]], they fall into the [[dualistic]] view of things. They [[imagine]] the multiplicity of [[external objects]] to be real and become [[attached]] to them and are nourished by their habit-energy. Because of this system of mentation-mind and what belongs to it-is discriminated and is [[thought]] of as real; this leads to the [[assertion]] of an ego-soul and its belongings, and thus the [[mind-system]] goes on functioning. Depending upon and attaching itself to the [[dualistic]] [[Wikipedia:Habit (psychology)|habit]] of [[mind]], they accept the [[views]] of the [[philosophers]] founded upon these erroneous {{Wiki|distinctions}}, of [[being and non-being]], [[existence]], and [[non-existence]], and there evolves what we call, false-imaginations. But [[Mahamati]], {{Wiki|discrimination}} does not evolve nor is it put away because, when all that is seen is truly [[recognized]] to be nothing but the [[manifestation]] of [[mind]], how can |
− | discrimination as regards being and non-being evolve? It is for the sake of the ignorant who are addicted to the discriminations of the multiplicity of things, which are of their own mind, that it is said by me that discrimination takes its rise owing to attachment to the aspect of multiplicity, which is characteristic of objects. How otherwise can the ignorant and simple-minded recognize that there is nothing but what is seen of the mind itself, and how otherwise can they gain an insight into the true nature of mind and be able to free themselves from wrong conceptions of cause and effect? How otherwise can they gain a clear conception of the Bodhisattva stages, and attain and "turning-about" in the deepest seat of their consciousness, and finally attain an inner self-realization of Noble Wisdom which transcends the five Dharmas, the three Self-natures, and the whole idea of a discriminated Reality? For this reason it is said by me that discrimination takes its rise from the mind becoming attached to the multiplicities of things, which in themselves | + | {{Wiki|discrimination}} as regards [[being and non-being]] evolve? It is for the [[sake]] of the [[ignorant]] who are addicted to the discriminations of the multiplicity of things, which are of their [[own mind]], that it is said by me that {{Wiki|discrimination}} takes its rise owing to [[attachment]] to the aspect of multiplicity, which is [[characteristic]] of [[objects]]. How otherwise can the [[ignorant]] and simple-minded [[recognize]] that there is nothing but what is seen of the [[mind]] itself, and how otherwise can they gain an [[insight]] into the [[true nature of mind]] and be able to free themselves from wrong conceptions of [[cause and effect]]? How otherwise can they gain a clear {{Wiki|conception}} of the [[Bodhisattva stages]], and attain and "turning-about" in the deepest seat of their [[consciousness]], and finally attain an inner [[self-realization]] of [[Noble Wisdom]] which {{Wiki|transcends}} the five [[Dharmas]], the three Self-natures, and the whole [[idea]] of a discriminated [[Reality]]? For this [[reason]] it is said by me that {{Wiki|discrimination}} takes its rise from the [[mind]] becoming [[attached]] to the multiplicities of things, which in themselves |
− | are not real, and that emancipation comes from thoroughly understanding the meaning of Reality as it truly is. False-imaginations rise from the consideration of appearances; things are discriminated as to form, signs and shape; as to having color, warmth, humidity, motility or rigidity. False-imagination consists in becoming attached to these appearances and their names. By attachment to objects is meant, the getting attached to inner and outer things as if they were real. By attachment to names is meant, the recognition in these inner and outer things of the characteristic marks of individuation and generality, and to regard them as definitely belonging to the names of the objects. | + | are not real, and that {{Wiki|emancipation}} comes from thoroughly [[understanding]] the meaning of [[Reality]] as it truly is. False-imaginations rise from the [[consideration]] of [[appearances]]; things are discriminated as to [[form]], [[signs]] and shape; as to having {{Wiki|color}}, warmth, humidity, motility or rigidity. False-imagination consists in becoming [[attached]] to these [[appearances]] and their names. By [[attachment]] to [[objects]] is meant, the getting [[attached]] to inner and outer things as if they were real. By [[attachment]] to names is meant, the {{Wiki|recognition}} in these inner and outer things of the [[characteristic]] marks of individuation and [[generality]], and to regard them as definitely belonging to the names of the [[objects]]. |
− | False-imagination teaches that because all things are bound up with causes and conditions of habit-energy that has been accumulating since beginning-less | + | False-imagination teaches that because all things are [[bound]] up with [[causes and conditions]] of habit-energy that has been accumulating since beginning-less |
− | time by not recognizing that the external world is of mind itself, all things are comprehensible under the aspects of individuality and generality. By reason of clinging to these false-imaginations there is multitudinous-ness of appearances, which are imagined, to be real but which are only imaginary. To illustrate: when a magician depending on grass, wood, shrubs and creepers, exercises his art, many shapes and beings take form that are only magically created; sometimes they even make figures that have bodies and that move and act like human beings; they are variously and fancifully discriminated but there is no reality in them; everyone but children and the simple-minded know that they are not real. Likewise based upon the notion of relativity false- | + | time by not [[recognizing]] that the [[external world]] is of [[mind]] itself, all things are comprehensible under the aspects of [[individuality]] and [[generality]]. By [[reason]] of [[clinging]] to these false-imaginations there is multitudinous-ness of [[appearances]], which are [[imagined]], to be real but which are only [[imaginary]]. To illustrate: when a [[Wikipedia:Magician(paranormal)|magician]] depending on grass, [[wood]], shrubs and creepers, exercises his [[art]], many shapes and [[beings]] take [[form]] that are only {{Wiki|magically}} created; sometimes they even make figures that have [[bodies]] and that move and act like [[human beings]]; they are variously and fancifully discriminated but there is no [[reality]] in them; everyone but children and the simple-minded know that they are not real. Likewise based upon the notion of [[relativity]] false- |
− | imagination perceives a variety of appearances, which the discriminating mind proceeds to objectify and name and become attached to, and memory and habit-energy perpetuate. Here is all that is necessary to constitute the self-nature of falseimagination. The various features of false imagination can be distinguished as follows: as regards words, meaning, individual marks, property, self-nature, cause, philosophical views, reasoning, birth, no-birth, dependence, bondage and emancipation. Discrimination of words is the becoming attached to various sounds carrying familiar meanings. Discrimination of meaning comes when one imagines that words rise depending upon whatever subjects they express, and which subjects are regarded as self-existent. | + | [[imagination]] [[perceives]] a variety of [[appearances]], which the discriminating [[mind]] proceeds to objectify and [[name]] and become [[attached]] to, and [[memory]] and habit-energy perpetuate. Here is all that is necessary to constitute the [[self-nature]] of falseimagination. The various features of [[false imagination]] can be {{Wiki|distinguished}} as follows: as regards words, meaning, {{Wiki|individual}} marks, property, [[self-nature]], [[cause]], [[philosophical]] [[views]], {{Wiki|reasoning}}, [[birth]], [[no-birth]], [[dependence]], bondage and {{Wiki|emancipation}}. {{Wiki|Discrimination}} of words is the becoming [[attached]] to various {{Wiki|sounds}} carrying familiar meanings. {{Wiki|Discrimination}} of meaning comes when one imagines that words rise depending upon whatever [[subjects]] they express, and which [[subjects]] are regarded as [[self-existent]]. |
− | Discrimination of individual marks is to imagine that whatever is denoted in words concerning the multiplicities of individual marks (which in themselves are like a mirage) is true, and clinging tenaciously to them, to discriminate all things according to such categories as warmth, fluidity, motility, and solidity. Discrimination of property is to desire a state of wealth, such as gold, silver, and various precious stones. | + | {{Wiki|Discrimination}} of {{Wiki|individual}} marks is to [[imagine]] that whatever is denoted in words concerning the multiplicities of {{Wiki|individual}} marks (which in themselves are like a [[mirage]]) is true, and [[clinging]] tenaciously to them, to discriminate all things according to such categories as warmth, [[fluidity]], motility, and {{Wiki|solidity}}. {{Wiki|Discrimination}} of property is to [[desire]] a [[state]] of [[wealth]], such as {{Wiki|gold}}, {{Wiki|silver}}, and various [[precious]] stones. |
− | Discrimination of self-nature is to make discriminations according to the views of the philosophers in reference to the self-nature of all things which they imagine and stoutly maintain to be true, saying: "This is just what it is and it cannot be otherwise." Discrimination of cause is to distinguish the | + | {{Wiki|Discrimination}} of [[self-nature]] is to make discriminations according to the [[views]] of the [[philosophers]] in reference to the [[self-nature]] of all things which they [[imagine]] and stoutly maintain to be true, saying: "This is just what it is and it cannot be otherwise." {{Wiki|Discrimination}} of [[cause]] is to distinguish the |
− | notion of causation in reference to being and non-being and to imagine that there are such things as "cause-signs." Discrimination of philosophical views means considering different views relating to the notions of being and non-being, oneness and otherness, both-ness and not-both ness, existence and nonexistence, all of which are erroneous, and becoming attached to particular | + | notion of [[causation]] in reference to [[being and non-being]] and to [[imagine]] that there are such things as "cause-signs." {{Wiki|Discrimination}} of [[philosophical]] [[views]] means considering different [[views]] relating to the notions of [[being and non-being]], [[oneness]] and otherness, both-ness and not-both ness, [[existence]] and [[Wikipedia:Existence|nonexistence]], all of which are erroneous, and becoming [[attached]] to particular |
− | views. Discrimination of reasoning means the teaching whose reasoning is based on the grasping of the notion and ego-substance and what belongs to it. Discrimination of birth means getting attached to the notion that things come into existence and pass out of existence according to causation. | + | [[views]]. {{Wiki|Discrimination}} of {{Wiki|reasoning}} means the [[teaching]] whose {{Wiki|reasoning}} is based on the [[grasping]] of the notion and ego-substance and what belongs to it. {{Wiki|Discrimination}} of [[birth]] means getting [[attached]] to the notion that things come into [[existence]] and pass out of [[existence]] according to [[causation]]. |
− | Discrimination of no-birth is to see that causeless substances which were not, come into existence by reason of causation. Discrimination of dependence means the mutual dependence of gold and the filaments made of it. Discriminations of bondage and imagination is like imagining that there is something bound because of something binding, as in the case of a man who ties a knot and loosens one. These are the various features of false-imagination to which all the ignorant and simple-minded cling. Those attached to the notion of relativity are attached to the notion of the multitudinous-ness of things, which arises from false-imagination. It is like seeing varieties of objects depending upon Maya, but these varieties thus revealing themselves are discriminated | + | {{Wiki|Discrimination}} of [[no-birth]] is to see that [[causeless]] {{Wiki|substances}} which were not, come into [[existence]] by [[reason]] of [[causation]]. {{Wiki|Discrimination}} of [[dependence]] means the mutual [[dependence]] of {{Wiki|gold}} and the filaments made of it. Discriminations of bondage and [[imagination]] is like [[Wikipedia:Imagination|imagining]] that there is something [[bound]] because of something binding, as in the case of a man who ties a [[knot]] and loosens one. These are the various features of false-imagination to which all the [[ignorant]] and simple-minded [[cling]]. Those [[attached]] to the notion of [[relativity]] are [[attached]] to the notion of the multitudinous-ness of things, which arises from false-imagination. It is like [[seeing]] varieties of [[objects]] depending upon [[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 the truth is, Maya and varieties of objects are neither different nor not different; if they were different, varieties of objects would not have Maya for their characteristic; if they were not different there would be no distinction between them. But as there is a distinction these two--Maya and variety of objects--are neither different nor not different, for the very good reason: they are one thing. | + | by the [[ignorant]] as something other than [[Maya]] itself, according to their way of [[thinking]]. Now the [[truth]] is, [[Maya]] and varieties of [[objects]] are neither different nor not different; if they were different, varieties of [[objects]] would not have [[Maya]] for their [[characteristic]]; if they were not different there would be no {{Wiki|distinction}} between them. But as there is a {{Wiki|distinction}} these two--Maya and variety of objects--are neither different nor not different, for the very good [[reason]]: they are one thing. |
− | Mahamati said to the Blessed One: Is error an entity or not? The Blessed One replied: Error has no character in it making for attachment; if error had such | + | [[Mahamati]] said to the [[Blessed One]]: Is error an [[entity]] or not? The [[Blessed One]] replied: Error has no [[character]] in it making for [[attachment]]; if error had such |
− | a character no liberation would be possible from its attachment to existence, and the chain of origination would only be understood in the sense of creation as upheld by the philosophers. Error is like Maya, also, and as Maya is incapable from producing other Maya, so error in itself cannot produce error; it is discrimination and attachment that produce evil thoughts and faults. Moreover, Maya has no power of discrimination in itself; it only rises when invoked by the charm of the magician. Error has in itself no habit-energy; habit-energy only rises from discrimination and attachment. Error in itself has no faults; faults are due to the confused discriminations fondly cherished by the ignorant concerning ego-soul and its mind. The wise have nothing to | + | a [[character]] no [[liberation]] would be possible from its [[attachment]] to [[existence]], and the chain of origination would only be understood in the [[sense]] of creation as upheld by the [[philosophers]]. Error is like [[Maya]], also, and as [[Maya]] is incapable from producing other [[Maya]], so error in itself cannot produce error; it is {{Wiki|discrimination}} and [[attachment]] that produce [[evil thoughts]] and faults. Moreover, [[Maya]] has no power of {{Wiki|discrimination}} in itself; it only rises when invoked by the charm of the [[Wikipedia:Magician(paranormal)|magician]]. Error has in itself no habit-energy; habit-energy only rises from {{Wiki|discrimination}} and [[attachment]]. Error in itself has no faults; faults are due to the confused discriminations fondly cherished by the [[ignorant]] concerning ego-soul and its [[mind]]. The [[wise]] have nothing to |
− | do either with Maya or error. | + | do either with [[Maya]] or error. |
− | Maya, however, is not an unreality because it only has the appearance of reality; all things have the nature of Maya. It is not because all things are imagined and clung to because of the multitudinous-ness of individual signs that they are like Maya; it is because they are alike unreal and as quickly appearing and disappearing. Being attached to erroneous thoughts they confuse and contradict themselves and others. As they do not clearly grasp the fact that the world is no more than mind itself, they imagine and cling to causation, work, birth and individual signs, and their thoughts are characterized by | + | [[Maya]], however, is not an [[unreality]] because it only has the [[appearance]] of [[reality]]; all things have the [[nature]] of [[Maya]]. It is not because all things are [[imagined]] and clung to because of the multitudinous-ness of {{Wiki|individual}} [[signs]] that they are like [[Maya]]; it is because they are alike unreal and as quickly appearing and disappearing. [[Being attached]] to erroneous [[thoughts]] they confuse and contradict themselves and others. As they do not clearly [[grasp]] the fact that the [[world]] is no more than [[mind]] itself, they [[imagine]] and [[cling]] to [[causation]], work, [[birth]] and {{Wiki|individual}} [[signs]], and their [[thoughts]] are characterized by |
− | error and falseimaginations. The teaching that all things are characterized by the self-nature of Maya and a dream is meant to make the ignorant and simple-minded cast aside the idea of self-nature in anything. | + | error and falseimaginations. The [[teaching]] that all things are characterized by the [[self-nature]] of [[Maya]] and a [[dream]] is meant to make the [[ignorant]] and simple-minded cast aside the [[idea]] of [[self-nature]] in anything. |
− | False-imagination teaches that such things as light and shade, long and short, black and white are different and are to be discriminated; but they are not independent of each other; they are only different aspects of the same thing, they are terms of relation and not of reality. Conditions of existence are not of a mutually exclusive character; in essence things are not two but one. Even Nirvana and Samsára’s world of life and death are aspects of the same | + | False-imagination teaches that such things as {{Wiki|light}} and shade, long and short, black and white are different and are to be discriminated; but they are not {{Wiki|independent}} of each other; they are only different aspects of the same thing, they are terms of [[relation]] and not of [[reality]]. [[Conditions]] of [[existence]] are not of a mutually exclusive [[character]]; in [[essence]] things are not two but one. Even [[Nirvana]] and Samsára’s [[world]] of [[life]] and [[death]] are aspects of the same |
− | thing, for there is no Nirvana except where is Samsára, and no Samsára except where is Nirvana. All duality is falsely imagined. | + | thing, for there is no [[Nirvana]] except where is Samsára, and no Samsára except where is [[Nirvana]]. All [[duality]] is falsely [[imagined]]. |
− | Mahamati, you, and all Bodhisattvas should discipline yourselves in the realization and patience acceptance of the truths of the emptiness, un-born-ness, no self-nature-ness, and the non-duality of all things. This teaching is found in all the sutras of all the Buddhas and is presented to meet the varied dispositions of all beings, but it is not the Truth itself. These teachings are only a finger pointing towards Noble Wisdom. They are like a mirage with its springs of water, which the deer take to be real and chase after. So with the teachings in all the sutras: They are intended for the consideration and | + | [[Mahamati]], you, and all [[Bodhisattvas]] should [[discipline]] yourselves in the [[realization]] and [[patience]] [[acceptance]] of the [[truths]] of the [[emptiness]], un-born-ness, no self-nature-ness, and the [[non-duality]] of all things. This [[teaching]] is found in all the [[sutras]] of all the [[Buddhas]] and is presented to meet the varied dispositions of all [[beings]], but it is not the [[Truth]] itself. These teachings are only a finger pointing towards [[Noble Wisdom]]. They are like a [[mirage]] with its springs of [[water]], which the {{Wiki|deer}} take to be real and chase after. So with the teachings in all the [[sutras]]: They are intended for the [[consideration]] and |
− | guidance of the discriminating minds of all people, but they are not the Truth itself, which can only be self-realized within one’s deepest consciousness. | + | guidance of the discriminating [[minds]] of all [[people]], but they are not the [[Truth]] itself, which can only be self-realized within one’s deepest [[consciousness]]. |
− | Mahamati, you and all the Bodhisattvas must seek for this inner self-realization of Noble Wisdom, and not be captivated by word teaching. | + | [[Mahamati]], you and all the [[Bodhisattvas]] must seek for this inner [[self-realization]] of [[Noble Wisdom]], and not be captivated by [[word]] [[teaching]]. |
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− | Then Mahamati said: Pray tell us, Blessed One, about the being and the nonbeing of all things? | + | Then [[Mahamati]] said: Pray tell us, [[Blessed One]], about the being and the nonbeing of all things? |
− | The Blessed One replied: People of this world are dependent in their thinking on one of two things: on the notion of being whereby they take pleasure in | + | The [[Blessed One]] replied: [[People]] of this [[world]] are dependent in their [[thinking]] on one of two things: on the notion of being whereby they take [[pleasure]] in |
− | realism, or in the notion of non-being whereby they take pleasure in nihilism; in either case they imagine emancipation where there is no emancipation. Those who are dependent upon notions of being, regard the world as rising from a causation that is really existent, and that this actually existing and becoming world does not take its rise from a causation that is non-existent. This is the realistic view as held by some people. Then there are other people who are dependent on the notion of the non-being of all things. These people admit the existence of greed, anger and folly, and at the same time they deny the existence of the things that produce greed, anger and folly. This is not rational, for greed, anger and folly are no more to be taken hold of as real | + | [[realism]], or in the notion of [[non-being]] whereby they take [[pleasure]] in [[nihilism]]; in either case they [[imagine]] {{Wiki|emancipation}} where there is no {{Wiki|emancipation}}. Those who are [[dependent upon]] notions of being, regard the [[world]] as [[rising]] from a [[causation]] that is really [[existent]], and that this actually [[existing]] and becoming [[world]] does not take its rise from a [[causation]] that is [[non-existent]]. This is the {{Wiki|realistic}} view as held by some [[people]]. Then there are other [[people]] who are dependent on the notion of the [[non-being]] of all things. These [[people]] admit the [[existence]] of [[greed]], [[anger]] and folly, and at the same time they deny the [[existence]] of the things that produce [[greed]], [[anger]] and folly. This is not [[rational]], for [[greed]], [[anger]] and folly are no more to be taken hold of as real |
− | than are things; they neither have substance nor individual marks. Where there is a state of bondage, there is binding and means for binding; but where there is emancipation, as in the case of Buddhas, Bodhisattvas, masters and disciples, who have ceased to | + | than are things; they neither have [[substance]] nor {{Wiki|individual}} marks. Where there is a [[state]] of bondage, there is binding and means for binding; but where there is {{Wiki|emancipation}}, as in the case of [[Buddhas]], [[Bodhisattvas]], [[masters]] and [[disciples]], who have ceased to |
− | believe in both being and non-being, there is neither bondage, binding nor means for binding. | + | believe in both [[being and non-being]], there is neither bondage, binding nor means for binding. |
− | It is better to cherish the notion of an ego-substance than to entertain the notion of emptiness derived from the view of being and non-being, for those who so believe fail to understand the fundamental fact that the external world is nothing but a manifestation of mind. Because they see things as | + | It is better to cherish the notion of an ego-substance than to entertain the notion of [[emptiness]] derived from the view of [[being and non-being]], for those who so believe fail to understand the fundamental fact that the [[external world]] is nothing but a [[manifestation]] of [[mind]]. Because they see things as |
− | transient, as rising from cause and passing away from cause, now dividing, now combining into the elements which make up the aggregates of personality and its external world and now passing away, they are doomed to suffer every moment from the changes that follow one after another, and finally are doomed to ruin. | + | transient, as [[rising]] from [[cause]] and passing away from [[cause]], now dividing, now [[combining]] into the [[elements]] which make up the [[aggregates]] of [[personality]] and its [[external world]] and now passing away, they are doomed to [[suffer]] every [[moment]] from the changes that follow one after another, and finally are doomed to ruin. |
− | Then Mahamati asked the Blessed One, saying: Tell us, Blessed One, how all things can be empty, un-born, and have no self-nature, so that we may awakened and quickly realize highest enlightenment? | + | Then [[Mahamati]] asked the [[Blessed One]], saying: Tell us, [[Blessed One]], how all things can be [[empty]], un-born, and have no [[self-nature]], so that we may [[awakened]] and quickly realize [[highest enlightenment]]? |
− | The Blessed One replied: What is emptiness, indeed! It is a term whose very self-nature is false-imagination, but because of one’s attachment to falseimagination we are obliged to talk of emptiness, no-birth, and no self-nature. There are seven kinds of emptiness: emptiness of mutuality which is nonexistence; emptiness of individual marks; emptiness of self-nature; emptiness of no-work, emptiness of work; emptiness of all things in the sense that they are unpredictable, and emptiness in its highest sense of Ultimate Reality. | + | The [[Blessed One]] replied: [[What is emptiness]], indeed! It is a term whose very [[self-nature]] is false-imagination, but because of one’s [[attachment]] to falseimagination we are obliged to talk of [[emptiness]], [[no-birth]], and no [[self-nature]]. There are [[seven kinds of emptiness]]: [[emptiness of mutuality]] which is [[Wikipedia:Existence|nonexistence]]; [[emptiness of individual marks]]; [[emptiness of self-nature]]; [[emptiness of no-work]], [[emptiness of work]]; [[emptiness of all things]] in the [[sense]] that they are unpredictable, and [[emptiness in its highest]] [[sense]] of [[Ultimate Reality]]. |
− | By the emptiness of mutuality, which is non-existent, is meant that when a thing is missing here, one speaks of it being empty here. For instance: in the | + | By the [[emptiness of mutuality]], which is [[non-existent]], is meant that when a thing is missing here, one speaks of it being [[empty]] here. For instance: in the |
− | lecture hall of Mrigarama there are no elephants present, nor bulls, nor sheep; but as to monks there are many present. We can rightly speak of the hall as being empty as far as animals are concerned. It is not asserted that the lecture hall is empty of its own characteristics, or that the monks are empty of that which makes up their monk hood, nor that in some other place there are no elephants, bulls, nor sheep to be found. In this case we are speaking of things in their aspect of individuality and generality, but from the point of view of mutuality some things do not exist somewhere. This is the lowest form of emptiness and is to be sedulously put away. | + | lecture hall of Mrigarama there are no [[elephants]] {{Wiki|present}}, nor bulls, nor sheep; but as to [[monks]] there are many {{Wiki|present}}. We can rightly speak of the hall as being [[empty]] as far as [[animals]] are concerned. It is not asserted that the lecture hall is [[empty]] of its [[own]] [[characteristics]], or that the [[monks]] are [[empty]] of that which makes up their [[monk]] hood, nor that in some other place there are no [[elephants]], bulls, nor sheep to be found. In this case we are {{Wiki|speaking}} of things in their aspect of [[individuality]] and [[generality]], but from the point of view of mutuality some things do not [[exist]] somewhere. This is the lowest [[form of emptiness]] and is to be sedulously put away. |
− | By emptiness of individual marks is meant that all things have no distinguishing marks of individuality and generality. Because of mutual relations and interactions things are superficially discriminated but when they are further and more carefully investigated and analyzed they are seen to be non-existent and nothing as to individuality and generality can be predicated of them. Thus when individual marks can no longer be seen, ideas of self, otherness and both-ness, no longer hold good. So it must be said that all things are empty of self-marks. | + | By [[emptiness of individual marks]] is meant that all things have no distinguishing marks of [[individuality]] and [[generality]]. Because of mutual relations and interactions things are superficially discriminated but when they are further and more carefully investigated and analyzed they are seen to be [[non-existent]] and nothing as to [[individuality]] and [[generality]] can be predicated of them. Thus when {{Wiki|individual}} marks can no longer be seen, [[ideas]] of [[self]], otherness and both-ness, no longer hold good. So it must be said that all things are [[empty]] of self-marks. |
− | By emptiness of self-nature is meant that all things in their self-nature are unborn; therefore, it is said that things are empty as to self-nature. By | + | By [[emptiness of self-nature]] is meant that all things in their [[self-nature]] are {{Wiki|unborn}}; therefore, it is said that things are [[empty]] as to [[self-nature]]. By |
− | emptiness of | + | [[emptiness]] of |
− | ‘no work’ is meant that the aggregate of elements that makes up personality and its external world is Nirvana itself and from the beginning there is no activity in them; therefore, one speaks of the emptiness of ‘no work’. By emptiness of work is meant that the aggregates being devoid of an ego and its belongings, go on functioning automatically as there is mutual conjunction of causes and conditions; thus one speaks of the emptiness of work. By emptiness of all things in the same sense that they are unpredictable is meant that, as the very nature of false-imagination is inexpressible, so all things are | + | ‘no work’ is meant that the [[aggregate]] of [[elements]] that makes up [[personality]] and its [[external world]] is [[Nirvana]] itself and from the beginning there is no [[activity]] in them; therefore, one speaks of the [[emptiness]] of ‘no work’. By [[emptiness of work]] is meant that the [[aggregates]] being devoid of an [[ego]] and its belongings, go on functioning automatically as there is mutual {{Wiki|conjunction}} of [[causes and conditions]]; thus one speaks of the [[emptiness of work]]. By [[emptiness of all things]] in the same [[sense]] that they are unpredictable is meant that, as the very [[nature]] of false-imagination is inexpressible, so all things are |
− | unpredictable, and, therefore, are empty in that sense. By emptiness in its highest sense of the emptiness of Ultimate Reality is meant that the in the attainment of inner selfrealization of Noble Wisdom there is no trace of habit-energy generated by erroneous conceptions; thus one speaks of the highest emptiness of Ultimate Reality. | + | unpredictable, and, therefore, are [[empty]] in that [[sense]]. By [[emptiness in its highest]] [[sense]] of the [[emptiness]] of [[Ultimate Reality]] is meant that the in the [[attainment]] of inner [[selfrealization]] of [[Noble Wisdom]] there is no trace of habit-energy generated by erroneous conceptions; thus one speaks of the [[highest]] [[emptiness]] of [[Ultimate Reality]]. |
− | When things are examined by right knowledge there are no signs obtainable which could characterize them with marks of individuality and generality, therefore, they are said to have no self-nature. Because these signs of individuality and generality are seen both as existing and yet are known to be non- | + | When things are examined by [[right knowledge]] there are no [[signs]] obtainable which could characterize them with marks of [[individuality]] and [[generality]], therefore, they are said to have no [[self-nature]]. Because these [[signs]] of [[individuality]] and [[generality]] are seen both as [[existing]] and yet are known to be non- |
− | existent, are seen as going out and yet are known not to be going out, they are never annihilated. Why is this true? For this reason; because individual signs that should make up the self-nature of all things are non-existent. Again in their self-nature things are both eternal and non-eternal. Things are not eternal because the marks of individuality appear and disappear, that is, the marks of self-nature are characterized by non-eternality. On the other hand, because things are un-born and are only mind-made, they are in a deep sense eternal. That is, things are eternal because of their very non-eternality. | + | [[existent]], are seen as going out and yet are known not to be going out, they are never {{Wiki|annihilated}}. Why is this true? For this [[reason]]; because {{Wiki|individual}} [[signs]] that should make up the [[self-nature]] of all things are [[non-existent]]. Again in their [[self-nature]] things are both eternal and non-eternal. Things are not eternal because the marks of [[individuality]] appear and disappear, that is, the marks of [[self-nature]] are characterized by non-eternality. On the other hand, because things are un-born and are only mind-made, they are in a deep [[sense]] eternal. That is, things are eternal because of their very non-eternality. |
− | Further, besides understanding the emptiness of all things both in regard to substance and self-nature, it is necessary for Bodhisattvas to clearly understand that all things are un-born. It is not asserted that things are not born in a superficial sense, but that in a deep sense they are not born of themselves. All that can be said, is this, that relatively speaking, there is a constant stream of becoming, a momentary and uninterrupted change from one state of appearance to another. When it is recognized that the world as it presents itself is no more than a manifestation of mind, then birth is seen as no-birth, and all existing objects, concerning which discrimination asserts that they are and are not, are non-existent and, therefore, un-born; being | + | Further, besides [[understanding]] the [[emptiness of all things]] both in regard to [[substance]] and [[self-nature]], it is necessary for [[Bodhisattvas]] to clearly understand that all things are un-born. It is not asserted that things are not born in a [[superficial]] [[sense]], but that in a deep [[sense]] they are not born of themselves. All that can be said, is this, that relatively {{Wiki|speaking}}, there is a [[constant]] {{Wiki|stream}} of becoming, a momentary and uninterrupted change from one [[state]] of [[appearance]] to another. When it is [[recognized]] that the [[world]] as it presents itself is no more than a [[manifestation]] of [[mind]], then [[birth]] is seen as [[no-birth]], and all [[existing]] [[objects]], concerning which {{Wiki|discrimination}} asserts that they are and are not, are [[non-existent]] and, therefore, un-born; being |
− | devoid of agent and action things are un-born. | + | devoid of agent and [[action]] things are un-born. |
− | If things are not born of being and non-being, but are simply manifestations of mind itself, they have no reality, no self-nature: they are like the horns of a hare, a horse, a donkey, a camel. But the ignorant and simple-minded, who are given over to their false and erroneous imaginings, discriminate things where they are not. To the ignorant the characteristic marks of the self-nature of bodyproperty-and-abode seem to be fundamental and rooted in the very nature of mind itself, so they discriminate their multitudinous-ness and become attached to them. | + | If things are not born of [[being and non-being]], but are simply [[manifestations]] of [[mind]] itself, they have no [[reality]], no [[self-nature]]: they are like the horns of a hare, a [[horse]], a {{Wiki|donkey}}, a {{Wiki|camel}}. But the [[ignorant]] and simple-minded, who are given over to their false and erroneous imaginings, discriminate things where they are not. To the [[ignorant]] the [[characteristic]] marks of the [[self-nature]] of bodyproperty-and-abode seem to be fundamental and rooted in the [[very nature of mind]] itself, so they discriminate their multitudinous-ness and become [[attached]] to them. |
− | There are two kinds of attachment: attachment to objects as having a selfnature, and attachment to words as having self-nature. The first takes place by not knowing that the external world is only a manifestation of the mind itself; and the second arises from one’s clinging to words and names by reason of habit-energy. In the teaching of no-birth, causation is out of place because, seeing that all things are like Maya and a dream, one does not discriminate individual signs. That all things are un-born and have no self-nature because they are like Maya is asserted to meet the thesis of the philosophers that birth is by causation. They foster the notion that the birth of all things is derived from the concept of being and non-being, and fail to regard it as it | + | There are two kinds of [[attachment]]: [[attachment]] to [[objects]] as having a selfnature, and [[attachment]] to words as having [[self-nature]]. The first takes place by not [[knowing]] that the [[external world]] is only a [[manifestation]] of the [[mind]] itself; and the second arises from one’s [[clinging]] to words and names by [[reason]] of habit-energy. In the [[teaching]] of [[no-birth]], [[causation]] is out of place because, [[seeing]] that all things are like [[Maya]] and a [[dream]], one does not discriminate {{Wiki|individual}} [[signs]]. That all things are un-born and have no [[self-nature]] because they are like [[Maya]] is asserted to meet the {{Wiki|thesis}} of the [[philosophers]] that [[birth]] is by [[causation]]. They foster the notion that the [[birth]] of all things is derived from the {{Wiki|concept}} of [[being and non-being]], and fail to regard it as it |
− | truly is, as caused by attachments to the multitudinous-ness which arises from discriminations of the mind itself. | + | truly is, as [[caused]] by [[attachments]] to the multitudinous-ness which arises from discriminations of the [[mind]] itself. |
− | Those who believe in the birth of something that has never been in existence and, coming into existence, vanishes away, are obliged to assert that things come to exist and vanish away by causation – such people find no foothold in my teachings. When it is realized that there is nothing born, and nothing passes away, then there is no way to admit being and non-being, and the mind becomes quiescent. | + | Those who believe in the [[birth]] of something that has never been in [[existence]] and, coming into [[existence]], vanishes away, are obliged to assert that things come to [[exist]] and vanish away by [[causation]] – such [[people]] find no foothold in my teachings. When it is [[realized]] that there is nothing born, and nothing passes away, then there is no way to admit [[being and non-being]], and the [[mind]] becomes quiescent. |
− | Then Mahamati said to the Blessed One: The philosophers declare that the world rises from causal agencies according to the law of causation; they state | + | Then [[Mahamati]] said to the [[Blessed One]]: The [[philosophers]] declare that the [[world]] rises from causal agencies according to the [[law of causation]]; they [[state]] |
− | that their cause is unborn and is not annihilated. They mention nine primary elements: Ishvara the Creator, the Creation, atoms, etc., which being elementary are unborn and not to be annihilated. The Blessed One, while teaching that all things are un-born and that there is no annihilation, also declares that the world takes its rise from ignorance, discrimination, attachment, deed, etc., working according to the law of causation. Though the two sects of elements may differ in form and name, there does not appear to be any essential difference between the two positions. If there is anything that is distinctive and superior in the Blessed One’s teaching, pray tell us, Blessed One, what is it? | + | that their [[cause]] is {{Wiki|unborn}} and is not {{Wiki|annihilated}}. They mention nine [[primary elements]]: [[Ishvara]] the Creator, the Creation, [[atoms]], etc., which being elementary are {{Wiki|unborn}} and not to be {{Wiki|annihilated}}. The [[Blessed One]], while [[teaching]] that all things are un-born and that there is no {{Wiki|annihilation}}, also declares that the [[world]] takes its rise from [[ignorance]], {{Wiki|discrimination}}, [[attachment]], [[deed]], etc., working according to the [[law of causation]]. Though the two sects of [[elements]] may differ in [[form]] and [[name]], there does not appear to be any [[essential]] difference between the two positions. If there is anything that is {{Wiki|distinctive}} and {{Wiki|superior}} in the [[Blessed One’s]] [[teaching]], pray tell us, [[Blessed One]], what is it? |
− | The Blessed One replied: My teaching of no-birth and no-annihilation is not like that of the philosophers, nor is it like their doctrine of birth and impermanency. That to which the philosophers ascribe the characteristic of no-birth and noannihilation is the self-nature of all things, which causes them to fall into the dualism of being and non-being. My teaching transcends the whole conception of being and non-being; it has nothing to do with birth, abiding and destruction; nor with existence and non-existence. I teach that the multitudinous-ness of objects have no reality in themselves but are only seen of the mind and, therefore, are of the nature of Maya and a dream. I teach the nonexistence of things because they carry no signs of any inherent | + | The [[Blessed One]] replied: My [[teaching]] of [[no-birth]] and no-annihilation is not like that of the [[philosophers]], nor is it like their [[doctrine]] of [[birth]] and [[impermanency]]. That to which the [[philosophers]] ascribe the [[characteristic]] of [[no-birth]] and noannihilation is the [[self-nature]] of all things, which [[causes]] them to fall into the [[dualism]] of [[being and non-being]]. My [[teaching]] {{Wiki|transcends}} the whole {{Wiki|conception}} of [[being and non-being]]; it has nothing to do with [[birth]], abiding and destruction; nor with [[existence]] and [[non-existence]]. I teach that the multitudinous-ness of [[objects]] have no [[reality]] in themselves but are only seen of the [[mind]] and, therefore, are of the [[nature]] of [[Maya]] and a [[dream]]. I teach the [[Wikipedia:Existence|nonexistence]] of things because they carry no [[signs]] of any [[inherent]] |
− | self-nature. It is true that in one sense they are seen and discriminated by the senses as individualized objects; but in another sense, because of the absence of any characteristic marks of self-nature, they are not seen but are only imagined. In one sense they are graspable, but in another sense, they are not graspable. | + | [[self-nature]]. It is true that in one [[sense]] they are seen and discriminated by the [[senses]] as individualized [[objects]]; but in another [[sense]], because of the absence of any [[characteristic]] marks of [[self-nature]], they are not seen but are only [[imagined]]. In one [[sense]] they are graspable, but in another [[sense]], they are not graspable. |
− | When it is clearly understood that there is nothing in the world but what is seen of the mind itself, discrimination no more rises, and the wise are established in their true abode, which is the realm of quietude. The ignorant discriminate and work trying to adjust themselves to external conditions, and | + | When it is clearly understood that there is nothing in the [[world]] but what is seen of the [[mind]] itself, {{Wiki|discrimination}} no more rises, and the [[wise]] are established in their true abode, which is the [[realm]] of [[quietude]]. The [[ignorant]] discriminate and work trying to adjust themselves to external [[conditions]], and |
− | are constantly perturbed in mind; unrealities are imagined and discriminated, while realities and unseen and ignored. It is not so with the wise. To illustrate: What the ignorant see is like the magically-created city of the Gandharvas, where children are shown, street and houses, and phantom merchants, and people going in and coming out. This imaginary city with its streets and houses and people going in and coming out, are not thought of as being born or being annihilated, because in their case there is no question as to their existence or non-existence. In like manner, I teach, that there is nothing made nor un-made; that there is nothing that has connection with birth and destruction except as the ignorant cherish falsely imagined notions as to the reality | + | are constantly perturbed in [[mind]]; unrealities are [[imagined]] and discriminated, while [[realities]] and unseen and ignored. It is not so with the [[wise]]. To illustrate: What the [[ignorant]] see is like the magically-created city of the [[Gandharvas]], where children are shown, street and houses, and phantom {{Wiki|merchants}}, and [[people]] going in and coming out. This [[imaginary]] city with its streets and houses and [[people]] going in and coming out, are not [[thought]] of as being born or being {{Wiki|annihilated}}, because in their case there is no question as to their [[existence]] or [[non-existence]]. In like manner, I teach, that there is nothing made nor un-made; that there is nothing that has [[connection]] with [[birth]] and destruction except as the [[ignorant]] cherish falsely [[imagined]] notions as to the [[reality]] |
− | of the external world. When objects are not seen and judged as they truly are in themselves, there is discrimination and clinging to the notions of being and non-being, and individualized self-nature, and as long as these notions of individuality and self-nature persist, the philosophers are bound to explain the external world by a law of causation. This position raises the question of a first cause, which the philosophers meet by asserting that their first cause, Ishvara and the primal elements, are un-born and un-annihilate; which position is without evidence and is irrational. | + | of the [[external world]]. When [[objects]] are not seen and judged as they truly are in themselves, there is {{Wiki|discrimination}} and [[clinging]] to the notions of [[being and non-being]], and individualized [[self-nature]], and as long as these notions of [[individuality]] and [[self-nature]] persist, the [[philosophers]] are [[bound]] to explain the [[external world]] by a [[law of causation]]. This position raises the question of a [[first cause]], which the [[philosophers]] meet by asserting that their [[first cause]], [[Ishvara]] and the primal [[elements]], are un-born and un-annihilate; which position is without {{Wiki|evidence}} and is irrational. |
− | Ignorant people and worldly philosophers cherish a kind of no-birth, but it is not the no-birth, which I teach. I teach the un-born-ness of the un-born | + | [[Ignorant]] [[people]] and [[worldly]] [[philosophers]] cherish a kind of [[no-birth]], but it is not the [[no-birth]], which I teach. I teach the un-born-ness of the un-born |
− | essence of all things which teaching is established in the minds of the wise by their selfrealization of Noble Wisdom. A ladle, clay, a vessel, a wheel, or seeds, or elements – these are external conditions; ignorance, discrimination, attachment, habit, karma, - these are inner conditions. When this entire universe is regarded as concatenation and as nothing else but concatenation, then the mind, by its patient acceptance of the truth that all things are un-born, gains tranquility. | + | [[essence]] of all things which [[teaching]] is established in the [[minds]] of the [[wise]] by their [[selfrealization]] of [[Noble Wisdom]]. A ladle, clay, a vessel, [[a wheel]], or [[seeds]], or [[elements]] – these are external [[conditions]]; [[ignorance]], {{Wiki|discrimination}}, [[attachment]], [[Wikipedia:Habit (psychology)|habit]], [[karma]], - these are inner [[conditions]]. When this entire [[universe]] is regarded as concatenation and as nothing else but concatenation, then the [[mind]], by its {{Wiki|patient}} [[acceptance]] of the [[truth]] that all things are un-born, gains [[tranquility]]. |
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− | Then Mahamati asked the Blessed One: Pray tell us, Blessed One, about the five Dharmas, so that we may fully understand perfect knowledge? | + | Then [[Mahamati]] asked the [[Blessed One]]: Pray tell us, [[Blessed One]], about the five [[Dharmas]], so that we may fully understand [[perfect knowledge]]? |
− | The Blessed One replied: The five Dharmas are: appearance, name, discrimination, right-knowledge, and Reality. By appearance is meant that which reveals itself to the senses and to the discriminating-mind and is perceived as form, sound, odor, taste, and touch. Out of these appearances ideas are formed, such as clay, water, jar, etc., by which one says: this is such and such a thing and no other, this is name. When appearances are contrasted and names compared, as when we say: this is an elephant, this is horse, a cart, a | + | The [[Blessed One]] replied: The five [[Dharmas]] are: [[appearance]], [[name]], {{Wiki|discrimination}}, [[right-knowledge]], and [[Reality]]. By [[appearance]] is meant that which reveals itself to the [[senses]] and to the [[discriminating-mind]] and is [[perceived]] as [[form]], [[sound]], {{Wiki|odor}}, {{Wiki|taste}}, and {{Wiki|touch}}. Out of these [[appearances]] [[ideas]] are formed, such as clay, [[water]], jar, etc., by which one says: this is such and such a thing and no other, this is [[name]]. When [[appearances]] are contrasted and names compared, as when we say: this is an [[elephant]], this is [[horse]], a cart, a |
− | pedestrian, a man, a woman, or, this is mind and what belongs to it, the things thus named are said to be discriminated. As these discriminations come to | + | pedestrian, a man, a woman, or, this is [[mind]] and what belongs to it, the things thus named are said to be discriminated. As these discriminations come to |
− | be seen as mutually conditioning, as empty of self-substance, as un-born, and thus come to be seen as they truly are, that is, as manifestations of the mind itself, this is right-knowledge. By it the wise cease to regard appearances and names as realities. | + | be seen as mutually {{Wiki|conditioning}}, as [[empty]] of [[self-substance]], as un-born, and thus come to be seen as they truly are, that is, as [[manifestations]] of the [[mind]] itself, this is [[right-knowledge]]. By it the [[wise]] cease to regard [[appearances]] and names as [[realities]]. |
− | When appearances and names are put away and all discrimination ceases, that which remains is the true and essential nature of things and, as nothing can be predicated as to the nature of essence, it is called the "Suchness" of Reality. This universal, undifferentiated, inscrutable, "Suchness" is the only Reality, but it is variously characterized as Truth, Mind-essence, Transcendental Intelligence, Noble Wisdom, etc. This Dharma of the imageless-ness of the | + | When [[appearances]] and names are put away and all {{Wiki|discrimination}} ceases, that which remains is the true and [[essential nature]] of things and, as nothing can be predicated as to the [[nature]] of [[essence]], it is called the "[[Suchness]]" of [[Reality]]. This [[universal]], undifferentiated, [[inscrutable]], "[[Suchness]]" is the only [[Reality]], but it is variously characterized as [[Truth]], [[Mind-essence]], [[Transcendental Intelligence]], [[Noble Wisdom]], etc. This [[Dharma]] of the imageless-ness of the |
− | Essence-nature of Ultimate Reality is the Dharma, which has been proclaimed by all the Buddhas, and when all things are understood in full agreement with it, one is in possession of Perfect Knowledge, and is on his way to the attainment of the Transcendental Intelligence of the Tathágatas. | + | Essence-nature of [[Ultimate Reality]] is the [[Dharma]], which has been proclaimed by all the [[Buddhas]], and when all things are understood in full agreement with it, one is in possession of [[Perfect Knowledge]], and is on his way to the [[attainment]] of the [[Transcendental Intelligence]] of the [[Tathágatas]]. |
− | Then Mahamati said to the Blessed One: Are the three self-natures, of things, ideas, and Reality, to be considered as included in the Five Dharmas, or as having their own characteristics complete in themselves. | + | Then [[Mahamati]] said to the [[Blessed One]]: Are the three self-natures, of things, [[ideas]], and [[Reality]], to be considered as included in the [[Five Dharmas]], or as having their [[own]] [[characteristics]] complete in themselves. |
− | The Blessed One replied: The three self-natures, the eightfold mind-system, and the twofold ego-less-ness are all included in the Five Dharmas. The self- | + | The [[Blessed One]] replied: The three self-natures, the eightfold [[mind-system]], and the twofold ego-less-ness are all included in the [[Five Dharmas]]. The [[self]]- |
− | natures of things, of ideas, and of the six-fold mind-system, correspond with the Dharmas of appearance, name and discrimination; the self-nature of Universal Mind and Reality corresponds to the Dharmas of right-knowledge and "Suchness." | + | natures of things, of [[ideas]], and of the six-fold [[mind-system]], correspond with the [[Dharmas]] of [[appearance]], [[name]] and {{Wiki|discrimination}}; the [[self-nature]] of [[Universal Mind]] and [[Reality]] corresponds to the [[Dharmas]] of [[right-knowledge]] and "[[Suchness]]." |
− | By becoming attached to what is seen of the mind itself, there is an activity awakened which is perpetuated by habit-energy that becomes manifest in the mind-system, from the activities of the mind-system there rises the notion of an ego-soul and its belongings; the discriminations, attachments, and notion of an ego-soul, rising simultaneously like the sun and its rays of light. | + | By becoming [[attached]] to what is seen of the [[mind]] itself, there is an [[activity]] [[awakened]] which is perpetuated by habit-energy that becomes [[manifest]] in the [[mind-system]], from the [[activities]] of the [[mind-system]] there rises the notion of an ego-soul and its belongings; the discriminations, [[attachments]], and notion of an ego-soul, [[rising]] simultaneously like the {{Wiki|sun}} and its [[rays of light]]. |
− | By the ego-less-ness of things is meant that the elements that make up the aggregates of personality and its objective world being characterized by the nature of Maya and destitute of anything that can be called self-substance are therefore un-born and have no self-nature. How can things be said to have an ego-soul? By the ego-less-ness of persons is meant is that in the aggregates that make up personality there is no ego-substance, nor anything that is like an egosubstance nor that belongs to it. The mind-system, which is the most characteristic mark of personality, originated in ignorance, discrimination, desire, and deed; and its activities are perpetuated by perceiving, grasping, and becoming attached to objects as if they were real. The memory of these | + | By the ego-less-ness of things is meant that the [[elements]] that make up the [[aggregates]] of [[personality]] and its [[objective world]] being characterized by the [[nature]] of [[Maya]] and destitute of anything that can be called [[self-substance]] are therefore un-born and have no [[self-nature]]. How can things be said to have an ego-soul? By the ego-less-ness of persons is meant is that in the [[aggregates]] that make up [[personality]] there is no ego-substance, nor anything that is like an egosubstance nor that belongs to it. The [[mind-system]], which is the most [[characteristic mark]] of [[personality]], originated in [[ignorance]], {{Wiki|discrimination}}, [[desire]], and [[deed]]; and its [[activities]] are perpetuated by perceiving, [[grasping]], and becoming [[attached]] to [[objects]] as if they were real. The [[memory]] of these |
− | discriminations, desires, attachments and deeds is stored in Universal Mind since beginning-less time, and is still being accumulated where it conditions the | + | discriminations, [[desires]], [[attachments]] and [[deeds]] is stored in [[Universal Mind]] since beginning-less time, and is still being [[accumulated]] where it [[conditions]] the |
− | appearance of personality and its environment and brings about constant change and destruction from moment to moment. The manifestations are like a river, a seed, a lamp, a cloud, the wind; Universal mind in its voraciousness to store up everything, is like a monkey never at rest, like a fly ever in search of food and without partiality, like a fire that is never satisfied, like a water-lifting machine that goes on rolling. Universal mind as defiled by habit- | + | [[appearance]] of [[personality]] and its {{Wiki|environment}} and brings about [[constant]] change and destruction from [[moment]] to [[moment]]. The [[manifestations]] are like a [[river]], a seed, a [[lamp]], a cloud, the [[wind]]; [[Universal]] [[mind]] in its voraciousness to store up everything, is like a monkey never at rest, like a fly ever in search of [[food]] and without partiality, like a [[fire]] that is never satisfied, like a water-lifting machine that goes on rolling. [[Universal]] [[mind]] as [[defiled]] by [[Wikipedia:Habit (psychology)|habit]]- |
− | energy is like a magician that causes phantom things and people to appear and move about. A thorough understanding of these things is necessary to an understanding of the ego-less-ness of persons. | + | [[energy]] is like a [[Wikipedia:Magician(paranormal)|magician]] that [[causes]] phantom things and [[people]] to appear and move about. A thorough [[understanding]] of these things is necessary to an [[understanding]] of the ego-less-ness of persons. |
− | There are four kinds of Knowledge: Appearance-knowledge, relativeknowledge, perfect-knowledge, and Transcendental Intelligence. Appearanceknowledge belongs to the ignorant and simple-minded who are addicted to the notion of being and non-being, and who are frightened at the thought of being un-born. It is produced by the concordance of the triple combination and attaches itself to the multiplicities of objects; it is characterized by attainability and | + | There are four kinds of [[Knowledge]]: Appearance-knowledge, relativeknowledge, perfect-knowledge, and [[Transcendental Intelligence]]. Appearanceknowledge belongs to the [[ignorant]] and simple-minded who are addicted to the notion of [[being and non-being]], and who are frightened at the [[thought]] of being un-born. It is produced by the concordance of the triple combination and attaches itself to the multiplicities of [[objects]]; it is characterized by attainability and |
− | accumulation; it is subject to birth and destruction. Appearance-knowledge belongs to wordmongers who revel in discriminations, assertions, and negations. | + | [[accumulation]]; it is [[subject]] to [[birth]] and destruction. Appearance-knowledge belongs to wordmongers who revel in discriminations, assertions, and negations. |
− | Relative-knowledge belongs to the mind-world of the philosophers. It rises from the mind’s ability to consider the relations which appearances bear to each other and to the mind considering them, it rises from the minds ability to arrange, combine, and analyze these relations by its powers of discursive logic and imagination, by reason of which it is able to peer into the meaning and significance of things. | + | Relative-knowledge belongs to the mind-world of the [[philosophers]]. It rises from the [[mind’s]] ability to consider the relations which [[appearances]] bear to each other and to the [[mind]] considering them, it rises from the [[minds]] ability to arrange, combine, and analyze these relations by its [[powers]] of discursive [[logic]] and [[imagination]], by [[reason]] of which it is able to peer into the meaning and significance of things. |
− | Perfect-knowledge (jnana) belongs to the world of the Bodhisattvas who recognize that all things are but manifestations of mind; who clearly understand the | + | [[Perfect-knowledge]] ([[jnana]]) belongs to the [[world]] of the [[Bodhisattvas]] who [[recognize]] that all things are but [[manifestations]] of [[mind]]; who clearly understand the |
− | emptiness, the un-born-ness, the ego-less-ness of all things; and who have entered into an understanding of the Five Dharmas, the twofold egoless-ness, and into the truth of imageless-ness. Perfect-knowledge differentiates the Bodhisattva stages, and is the pathway and entrance into the exalted state of self-realization of Noble Wisdom. | + | [[emptiness]], the un-born-ness, the ego-less-ness of all things; and who have entered into an [[understanding]] of the [[Five Dharmas]], the twofold egoless-ness, and into the [[truth]] of imageless-ness. [[Perfect-knowledge]] differentiates the [[Bodhisattva stages]], and is the pathway and entrance into the [[exalted]] [[state]] of [[self-realization]] of [[Noble Wisdom]]. |
− | Perfect-knowledge belongs to the Bodhisattvas who are entirely free from the dualisms of being and non-being, no-birth and no-annihilation, all assertions and negations, and who, by reason of self-realization, have gained an insight into the truths of ego-less-ness and imageless-ness. They no longer | + | [[Perfect-knowledge]] belongs to the [[Bodhisattvas]] who are entirely free from the [[dualisms]] of [[being and non-being]], [[no-birth]] and no-annihilation, all assertions and negations, and who, by [[reason]] of [[self-realization]], have gained an [[insight]] into the [[truths]] of ego-less-ness and imageless-ness. They no longer |
− | discriminate the world as subject to causation: they regard the causation that rules the world as something like the fabled city of the Gandharvas. To them the world is like a vision and a dream, it is like the birth and death of a barren-woman’s child; to them there is nothing evolving and nothing disappearing. | + | discriminate the [[world]] as [[subject]] to [[causation]]: they regard the [[causation]] that {{Wiki|rules}} the [[world]] as something like the fabled city of the [[Gandharvas]]. To them the [[world]] is like a [[vision]] and a [[dream]], it is like the [[birth]] and [[death]] of a barren-woman’s child; to them there is nothing evolving and nothing disappearing. |
− | The wise who cherish Perfect-knowledge, may be divided into three classes, disciples, masters and Arhats. Common disciples are separated fro masters as common disciples continue to cherish the notion of individuality and | + | The [[wise]] who cherish [[Perfect-knowledge]], may be divided into [[three classes]], [[disciples]], [[masters]] and [[Arhats]]. Common [[disciples]] are separated fro [[masters]] as common [[disciples]] continue to cherish the notion of [[individuality]] and |
− | generality; masters rise from common disciples when, forsaking the errors of individuality and generality, they still cling to the notion of an ego-soul by reasons of which they go off by themselves into retirement and solitude. Arhats rise when the error of all discrimination is realized. Error being discriminated by the wise turns into Truth by virtue of the "turning-about" that takes place within the deepest consciousness. Mind, thus emancipated, enters into perfect self-realization of Noble Wisdom. | + | [[generality]]; [[masters]] rise from common [[disciples]] when, forsaking the errors of [[individuality]] and [[generality]], they still [[cling]] to the notion of an ego-soul by [[reasons]] of which they go off by themselves into retirement and [[solitude]]. [[Arhats]] rise when the error of all {{Wiki|discrimination}} is [[realized]]. Error being discriminated by the [[wise]] turns into [[Truth]] by [[virtue]] of the "turning-about" that takes place within the deepest [[consciousness]]. [[Mind]], thus emancipated, enters into {{Wiki|perfect}} [[self-realization]] of [[Noble Wisdom]]. |
− | But, Mahamati, if you assert that there is such a thing as Noble Wisdom, it no longer holds good, because anything of which something is asserted thereby | + | But, [[Mahamati]], if you assert that there is such a thing as [[Noble Wisdom]], it no longer holds good, because anything of which something is asserted thereby |
− | partakes of the nature of being and is thus characterized with the quality of birth. The very assertion: "All things are un-born" destroys the truthfulness of it. The same is true of the statements: "All things are empty", and "All things have no self-nature," both are untenable when put in the form of assertions. But when it is pointed out that all things are like a dream and a vision, it means that in one way they are perceived, and in another way they are not perceived; that is, in ignorance they are perceived but in Perfect-knowledge they are not perceived. All assertions and negations being thought-constructions are unborn. Even the assertion that Universal Mind and Noble Wisdom are Ultimate Reality, is thought construction and, therefore, is un-born. | + | partakes of the [[nature]] of being and is thus characterized with the [[quality]] of [[birth]]. The very [[assertion]]: "All things are un-born" destroys the [[truthfulness]] of it. The same is true of the statements: "All things are [[empty]]", and "All things have no [[self-nature]]," both are untenable when put in the [[form]] of assertions. But when it is pointed out that all things are like a [[dream]] and a [[vision]], it means that in one way they are [[perceived]], and in another way they are not [[perceived]]; that is, in [[ignorance]] they are [[perceived]] but in [[Perfect-knowledge]] they are not [[perceived]]. All assertions and negations being thought-constructions are {{Wiki|unborn}}. Even the [[assertion]] that [[Universal Mind]] and [[Noble Wisdom]] are [[Ultimate Reality]], is [[thought]] construction and, therefore, is un-born. |
− | As "things" there is no Universal Mind, there is no Noble Wisdom; there is no Ultimate Reality. The insight of the wise who move about in the realm of imageless-ness and its solitude is pure. That is, for the wise all "things" are wiped away and even the state of imageless-ness ceases to exist. | + | As "things" there is no [[Universal Mind]], there is no [[Noble Wisdom]]; there is no [[Ultimate Reality]]. The [[insight]] of the [[wise]] who move about in the [[realm]] of imageless-ness and its [[solitude]] is [[pure]]. That is, for the [[wise]] all "things" are wiped away and even the [[state]] of imageless-ness ceases to [[exist]]. |
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− | Then Mahamati said to the Blessed One: Pray tell us, Blessed One, what is meant by the mind (citta)? | + | Then [[Mahamati]] said to the [[Blessed One]]: Pray tell us, [[Blessed One]], what is meant by the [[mind]] ([[citta]])? |
− | The Blessed One replied: All things of this world, be they seemingly good or bad, faulty or faultless, effect producing or not effect-producing, receptive | + | The [[Blessed One]] replied: All things of this [[world]], be they seemingly good or bad, faulty or faultless, effect producing or not effect-producing, receptive |
− | or non-receptive, may be divided into two classes: evil out-flowings and the non out-flowing good. The five grasping elements that make up the aggregates of personality, namely, form, sensation, perception, discrimination, and consciousness, and that are imagined to be good and bad, have their rise in the habit-energy of the mind-system, they are the evil out-flowings of life. The spiritual attainments and the joys of the Samádhis and the fruitage of the Samapatis that come to the wise through their self-realization of Noble Wisdom and that culminate in their return and participation in the relations of the triple world are called the non out-flowing good. | + | or non-receptive, may be divided into two classes: [[evil]] out-flowings and the non out-flowing good. The five [[grasping]] [[elements]] that make up the [[aggregates]] of [[personality]], namely, [[form]], [[sensation]], [[perception]], {{Wiki|discrimination}}, and [[consciousness]], and that are [[imagined]] to be [[good and bad]], have their rise in the habit-energy of the [[mind-system]], they are the [[evil]] out-flowings of [[life]]. The [[spiritual]] [[attainments]] and the joys of the Samádhis and the fruitage of the Samapatis that come to the [[wise]] through their [[self-realization]] of [[Noble Wisdom]] and that culminate in their return and participation in the relations of the [[triple world]] are called the non out-flowing good. |
− | The mind-system, which is the source of the evil out-flowings, consists of the five sense organs and their accompanying sense-minds (Vijnanas) all of which | + | The [[mind-system]], which is the source of the [[evil]] out-flowings, consists of the [[five sense organs]] and their accompanying sense-minds ([[Vijnanas]]) all of which |
− | are unified in the discriminating-mind (manovijnana). There is an unending succession of sense-concepts flowing into this discriminating or thinking-mind, which combines them and discriminates them and passes judgment upon them as to their goodness or badness. Then follows aversion to or desire for them and | + | are unified in the [[discriminating-mind]] ([[manovijnana]]). There is an unending succession of sense-concepts flowing into this discriminating or thinking-mind, which combines them and discriminates them and passes [[judgment]] upon them as to their [[goodness]] or badness. Then follows [[aversion]] to or [[desire]] for them and |
− | attachment and deed; thus the entire system moves on continuously and closely bound together. But it fails to see and understand that what it sees and discriminates and grasps is only a manifestation of its own activity and has no other basis, and so the mind goes on erroneously perceiving and discriminating differences of forms and qualities, not remaining still even for a minute. | + | [[attachment]] and [[deed]]; thus the entire system moves on continuously and closely [[bound]] together. But it fails to see and understand that what it sees and discriminates and [[grasps]] is only a [[manifestation]] of its [[own]] [[activity]] and has no other basis, and so the [[mind]] goes on erroneously perceiving and discriminating differences of [[forms]] and qualities, not remaining still even for a minute. |
− | In the mind-system there are three modes of activity distinguishable: the senseminds functioning while remaining in their original nature, the sense-minds as producing effects, and the sense-minds as evolving. By normal functioning the sense-minds grasp appropriate elements of their external world, by which | + | In the [[mind-system]] there are three modes of [[activity]] distinguishable: the senseminds functioning while remaining in their [[original nature]], the sense-minds as producing effects, and the sense-minds as evolving. By normal functioning the sense-minds [[grasp]] appropriate [[elements]] of their [[external world]], by which |
− | sensation and perception arise at once and by degrees in every sense-organ and every sense-mind, in the pores of the skin, and even in the atoms that make up the body, by which the whole field is apprehended like a mirror reflecting objects, and not realizing that the external world itself is only a manifestation of mind. The second mode of activity produces effects by which these sensations react on the discriminating mind to produce perceptions, attractions, aversions, grasping, deed and habit. The third mode of activity has to do with the growth, development and passing of the mind-system, that is, the mind-system is in subjection to its own habit-energy accumulated from beginning-less time, as for instance: the "eye-ness" in the eye that | + | [[sensation]] and [[perception]] arise at once and by degrees in every [[sense-organ]] and every sense-mind, in the pores of the {{Wiki|skin}}, and even in the [[atoms]] that make up the [[body]], by which the whole field is apprehended like a [[mirror]] {{Wiki|reflecting}} [[objects]], and not [[realizing]] that the [[external world]] itself is only a [[manifestation]] of [[mind]]. The second mode of [[activity]] produces effects by which these [[sensations]] react on the discriminating [[mind]] to produce [[perceptions]], attractions, aversions, [[grasping]], [[deed]] and [[Wikipedia:Habit (psychology)|habit]]. The third mode of [[activity]] has to do with the growth, [[development]] and passing of the [[mind-system]], that is, the [[mind-system]] is in subjection to its [[own]] habit-energy [[accumulated]] from beginning-less time, as for instance: the "eye-ness" in the [[eye]] that |
− | predisposes it to grasp and become attached to multiple forms and appearances. In this way the activities of the evolving mind-system by reason of its habit-energy stirs up waves of objectivity in the face of Universal Mind, which in turn conditions the activities and evolvement of the mind-system. Appearances, perception, attraction, grasping, deed, habit, reaction, condition one another incessantly, and the functioning sense-minds, the discriminating-mind and Universal Mind are thus bound up together. Thus, by reason of discrimination of that which by nature Maya-like and unreal false-imagination and erroneous reasoning takes place, action follows and its habit-energy accumulates thereby defiling the pure face of Universal Mind, and as a | + | predisposes it to [[grasp]] and become [[attached]] to multiple [[forms]] and [[appearances]]. In this way the [[activities]] of the evolving [[mind-system]] by [[reason]] of its habit-energy stirs up waves of objectivity in the face of [[Universal Mind]], which in turn [[conditions]] the [[activities]] and evolvement of the [[mind-system]]. [[Appearances]], [[perception]], [[attraction]], [[grasping]], [[deed]], [[Wikipedia:Habit (psychology)|habit]], {{Wiki|reaction}}, [[condition]] one another incessantly, and the functioning sense-minds, the [[discriminating-mind]] and [[Universal Mind]] are thus [[bound]] up together. Thus, by [[reason]] of {{Wiki|discrimination}} of that which by [[nature]] Maya-like and unreal false-imagination and erroneous {{Wiki|reasoning}} takes place, [[action]] follows and its habit-energy accumulates thereby defiling the [[pure]] face of [[Universal Mind]], and as a |
− | result the mind-system comes into functioning and the physical body has its genesis. But the discriminating-mind has no thought that by its discriminations and attachments it is conditioning the whole body and so the sense-minds and the discriminating-mind go on mutually related and mutually conditioned in a most intimate manner and building up a world of representations out of the activities of its own imagination. As a mirror reflects forms, the perceiving senses perceive appearances which the discriminating-mind gathers together and proceeds to discriminate, to name and become attached to. Between these two functions there is no gap, nevertheless, they are mutually conditioning. The perceiving senses grasp that for which they have an affinity, and there is a | + | result the [[mind-system]] comes into functioning and the [[physical body]] has its genesis. But the [[discriminating-mind]] has no [[thought]] that by its discriminations and [[attachments]] it is {{Wiki|conditioning}} the whole [[body]] and so the sense-minds and the [[discriminating-mind]] go on mutually related and mutually [[conditioned]] in a most intimate manner and building up a [[world]] of {{Wiki|representations}} out of the [[activities]] of its [[own]] [[imagination]]. As a [[mirror]] reflects [[forms]], the perceiving [[senses]] {{Wiki|perceive}} [[appearances]] which the [[discriminating-mind]] gathers together and proceeds to discriminate, to [[name]] and become [[attached]] to. Between these two functions there is no gap, nevertheless, they are mutually {{Wiki|conditioning}}. The perceiving [[senses]] [[grasp]] that for which they have an [[affinity]], and there is a |
− | transformation takes place in their structure by reason of which the mind proceeds to combine, discriminate, apprise, and act; then follows habit-energy and the establishing of the mind and its continuance. | + | [[transformation]] takes place in their {{Wiki|structure}} by [[reason]] of which the [[mind]] proceeds to combine, discriminate, apprise, and act; then follows habit-energy and the establishing of the [[mind]] and its {{Wiki|continuance}}. |
− | The discriminating-mine because of its capacity to discriminate, judge, select and reason about, is also called the thinking-mind, or intellectual-mind. There are three divisions of its mental activity: mentation which functions in connection with attachment to objects and ideas, mentation that functions in connection with general ideas, and mentation that examines into the validity of these general ideas. The mentation, which functions in connection with | + | The discriminating-mine because of its capacity to discriminate, [[judge]], select and [[reason]] about, is also called the thinking-mind, or intellectual-mind. There are [[three divisions]] of its [[mental activity]]: {{Wiki|mentation}} which functions in [[connection]] with [[attachment]] to [[objects]] and [[ideas]], {{Wiki|mentation}} that functions in [[connection]] with general [[ideas]], and {{Wiki|mentation}} that examines into the validity of these general [[ideas]]. The {{Wiki|mentation}}, which functions in [[connection]] with |
− | attachment to objects and ideas derived from discrimination, discriminates the mind from its mental processes and accepts the ideas from it as being real and becomes attached to them. A variety of false judgments are thus arrived at as to being, multiplicity, individuality, value, etc., a strong grasping takes place which is perpetuated by habit-energy and thus discrimination goes on asserting itself. | + | [[attachment]] to [[objects]] and [[ideas]] derived from {{Wiki|discrimination}}, discriminates the [[mind]] from its [[mental processes]] and accepts the [[ideas]] from it as being real and becomes [[attached]] to them. A variety of false judgments are thus arrived at as to being, multiplicity, [[individuality]], value, etc., a strong [[grasping]] takes place which is perpetuated by habit-energy and thus {{Wiki|discrimination}} goes on asserting itself. |
− | These mental processes give rise to general conceptions of warmth, fluidity, motility, and solidity, as characterizing the objects of discrimination, while the tenacious holding to these general ideas gives rise to proposition, reason, definition, and illustration, all of which lead to the assertions of | + | These [[mental processes]] give rise to general conceptions of warmth, [[fluidity]], motility, and {{Wiki|solidity}}, as characterizing the [[objects]] of {{Wiki|discrimination}}, while the tenacious holding to these general [[ideas]] gives rise to proposition, [[reason]], [[definition]], and illustration, all of which lead to the assertions of |
− | relative knowledge and the establishment of confidence in birth, self-nature, and an ego-soul. | + | [[relative knowledge]] and the establishment of [[confidence]] in [[birth]], [[self-nature]], and an ego-soul. |
− | By mentation as an examining function is meant the intellectual act of examining into these general conclusions as to their validity, significance, and truthfulness. This is the faculty that leads to understanding, right-knowledge and points the way to self-realization. | + | By {{Wiki|mentation}} as an examining function is meant the [[intellectual]] act of examining into these general conclusions as to their validity, significance, and [[truthfulness]]. This is the {{Wiki|faculty}} that leads to [[understanding]], [[right-knowledge]] and points the way to [[self-realization]]. |
− | Then Mahamati said to the Blessed One: Pray tell us, Blessed One, what relation ego-personality bears to the mind-system? | + | Then [[Mahamati]] said to the [[Blessed One]]: Pray tell us, [[Blessed One]], what [[relation]] ego-personality bears to the [[mind-system]]? |
− | The Blessed One replied: To explain it, it is first necessary to speak of the selfnature of the five grasping aggregates that make up personality, although | + | The [[Blessed One]] replied: To explain it, it is first necessary to speak of the selfnature of the five [[grasping]] [[aggregates]] that make up [[personality]], although |
− | as I have already shown they are empty, un-born, and without self-nature. These five grasping aggregates are: form, sensation, perception, discrimination, consciousness. Of these, form belongs to what is made of the so-called primary elements, whatever they may be. The four remaining aggregates are without form and ought not to be reckoned as four, because they merge imperceptibly into one another. They are like space, which cannot be numbered; it is only due to imagination that they are discriminated and likened to space. Because things are endowed with appearances of being, characteristic-marks, perceivable-ness, abode, work, one can say that they are born of effect-producing causes, but this cannot be said of these four intangible aggregates for they are | + | as I have already shown they are [[empty]], un-born, and without [[self-nature]]. These five [[grasping]] [[aggregates]] are: [[form]], [[sensation]], [[perception]], {{Wiki|discrimination}}, [[consciousness]]. Of these, [[form]] belongs to what is made of the so-called [[primary elements]], whatever they may be. The four remaining [[aggregates]] are without [[form]] and ought not to be reckoned as four, because they merge imperceptibly into one another. They are like [[space]], which cannot be numbered; it is only due to [[imagination]] that they are discriminated and likened to [[space]]. Because things are endowed with [[appearances]] of being, characteristic-marks, perceivable-ness, abode, work, one can say that they are born of effect-producing [[causes]], but this cannot be said of these four intangible [[aggregates]] for they are |
− | without form and marks. These four mental aggregates that make up personality are beyond calculability, they are beyond the four propositions, they are not to be predicated as existing or as not existing, but together they constitute what is known as mortal-mind. They are even more Maya-like and dream-like than are things, nevertheless, as discriminating mortal-mind they obstruct the selfrealization of Noble Wisdom. But it is only by the ignorant that they are enumerated and thought of as an ego-personality; the wise do not do so. This | + | without [[form]] and marks. These four [[mental]] [[aggregates]] that make up [[personality]] are beyond calculability, they are beyond the four propositions, they are not to be predicated as [[existing]] or as not [[existing]], but together they constitute what is known as mortal-mind. They are even more Maya-like and dream-like than are things, nevertheless, as discriminating mortal-mind they obstruct the [[selfrealization]] of [[Noble Wisdom]]. But it is only by the [[ignorant]] that they are enumerated and [[thought]] of as an ego-personality; the [[wise]] do not do so. This |
− | discrimination of the five aggregates that make up personality and that serve as a basis for an ego-soul and ground for its desires and self-interests must | + | {{Wiki|discrimination}} of the [[five aggregates]] that make up [[personality]] and that serve as a basis for an ego-soul and ground for its [[desires]] and self-interests must |
− | be given up, and in its place the truth of image-less-ness and solitude should be established. | + | be given up, and in its place the [[truth]] of image-less-ness and [[solitude]] should be established. |
− | Then said Mahamati to the Blessed One: Pray tell us, Blessed One, about Universal Mind and its relation to the lower mind-system? | + | Then said [[Mahamati]] to the [[Blessed One]]: Pray tell us, [[Blessed One]], about [[Universal Mind]] and its [[relation]] to the lower [[mind-system]]? |
− | The Blessed One replied: The sense-minds and their centralized discriminatingmind are related to the external world, which is a manifestation of itself and is given over to perceiving, discriminating, and grasping its Maya-like appearances. Universal Mind (Alaya-Vijnana) transcends all individuation and limits. Universal Mind is thoroughly pure in its essential nature, subsisting unchanged and free from faults of impermanence, undisturbed by egoism, | + | The [[Blessed One]] replied: The sense-minds and their centralized discriminatingmind are related to the [[external world]], which is a [[manifestation]] of itself and is given over to perceiving, discriminating, and [[grasping]] its Maya-like [[appearances]]. [[Universal Mind]] ([[Alaya-Vijnana]]) {{Wiki|transcends}} all individuation and limits. [[Universal Mind]] is thoroughly [[pure]] in its [[essential nature]], subsisting unchanged and free from faults of [[impermanence]], undisturbed by [[egoism]], |
− | unruffled by distinctions, desires and aversions. Universal Mind is like a great ocean, its surface ruffled by waves and surges but its depths remaining forever unmoved. In itself it is devoid of personality and all that belongs to it, but by reason of the defilements upon its face it is like an actor and plays a variety of parts, among which a mutual functioning takes place and the mind-system arises. The principle of intellection becomes divided and mind the functions of mind, the evil out-flowings of mind, take on individuation. The sevenfold gradation of mind appears: namely, intuitive self-realization, thinking-desiringdiscriminating, seeing, hearing, tasting, smelling, touching, and all their interactions and reactions take their rise. | + | unruffled by {{Wiki|distinctions}}, [[desires]] and aversions. [[Universal Mind]] is like a great ocean, its surface ruffled by waves and surges but its depths remaining forever unmoved. In itself it is devoid of [[personality]] and all that belongs to it, but by [[reason]] of the [[defilements]] upon its face it is like an actor and plays a variety of parts, among which a mutual functioning takes place and the [[mind-system]] arises. The [[principle]] of intellection becomes divided and [[mind]] the functions of [[mind]], the [[evil]] out-flowings of [[mind]], take on individuation. The [[sevenfold gradation of mind]] appears: namely, intuitive [[self-realization]], thinking-desiringdiscriminating, [[seeing]], hearing, [[tasting]], [[smelling]], [[touching]], and all their interactions and reactions take their rise. |
− | The discriminating-mind is the cause of the sense-minds and is their support and with them is kept functioning as it describes and becomes attached to a world of objects, and then, by means of its habit-energy, it defiles the face of Universal Mind. Thus Universal Mind becomes the storage and clearinghouse of all the accumulated products of mentation and action since beginning-less time. | + | The [[discriminating-mind]] is the [[cause]] of the sense-minds and is their support and with them is kept functioning as it describes and becomes [[attached]] to a [[world]] of [[objects]], and then, by means of its habit-energy, it defiles the face of [[Universal Mind]]. Thus [[Universal Mind]] becomes the storage and clearinghouse of all the [[accumulated]] products of {{Wiki|mentation}} and [[action]] since beginning-less time. |
− | Between Universal Mind and the individual discriminating-mind is the intuitive-mind (manas), which is dependent upon Universal Mind for its cause and support and enters into relation with both. It partakes of the universality of Universal Mind, shares its purity, and like it, is above form and | + | Between [[Universal Mind]] and the {{Wiki|individual}} [[discriminating-mind]] is the [[intuitive-mind]] ([[manas]]), which is [[dependent upon]] [[Universal Mind]] for its [[cause]] and support and enters into [[relation]] with both. It partakes of the universality of [[Universal Mind]], shares its [[purity]], and like it, is above [[form]] and |
− | momentaryness. It is through the intuitive-mind that the good non out-flowings emerge, are manifested and are realized. Fortunate it is that intuition is not momentary for if the enlightenment, which comes by intuition, were momentary the wise would loose their "wise-ness" which they do not. But the intuitive-mind enters into relations with the lower mind-system, shares its experiences and reflects upon its activities. | + | momentaryness. It is through the [[intuitive-mind]] that the good non out-flowings emerge, are [[manifested]] and are [[realized]]. [[Fortunate]] it is that [[intuition]] is not momentary for if the [[enlightenment]], which comes by [[intuition]], were momentary the [[wise]] would loose their "wise-ness" which they do not. But the [[intuitive-mind]] enters into relations with the lower [[mind-system]], shares its [[experiences]] and reflects upon its [[activities]]. |
− | Intuitive-mind is one with Universal Mind by reason of its participation in Transcendental Intelligence (Arya-jnana), and is one with the mind-system by its comprehension of differentiated knowledge (Vijnana). Intuitive-mind has no body of its own nor any marks by which it can be differentiated. Universal | + | [[Intuitive-mind]] is one with [[Universal Mind]] by [[reason]] of its participation in [[Transcendental Intelligence]] ([[Arya-jnana]]), and is one with the [[mind-system]] by its [[comprehension]] of differentiated [[knowledge]] ([[Vijnana]]). [[Intuitive-mind]] has no [[body]] of its [[own]] nor any marks by which it can be differentiated. [[Universal Mind]] is its [[cause]] and support but it is evolved along with the notion of an [[ego]] and what belongs to it, to which it clings and upon which it reflects. Through [[intuitive-mind]], by the {{Wiki|faculty}} of [[intuition]], which is a mingling of both [[Wikipedia:Identity (social science)|identity]] and perceiving, the [[inconceivable]] [[wisdom]] of [[Universal Mind]] is revealed and made realizable. Like [[Universal Mind]] it cannot be the source of error. |
+ | The discriminating [[mind]] is a dancer and a [[Wikipedia:Magician(paranormal)|magician]] with the [[objective world]] as his stage. [[Intuitive-mind]] is the [[wise]] jester who travels with the [[Wikipedia:Magician(paranormal)|magician]] and reflects upon his [[emptiness]] and transiency. [[Universal Mind]] keeps the record and [[knows]] what must be and what may be. It is because of the [[activities]] of | ||
+ | the {{Wiki|discrimination}} [[mind]] that error rises and an [[objective world]] evolves and the {{Wiki|nation}} of an [[ego]] [[soul]] becomes established. If and when the discriminating [[mind]] can be gotten rid of, the whole [[mind]] system will cease to function and [[universal]] [[Mind]] will alone remain. Getting rid of the discriminating [[mind]] removes the [[cause]] of all error. | ||
+ | Then said [[Mahamati]] to the [[Blessed One]]: Pray tell us, [[Blessed One]], what is meant by the [[cessation]] of the [[mind-system]]? | ||
+ | The [[Blessed One]] replied: The five sense-functions and their discriminating and [[thinking]] function have their risings and complete ending from [[moment]] to | ||
− | + | [[moment]]. They are born with {{Wiki|discrimination}} as [[cause]], with [[form]] and [[appearance]] and objectivity closely linked together as [[condition]]. The will-to-live is the mother and [[ignorance]] is the father. By setting up names and [[forms]] [[greed]] is multiplied and thus the [[mind]] goes on mutually {{Wiki|conditioning}} and being [[conditioned]]. By becoming [[attached]] to names and [[forms]], not [[realizing]] that they have no more basis than the [[activities]] of the [[mind]] itself, error rises, falseimagination as to [[pleasure]] and [[pain]] rises, and the way to {{Wiki|emancipation}} is blocked. The lower system of sense-minds and the [[discriminating-mind]] do not really [[suffer]] [[pleasure]] and [[pain]] – they only [[imagine]] they do. [[Pleasure]] and [[pain]] are the deceptive reactions of mortal-mind as it [[grasps]] an [[imaginary]] | |
− | |||
− | + | [[objective world]]. | |
− | + | There are two ways in which the ceasing of the [[mind-system]] may take place: as regards [[form]], and as regards continuation. The [[sense organs]] function as regards [[form]] by the interaction of [[form]], [[contact]] and [[grasping]]; and they cease to function when this [[contact]] is broken. As regards continuation, when these interactions of [[form]], [[contact]] and [[grasping]] cease, there is no more continuation of the [[seeing]], hearing and other [[sense]] functions; with the ceasing of these [[sense]] functions, the discriminations, [[grasping]] and [[attachments]] of the discriminatingmind cease; and with their ceasing act and [[deed]] and their habit-energy | |
− | |||
− | + | cease, and there is no more [[accumulation]] of karma-defilement on the face of [[Universal Mind]]. | |
+ | If the evolving mortal-mind were of the same [[nature]] as [[Universal Mind]] the [[cessation]] of the lower [[mind-system]] would mean the [[cessation]] of [[Universal Mind]], but they are different for [[Universal Mind]] is not the [[cause]] of mortal-mind. | ||
+ | There is no [[cessation]] of [[Universal Mind]] in its [[pure]] and essence-nature. What ceases to function is not [[Universal Mind]] in its essence-nature, but is the [[cessation]] of the effect-producing [[defilements]] upon its face that have been [[caused]] by the [[accumulation]] of the habit-energy of the [[activities]] of the | ||
− | + | discriminating and [[thinking]] mortal-mind. There is no [[cessation]] of [[Divine]] [[Mind]], which in itself, is the abode of [[Reality]] and the [[Womb]] of [[Truth]]. | |
− | There | + | By the [[cessation]] of the sense-minds is meant, not the [[cessation]] of their perceiving functions, but the [[cessation]] of their discriminating and naming [[activities]], which are centralized, in the discriminating mortal-mind. By the [[cessation]] of the [[mind-system]] as a whole is meant, the [[cessation]] of {{Wiki|discrimination}}, the clearing away of the various [[attachments]], and, therefore, the clearing away of the [[defilements]] of habit-energy in the face of [[Universal Mind]] which have been accumulating since beginning-less time by [[reason]] of these discriminations, [[attachments]], erroneous reasoning’s, and following acts. The |
− | + | [[cessation]] of the continuation aspect of the [[mind-system]], namely, the discriminating mortal-mind the entire [[world]] of [[Maya]] and [[desire]] disappears. Getting rid of the discriminating {{Wiki|mortal}} [[mind]]. With the [[cessation]] of {{Wiki|mortal}} [[mind]] the entire [[world]] of [[Maya]] and [[desire]] disappears. Getting rid of the discriminating mortal-mind is [[Nirvana]]. | |
− | + | But the [[cessation]] of the [[discriminating-mind]] cannot take place until there has been a "turning-about" in the deepest seat of [[consciousness]]. The [[mental]] [[Wikipedia:Habit (psychology)|habit]] of looking outward by the [[discriminating-mind]] upon an external [[objective world]] must be given up, and a new [[Wikipedia:Habit (psychology)|habit]] of [[realizing]] [[Truth]] within the | |
− | |||
− | + | [[intuitive-mind]] by becoming one with the [[Truth]] itself must be established. Until this intuitive [[self-realization]] of [[Noble Wisdom]] is [[attained]], the evolving [[mind-system]] will go on. But when an [[insight]] into the five [[Dharmas]], the three self-natures, and the twofold ego-less-ness is [[attained]], then the way will be opened for this "turningabout" to take place. With the ending of [[pleasure]] and [[pain]], of conflicting [[ideas]], of the {{Wiki|disturbing}} interests of [[egoism]], a [[state]] of tranquilization will be [[attained]] in which the [[truths]] of {{Wiki|emancipation}} will be fully understood and there will be no further [[evil]] out-flowings of the [[mind-system]] to interfere with the {{Wiki|perfect}} [[selfrealization]] of [[Noble Wisdom]]. | |
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− | intuitive-mind by becoming one with the Truth itself must be established. Until this intuitive self-realization of Noble Wisdom is attained, the evolving mind-system will go on. But when an insight into the five Dharmas, the three self-natures, and the twofold ego-less-ness is attained, then the way will be opened for this "turningabout" to take place. With the ending of pleasure and pain, of conflicting ideas, of the disturbing interests of egoism, a state of tranquilization will be attained in which the truths of emancipation will be fully understood and there will be no further evil out-flowings of the mind-system to interfere with the perfect selfrealization of Noble Wisdom. | ||
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− | Then said Mahamati: Pray tell us, Blessed One, what constitutes Transcendental Intelligence? | + | Then said [[Mahamati]]: Pray tell us, [[Blessed One]], what constitutes [[Transcendental Intelligence]]? |
− | The Blessed One replied: Transcendental Intelligence is the inner state of selfrealization of Noble Wisdom. It is realized suddenly and intuitively as the "turning-about" takes place in the deepest seat of consciousness; it neither enters nor goes out – it is like the moon seen in water. Transcendental | + | The [[Blessed One]] replied: [[Transcendental Intelligence]] is the inner [[state]] of [[selfrealization]] of [[Noble Wisdom]]. It is [[realized]] suddenly and intuitively as the "turning-about" takes place in the deepest seat of [[consciousness]]; it neither enters nor goes out – it is like the [[moon]] seen in [[water]]. [[Transcendental Intelligence]] is not [[subject]] to [[birth]] or destruction; it has nothing to do with combination or concordance; it is devoid of [[attachment]] and [[accumulation]]; it {{Wiki|transcends}} all [[dualistic]] [[Wikipedia:concept|concepts]]. |
− | Intelligence is not subject to birth or destruction; it has nothing to do with combination or concordance; it is devoid of attachment and accumulation; it transcends all dualistic concepts. | ||
− | When Transcendental Intelligence is considered, four things must be kept in mind: words, meanings, teachings and Noble Wisdom (Arya-Prajna). Words are employed to express meanings but they are dependent upon discriminations and memory as cause, and upon the employment of sounds or letters by which a mutual transference of meaning is possible. Words are only symbols and may or may not clearly and fully express the meaning intended and, moreover, words may be understood quite differently from what was intended by the speaker. Words are neither different nor not different from meaning and meaning stands in the same relation to words. | + | When [[Transcendental Intelligence]] is considered, four things must be kept in [[mind]]: words, meanings, teachings and [[Noble Wisdom]] (Arya-Prajna). Words are employed to express meanings but they are [[dependent upon]] discriminations and [[memory]] as [[cause]], and upon the employment of {{Wiki|sounds}} or letters by which a mutual [[transference]] of meaning is possible. Words are only [[symbols]] and may or may not clearly and fully express the meaning intended and, moreover, words may be understood quite differently from what was intended by the speaker. Words are neither different nor not different from meaning and meaning stands in the same [[relation]] to words. |
− | If meaning is different from words it could not be made manifest by means of words; but meaning is illumined by words as things are by a lamp. Words are just like a man carrying a lamp to look for his property, by which he can say: this is my property. Just so, by means of words and speech originating in discrimination, the Bodhisattva can enter into the meaning of the teachings of the Tathágatas and through the meaning he can enter the exalted state of selfrealization of Noble Wisdom, which, in itself, is free from word discrimination. But if a man becomes attached to the literal meaning of words and holds fast to the illusion that words and meaning are in agreement, especially in such things as Nirvana which is un-born and un-dying, or as to | + | If meaning is different from words it could not be made [[manifest]] by means of words; but meaning is illumined by words as things are by a [[lamp]]. Words are just like a man carrying a [[lamp]] to look for his property, by which he can say: this is my property. Just so, by means of words and {{Wiki|speech}} originating in {{Wiki|discrimination}}, the [[Bodhisattva]] can enter into the meaning of the teachings of the [[Tathágatas]] and through the meaning he can enter the [[exalted]] [[state]] of [[selfrealization]] of [[Noble Wisdom]], which, in itself, is free from [[word]] {{Wiki|discrimination}}. But if a man becomes [[attached]] to the literal meaning of words and holds fast to the [[illusion]] that words and meaning are in agreement, especially in such things as [[Nirvana]] which is un-born and un-dying, or as to |
− | distinctions of the Vehicles, the five Dharmas, the three self-natures, then he will fail to understand the true meaning and will become entangled in assertions and refutations. Just as varieties of objects are seen and discriminated in dreams and in visions, so ideas and statements are discriminated erroneously and error goes on multiplying. | + | {{Wiki|distinctions}} of the Vehicles, the five [[Dharmas]], the three self-natures, then he will fail to understand the true meaning and will become entangled in assertions and refutations. Just as varieties of [[objects]] are seen and discriminated in [[dreams]] and in [[visions]], so [[ideas]] and statements are discriminated erroneously and error goes on multiplying. |
− | The ignorant and simple-minded declare that meaning is not otherwise than words that as words are, so is meaning. They think that as meaning has no body of its own that it cannot be different from words and, therefore, declare meaning to be identical to words. In this they are ignorant of the nature of words, | + | The [[ignorant]] and simple-minded declare that meaning is not otherwise than words that as words are, so is meaning. They think that as meaning has no [[body]] of its [[own]] that it cannot be different from words and, therefore, declare meaning to be [[identical]] to words. In this they are [[ignorant]] of the [[nature]] of words, |
− | which are subject to birth and death, whereas meaning is not; words are dependent upon letters and meaning is not; meaning is apart from existence and non-existence, it has no substratum, it is un-born. The Tathágatas do not teach a Dharma that is dependent upon letters. Anyone who teaches a doctrine that is dependent upon letters and words is a mere prattler, because Truth is beyond letters and words and books. | + | which are [[subject]] to [[birth]] and [[death]], whereas meaning is not; words are [[dependent upon]] letters and meaning is not; meaning is apart from [[existence]] and [[non-existence]], it has no [[substratum]], it is un-born. The [[Tathágatas]] do not teach a [[Dharma]] that is [[dependent upon]] letters. Anyone who teaches a [[doctrine]] that is [[dependent upon]] letters and words is a mere prattler, because [[Truth]] is beyond letters and words and [[books]]. |
− | This does not mean that letters and books never declare what is in conformity with meaning and truth, but it means that words and books are dependent upon discriminations, while meaning and truth are not; moreover, words and books are subject to the interpretation of individual minds, while meaning and truth | + | This does not mean that letters and [[books]] never declare what is in conformity with meaning and [[truth]], but it means that words and [[books]] are [[dependent upon]] discriminations, while meaning and [[truth]] are not; moreover, words and [[books]] are [[subject]] to the [[interpretation]] of {{Wiki|individual}} [[minds]], while meaning and [[truth]] |
− | are not. But if Truth were not expressed in words and books, the scriptures, which contain the meaning of Truth, would disappear, and when the scriptures disappear there will be no more disciples and masters and | + | are not. But if [[Truth]] were not expressed in words and [[books]], the [[scriptures]], which contain the meaning of [[Truth]], would disappear, and when the [[scriptures]] disappear there will be no more [[disciples]] and [[masters]] and |
− | Bodhisattvas and Buddhas, and there will nothing to teach. But no one must become attached to the words of the scriptures because even the canonical texts sometimes deviate from their straightforward course owing to the imperfect functioning of sentient minds. Religious discourses are given by myself and other Tathágatas in response to the varying needs and faiths of all manner of being, in order to free them from dependence upon the thinking function of | + | [[Bodhisattvas]] and [[Buddhas]], and there will nothing to teach. But no one must become [[attached]] to the words of the [[scriptures]] because even the [[Wikipedia:canonical|canonical]] texts sometimes deviate from their straightforward course owing to the imperfect functioning of [[sentient]] [[minds]]. [[Religious]] [[discourses]] are given by myself and other [[Tathágatas]] in response to the varying needs and [[faiths]] of all manner of being, in order to free them from [[dependence]] upon the [[thinking]] function of |
− | the mind-system, but they are not given to take the place of the self-realization of Noble Wisdom. When there is recognition that there is nothing in the world but what is seen of the mind itself, all dualistic discriminations will be discarded and the truth of image-less-ness will be understood, and will be seen to be in conformity with the meaning rather than with words and letters. | + | the [[mind-system]], but they are not given to take the place of the [[self-realization]] of [[Noble Wisdom]]. When there is {{Wiki|recognition}} that there is nothing in the [[world]] but what is seen of the [[mind]] itself, all [[dualistic]] discriminations will be discarded and the [[truth]] of image-less-ness will be understood, and will be seen to be in conformity with the meaning rather than with words and letters. |
− | The ignorant and simple-minded being fascinated with their self-imaginations and erroneous reasoning’s, keep on dancing and leap about, but are unable to understand the discourse by words about the truth of self-realization, much less are they able to understand the Truth itself. Clinging to the external | + | The [[ignorant]] and simple-minded being fascinated with their self-imaginations and erroneous reasoning’s, keep on [[dancing]] and leap about, but are unable to understand the [[discourse]] by words about the [[truth]] of [[self-realization]], much less are they able to understand the [[Truth]] itself. [[Clinging]] to the [[external world]], they [[cling]] to the study of [[books]] which are a means only, and do not know properly how to ascertain the [[truth]] of [[self-realization]], which is [[Truth]] unspoiled by the four propositions. [[Self-realization]] is an [[exalted]] [[state]] of inner [[attainment]] which {{Wiki|transcends}} all [[dualistic]] [[thinking]] and which is above the [[mind-system]] with its [[logic]], {{Wiki|reasoning}}, theorizing, and illustrations. The [[Tathágatas]] [[discourse]] to the [[ignorant]], but sustain [[Bodhisattvas]] as they seek [[self-realization]] of [[Noble Wisdom]]. |
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+ | Therefore, let every [[disciple]] take good heed not to become [[attached]] to words as being in {{Wiki|perfect}} conformity with meaning, because [[Truth]] is not in the letters. When a man with his finger-tip points to something to somebody, the finger-tip may be mistaken for the thing pointed at; in the like manner the [[ignorant]] and simple-minded, like children, are unable even to the day of their [[death]] to abandon the [[idea]] that the finger-tip of words there is meaning itself. They cannot realize [[Ultimate Reality]] because of their intent, [[clinging]] to words, which were intended to be no more than a pointing finger. Words and their {{Wiki|discrimination}} bind one to the dreary round of [[rebirths]] into the [[world]] of birthand-death; meaning stands alone and is a guide to [[Nirvana]]. Meaning is [[attained]] by much {{Wiki|learning}}, and much {{Wiki|learning}} is [[attained]] by becoming conversant with the meaning and not with words; therefore, let seekers for [[truth]] reverently approach those who are [[wise]] and avoid the sticklers for particular words. | ||
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+ | As for teachings: there are {{Wiki|priests}} and popular preachers who are given to [[ritual]] and {{Wiki|ceremony}} and who are [[skilled]] in the various incantations and in the [[art]] of [[eloquence]]; they should not be honored nor reverently attended upon, for what one gains from them is [[emotional]] [[excitement]] and [[worldly]] [[enjoyment]]; it | ||
− | + | is not the [[Dharma]]. Such preachers, by their clever manipulation of [[words and phrases]] and various reasoning’s and incantations, being the mere prattle of a child, as far as one can make out and not at all in accordance with [[truth]] nor in [[unison]] with meaning, only serves to [[awaken]] [[sentient]] and [[emotion]], while it stupefies the [[mind]]. As he himself does not understand the meaning of all things, he only | |
− | |||
+ | confuses the [[minds]] of his hearers with his [[dualistic]] [[views]]. Not [[understanding]] himself, that there is nothing but what is seen of the [[mind]], and himself [[attached]] to the notion of [[self-nature]] in external things, and unable to know [[one path]] from another, he has no [[deliverance]] to offer others. Thus these {{Wiki|priests}} and popular preachers who are clever in various incantations and [[skilled]] in the [[art]] of [[eloquence]], themselves never being emancipated from such | ||
− | + | {{Wiki|calamities}} as [[birth]], [[old age]], {{Wiki|disease}}, [[sorrow]], [[lamentation]], [[pain]] and {{Wiki|despair}}, lead the [[ignorant]] into [[bewilderment]] by means of their various words, phrases, examples, and conclusions. | |
+ | Then there are the {{Wiki|materialistic}} [[philosophers]]. No [[respect]] nor service is to be shown to them because their teachings, though they may be explained using | ||
− | + | hundred of thousands of [[words and phrases]], do not go beyond the concerns of this [[world]] and this [[body]] and in the end they lead to [[suffering]]. As the [[Wikipedia:materialism|materialists]] [[recognize]] no [[truth]] as [[existing]] by itself, they are split up into many schools, each of which clings to its [[own]] way of {{Wiki|reasoning}}. | |
− | + | But there is that which does not belong to {{Wiki|materialism}} and which is not reached by the [[knowledge]] of the [[philosophers]] who [[cling]] to false-discriminations and | |
+ | erroneous reasoning’s because they fail to see that, fundamentally, there is no [[reality]] in [[external objects]]. When it is [[recognized]] that there is nothing beyond what is seen of the [[mind]] itself, the {{Wiki|discrimination}} of [[being and non-being]] ceases and, as there is thus no [[external world]] of [[object]] of [[perception]], nothing remains but the [[solitude]] of [[Reality]]. This does not belong to the {{Wiki|materialistic}} [[philosophers]]; it is the domain of the [[Tathágatas]]. If such things are | ||
− | + | [[imagined]] as the coming and going of the [[mind-system]], vanishing and appearing, solicitation, [[attachment]], intense {{Wiki|affection}}, a [[philosophic]] {{Wiki|hypothesis}}, a {{Wiki|theory}}, an abode, a sense-concept, [[atomic]] [[attraction]], {{Wiki|organism}}, growth, [[thirst]], [[grasping]], these things belong to {{Wiki|materialism}}, they are not mine. These are things that are the [[object]] of [[worldly]] [[interest]], to be [[sensed]], handled and tasted; these are things that are the [[object]] of [[worldly]] [[interest]], to be [[sensed]], | |
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− | + | handled and tasted; these are the things that attract one, that bind one to the [[external world]]; these are the things that appear in the [[elements]] that make up the [[aggregates]] of [[personality]] where, owing to the procreative force of [[lust]], there arise all kinds of {{Wiki|disaster}}, [[birth]], [[sorrow]], [[lamentation]], [[pain]], {{Wiki|despair}}, {{Wiki|disease}}, [[old age]], [[death]]. All these things [[concern]] [[worldly]] interests and [[enjoyment]]; they lie along the [[path]] of the [[philosophers]], which is not the | |
− | + | [[path]] of the [[dharma]]. When the true ego-less-ness of things and persons is understood, {{Wiki|discrimination}} ceases to assert itself; the lower [[mind-system]] ceases to function; the various [[Bodhisattva stages]] are followed one after another; the [[Bodhisattva]] is able to utter his ten inexhaustible [[vows]] and is anointed by all the [[Buddhas]]. The [[Bodhisattva]] becomes [[master]] of himself and of all things by [[virtue]] of a [[life]] of spontaneous and radiant effortlessness. Thus the | |
− | + | [[Dharma]], which is [[Transcendental Intelligence]], {{Wiki|transcends}} all discriminations, all false-reasoning's, all [[philosophical]] systems, and all [[dualism]]. | |
+ | Then [[Mahamati]] said to the [[Blessed One]]: In the [[Scriptures]] mention is made of the [[Womb]] of Tathágata-hood and it is [[taught]] that that which is born of it is by [[nature]] bright and [[pure]], originally unspotted and endowed with the [[thirty-two marks]] of [[excellence]]. As it is described it is a [[precious]] [[gem]] but wrapped in a | ||
− | + | dirty garment soiled by [[greed]], [[anger]], folly and false-imagination. We are [[taught]] that this [[Buddha-nature]] immanent in everyone is eternal, [[unchanging]], and [[auspicious]]. It is not this, which is born of the [[Womb]] of Tathágata-hood the same as the soul-substance that is [[taught]] by the [[philosophers]]? The [[Divine]] [[Atman]] as [[taught]] by them is also claimed to be eternal, [[inscrutable]], [[unchanging]], and imperishable. Is there, or is there not a difference? | |
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+ | The [[Blessed One]] replied: No, [[Mahamati]], my [[Womb]] of Tathágata-hood is not the same as the [[Divine]] [[Atman]] as [[taught]] by the [[philosophers]]. What I teach is Tathágata-hood in the [[sense]] of [[Dharmakaya]], {{Wiki|Ultimate}} [[Oneness]], [[Nirvana]], [[emptiness]], unborn-ness, unqualified ness, devoid of will-effort. The [[reason]] why I teach the [[doctrine]] of Tathágata-hood is to [[cause]] the [[ignorant]] and simpleminded to lay aside their {{Wiki|fears}} as they listen to the [[teaching]] of ego-less-ness and | ||
− | The | + | come to understand the [[state]] of non-discrimination and imageless-ness. The [[religious]] [[teaching]] of the [[Tathágatas]] are just like a potter making various vessels by his [[own]] skill of hand with the aid of rod, [[water]] and thread, out of the one {{Wiki|mass}} of clay, so the [[Tathágatas]] by their command of [[skillful means]] issuing from [[Noble Wisdom]], by various terms, {{Wiki|expressions}}, and [[symbols]], {{Wiki|preach}} the twofold ego-less-ness in order to remove the last trace of {{Wiki|discrimination}} |
− | + | that is preventing [[disciples]] from [[attaining]] a [[self-realization]] of [[Noble Wisdom]]. The [[doctrine]] of the Tathágata-womb is disclosed in order to [[awaken]] [[philosophers]] from their [[clinging]] to the notion of a [[Divine]] [[Atman]] as [[transcendental]] [[personality]], so that their [[minds]] that have become [[attached]] to the [[imaginary]] notion of "[[soul]]" as being something [[self-existent]] may be quickly [[awakened]] to a [[state of perfect enlightenment]]. All such notions as [[causation]], | |
− | that | + | succession, [[atoms]], [[primary elements]], that make up [[personality]], personal [[soul]], [[Supreme Spirit]], Sovereign [[God]], Creator, are all figments of the [[imagination]] and [[manifestations]] of [[mind]]. No, [[Mahamati]], the Tathágata’s [[doctrine]] of the [[Womb]] of Tathágatahood is not the same as the philosopher’s [[Atman]]. |
+ | The [[Bodhisattva]] is said to have well grasped the [[teaching]] of the [[Tathágatas]] when, all alone in a lonely place, by means of his [[Transcendental Intelligence]], | ||
− | + | he walks the [[path]] leading to [[Nirvana]]. Thereon his [[mind]] will unfold by perceiving, [[thinking]], [[meditating]], and, abiding in the [[practice of concentration]] until he attains the "turning-about" at the source of habit-energy, he will thereafter lead a [[life]] of {{Wiki|excellent}} [[deeds]]. His [[mind]] [[concentrated]] on the [[state of Buddhahood]], he will become thoroughly conversant with the [[noble truth]] of [[self-realization]]; he will become {{Wiki|perfect}} [[master]] of his [[own mind]]; he will be like a | |
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− | he | + | [[gem]] radiating many colors; he will be able to assume [[bodies]] of [[transformation]]; he will be able to enter into the [[minds]] of all to help them; and; finally, by gradually ascending the stages he will become established in the {{Wiki|perfect}} [[Transcendental Intelligence]] of the [[Tathágatas]]. |
+ | Nevertheless, [[Transcendental Intelligence]] ([[Arya-jnana]]) is not [[Noble Wisdom]] (Arya-prajña) itself, only an intuitive [[awareness]] of it. [[Noble Wisdom]] is a | ||
− | + | {{Wiki|perfect}} [[state]] of imageless-ness; it is the [[Womb]] of "[[Suchness]];" it is the all-conserving [[Divine]] [[Mind]] ([[Alaya-Vijnana]]), which in its [[pure]] [[Essence]] forever abides in {{Wiki|perfect}} [[patience]] and undisturbed [[tranquility]]. | |
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− | perfect state of imageless-ness; it is the Womb of "Suchness;" it is the all-conserving Divine Mind (Alaya-Vijnana), which in its pure Essence forever abides in perfect patience and undisturbed tranquility. | ||
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− | Then said Mahamati: Pray tell us, Blessed One, what is the nature of Selfrealization by reason of which we shall be able to attain Transcendental Intelligence? | + | Then said [[Mahamati]]: Pray tell us, [[Blessed One]], what is the [[nature]] of [[Selfrealization]] by [[reason]] of which we shall be able to attain [[Transcendental Intelligence]]? |
− | The Blessed One Replied: Transcendental Intelligence rises when the intellectual-mind reaches its limit and, if things are to be realized in their true and | + | The [[Blessed One]] Replied: [[Transcendental Intelligence]] rises when the intellectual-mind reaches its limit and, if things are to be [[realized]] in their true and |
− | essence nature, its processes of mentation, which are based on particularized ideas, discriminations and judgments, must be transcended by an appeal to some higher faculty of cognition, if there be such a higher faculty. There is such a faculty in the intuitive-mind (Manas), which as we have seen is the link between the intellectual-mind and Universal Mind. While it is not an individualized organ like the intellectual-mind, it has that which is much better, direct dependence upon Universal Mind. While intuition does not give information that can be analyzed and discriminated, it gives that which is far superior, self-realization through identification. | + | [[essence]] [[nature]], its {{Wiki|processes}} of {{Wiki|mentation}}, which are based on particularized [[ideas]], discriminations and judgments, must be transcended by an appeal to some higher {{Wiki|faculty}} of [[cognition]], if there be such a higher {{Wiki|faculty}}. There is such a {{Wiki|faculty}} in the [[intuitive-mind]] ([[Manas]]), which as we have seen is the link between the intellectual-mind and [[Universal Mind]]. While it is not an individualized {{Wiki|organ}} like the intellectual-mind, it has that which is much better, direct [[dependence]] upon [[Universal Mind]]. While [[intuition]] does not give [[information]] that can be analyzed and discriminated, it gives that which is far {{Wiki|superior}}, [[self-realization]] through identification. |
− | Mahamati then asked the Blessed One, saying: Pray tell us, Blessed One, what clear understandings an earnest disciple should have if he is to be successful in the discipline that leads to self-realization? | + | [[Mahamati]] then asked the [[Blessed One]], saying: Pray tell us, [[Blessed One]], what clear understandings an earnest [[disciple]] should have if he is to be successful in the [[discipline]] that leads to [[self-realization]]? |
− | The Blessed One replied: There are four things by the fulfilling of which an earnest disciple may gain self-realization of Noble Wisdom and become and Bodhisattva-Mahasattva: First, he must have a clear understanding that all things are only manifestations of the mind itself; second, he must discard the notion of birth, abiding and disappearance; third, he must clearly understand the ego-less-ness of both things and persons; and fourth, he must have a true | + | The [[Blessed One]] replied: There are four things by the fulfilling of which an earnest [[disciple]] may gain [[self-realization]] of [[Noble Wisdom]] and become and [[Bodhisattva-Mahasattva]]: First, he must have a [[clear understanding]] that all things are only [[manifestations]] of the [[mind]] itself; second, he must discard the notion of [[birth]], abiding and [[disappearance]]; third, he must clearly understand the ego-less-ness of both things and persons; and fourth, he must have a true |
− | conception of what constitutes self-realization of Noble Wisdom, provided with these four understandings, earnest disciples may become Bodhisattvas and attain Transcendental Intelligence. | + | {{Wiki|conception}} of what constitutes [[self-realization]] of [[Noble Wisdom]], provided with these four understandings, earnest [[disciples]] may become [[Bodhisattvas]] and attain [[Transcendental Intelligence]]. |
− | As to the first; he must recognize and be fully convinced that this triple world is nothing but a complex manifestation of one’s mental activities; that it is devoid of selfness and its belongings; that there are no strivings, no comings, no goings. He must recognize and accept the fact that this triple world is manifested and imagined as real only under the influence of habit-energy that has been accumulated since the beginning-less past by reason of memory, | + | As to the first; he must [[recognize]] and be fully convinced that this [[triple world]] is nothing but a complex [[manifestation]] of one’s [[mental activities]]; that it is devoid of [[selfness]] and its belongings; that there are no strivings, no comings, no goings. He must [[recognize]] and accept the fact that this [[triple world]] is [[manifested]] and [[imagined]] as real only under the influence of habit-energy that has been [[accumulated]] since the beginning-less {{Wiki|past}} by [[reason]] of [[memory]], |
− | false | + | [[false imagination]], false-reasoning, and [[attachments]] to the multiplicities of [[objects]] and reactions in close relationship and in conformity to [[ideas]] of body-propertyand-abode. |
− | imagination, false-reasoning, and attachments to the multiplicities of objects and reactions in close relationship and in conformity to ideas of body-propertyand-abode. | ||
− | As the to second; he must recognize and be convinced that all things are to be regarded as forms seen in a vision and a dream, empty of substance, un-born and without self-nature; that all things exist only by reason of a complicated network of causation which owes its rise to the discrimination and attachment and which eventuates in the rise of the mind-system and its belongings and evolvements. | + | As the to second; he must [[recognize]] and be convinced that all things are to be regarded as [[forms]] seen in a [[vision]] and a [[dream]], [[empty of substance]], un-born and without [[self-nature]]; that all things [[exist]] only by [[reason]] of a complicated network of [[causation]] which owes its rise to the {{Wiki|discrimination}} and [[attachment]] and which eventuates in the rise of the [[mind-system]] and its belongings and evolvements. |
− | As to the third, he must recognize and patiently accept the fact that his own mind and personality is also mind-constructed, that it is empty of substance, unborn and ego-less. With these three things clearly in mind, the Bodhisattva will be able to enter into the truth of image-less-ness. | + | As to the third, he must [[recognize]] and patiently accept the fact that his [[own mind]] and [[personality]] is also mind-constructed, that it is [[empty of substance]], {{Wiki|unborn}} and ego-less. With these three things clearly in [[mind]], the [[Bodhisattva]] will be able to enter into the [[truth]] of image-less-ness. |
− | As to the fourth, he must have a true conception of what constitutes selfrealization of Noble Wisdom. First, it is not comparable to the perceptions attained by the sense-mind, and neither is it comparable to the cognition of the discriminating and intellectual-mind. Both of these presuppose a difference between self and not self and the knowledge so attained is characterized by individuality and generality. Self-realization is based on identity and oneness; there is nothing to be discriminated nor predicated concerning it. But to enter into it the Bodhisattva must be free from all presuppositions and attachments to things, ideas and selfness. | + | As to [[the fourth]], he must have a true {{Wiki|conception}} of what constitutes [[selfrealization]] of [[Noble Wisdom]]. First, it is not comparable to the [[perceptions]] [[attained]] by the sense-mind, and neither is it comparable to the [[cognition]] of the discriminating and intellectual-mind. Both of these presuppose a difference between [[self]] and not [[self]] and the [[knowledge]] so [[attained]] is characterized by [[individuality]] and [[generality]]. [[Self-realization]] is based on [[Wikipedia:Identity (social science)|identity]] and [[oneness]]; there is nothing to be discriminated nor predicated concerning it. But to enter into it the [[Bodhisattva]] must be free from all presuppositions and [[attachments]] to things, [[ideas]] and [[selfness]]. |
− | Then said Mahamati to the Blessed One: Pray tell us, Blessed One, concerning the characteristics of deep attachments to existence and as to how we may become detached from existence? | + | Then said [[Mahamati]] to the [[Blessed One]]: Pray tell us, [[Blessed One]], concerning the [[characteristics]] of deep [[attachments]] to [[existence]] and as to how we may become [[detached]] from [[existence]]? |
− | The Blessed One replied: When one tries to understand the significance of things by means of words and discriminations, there follow immeasurably deep-seated attachments to existence. For instance: there are the deep-seated attachments to signs of individuality, to causation, to the notion of being and non-being, to the discrimination of birth and death, of doing and of not-doing, to the habit of discrimination itself upon which philosophers are so dependent. | + | The [[Blessed One]] replied: When one tries to understand the significance of things by means of words and discriminations, there follow immeasurably deep-seated [[attachments]] to [[existence]]. For instance: there are the deep-seated [[attachments]] to [[signs]] of [[individuality]], to [[causation]], to the notion of [[being and non-being]], to the {{Wiki|discrimination}} of [[birth]] and [[death]], of doing and of not-doing, to the [[Wikipedia:Habit (psychology)|habit]] of {{Wiki|discrimination}} itself upon which [[philosophers]] are so dependent. |
− | There are three attachments that are especially deep-seated in the minds of all: greed, anger and infatuation, which are based on lust, fear and pride. Back of these lies discrimination and desire which is procreative and is accompanied with excitement, avariciousness, and love of comfort and desire for eternal life; and, following, is a succession of rebirths on the five paths of existence and a continuation of attachments. But if these attachments are broken off, no signs of attachment nor of detachment will remain because they are based on things that are non-existent; when this truth is clearly understood the net of attachment is cleared away. | + | There are three [[attachments]] that are especially deep-seated in the [[minds]] of all: [[greed]], [[anger]] and infatuation, which are based on [[lust]], {{Wiki|fear}} and [[pride]]. Back of these lies {{Wiki|discrimination}} and [[desire]] which is procreative and is accompanied with [[excitement]], avariciousness, and [[love]] of {{Wiki|comfort}} and [[desire]] for [[eternal life]]; and, following, is a succession of [[rebirths]] on the [[five paths]] of [[existence]] and a continuation of [[attachments]]. But if these [[attachments]] are broken off, no [[signs]] of [[attachment]] nor of [[detachment]] will remain because they are based on things that are [[non-existent]]; when this [[truth]] is clearly understood the net of [[attachment]] is cleared away. |
− | But depending upon and attaching itself to the triple combination which works in unison there is the rising and the continuation of the mind-system incessantly functioning, and because of it there is the deeply-felt and continuous assertion of the will-to-live. When the triple combination that causes the functioning of the mind-system ceases to exist, there is the triple emancipation and there is no further rising of any combination. When the existence and the non-existence of the external world are recognized as rising from the mind itself, then the Bodhisattva is prepared to enter into the state of imageless ness and therein to see into the emptiness which characterizes all discrimination and all the deep-seated attachments resulting there from. Therein he will see no signs of deep-rooted attachment nor detachment; therein he will see no one in bondage and no one in emancipation, expect those who themselves cherish bondage and emancipation, because in all things there is no "substance" to be taken hold of. | + | But depending upon and attaching itself to the triple combination which works in [[unison]] there is the [[rising]] and the continuation of the [[mind-system]] incessantly functioning, and because of it there is the deeply-felt and continuous [[assertion]] of the will-to-live. When the triple combination that [[causes]] the functioning of the [[mind-system]] ceases to [[exist]], there is the triple {{Wiki|emancipation}} and there is no further [[rising]] of any combination. When the [[existence]] and the [[non-existence]] of the [[external world]] are [[recognized]] as [[rising]] from the [[mind]] itself, then the [[Bodhisattva]] is prepared to enter into the [[state]] of imageless ness and therein to see into the [[emptiness]] which characterizes all {{Wiki|discrimination}} and all the deep-seated [[attachments]] resulting there from. Therein he will see no [[signs]] of deep-rooted [[attachment]] nor [[detachment]]; therein he will see no one in bondage and no one in {{Wiki|emancipation}}, expect those who themselves cherish bondage and {{Wiki|emancipation}}, because in all things there is no "[[substance]]" to be taken hold of. |
− | But so long as these discriminations are cherished by the ignorant and simpleminded they go on attaching themselves to them and, like the silkworms, go on spinning their thread of discrimination and enwrapping themselves and others, and are charmed with their prison. But to the wise there are no signs of attachment nor of detachment; all things are seen as abiding in solitude where there is no evolving of discrimination. Mahamati, you and all the Bodhisattvas should have your abode where you can see all things from the viewpoint of solitude. | + | But so long as these discriminations are cherished by the [[ignorant]] and simpleminded they go on attaching themselves to them and, like the silkworms, go on spinning their thread of {{Wiki|discrimination}} and enwrapping themselves and others, and are charmed with their {{Wiki|prison}}. But to the [[wise]] there are no [[signs]] of [[attachment]] nor of [[detachment]]; all things are seen as abiding in [[solitude]] where there is no evolving of {{Wiki|discrimination}}. [[Mahamati]], you and all the [[Bodhisattvas]] should have your abode where you can see all things from the viewpoint of [[solitude]]. |
− | Mahamati, when you and the other Bodhisattvas understand well the distinction between attachment and detachment, you will be in possession of skillful means for avoiding becoming attached to words according to which one proceeds to grasp meanings. Free from the domination of words you will be able to establish yourselves where there will be a "turning-about" in the deepest seat of consciousness by means of which you will attain self-realization of Noble Wisdom and be able to enter into all the Buddha-lands and assemblies. There you will be stamped with the stamp of the powers, self-command, the psychic faculties, and will be endowed with the wisdom and the power of the ten inexhaustible vows, and will become radiant with the variegated rays of the Transformation Bodies. Therewith you will shine without effort like the moon, the sun, the magic wishing-jewel, and at every stage will view things as being of perfect oneness with yourself, uncontaminated by any self-consciousness. Seeing that all things are like a dream, you will be able to enter into the stage of the Tathágatas and be able to deliver the discourses on the Dharma to the world of beings in accordance with their needs and be able to free them from all dualistic notions and false discriminations. | + | [[Mahamati]], when you and the other [[Bodhisattvas]] understand well the {{Wiki|distinction}} between [[attachment]] and [[detachment]], you will be in possession of [[skillful means]] for avoiding becoming [[attached]] to words according to which one proceeds to [[grasp]] meanings. Free from the {{Wiki|domination}} of words you will be able to establish yourselves where there will be a "turning-about" in the deepest seat of [[consciousness]] by means of which you will attain [[self-realization]] of [[Noble Wisdom]] and be able to enter into all the [[Buddha-lands]] and assemblies. There you will be stamped with the stamp of the [[powers]], self-command, the [[psychic]] [[faculties]], and will be endowed with the [[wisdom]] and the power of the ten inexhaustible [[vows]], and will become radiant with the variegated rays of the [[Transformation]] [[Bodies]]. Therewith you will shine without [[effort]] like the [[moon]], the {{Wiki|sun}}, the [[magic]] wishing-jewel, and at every stage will view things as being of {{Wiki|perfect}} [[oneness]] with yourself, uncontaminated by any [[self-consciousness]]. [[Seeing]] that all things are like a [[dream]], you will be able to enter into the stage of the [[Tathágatas]] and be able to deliver the [[discourses]] on the [[Dharma]] to the [[world of beings]] in accordance with their needs and be able to free them from all [[dualistic]] notions and false discriminations. |
− | Mahamati, there are two ways of considering self-realization: namely, the teachings about it, and the realization itself. The teachings as variously given in the nine divisions of the doctrinal works, for the instructions of those who are inclined toward it, by making use of skillful means and expedients, are intended to awaken in all beings a true perception of the Dharma. The teachings | + | [[Mahamati]], there are two ways of considering [[self-realization]]: namely, the teachings about it, and the [[realization]] itself. The teachings as variously given in the nine divisions of the [[doctrinal]] works, for the instructions of those who are inclined toward it, by making use of [[skillful means]] and expedients, are intended to [[awaken]] in all [[beings]] a true [[perception]] of the [[Dharma]]. The teachings |
− | are designed to keep one away from all the dualistic notions of being and nonbeing and oneness and otherness. | + | are designed to keep one away from all the [[dualistic]] notions of being and nonbeing and [[oneness]] and otherness. |
− | Realization itself is within the inner consciousness. It is an inner experience that has no connection with the lower mind-system and its discriminations of words, ideas and philosophical speculations. It shines out with its own clear light to reveal the error and foolishness of mind-constructed teachings, to render impotent evil influences from without, and to guide one unerringly to the realm of the good non-out-flowings. Mahamati, when the earnest disciple and Bodhisattva is provided with these requirements, the way is open to his perfect attainment of self-realization of Noble Wisdom, and to the full enjoyment of the fruits that arise there from. | + | [[Realization]] itself is within the inner [[consciousness]]. It is an inner [[experience]] that has no [[connection]] with the lower [[mind-system]] and its discriminations of words, [[ideas]] and [[philosophical]] speculations. It shines out with its [[own]] [[clear light]] to reveal the error and [[foolishness]] of mind-constructed teachings, to render impotent [[evil influences]] from without, and to guide one unerringly to the [[realm]] of the good non-out-flowings. [[Mahamati]], when the earnest [[disciple]] and [[Bodhisattva]] is provided with these requirements, the way is open to his {{Wiki|perfect}} [[attainment]] of [[self-realization]] of [[Noble Wisdom]], and to the full [[enjoyment]] of the {{Wiki|fruits}} that arise there from. |
− | Then Mahamati asked the Blessed One, saying: Pray tell us, Blessed One, about the One Vehicle which the Blessed One has said characterizes the attainment of the inner self-realization of Noble Wisdom? | + | Then [[Mahamati]] asked the [[Blessed One]], saying: Pray tell us, [[Blessed One]], about the One [[Vehicle]] which the [[Blessed One]] has said characterizes the [[attainment]] of the inner [[self-realization]] of [[Noble Wisdom]]? |
− | The Blessed One replied: In order to discard more easily discriminations and erroneous reasoning's, the Bodhisattva should retire by himself to a quiet, secluded place where he may reflect within himself without relying on anyone else, and there let him exert himself to make successive advances along the stages; this solitude is the characteristic feature of the inner attainment of selfrealization of Noble Wisdom. | + | The [[Blessed One]] replied: In order to discard more easily discriminations and erroneous reasoning's, the [[Bodhisattva]] should retire by himself to a quiet, secluded place where he may reflect within himself without relying on anyone else, and there let him exert himself to make successive advances along the stages; this [[solitude]] is the [[characteristic]] feature of the inner [[attainment]] of [[selfrealization]] of [[Noble Wisdom]]. |
− | I call this the One Vehicle, not because it is the One Vehicle, but because it is only in solitude that one is able to recognize and realize the path of the One Vehicle. So long as the mind is distracted and is making conscious effort, there can be no culmination as regards the various vehicles; it is only when the mind is alone and quiet that it is able to forsake the discriminations of the external world and seek realization of an inner realm where there is neither vehicle nor one who rides in it. I speak of the three vehicles in order to carry the ignorant. I do not speak much about the One Vehicle because there is no way by which earnest disciples and masters can realize Nirvana, unaided. According to the discourses of the Tathágatas earnest disciples should be segregated, disciplined, and trained in meditation and Dhyana whereby they are aided by many devices and expedients to realize emancipation. It is | + | I call this the One [[Vehicle]], not because it is the One [[Vehicle]], but because it is only in [[solitude]] that one is able to [[recognize]] and realize the [[path]] of the One [[Vehicle]]. So long as the [[mind]] is distracted and is making [[conscious]] [[effort]], there can be no culmination as regards the various vehicles; it is only when the [[mind]] is alone and quiet that it is able to forsake the discriminations of the [[external world]] and seek [[realization]] of an [[inner realm]] where there is neither [[vehicle]] nor one who rides in it. I speak of the [[three vehicles]] in order to carry the [[ignorant]]. I do not speak much about the One [[Vehicle]] because there is no way by which earnest [[disciples]] and [[masters]] can realize [[Nirvana]], unaided. According to the [[discourses]] of the [[Tathágatas]] earnest [[disciples]] should be segregated, [[disciplined]], and trained in [[meditation]] and [[Dhyana]] whereby they are aided by many devices and expedients to realize {{Wiki|emancipation}}. It is |
− | because earnest disciples and masters have not fully destroyed the habit-energy of karma and the hindrances of discriminative knowledge and human passion that they are often unable to accept the twofold ego-less-ness and the inconceivable transformation death, that I preach the triple vehicle and not the One Vehicle. When earnest disciples have gotten rid of all their evil habit-energy and been able to realize the twofold ego-less-ness, then they will not be intoxicated by the bliss of the Samádhis and will be awakened into the super-realm of the good non-out-flowings. Being awakened into the realm of the good non-out-flowings, they will be able to gather up all the requisites for the attainment of Noble Wisdom, which is beyond conception and is of sovereign power. But really, Mahamati, there are no vehicles, and so I speak of the One Vehicle. Mahamati, the full recognition of | + | because earnest [[disciples]] and [[masters]] have not fully destroyed the habit-energy of [[karma]] and the [[hindrances]] of [[discriminative knowledge]] and [[human]] [[passion]] that they are often unable to accept the twofold ego-less-ness and the [[inconceivable]] [[transformation]] [[death]], that I {{Wiki|preach}} the triple [[vehicle]] and not the One [[Vehicle]]. When earnest [[disciples]] have gotten rid of all their [[evil]] habit-energy and been able to realize the twofold ego-less-ness, then they will not be {{Wiki|intoxicated}} by the [[bliss]] of the Samádhis and will be [[awakened]] into the super-realm of the good non-out-flowings. Being [[awakened]] into the [[realm]] of the good non-out-flowings, they will be able to [[gather]] up all the requisites for the [[attainment]] of [[Noble Wisdom]], which is beyond {{Wiki|conception}} and is of sovereign power. But really, [[Mahamati]], there are no vehicles, and so I speak of the One [[Vehicle]]. [[Mahamati]], the full {{Wiki|recognition}} of |
− | the One Vehicle has never been attained by either earnest disciples, masters, or even by the great Brahma; it has been attained only by the Tathágatas themselves. That is the reason that it is known as the One Vehicle. I do not speak much about it because there is no way by which earnest disciples can realize Nirvana unaided. | + | the One [[Vehicle]] has never been [[attained]] by either earnest [[disciples]], [[masters]], or even by the great [[Brahma]]; it has been [[attained]] only by the [[Tathágatas]] themselves. That is the [[reason]] that it is known as the One [[Vehicle]]. I do not speak much about it because there is no way by which earnest [[disciples]] can realize [[Nirvana]] unaided. |
− | Then Mahamati asked the Blessed One, saying: What are the steps that will lead an awakened disciple toward the self-realization of Noble Wisdom? | + | Then [[Mahamati]] asked the [[Blessed One]], saying: What are the steps that will lead an [[awakened]] [[disciple]] toward the [[self-realization]] of [[Noble Wisdom]]? |
− | The Blessed One replied: The beginning lies in the recognition that the external world is only a manifestation of the activities of the mind itself, and that the mind grasps it as an external world simply because of its habit of discrimination and false reasoning. The disciple must get into the habit of | + | The [[Blessed One]] replied: The beginning lies in the {{Wiki|recognition}} that the [[external world]] is only a [[manifestation]] of the [[activities]] of the [[mind]] itself, and that the [[mind]] [[grasps]] it as an [[external world]] simply because of its [[Wikipedia:Habit (psychology)|habit]] of {{Wiki|discrimination}} and false {{Wiki|reasoning}}. The [[disciple]] must get into the [[Wikipedia:Habit (psychology)|habit]] of |
− | looking at things truthfully. He must recognize the fact that the world has no self-nature that it is un-born, that it is like a passing cloud, like an imaginary wheel made by a revolving firebrand, like the castle of the Gandharvas, like the moon reflected in the ocean, like a vision, a mirage, a dream. He must come to understand that mind in its essence-nature has nothing to do with discrimination nor causation; he must not listen to discourses based on the imaginary terms and qualifications; he must understand that Universal Mind in its pure essence is a state of image-less-ness, that it is only because of the accumulated defilements on its face that body-property-and-abode appear to be its manifestations, that in its own pure nature it is unaffected and unaffecting by such changes as rising, abiding and destruction; he must fully understand that all these things come with the awakening of the notion of an | + | [[looking at]] things truthfully. He must [[recognize]] the fact that the [[world]] has no [[self-nature]] that it is un-born, that it is like a passing cloud, like an [[imaginary]] [[wheel]] made by a revolving firebrand, like the castle of the [[Gandharvas]], like the [[moon]] reflected in the ocean, like a [[vision]], a [[mirage]], a [[dream]]. He must come to understand that [[mind]] in its essence-nature has nothing to do with {{Wiki|discrimination}} nor [[causation]]; he must not listen to [[discourses]] based on the [[imaginary]] terms and qualifications; he must understand that [[Universal Mind]] in its [[pure]] [[essence]] is a [[state]] of image-less-ness, that it is only because of the [[accumulated]] [[defilements]] on its face that body-property-and-abode appear to be its [[manifestations]], that in its [[own]] [[pure]] [[nature]] it is unaffected and unaffecting by such changes as [[rising]], abiding and destruction; he must fully understand that all these things come with the [[awakening]] of the notion of an |
− | ego-soul and its conscious mind. Therefore, Mahamati, let those disciples who wish to realize Noble Wisdom by following the Tathágata Vehicle desist from all discrimination and erroneous reasoning about such notions as the elements that make up the aggregates of personality and its sense-world or about such ideas as causation, rising, abiding and destruction, and exercise themselves in the discipline of Dhyana that leads to the realization of Noble Wisdom. | + | ego-soul and its [[conscious mind]]. Therefore, [[Mahamati]], let those [[disciples]] who wish to realize [[Noble Wisdom]] by following the [[Tathágata]] [[Vehicle]] desist from all {{Wiki|discrimination}} and erroneous {{Wiki|reasoning}} about such notions as the [[elements]] that make up the [[aggregates]] of [[personality]] and its [[sense-world]] or about such [[ideas]] as [[causation]], [[rising]], abiding and destruction, and exercise themselves in the [[discipline]] of [[Dhyana]] that leads to the [[realization]] of [[Noble Wisdom]]. |
− | To practice Dhyana, the earnest disciple should retire to a quiet and solitary place, remembering that life-long habits of discriminative thinking cannot be broken off easily nor quickly. There are four kinds of concentrative meditation (Dhyana): The Dhyana practiced by the ignorant; the Dhyana devoted to the examination of meaning; the Dhyana with "Suchness" (Tathata) for its object; and the Dhyana of the Tathágatas. | + | To practice [[Dhyana]], the earnest [[disciple]] should retire to a quiet and {{Wiki|solitary}} place, remembering that life-long [[habits]] of discriminative [[thinking]] cannot be broken off easily nor quickly. There are four kinds of concentrative [[meditation]] ([[Dhyana]]): The [[Dhyana]] practiced by the [[ignorant]]; the [[Dhyana]] devoted to the {{Wiki|examination}} of meaning; the [[Dhyana]] with "[[Suchness]]" ([[Tathata]]) for its [[object]]; and the [[Dhyana]] of the [[Tathágatas]]. |
− | The Dhyana practiced by the ignorant is the one resorted to by those who are following the example of the disciples and masters but who do not understand its purpose and, therefore, it becomes "still-sitting" with vacant minds. This Dhyana is practiced, also, by those who, despising the body, see it as a shadow and a skeleton full of suffering and impurity, and yet who cling to the notion of an ego, seek to attain emancipation by the mere cessation of thought. | + | The [[Dhyana]] practiced by the [[ignorant]] is the one resorted to by those who are following the example of the [[disciples]] and [[masters]] but who do not understand its {{Wiki|purpose}} and, therefore, it becomes "still-sitting" with vacant [[minds]]. This [[Dhyana]] is practiced, also, by those who, despising the [[body]], see it as a shadow and a skeleton full of [[suffering]] and [[impurity]], and yet who [[cling]] to the notion of an [[ego]], seek to attain {{Wiki|emancipation}} by the mere [[cessation]] of [[thought]]. |
− | The Dhyana devoted to the examination of meaning, is the one practiced by those who, perceiving the un-tenability of such ideas as self, other and both, which are held by the philosophers, and who have passed beyond the twofoldego-less-ness, devote Dhyana to an examination of the significance of ego- | + | The [[Dhyana]] devoted to the {{Wiki|examination}} of meaning, is the one practiced by those who, perceiving the un-tenability of such [[ideas]] as [[self]], other and both, which are held by the [[philosophers]], and who have passed beyond the twofoldego-less-ness, devote [[Dhyana]] to an {{Wiki|examination}} of the significance of [[ego]]- |
− | lessness and the differentiations of the Bodhisattvas stages. | + | lessness and the differentiations of the [[Bodhisattvas]] stages. |
− | The Dhyana with Tathata, or "Suchness", or Oneness, or Divine Name, for its object is practiced by those earnest disciples and masters who, while fully recognizing the twofold ego-less-ness and the imageless-ness of Tathata, yet cling to the notion of an ultimate Tathata. | + | The [[Dhyana]] with [[Tathata]], or "[[Suchness]]", or [[Oneness]], or [[Divine]] [[Name]], for its [[object]] is practiced by those earnest [[disciples]] and [[masters]] who, while fully [[recognizing]] the twofold ego-less-ness and the imageless-ness of [[Tathata]], yet [[cling]] to the notion of an [[Wikipedia:Absolute (philosophy)|ultimate]] [[Tathata]]. |
− | The Dhyana of the Tathágatas is the Dhyana of those who are entering upon the stage of Tathágata-hood and who, abiding in the triple bliss, which characterizes the self-realization of Noble Wisdom, are devoting themselves for the sake of all beings to the accomplishment of incomprehensible works for their emancipation. This is the pure Dhyana of the Tathágatas. When all lesser things and ideas are transcended and forgotten, and there remains only a | + | The [[Dhyana]] of the [[Tathágatas]] is the [[Dhyana]] of those who are entering upon the stage of Tathágata-hood and who, abiding in the triple [[bliss]], which characterizes the [[self-realization]] of [[Noble Wisdom]], are devoting themselves [[for the sake of all beings]] to the [[accomplishment]] of incomprehensible works for their {{Wiki|emancipation}}. This is the [[pure]] [[Dhyana]] of the [[Tathágatas]]. When all lesser things and [[ideas]] are transcended and forgotten, and there remains only a |
− | perfect state of imageless-ness where Tathágata and Tathata are merged into perfect Oneness, then the Buddhas will come together from all their Buddhalands and with shining hands resting on his forehead will welcome a new Tathágata. | + | {{Wiki|perfect}} [[state]] of imageless-ness where [[Tathágata]] and [[Tathata]] are merged into {{Wiki|perfect}} [[Oneness]], then the [[Buddhas]] will come together from all their [[Buddhalands]] and with shining hands resting on his {{Wiki|forehead}} will welcome a new [[Tathágata]]. |
− | Chapter VIII ===[[The Attainment of Self-Realization]]=== | + | [[Chapter]] VIII ===[[The Attainment of Self-Realization]]=== |
− | Then said Mahamati to the Blessed One: Pray tell us more as to what constitutes the state of self-realization? | + | Then said [[Mahamati]] to the [[Blessed One]]: Pray tell us more as to what constitutes the [[state]] of [[self-realization]]? |
− | The Blessed One replied: In the life of an earnest disciple there are two aspects that are to be distinguished: namely, the state of attachment to the self-natures arising from discrimination of himself and his field of consciousness to which he is related; and second, the excellent and exalted state of self-realization of Noble Wisdom. The state of attachment to the discriminations of the selfnatures of things, ideas, and selfhood is accompanied by | + | The [[Blessed One]] replied: In the [[life]] of an earnest [[disciple]] there are two aspects that are to be {{Wiki|distinguished}}: namely, the [[state]] of [[attachment]] to the self-natures [[arising]] from {{Wiki|discrimination}} of himself and his field of [[consciousness]] to which he is related; and second, the {{Wiki|excellent}} and [[exalted]] [[state]] of [[self-realization]] of [[Noble Wisdom]]. The [[state]] of [[attachment]] to the discriminations of the selfnatures of things, [[ideas]], and [[selfhood]] is accompanied by |
− | emotions of pleasure or aversion according to experience or as laid down in books of logic. Conforming himself to the ego-less-ness of things and holding back wrong views as to his own ego-ness, he should abandon these thoughts and hold himself firmly to the continuously ascending journey of the stages. | + | [[emotions]] of [[pleasure]] or [[aversion]] according to [[experience]] or as laid down in [[books]] of [[logic]]. Conforming himself to the ego-less-ness of things and holding back [[wrong views]] as to his [[own]] [[ego-ness]], he should abandon these [[thoughts]] and hold himself firmly to the continuously ascending journey of the stages. |
− | The exalted state of self-realization as it relates to an earnest disciple is a state of mental concentration in which he seeks to identify himself with Noble Wisdom. In that effort he must seek to annihilate all vagrant thoughts and notions belonging to the externality of things, and all ideas of individuality and generality, of suffering and impermanence, and cultivate the noblest ideas of ego-less-ness and emptiness and imageless-ness; thus will he attain a realization | + | The [[exalted]] [[state]] of [[self-realization]] as it relates to an earnest [[disciple]] is a [[state]] of [[mental concentration]] in which he seeks to identify himself with [[Noble Wisdom]]. In that [[effort]] he must seek to annihilate all vagrant [[thoughts]] and notions belonging to the externality of things, and all [[ideas]] of [[individuality]] and [[generality]], of [[suffering]] and [[impermanence]], and cultivate the noblest [[ideas]] of ego-less-ness and [[emptiness]] and imageless-ness; thus will he attain a [[realization]] |
− | of truth that is free from passion and is ever serene. When this active effort at mental concentration is successful it is followed by a more passive, receptive state of Samádhi in which the earnest disciple will enter into the blissful abode of Noble Wisdom and experience its consummations in the transformations of Samapatti. This is an earnest disciple’s first experience of the exalted state of realization, but as yet there is no discarding of habit-energy nor escaping from the transformation of death. | + | of [[truth]] that is free from [[passion]] and is ever [[serene]]. When this active [[effort]] at [[mental concentration]] is successful it is followed by a more passive, receptive [[state]] of Samádhi in which the earnest [[disciple]] will enter into the [[blissful]] abode of [[Noble Wisdom]] and [[experience]] its consummations in the transformations of [[Samapatti]]. This is an earnest [[disciple’s]] first [[experience]] of the [[exalted]] [[state]] of [[realization]], but as yet there is no discarding of habit-energy nor escaping from the [[transformation]] of [[death]]. |
− | Having attained this exalted and blissful state of realization as far as it can be attained by disciples, the Bodhisattva must not give himself up to the enjoyment of its bliss, for that would mean cessation, but should think compassionately of other beings and keep ever fresh his original vows; he should | + | Having [[attained]] this [[exalted]] and [[blissful state]] of [[realization]] as far as it can be [[attained]] by [[disciples]], the [[Bodhisattva]] must not give himself up to the [[enjoyment]] of its [[bliss]], for that would mean [[cessation]], but should think [[compassionately]] of other [[beings]] and keep ever fresh his [[original vows]]; he should |
− | never let himself rest nor exert himself in the bliss of the Samádhis. | + | never let himself rest nor exert himself in the [[bliss]] of the Samádhis. |
− | But, Mahamati, as earnest disciples go on trying to advance on the path that leads to full realization, there is one danger against which they must be on their guard. Disciples may not appreciate that the mind-system, because of its accumulated habit-energy, goes on functioning, more or less unconsciously, as long as they live. They may sometimes think that they can expedite the attainment of their goal of tranquilization by entirely suppressing the activities of the mind-system. This is a mistake, for even if the activities of the mind are suppressed, the mind will still go on functioning because the seeds of habitenergy will still remain in it. What they think is extinction of mind, is really the non-functioning of the mind’s external world to which | + | But, [[Mahamati]], as earnest [[disciples]] go on trying to advance on the [[path]] that leads to full [[realization]], there is one [[danger]] against which they must be on their guard. [[Disciples]] may not appreciate that the [[mind-system]], because of its [[accumulated]] habit-energy, goes on functioning, more or less {{Wiki|unconsciously}}, as long as they live. They may sometimes think that they can expedite the [[attainment]] of their goal of tranquilization by entirely suppressing the [[activities]] of the [[mind-system]]. This is a mistake, for even if the [[activities]] of the [[mind]] are suppressed, the [[mind]] will still go on functioning because the [[seeds]] of habitenergy will still remain in it. What they think is [[extinction]] of [[mind]], is really the non-functioning of the [[mind’s]] [[external world]] to which |
− | they are no longer attached. That is, the goal if tranquilization is to be reached not by suppressing all mind activity but by getting rid of discriminations and attachments. | + | they are no longer [[attached]]. That is, the goal if tranquilization is to be reached not by suppressing all [[mind]] [[activity]] but by getting rid of discriminations and [[attachments]]. |
− | Then there are others who, afraid of the suffering incident to the discriminations of life and death, unwisely seek Nirvana. They have come to see that all things subject to discrimination have no reality and so imagine that Nirvana must consist in the annihilation of the senses and their fields of sensation; they do not appreciate that birth-and-death and Nirvana are not separate one from the other. They do not know that Nirvana is Universal Mind in its purity. Therefore, these stupid ones who cling to the notion that Nirvana is a world by itself that is outside what is seen of the mind, ignoring all the teachings | + | Then there are others who, afraid of the [[suffering]] incident to the discriminations of [[life]] and [[death]], unwisely seek [[Nirvana]]. They have come to see that all things [[subject]] to {{Wiki|discrimination}} have no [[reality]] and so [[imagine]] that [[Nirvana]] must consist in the {{Wiki|annihilation}} of the [[senses]] and their fields of [[sensation]]; they do not appreciate that [[birth-and-death]] and [[Nirvana]] are not separate one from the other. They do not know that [[Nirvana]] is [[Universal Mind]] in its [[purity]]. Therefore, these stupid ones who [[cling]] to the notion that [[Nirvana]] is a [[world]] by itself that is outside what is seen of the [[mind]], ignoring all the teachings |
− | of the Tathágatas concerning the external world, go on rolling themselves along the wheel of birth-and-death. But when they experience the "turning-about" in their deepest consciousness, which will bring with it the perfect self-realization of Noble Wisdom, then they will understand. | + | of the [[Tathágatas]] concerning the [[external world]], go on rolling themselves along the [[wheel]] of [[birth-and-death]]. But when they [[experience]] the "turning-about" in their deepest [[consciousness]], which will bring with it the {{Wiki|perfect}} [[self-realization]] of [[Noble Wisdom]], then they will understand. |
− | The true functioning of the mind is very subtle and difficult to be understood by young disciples, even masters with all their powers of right-knowledge and Samádhis often find it baffling. It is only the Tathágatas and the Bodhisattvas who are firmly established on the seventh stage who can fully understand its workings. Those earnest disciples and masters who wish to fully understand all the aspects of the different stages of Bodhisattva-hood by the aid of their rightknowledge must do so by becoming thoroughly convinced that objects of | + | The true functioning of the [[mind]] is very {{Wiki|subtle}} and difficult to be understood by young [[disciples]], even [[masters]] with all their [[powers]] of [[right-knowledge]] and Samádhis often find it baffling. It is only the [[Tathágatas]] and the [[Bodhisattvas]] who are firmly established on the seventh stage who can fully understand its workings. Those earnest [[disciples]] and [[masters]] who wish to fully understand all the aspects of the different stages of [[Bodhisattva-hood]] by the aid of their rightknowledge must do so by becoming thoroughly convinced that [[objects]] of |
− | discrimination are only seen to be so by the mind and, thus, by keeping themselves away from all discriminations and false reasoning’s which are also of the mind itself, by ever seeking to see things truly (yathabhutam), and by planting roots of goodness in Buddha-lands that know no limits made by differentiations. | + | {{Wiki|discrimination}} are only seen to be so by the [[mind]] and, thus, by keeping themselves away from all discriminations and false reasoning’s which are also of the [[mind]] itself, by ever seeking to see things truly (yathabhutam), and by planting [[roots]] of [[goodness]] in [[Buddha-lands]] that know no limits made by differentiations. |
− | To do all this, the Bodhisattva should keep himself away from all turmoil, social excitements and sleepiness; let him keep away from the treatises and writings of worldly philosophers, and from the ritual and ceremonies of professional priest-craft. Let him retire to a secluded place in the forest and there devote himself to the practice of the various spiritual disciplines, because it is only by so doing that he will become capable of attaining in this | + | To do all this, the [[Bodhisattva]] should keep himself away from all turmoil, {{Wiki|social}} excitements and sleepiness; let him keep away from the treatises and writings of [[worldly]] [[philosophers]], and from the [[ritual]] and {{Wiki|ceremonies}} of professional priest-craft. Let him retire to a secluded place in the [[forest]] and there devote himself to the practice of the various [[spiritual]] [[disciplines]], because it is only by so doing that he will become capable of [[attaining]] in this |
− | world of multiplicities a true insight into the workings of Universal Mind in its Essence. There surrounded by his good friends the Buddhas, earnest disciples will become capable of understanding the significance of the mind-system and its place as a mediating agent between the external world and the Universal Mind and he will become capable of crossing the ocean of birth-and-death, which rises from ignorance, desire and deed. | + | [[world]] of multiplicities a true [[insight]] into the workings of [[Universal Mind]] in its [[Essence]]. There surrounded by his good friends the [[Buddhas]], earnest [[disciples]] will become capable of [[understanding]] the significance of the [[mind-system]] and its place as a mediating agent between the [[external world]] and the [[Universal Mind]] and he will become capable of crossing the ocean of [[birth-and-death]], which rises from [[ignorance]], [[desire]] and [[deed]]. |
− | Having gained a thorough understanding of the mind-system, the three selfnatures, the twofold ego-less-ness, and established himself in the measure of self-realization that goes with that attainment, all of which may be gained by his right-knowledge, the way will be clear for the Bodhisattva’s further advance along the stages of Bodhisattva-hood. The disciple should then abandon the understanding of mind which he has gained by right-knowledge, which in | + | Having gained a thorough [[understanding]] of the [[mind-system]], the three selfnatures, the twofold ego-less-ness, and established himself in the measure of [[self-realization]] that goes with that [[attainment]], all of which may be gained by his [[right-knowledge]], the way will be clear for the [[Bodhisattva’s]] further advance along the stages of [[Bodhisattva-hood]]. The [[disciple]] should then abandon the [[understanding]] of [[mind]] which he has gained by [[right-knowledge]], which in |
− | comparison with Noble Wisdom is like a lame donkey, and entering on the eighth stage of Bodhisattva-hood, he should then disciple himself in Noble Wisdom according to its three aspects. | + | comparison with [[Noble Wisdom]] is like a lame {{Wiki|donkey}}, and entering on the eighth stage of [[Bodhisattva-hood]], he should then [[disciple]] himself in [[Noble Wisdom]] according to its three aspects. |
− | These aspects are: First, imageless-ness, which comes forth when all things belonging to discipleship, mastership, and philosophy are thoroughly mastered. Second, the power added by all the Buddhas by reason of their original vows including the identification of their lives and the sharing of their merit with all sentient lives. Third, the perfect self-realization that thus far has only been realized in a measure, as the Bodhisattva succeeds in detaching himself from viewing all things, including his own imagined ego-ness, in their phenomenality, and realizes the states of Samádhi and Samapatti whereby he surveys | + | These aspects are: First, imageless-ness, which comes forth when all things belonging to discipleship, mastership, and [[philosophy]] are thoroughly mastered. Second, the power added by all the [[Buddhas]] by [[reason]] of their [[original vows]] [[including]] the identification of their [[lives]] and the sharing of their [[merit]] with all [[sentient]] [[lives]]. Third, the {{Wiki|perfect}} [[self-realization]] that thus far has only been [[realized]] in a measure, as the [[Bodhisattva]] succeeds in detaching himself from viewing all things, [[including]] his [[own]] [[imagined]] [[ego-ness]], in their phenomenality, and realizes the states of Samádhi and [[Samapatti]] whereby he surveys |
− | the world as a vision and a dream, and being sustained by all the Buddhas, he will be able to pass on to the full attainment of the Tathágata stage, which is Noble Wisdom itself. This is the triplicity of the noble life and being furnished with this triplicity the perfect self-realization of Noble Wisdom has been attained. | + | the [[world]] as a [[vision]] and a [[dream]], and being sustained by all the [[Buddhas]], he will be able to pass on to the full [[attainment]] of the [[Tathágata]] stage, which is [[Noble Wisdom]] itself. This is the triplicity of the [[noble]] [[life]] and being furnished with this triplicity the {{Wiki|perfect}} [[self-realization]] of [[Noble Wisdom]] has been [[attained]]. |
− | Then Mahamati asked the Blessed One, saying: Blessed One, is the purification of the evil out-flowings of the mind which come from clinging to the notions of an objective world and an empirical soul, gradual or instantaneous? | + | Then [[Mahamati]] asked the [[Blessed One]], saying: [[Blessed One]], is the [[purification]] of the [[evil]] out-flowings of the [[mind]] which come from [[clinging]] to the notions of an [[objective world]] and an [[empirical]] [[soul]], [[gradual]] or instantaneous? |
− | The Blessed One replied: There are three characteristic out-flows of the mind, namely, the evil out-flowings that rise from thirst, grasping and | + | The [[Blessed One]] replied: There are three [[characteristic]] out-flows of the [[mind]], namely, the [[evil]] out-flowings that rise from [[thirst]], [[grasping]] and |
− | attachment; the evil out-flowings that arise from the illusions of the mind and the infatuations of egoism; and the good non-out-flowings that arise from Noble Wisdom. | + | [[attachment]]; the [[evil]] out-flowings that arise from the [[illusions]] of the [[mind]] and the infatuations of [[egoism]]; and the good non-out-flowings that arise from [[Noble Wisdom]]. |
− | The evil out-flowings that take place from recognizing an external world, which in truth is only a manifestation of mind, and from becoming attached to it, are gradually purified and not instantaneously. Good behavior can only come by the path of restraint and effort. It is like a potter making pots that is done gradually and with attention and effort. It is like the mastery of comedy, dancing, singing, lute playing, writing, and any other art; it must be acquired gradually and laboriously. Its reward will be a clearing insight into the emptiness and transiency of all things. | + | The [[evil]] out-flowings that take place from [[recognizing]] an [[external world]], which in [[truth]] is only a [[manifestation]] of [[mind]], and from becoming [[attached]] to it, are gradually [[purified]] and not instantaneously. Good {{Wiki|behavior}} can only come by the [[path]] of {{Wiki|restraint}} and [[effort]]. It is like a potter making pots that is done gradually and with [[attention]] and [[effort]]. It is like the [[mastery]] of [[comedy]], [[dancing]], singing, lute playing, [[writing]], and any other [[art]]; it must be acquired gradually and laboriously. Its reward will be a clearing [[insight]] into the [[emptiness]] and transiency of all things. |
− | The evil out-flowings that arise from the illusions of the mind and the infatuations of egoism, concerns the mental life more directly and are such things as fear, anger, hatred and pride; these are purified by study and meditation and that, too, must be attained gradually and not instantaneously. It is like the ‘amra’ fruit that ripens slowly; it is like grass, shrubs, herbs and trees that grow up from the earth gradually. Each must follow the path of study and meditation by himself gradually and with effort, but because of the original vows of the Bodhisattvas and all the Tathágatas who have devoted their merits and identified their lives with all animate life that all may be emancipated, they are not without aid and encouragement; but even with the aid of the Tathágatas, the purification of the evil out-flowings of the mind are at best slow and gradual, requiring both zeal and patience. Its reward is the | + | The [[evil]] out-flowings that arise from the [[illusions]] of the [[mind]] and the infatuations of [[egoism]], concerns the [[mental]] [[life]] more directly and are such things as {{Wiki|fear}}, [[anger]], [[hatred]] and [[pride]]; these are [[purified]] by study and [[meditation]] and that, too, must be [[attained]] gradually and not instantaneously. It is like the ‘amra’ fruit that ripens slowly; it is like grass, shrubs, herbs and [[trees]] that grow up from the [[earth]] gradually. Each must follow the [[path]] of study and [[meditation]] by himself gradually and with [[effort]], but because of the [[original vows]] of the [[Bodhisattvas]] and all the [[Tathágatas]] who have devoted their [[merits]] and identified their [[lives]] with all animate [[life]] that all may be emancipated, they are not without aid and encouragement; but even with the aid of the [[Tathágatas]], the [[purification]] of the [[evil]] out-flowings of the [[mind]] are at best slow and [[gradual]], requiring both [[zeal]] and [[patience]]. Its reward is the |
− | gradual understanding of the twofold ego-less-ness and its patience acceptance, and the feet well set on the stages of Bodhisattva-hood. | + | [[gradual]] [[understanding]] of the twofold ego-less-ness and its [[patience]] [[acceptance]], and the feet well set on the stages of [[Bodhisattva-hood]]. |
− | But the good non-out-flowings that come with the self-realization of Noble Wisdom is a purification that comes instantaneously by the grace of the Tathágatas. It is like a mirror reflecting all forms and images instantaneously and without discrimination; it is like the sun or moon revealing all forms instantaneously and illuminating them dispassionately with its light. In the same way the Tathágatas lead earnest disciples to a state of imageless-ness; all the accumulations of habit-energy and karma that had been collecting since beginning-less time because of attachment to erroneous views which have been entertained regarding an ego-soul and its external world, are cleared away, revealing instantaneously the realm of Transcendental Intelligence that belongs | + | But the good non-out-flowings that come with the [[self-realization]] of [[Noble Wisdom]] is a [[purification]] that comes instantaneously by the grace of the [[Tathágatas]]. It is like a [[mirror]] {{Wiki|reflecting}} all [[forms]] and images instantaneously and [[without discrimination]]; it is like the {{Wiki|sun}} or [[moon]] revealing all [[forms]] instantaneously and [[illuminating]] them dispassionately with its {{Wiki|light}}. In the same way the [[Tathágatas]] lead earnest [[disciples]] to a [[state]] of imageless-ness; all the [[accumulations]] of habit-energy and [[karma]] that had been collecting since beginning-less time because of [[attachment]] to erroneous [[views]] which have been entertained regarding an ego-soul and its [[external world]], are cleared away, revealing instantaneously the [[realm]] of [[Transcendental Intelligence]] that belongs |
− | to Buddhahood. Just as Universal Mind defiled by accumulations of habitenergy and karma reveals multiplicities of ego-souls and their external worlds of false-imagination, so Universal Mind cleared of its defilements through the gradual purifications of the evil out-flowings that come by effort, study and meditation, and by the gradual self-realization of Noble Wisdom, at the long last, like the Dharmata Buddha shining forth spontaneously with the rays that issue from its pure Self-nature, shines forth instantaneously. By it the mentality of all Bodhisattvas is matured instantaneously: they find themselves in the | + | to [[Buddhahood]]. Just as [[Universal Mind]] [[defiled]] by [[accumulations]] of habitenergy and [[karma]] reveals multiplicities of ego-souls and their [[external worlds]] of false-imagination, so [[Universal Mind]] cleared of its [[defilements]] through the [[gradual]] purifications of the [[evil]] out-flowings that come by [[effort]], study and [[meditation]], and by the [[gradual]] [[self-realization]] of [[Noble Wisdom]], at the long last, like the [[Dharmata]] [[Buddha]] shining forth spontaneously with the rays that issue from its [[pure]] [[Self-nature]], shines forth instantaneously. By it the [[mentality]] of all [[Bodhisattvas]] is matured instantaneously: they find themselves in the |
− | palatial abodes of the Akanishtha heavens, themselves spontaneously radiating the various treasures of its spiritual abundance. | + | palatial [[abodes]] of the [[Akanishtha]] [[heavens]], themselves spontaneously radiating the various [[treasures]] of its [[spiritual]] abundance. |
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− | Mahamati asked the Blessed One: Pray tell us, Blessed One, what is the fruitage that comes with the self-realization of Noble Wisdom? | + | [[Mahamati]] asked the [[Blessed One]]: Pray tell us, [[Blessed One]], what is the fruitage that comes with the [[self-realization]] of [[Noble Wisdom]]? |
− | The Blessed One replied: First, there will come a clearing insight into the meaning and significance of things and following that will come an unfolding insight into the significance of the spiritual ideals (Paramitas) by reason of which the Bodhisattvas will be able to enter more deeply into the abode of imagelessness and be able to experience the higher Samádhis and gradually to pass through the higher stages of Bodhisattva-hood. | + | The [[Blessed One]] replied: First, there will come a clearing [[insight]] into the meaning and significance of things and following that will come an unfolding [[insight]] into the significance of the [[spiritual]] ideals ([[Paramitas]]) by [[reason]] of which the [[Bodhisattvas]] will be able to enter more deeply into the abode of imagelessness and be able to [[experience]] the higher Samádhis and gradually to pass through the higher stages of [[Bodhisattva-hood]]. |
− | After experiencing the "turning-about" in the deepest seat of consciousness, they will experience other Samádhis even to the highest, the Vajravimbopama, | + | After experiencing the "turning-about" in the deepest seat of [[consciousness]], they will [[experience]] other Samádhis even to the [[highest]], the Vajravimbopama, |
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+ | which belongs to the [[Tathágatas]] and their transformations. They will be able to enter into the [[realm of consciousness]] that lies beyond the [[consciousness]] of the [[mind-system]], even the [[consciousness]] of Tathágata-hood. They will become endowed with all the [[powers]], [[psychic]] [[faculties]], self-mastery, [[loving]] [[compassion]], [[skillful means]], and ability to enter into other [[Buddha-lands]]. Before they had [[attained]] [[self-realization]] of [[Noble Wisdom]] they had been influenced by the self-interests of [[egoism]], but after they attain [[self-realization]] they will find themselves reacting spontaneously to the {{Wiki|impulses}} of a great and [[compassionate]] [[heart]] endowed with [[skillful]] and [[boundless]] means and sincerely and wholly devoted to the {{Wiki|emancipation}} of all [[beings]]. | ||
+ | [[Mahamati]] said: [[Blessed One]], tell us about the sustaining power of the [[Tathágatas]] by which the [[Bodhisattvas]] are aided to attain [[self-realization]] of [[Noble Wisdom]]? | ||
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+ | The [[Blessed One]] replied: There are two kinds of sustaining power, which issue from the [[Tathágatas]] and are at the service of the [[Bodhisattvas]], sustained by which the [[Bodhisattvas]] should [[prostrate]] themselves before them and show their [[appreciation]] by asking questions. The first kind of sustaining power is the [[Bodhisattva’s]] [[own]] adoration and [[faith]] in the [[Buddhas]] by [[reason]] of which the [[Buddhas]] are able to [[manifest]] themselves and render their aid and to ordain them with their [[own]] hands. The second kind of sustaining power is the power radiating from the [[Tathágatas]] that enables the [[Bodhisattvas]] to attain and to pass through the various Samádhis and [[Samapattis]] without becoming {{Wiki|intoxicated}} by their [[bliss]]. | ||
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+ | Being sustained by the power of the [[Buddhas]], the [[Bodhisattva]] even at the first stage will be able to attain the Samádhi known as the Light of [[Mahayana]]. In that Samádhi [[Bodhisattvas]] will become [[conscious]] of the presence of the [[Tathágatas]] coming from all their different [[abodes]] in the ten quarters to impart to the [[Bodhisattvas]] their sustaining power in various ways. As the [[Bodhisattva]] [[Vajragarbha]] was sustained in his Samádhis and as many other [[Bodhisattvas]] of like [[degree]] and [[virtue]] have been sustained, so all earnest [[disciples]] and [[masters]] and [[Bodhisattvas]] may [[experience]] this sustaining power of the [[Buddhas]] in their Samádhis and [[Samapattis]]. The [[disciple’s]] [[faith]] and the Tathágata’s [[merit]] are two aspects of the same sustaining power and by it alone are the [[Bodhisattvas]] enabled to become one with the company of the [[Buddhas]]. | ||
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+ | Whatever Samádhis, [[psychic]] [[faculties]] and teachings are [[realized]] by the [[Bodhisattvas]], they are made possible only by the sustaining power of the [[Buddhas]]; if it were otherwise, the [[ignorant]] and the simple-minded might attain the same fruitage. Wherever the [[Tathágatas]] enter with their sustaining power there will be [[music]], not only [[music]] made by [[human]] lips and played by [[human]] hands on various instruments, but there will be [[music]] among the grass and shrubs and [[trees]], and in the [[mountains]] and towns and {{Wiki|palaces}} and hovels; much more will there be [[music]] in the [[heart]] of those endowed with sentiency. The [[deaf]], dumb and [[blind]] will be cured of their deficiencies and will rejoice in their {{Wiki|emancipation}}. Such is the [[extraordinary]] [[virtue]] of the sustaining power imparted by the [[Tathágatas]]. | ||
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− | + | By the bestowal of this sustaining power, the [[Bodhisattvas]] are enabled to avoid the [[evils]] of [[passion]], [[hatred]] and enslaving [[karma]]; they are enabled to transcend the [[Dhyana]] of the beginners and to advance beyond the [[experience]] and [[truth]] already [[attained]]; they are enabled to demonstrate the [[Paramitas]]; and finally, to attain the stage of Tathágata-hood. [[Mahamati]], if it were not for this sustaining power, they would relapse into the ways and [[thoughts]] of the [[philosophers]], easy-going [[disciples]] and the evil-minded, and would thus fall short of the [[highest]] [[attainment]]. For these [[reasons]], earnest [[disciples]] and | |
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− | + | {{Wiki|sincere}} [[Bodhisattvas]] are sustained by the power of all the [[Tathágatas]]. | |
− | + | Then said [[Mahamati]]: It has been said by the [[Blessed One]] that by fulfilling the [[six Paramitas]], [[Buddhahood]] is [[realized]]. Pray tell us what the [[Paramitas]] are, and how they are to be fulfilled? | |
− | + | The [[Blessed One]] replied: The [[Paramitas]] are ideals of [[spiritual perfection]] that are to be the guide of the [[Bodhisattvas]] on the [[path]] to [[self-realization]]. | |
− | life the practice of these virtues will bring rewards of happiness and success. | + | There are six of them but they are to be considered in three different ways according to the progress of the [[Bodhisattva]] on the stages. At first they are to be considered as ideals for the [[worldly life]]; next as ideals for the [[mental]] [[life]]; and, lastly, as ideals of the [[spiritual]] and unitive [[life]]. |
− | Much more in the mind-world of earnest disciples and masters will their practice bring joys of emancipation, enlightenment and peace of mind, because the Paramitas are grounded on right-knowledge and lead to thoughts of Nirvana, even if the Nirvana of their thoughts is for themselves. In the mindworld the Paramitas become more ideal and more sympathetic; charity can no longer be expressed in the giving of impersonal gifts but will call for the more costly | + | In the [[worldly life]] where one is still holding tenaciously to the notions of an ego-soul and what concerns it and holding fast to the discriminations of |
+ | [[dualism]], if only for [[worldly]] benefits, one should cherish ideals of [[charity]], good {{Wiki|behavior}}, [[patience]], [[zeal]], thoughtfulness and [[wisdom]]. Even in the [[worldly life]] the practice of these [[virtues]] will bring rewards of [[happiness]] and [[success]]. | ||
+ | Much more in the mind-world of earnest [[disciples]] and [[masters]] will their practice bring joys of {{Wiki|emancipation}}, [[enlightenment]] and [[peace]] of [[mind]], because the [[Paramitas]] are grounded on [[right-knowledge]] and lead to [[thoughts]] of [[Nirvana]], even if the [[Nirvana]] of their [[thoughts]] is for themselves. In the mindworld the [[Paramitas]] become more {{Wiki|ideal}} and more sympathetic; [[charity]] can no longer be expressed in the giving of {{Wiki|impersonal}} gifts but will call for the more costly | ||
− | gifts of sympathy and understanding; good behavior will call for something more than outward conformity to the five precepts because in the light of the Paramitas they must practice humility, simplicity, restraint and selfgiving. Patience will call for something more than forbearance with external circumstances and the temperaments of other people: it will now call for patience with one’s self. Zeal will call for something more than industry and outward show of earnestness: it will call for more self-control in the task of following the Noble Path and in manifesting the Dharma in one’s own life. | + | gifts of [[sympathy]] and [[understanding]]; good {{Wiki|behavior}} will call for something more than outward conformity to the [[five precepts]] because in the {{Wiki|light}} of the [[Paramitas]] they must practice [[humility]], [[simplicity]], {{Wiki|restraint}} and selfgiving. [[Patience]] will call for something more than [[forbearance]] with external circumstances and the temperaments of other [[people]]: it will now call for [[patience]] with one’s [[self]]. [[Zeal]] will call for something more than industry and outward show of earnestness: it will call for more [[self-control]] in the task of following the [[Noble Path]] and in [[manifesting]] the [[Dharma]] in one’s [[own]] [[life]]. |
− | Thoughtfulness will give way to mindfulness wherein discriminated meanings and logical deductions and rationalizations will give way to intuitions of significance and spirit. The Paramita of Wisdom (Prajna) will no longer be concerned with pragmatic wisdom and erudition, but will reveal itself in its true perfect-ness of All-inclusive Truth, which is Love. | + | Thoughtfulness will give way to [[mindfulness]] wherein discriminated meanings and [[logical]] deductions and rationalizations will give way to intuitions of significance and [[spirit]]. The [[Paramita]] of [[Wisdom]] ([[Prajna]]) will no longer be concerned with {{Wiki|pragmatic}} [[wisdom]] and erudition, but will reveal itself in its true perfect-ness of All-inclusive [[Truth]], which is [[Love]]. |
− | The third aspect of the Paramitas as seen in the ideal perfection of the Tathágatas can only be fully understood by the Bodhisattva-Mahasattvas who are | + | The third aspect of the [[Paramitas]] as seen in the {{Wiki|ideal}} [[perfection]] of the [[Tathágatas]] can only be fully understood by the [[Bodhisattva-Mahasattvas]] who are |
− | devoted to the highest spiritual discipline and have fully understood that there is nothing to be seen in the world but that which issues from the mind itself; in whose minds the discrimination of dualities has ceased to function; and seizing and clinging has become non-existent. Thus free from all attachments to individual objects and ideas, their minds are free to consider ways of benefiting and giving happiness to others, even to all sentient beings. To the BodhisattvaMahasattvas the ideal of charity is shown in the self-yielding of the Tathágata’s hope of Nirvana that all may enjoy it together. | + | devoted to the [[highest]] [[spiritual]] [[discipline]] and have fully understood that there is nothing to be seen in the [[world]] but that which issues from the [[mind]] itself; in whose [[minds]] the {{Wiki|discrimination}} of dualities has ceased to function; and seizing and [[clinging]] has become [[non-existent]]. Thus free from all [[attachments]] to {{Wiki|individual}} [[objects]] and [[ideas]], their [[minds]] are free to consider ways of benefiting and giving [[happiness]] to others, even to all [[sentient beings]]. To the BodhisattvaMahasattvas the {{Wiki|ideal}} of [[charity]] is shown in the self-yielding of the Tathágata’s {{Wiki|hope}} of [[Nirvana]] that all may enjoy it together. |
− | While having relations with an objective world there is no rising in the minds of the Tathágatas of discriminations between the interests of self and the interests of others, between good and evil, there is just the spontaneity and effortless actuality of perfect behavior. To practice patience with full knowledge of this and that, of grasp and grasping, but with no thought of discrimination nor of attachment, that is the Tathágatas Paramita of Patience. To exert oneself with energy from the first part of the night to its end in conformity with the disciplinary measures with no rising of discrimination as to | + | While having relations with an [[objective world]] there is no [[rising]] in the [[minds]] of the [[Tathágatas]] of discriminations between the interests of [[self]] and the interests of others, between [[good and evil]], there is just the spontaneity and effortless [[actuality]] of {{Wiki|perfect}} {{Wiki|behavior}}. To practice [[patience]] with full [[knowledge]] of this and that, of [[grasp]] and [[grasping]], but with no [[thought]] of {{Wiki|discrimination}} nor of [[attachment]], that is the [[Tathágatas]] [[Paramita]] of [[Patience]]. To exert oneself with [[energy]] from the first part of the night to its end in conformity with the disciplinary measures with no [[rising]] of {{Wiki|discrimination}} as to |
− | comfort or discomfort, that is the Tathágata’s Paramita of Zeal. Not to discriminate between self and others in thoughts of Nirvana, but to keep the mind fixed on Nirvana, that is the Paramita of Mindfulness. As to the Prajna-Paramita, which is Noble Wisdom, who can predicate it? When in Samádhi the mind ceases to discriminate and there is only perfect and love-filled imageless-ness, then an inscrutable "turning-about" will | + | {{Wiki|comfort}} or discomfort, that is the Tathágata’s [[Paramita]] of [[Zeal]]. Not to discriminate between [[self]] and others in [[thoughts]] of [[Nirvana]], but to keep the [[mind]] fixed on [[Nirvana]], that is the [[Paramita]] of [[Mindfulness]]. As to the [[Prajna-Paramita]], which is [[Noble Wisdom]], who can predicate it? When in Samádhi the [[mind]] ceases to discriminate and there is only {{Wiki|perfect}} and love-filled imageless-ness, then an [[inscrutable]] "turning-about" will |
− | take place in the inmost consciousness and one will have attained selfrealization of Noble Wisdom that is the highest Prajna-Paramita. | + | take place in the inmost [[consciousness]] and one will have [[attained]] [[selfrealization]] of [[Noble Wisdom]] that is the [[highest]] [[Prajna-Paramita]]. |
− | Then Mahamati said to the Blessed One: You have spoken of an astral-body, a "mind-vision-body" (manomayakaya) which the Bodhisattvas are able to assume, as being one of the fruits of self-realization of Noble Wisdom: pray tell us, Blessed One, what is meant by such a transcendental body? | + | Then [[Mahamati]] said to the [[Blessed One]]: You have spoken of an astral-body, a "mind-vision-body" ([[manomayakaya]]) which the [[Bodhisattvas]] are able to assume, as being one of the {{Wiki|fruits}} of [[self-realization]] of [[Noble Wisdom]]: pray tell us, [[Blessed One]], what is meant by such a [[transcendental body]]? |
− | The Blessed One replied: There are three kinds of such transcendental bodies: First, there is one in which the Bodhisattva attains enjoyment of the Samádhis and Samapattis. Second, there is the one, which is assumed by the Tathágatas according to the class of beings to be sustained, and which achieves | + | The [[Blessed One]] replied: There are three kinds of such [[transcendental]] [[bodies]]: First, there is one in which the [[Bodhisattva]] attains [[enjoyment]] of the Samádhis and [[Samapattis]]. Second, there is the one, which is assumed by the [[Tathágatas]] according to the class of [[beings]] to be sustained, and which achieves |
− | and perfects spontaneously with no attachment and no effort. Third, there is the one in which the Tathágatas receive their intuition of Dharmakaya. | + | and perfects spontaneously with no [[attachment]] and no [[effort]]. Third, there is the one in which the [[Tathágatas]] receive their [[intuition]] of [[Dharmakaya]]. |
− | The transcendental personality that enters into the enjoyment of the Samádhis comes with the third, fourth and fifth stages as the mentations of the mindsystem become quieted and waves of consciousness are no more stirred on the face of Universal Mind. In this state, the conscious-mind is still aware, in a measure, of the bliss being experienced by this cessation of the mind’s activities. | + | The [[transcendental]] [[personality]] that enters into the [[enjoyment]] of the Samádhis comes with the third, fourth and fifth stages as the mentations of the mindsystem become quieted and waves of [[consciousness]] are no more stirred on the face of [[Universal Mind]]. In this [[state]], the conscious-mind is still {{Wiki|aware}}, in a measure, of the [[bliss]] being [[experienced]] by this [[cessation]] of the [[mind’s]] [[activities]]. |
− | The second kind of transcendental personality is the kind assumed by Bodhisattvas and Tathágatas as bodies of transformation by which they demonstrate their original vows in the work of achieving and perfecting; it comes with the eighth stage of Bodhisattva-hood. When the Bodhisattva has a thoroughgoing penetration into the Maya-like nature of things and understands the dharma of imageless-ness, he will experience the "turning-about" in his deepest consciousness and will become able to experience the higher Samádhis even to the highest. By entering into these exalted Samádhis he attains a personality | + | The second kind of [[transcendental]] [[personality]] is the kind assumed by [[Bodhisattvas]] and [[Tathágatas]] as [[bodies]] of [[transformation]] by which they demonstrate their [[original vows]] in the work of achieving and perfecting; it comes with the eighth stage of [[Bodhisattva-hood]]. When the [[Bodhisattva]] has a thoroughgoing [[penetration]] into the Maya-like [[nature]] of things and [[understands]] the [[dharma]] of imageless-ness, he will [[experience]] the "turning-about" in his deepest [[consciousness]] and will become able to [[experience]] the higher Samádhis even to the [[highest]]. By entering into these [[exalted]] Samádhis he attains a [[personality]] |
− | that transcends the conscious-mind, by reason of which he obtains supernatural powers of self-mastery and activities because of which he is able to move as he wishes, as quickly as a dream changes as quickly as an image changes in a mirror. This transcendental body is not a product of the elements and yet there is something in it that is analogous to what is so produced; it is furnished with all the differences appertaining to the world of form but without their limitations; possessed of this "mind-vision-body" he is able to be present in all the assemblages in all the Buddha-lands. Just as his thoughts move | + | that {{Wiki|transcends}} the conscious-mind, by [[reason]] of which he obtains [[supernatural powers]] of self-mastery and [[activities]] because of which he is able to move as he wishes, as quickly as a [[dream]] changes as quickly as an image changes in a [[mirror]]. This [[transcendental body]] is not a product of the [[elements]] and yet there is something in it that is analogous to what is so produced; it is furnished with all the differences appertaining to the [[world of form]] but without their limitations; possessed of this "mind-vision-body" he is able to be {{Wiki|present}} in all the assemblages in all the [[Buddha-lands]]. Just as his [[thoughts]] move |
− | instantly and without hindrance over walls, rivers, trees, and mountains, and just as in memory he recalls and visits the scenes of his past experiences, so, while his mind keeps functioning in the body, his thoughts may be a hundred thousand yojanas away. In the same fashion the transcendental personality that experiences the Samádhi Vajravimbopama will be endowed with supernatural powers and psychic faculties and self-mastery by reason of which he will be able to follow the noble paths that lead to the assemblages of the Buddhas, moving about as freely as he may wish. But his wishes will no longer be | + | instantly and without [[hindrance]] over walls, [[rivers]], [[trees]], and [[mountains]], and just as in [[memory]] he recalls and visits the scenes of his {{Wiki|past}} [[experiences]], so, while his [[mind]] keeps functioning in the [[body]], his [[thoughts]] may be a hundred thousand [[yojanas]] away. In the same fashion the [[transcendental]] [[personality]] that [[experiences]] the Samádhi Vajravimbopama will be endowed with [[supernatural powers]] and [[psychic]] [[faculties]] and self-mastery by [[reason]] of which he will be able to follow the [[noble paths]] that lead to the assemblages of the [[Buddhas]], moving about as freely as he may wish. But his wishes will no longer be |
− | selfcentered nor tainted by discrimination and attachment, for this transcendental | + | selfcentered nor [[tainted]] by {{Wiki|discrimination}} and [[attachment]], for this [[transcendental]] |
− | personality is not his old body, but is the transcendental embodiment of his original vows of self-yielding in order to bring all beings to maturity. | + | [[personality]] is not his old [[body]], but is the [[transcendental]] [[embodiment]] of his [[original vows]] of self-yielding in order to bring all [[beings]] to maturity. |
− | The third kind of transcendental personality is so ineffable that it is able to attain intuitions of the Dharmakaya, that is, it attains intuitions of the boundless and inscrutable cognition of Universal Mind. As Bodhisattva-Mahasattvas attain the highest of the stages and become conversant with all the | + | The third kind of [[transcendental]] [[personality]] is so {{Wiki|ineffable}} that it is able to attain intuitions of the [[Dharmakaya]], that is, it attains intuitions of the [[boundless]] and [[inscrutable]] [[cognition]] of [[Universal Mind]]. As [[Bodhisattva-Mahasattvas]] attain the [[highest]] of the stages and become conversant with all the |
− | treasures to be realized in Noble Wisdom, they will attain this inconceivable transformation-body which is the true nature of all the Tathágatas past, present and future, and will participate in the blissful peace which pervades the Dharma of all the Buddhas. | + | [[treasures]] to be [[realized]] in [[Noble Wisdom]], they will attain this [[inconceivable]] [[transformation-body]] which is the [[true nature]] of all the [[Tathágatas]] {{Wiki|past}}, {{Wiki|present}} and {{Wiki|future}}, and will participate in the [[blissful]] [[peace]] which pervades the [[Dharma]] of all the [[Buddhas]]. |
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− | Then Mahamati asked the Blessed One: Pray tell us how many kinds of disciples there are? | + | Then [[Mahamati]] asked the [[Blessed One]]: Pray tell us how many kinds of [[disciples]] there are? |
− | The Blessed One replied: There are as many kinds of disciples as there are individuals, but for convenience they may be divided into two groups: disciples | + | The [[Blessed One]] replied: There are as many kinds of [[disciples]] as there are {{Wiki|individuals}}, but for convenience they may be divided into two groups: [[disciples]] |
− | of the lineage of the Arhats, and disciples known as Bodhisattvas. Disciples of the lineage of the Arhats may be considered under two aspects: First, according to the number of times they will return to this life of birth-and-death; and second, according to their spiritual progress. Under the first aspect, they may be subdivided into three groups: The "Stream-entered," the "Once-returning," and the "Never-returning." | + | of the [[lineage]] of the [[Arhats]], and [[disciples]] known as [[Bodhisattvas]]. [[Disciples]] of the [[lineage]] of the [[Arhats]] may be considered under two aspects: First, according to the number of times they will return to this [[life]] of [[birth-and-death]]; and second, according to their [[spiritual]] progress. Under the first aspect, they may be subdivided into [[three groups]]: The "Stream-entered," the "[[Once-returning]]," and the "[[Never-returning]]." |
− | The Stream-entered are those disciples, who having freed themselves from the attachments to the lower discriminations and who have cleansed themselves from | + | The Stream-entered are those [[disciples]], who having freed themselves from the [[attachments]] to the lower discriminations and who have cleansed themselves from |
− | the twofold hindrances and who clearly understand the meaning of the twofold ego-less-ness, yet who still cling to the notion of individuality and generality and to their own ego-ness. They will advance along the stages to the sixth only to succumb to the entrancing bliss of the Samádhis. They will be reborn seven times, or five times, or three times, before they will be able to pass the sixth stage. The Once-returning are the Arhats, and the Never-returning are the Bodhisattvas who have reached the seventh stage. | + | the twofold [[hindrances]] and who clearly understand the meaning of the twofold ego-less-ness, yet who still [[cling]] to the notion of [[individuality]] and [[generality]] and to their [[own]] [[ego-ness]]. They will advance along the stages to the sixth only to succumb to the entrancing [[bliss]] of the Samádhis. They will be [[reborn]] seven times, or five times, or three times, before they will be able to pass the sixth stage. The [[Once-returning]] are the [[Arhats]], and the [[Never-returning]] are the [[Bodhisattvas]] who have reached the seventh stage. |
− | The reasons for these gradations is because of their attachment to the three degrees of false-imagination: namely, faith in moral practices, doubt, and the view of their individual personality. When these three hindrances are overcome, they will be able to attain the higher stages. As to moral practices: the ignorant, simple-minded disciples obey the rules of morality, piety and penance, because they desire thereby to gain worldly advancement and happiness, with the added hope of being reborn in more favorable conditions. The Stream-entered ones do not cling to moral practices for any hope of reward | + | The [[reasons]] for these gradations is because of their [[attachment]] to the three degrees of false-imagination: namely, [[faith]] in [[moral]] practices, [[doubt]], and the view of their {{Wiki|individual}} [[personality]]. When these three [[hindrances]] are overcome, they will be able to attain the higher stages. As to [[moral]] practices: the [[ignorant]], simple-minded [[disciples]] obey the {{Wiki|rules}} of [[morality]], piety and penance, because they [[desire]] thereby to gain [[worldly]] advancement and [[happiness]], with the added {{Wiki|hope}} of being [[reborn]] in more favorable [[conditions]]. The Stream-entered ones do not [[cling]] to [[moral]] practices for any {{Wiki|hope}} of reward |
− | for their minds are fixed on the exalted state of self-realization; the reason they devote themselves to the details of morality is that they wish to master such truths as are in conformity with the undefiled out-flowings. As regards the hindrance of doubt in the Buddha’s teaching, that will continue so long as any of the notions of discrimination are cherished and will disappear when they disappear. Attachment to the view of individual personality will be gotten rid of as the disciple gains a more thorough understanding of the notions of being and non-being, self-nature and ego-less-ness, thereby getting rid | + | for their [[minds]] are fixed on the [[exalted]] [[state]] of [[self-realization]]; the [[reason]] they devote themselves to the details of [[morality]] is that they wish to [[master]] such [[truths]] as are in conformity with the undefiled out-flowings. As regards the [[hindrance]] of [[doubt]] in the [[Buddha’s teaching]], that will continue so long as any of the notions of {{Wiki|discrimination}} are cherished and will disappear when they disappear. [[Attachment]] to the view of {{Wiki|individual}} [[personality]] will be gotten rid of as the [[disciple]] gains a more thorough [[understanding]] of the notions of [[being and non-being]], [[self-nature]] and ego-less-ness, thereby getting rid |
− | of the attachments to his own selfness that goes with those discriminations. By breaking up and clearing away these three hindrances the Stream-entered one will be able to discard all greed, anger and folly. | + | of the [[attachments]] to his [[own]] [[selfness]] that goes with those discriminations. By breaking up and clearing away these three [[hindrances]] the Stream-entered one will be able to discard all [[greed]], [[anger]] and folly. |
− | As for the Once-returning Arhats; there was once in them the discrimination of form, signs, and appearances, but as they gradually learned by right-knowledge not to view individual objects under the aspect of quality and qualifying, and as they became acquainted with what marks the attainment of the | + | As for the [[Once-returning]] [[Arhats]]; there was once in them the {{Wiki|discrimination}} of [[form]], [[signs]], and [[appearances]], but as they gradually learned by [[right-knowledge]] not to view {{Wiki|individual}} [[objects]] under the aspect of [[quality]] and qualifying, and as they became acquainted with what marks the [[attainment]] of the |
− | practice of Dhyana, they have reached the stage of enlightenment where in one more rebirth they will be able to put an end to the clinging to their own self-interests. Free from this burden of error and its attachments, the passions will no more assert themselves and the hindrances will be cleared away forever. | + | practice of [[Dhyana]], they have reached the stage of [[enlightenment]] where in one more [[rebirth]] they will be able to put an end to the [[clinging]] to their [[own]] self-interests. Free from this [[burden]] of error and its [[attachments]], the [[passions]] will no more assert themselves and the [[hindrances]] will be cleared away forever. |
− | Under the second aspect disciples may be grouped according to the spiritual progress they have attained, into four classes, namely, disciples (Sravaka), | + | Under the second aspect [[disciples]] may be grouped according to the [[spiritual]] progress they have [[attained]], into four classes, namely, [[disciples]] ([[Sravaka]]), |
− | masters (Pratyekabuddha), Arhats, and Bodhisattvas. | + | [[masters]] ([[Pratyekabuddha]]), [[Arhats]], and [[Bodhisattvas]]. |
− | The first class of disciples means well but they find it difficult to understand unfamiliar ideas. Their minds are joyful when studying about and practicing the things belonging to appearances that can be discriminated, but they become confused by the notion of an uninterrupted chain of causation, and they become fearful when they consider the aggregates that make up personality and its object world as being Maya-like, empty and ego-less. They were | + | The first class of [[disciples]] means well but they find it difficult to understand unfamiliar [[ideas]]. Their [[minds]] are [[joyful]] when studying about and practicing the things belonging to [[appearances]] that can be discriminated, but they become confused by the notion of an uninterrupted [[chain of causation]], and they become {{Wiki|fearful}} when they consider the [[aggregates]] that make up [[personality]] and its [[object]] [[world]] as being Maya-like, [[empty]] and ego-less. They were |
− | able to advance to the fifth or sixth stage where they are able to do away with the rising of passions, but not with the notions that give rise to passion and, therefore, they are unable to get rid of the clinging to an ego-soul and its accompanying attachments, habits and habit-energy. In this same class the disciples are the earnest disciples of other faiths, who clinging to the notions of such things as, the soul as an external entity, Supreme Atman, Personal God, seek a Nirvana that is in harmony with them. There are others, more materialistic in their ideas, who think that all things exist in dependence upon | + | able to advance to the fifth or sixth stage where they are able to do away with the [[rising]] of [[passions]], but not with the notions that give rise to [[passion]] and, therefore, they are unable to get rid of the [[clinging]] to an ego-soul and its accompanying [[attachments]], [[habits]] and habit-energy. In this same class the [[disciples]] are the earnest [[disciples]] of other [[faiths]], who [[clinging]] to the notions of such things as, the [[soul]] as an external [[entity]], Supreme [[Atman]], [[Personal God]], seek a [[Nirvana]] that is in [[harmony]] with them. There are others, more {{Wiki|materialistic}} in their [[ideas]], who think that all things [[exist]] in [[dependence]] upon |
− | causation and, therefore, that Nirvana must be in like dependence. But none of these, earnest though they be, have gained an insight into the truth of the twofold ego-less-ness and are, therefore, of limited spiritual insights as regards deliverance and non-deliverance; for them there is no emancipation. They have great self-confidence but they can never gain a true knowledge of Nirvana until they have learned to disciple themselves in the patient acceptance of the twofold ego-less-ness. | + | [[causation]] and, therefore, that [[Nirvana]] must be in like [[dependence]]. But none of these, earnest though they be, have gained an [[insight]] into the [[truth]] of the twofold ego-less-ness and are, therefore, of limited [[spiritual insights]] as regards [[deliverance]] and non-deliverance; for them there is no {{Wiki|emancipation}}. They have great [[self-confidence]] but they can never gain a true [[knowledge]] of [[Nirvana]] until they have learned to [[disciple]] themselves in the {{Wiki|patient}} [[acceptance]] of the twofold ego-less-ness. |
− | The second class of masters are those who have gained a high degree of intellectual understanding of the truths concerning the aggregates that make up personality and its external world but who are filled with fear when they face the significance and consequences of these truths, and the demands which their learning makes upon them, that is, not to become attached to the external world and its manifold forms making for comfort and power, and to keep away from the entanglements of its social relations. They are attracted by the possibilities that are attainable by so doing, namely, the possession of | + | The second class of [[masters]] are those who have gained a high [[degree]] of [[intellectual]] [[understanding]] of the [[truths]] concerning the [[aggregates]] that make up [[personality]] and its [[external world]] but who are filled with {{Wiki|fear}} when they face the significance and {{Wiki|consequences}} of these [[truths]], and the demands which their {{Wiki|learning}} makes upon them, that is, not to become [[attached]] to the [[external world]] and its manifold [[forms]] making for {{Wiki|comfort}} and power, and to keep away from the entanglements of its {{Wiki|social}} relations. They are attracted by the possibilities that are attainable by so doing, namely, the possession of |
− | miraculous powers such as dividing the personality and appearing in different places at the same time, or manifesting bodies of transformation. To gain these powers they even resort to the solitary life, but this class of master never gets beyond the seductions of their learning and egoism, and their discourses are always in conformity with that characteristic and limitation. Among them are many earnest disciples who show a degree of spiritual insight that is characterized by sincerity and undismayed willingness to meet all the demands that the stages make upon them. When they see that all that makes up | + | [[miraculous powers]] such as dividing the [[personality]] and appearing in different places at the same time, or [[manifesting]] [[bodies]] of [[transformation]]. To gain these [[powers]] they even resort to the {{Wiki|solitary}} [[life]], but this class of [[master]] never gets beyond the seductions of their {{Wiki|learning}} and [[egoism]], and their [[discourses]] are always in conformity with that [[characteristic]] and limitation. Among them are many earnest [[disciples]] who show a [[degree]] of [[spiritual insight]] that is characterized by sincerity and undismayed willingness to meet all the demands that the stages make upon them. When they see that all that makes up |
− | the objective world is only a manifestation of mind, that it is without self-nature, un-born and egoless, they accept it without fear, and when they see their own ego-soul is also empty, un-born and ego-less, they are untroubled and undismayed, with earnest purpose they seek to adjust their lives to the full demands of these truths, but they cannot forget the notions that lie back of these facts, especially the notion of their own conscious ego-self and its relation to Nirvana. They are of the Stream-entered class. | + | the [[objective world]] is only a [[manifestation]] of [[mind]], that it is without [[self-nature]], un-born and [[egoless]], they accept it without {{Wiki|fear}}, and when they see their [[own]] ego-soul is also [[empty]], un-born and ego-less, they are untroubled and undismayed, with earnest {{Wiki|purpose}} they seek to adjust their [[lives]] to the full demands of these [[truths]], but they cannot forget the notions that lie back of these facts, especially the notion of their [[own]] [[conscious]] ego-self and its [[relation]] to [[Nirvana]]. They are of the Stream-entered class. |
− | The class known as Arhats are those earnest masters who belong to the returning class. But their spiritual insight they have reached the sixth and seventh stages. They have thoroughly understood the truth of the twofold egoless-ness and the imageless-ness of Reality; with them there is no more discrimination, nor passions, nor pride of egoism; they have gained an exalted insight and seen into the immensity of the Buddha-lands. By attaining an inner perception of the true nature of Universal Mind they are steadily purifying their habit-energy. The Arhats has attained emancipation, enlightenment, the Dhyanas, the | + | The class known as [[Arhats]] are those earnest [[masters]] who belong to the returning class. But their [[spiritual insight]] they have reached the sixth and seventh stages. They have thoroughly understood the [[truth]] of the twofold egoless-ness and the imageless-ness of [[Reality]]; with them there is no more {{Wiki|discrimination}}, nor [[passions]], nor [[pride]] of [[egoism]]; they have gained an [[exalted]] [[insight]] and seen into the immensity of the [[Buddha-lands]]. By [[attaining]] an inner [[perception]] of the [[true nature]] of [[Universal Mind]] they are steadily purifying their habit-energy. The [[Arhats]] has [[attained]] {{Wiki|emancipation}}, [[enlightenment]], the [[Dhyanas]], the |
− | Samádhis, and his whole attention is given to the attainment of Nirvana, but the idea of Nirvana causes mental perturbations because he has the wrong idea of Nirvana. The notions of Nirvana in his mind are divided: he discriminates Nirvana from self, and self from others. He has attained some of the fruits of self-realization but he still thinks and discourses on the Dhyanas, subjects for meditation, the Samádhis, the fruits. He pride-fully says: "There are fetters, but I am disengaged from them." His is a double fault: he both denounces the vices of the ego, and still cling to its fetters. So long as he | + | Samádhis, and his whole [[attention]] is given to the [[attainment]] of [[Nirvana]], but the [[idea]] of [[Nirvana]] [[causes]] [[mental]] perturbations because he has the wrong [[idea]] of [[Nirvana]]. The notions of [[Nirvana]] in his [[mind]] are divided: he discriminates [[Nirvana]] from [[self]], and [[self]] from others. He has [[attained]] some of the {{Wiki|fruits}} of [[self-realization]] but he still [[thinks]] and [[discourses]] on the [[Dhyanas]], [[subjects]] for [[meditation]], the Samádhis, the {{Wiki|fruits}}. He pride-fully says: "There are [[fetters]], but I am disengaged from them." His is a double fault: he both denounces the [[vices]] of the [[ego]], and still [[cling]] to its [[fetters]]. So long as he |
− | continues to discriminate notions of Dhyana, Dhyana practice, subjects for Dhyana, right-knowledge and truth, there is a bewildered state of mind; he has not attained perfect emancipation. Emancipation comes with the acceptance of imageless-ness. | + | continues to discriminate notions of [[Dhyana]], [[Dhyana]] practice, [[subjects]] for [[Dhyana]], [[right-knowledge]] and [[truth]], there is a bewildered [[state of mind]]; he has not [[attained]] {{Wiki|perfect}} {{Wiki|emancipation}}. {{Wiki|Emancipation}} comes with the [[acceptance]] of imageless-ness. |
− | He is master of the Dhyanas and enters into the Samádhis, but to reach the higher stages one must pass beyond the Dhyanas, the immeasurables, the world | + | He is [[master]] of the [[Dhyanas]] and enters into the Samádhis, but to reach the higher stages one must pass beyond the [[Dhyanas]], the [[immeasurables]], the [[world]] |
− | of no-form, and the bliss of the Samádhis into the Samapattis leading to the cessation of thought itself. The Dhyana practitioner, Dhyana, the subject of | + | of [[no-form]], and the [[bliss]] of the Samádhis into the [[Samapattis]] leading to the [[cessation]] of [[thought]] itself. The [[Dhyana]] [[practitioner]], [[Dhyana]], the [[subject]] of |
− | Dhyana, the cessation of thought, once-returning, never-returning, all these are divided and bewildering states of mind. Not until all discrimination is abandoned is there perfect emancipation. Thus the Arhats, master of the Dhyanas, participating in the Samádhis, but unsupported by the Buddhas yields to the entrancing bliss of the Samádhis – and passes to his Nirvana. | + | [[Dhyana]], the [[cessation]] of [[thought]], [[once-returning]], [[never-returning]], all these are divided and bewildering [[states of mind]]. Not until all {{Wiki|discrimination}} is abandoned is there {{Wiki|perfect}} {{Wiki|emancipation}}. Thus the [[Arhats]], [[master]] of the [[Dhyanas]], participating in the Samádhis, but unsupported by the [[Buddhas]] yields to the entrancing [[bliss]] of the Samádhis – and passes to his [[Nirvana]]. |
− | Disciples and masters and Arhats may ascend the stages up to the sixth. They perceive that the triple world is no more than mind itself; they perceive that | + | [[Disciples]] and [[masters]] and [[Arhats]] may ascend the stages up to the sixth. They {{Wiki|perceive}} that the [[triple world]] is no more than [[mind]] itself; they {{Wiki|perceive}} that |
− | there is no becoming attached to the multiplicities of external objects except through the discriminations and activities of the mind itself; they perceive that there is no ego-soul; and, therefore, they attain a measure of tranquilization. But their tranquilization is not perfect every minute of their lives, for with them there is something effect producing, some grasped and grasping, some lingering trace of dualism and egoism. Though disengaged from the actively functioning passions they are still bound in with the habit energy of passion and, becoming intoxicated with the wine of the Samádhis, they will | + | there is no becoming [[attached]] to the multiplicities of [[external objects]] except through the discriminations and [[activities]] of the [[mind]] itself; they {{Wiki|perceive}} that there is no ego-soul; and, therefore, they attain a measure of tranquilization. But their tranquilization is not {{Wiki|perfect}} every minute of their [[lives]], for with them there is something effect producing, some grasped and [[grasping]], some lingering trace of [[dualism]] and [[egoism]]. Though disengaged from the actively functioning [[passions]] they are still [[bound]] in with the [[Wikipedia:Habit (psychology)|habit]] [[energy]] of [[passion]] and, becoming {{Wiki|intoxicated}} with the wine of the Samádhis, they will |
− | have their abode in the realm of the out-flowings. Perfect tranquilization is possible only with the seventh stage. So long as their minds are in confusion, they cannot attain to a clear conviction as to the cessation of all multiplicity and the actuality of the perfect oneness of all things. In their minds the self-nature of things is still discriminated as good and bad, therefore, their minds are in confusion and they cannot pass beyond the sixth stage. But at the sixth stage all discrimination ceases as they become engrossed in the bliss of the Samádhis wherein they cherish the thought of Nirvana | + | have their abode in the [[realm]] of the out-flowings. Perfect tranquilization is possible only with the seventh stage. So long as their [[minds]] are in [[confusion]], they cannot attain to a clear conviction as to the [[cessation]] of all multiplicity and the [[actuality]] of the {{Wiki|perfect}} [[oneness]] of all things. In their [[minds]] the [[self-nature]] of things is still discriminated as [[good and bad]], therefore, their [[minds]] are in [[confusion]] and they cannot pass beyond the sixth stage. But at the sixth stage all {{Wiki|discrimination}} ceases as they become engrossed in the [[bliss]] of the Samádhis wherein they cherish the [[thought]] of [[Nirvana]] |
− | and, as Nirvana is possible at the sixth stage, they pass into their Nirvana, but it is not the Nirvana of the Buddhas. | + | and, as [[Nirvana]] is possible at the sixth stage, they pass into their [[Nirvana]], but it is not the [[Nirvana]] of the [[Buddhas]]. |
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− | Then said Mahamati to the Blessed One: Will you tell us now about the disciples who are Bodhisattvas? | + | Then said [[Mahamati]] to the [[Blessed One]]: Will you tell us now about the [[disciples]] who are [[Bodhisattvas]]? |
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− | Wisdom and who have taken upon themselves the task of enlightening others. They have gained a clear understanding of the truth that all things are empty, unborn, and of a Maya-like nature; they have ceased from viewing things discriminatively and from considering them in their relations; they thoroughly understand the truth of twofold ego-less-ness and have adjusted themselves to it with patient acceptance; they have attained a definite realization of imageless-ness; and they are abiding in the perfect-knowledge that they have gained by self-realization of Noble Wisdom. | + | The [[Blessed One]] replied: The [[Bodhisattvas]] are those earnest [[disciples]] who are [[enlightened]] by [[reason]] of their efforts to attain [[self-realization]] of [[Noble Wisdom]] and who have taken upon themselves the task of [[enlightening]] others. They have gained a [[clear understanding]] of the [[truth]] that all things are [[empty]], {{Wiki|unborn}}, and of a Maya-like [[nature]]; they have ceased from viewing things discriminatively and from considering them in their relations; they thoroughly understand the [[truth]] of twofold ego-less-ness and have adjusted themselves to it with {{Wiki|patient}} [[acceptance]]; they have [[attained]] a definite [[realization]] of imageless-ness; and they are abiding in the perfect-knowledge that they have gained by [[self-realization]] of [[Noble Wisdom]]. |
− | Well stamped by the seal of "Suchness" they entered upon the first of the Bodhisattva stages. The first stage is called the stage of Joy (Pranudita). Entering this stage is like passing out of the glare of the shadows into a realm of "noshadows"; it is like passing out of the noise and tumult of the crowded city into the quietness of solitude. The Bodhisattva feels within himself the awakening of a great heart of compassion and he utters his ten original vows: To honor and serve all Buddhas; to spread the knowledge and practice of the Dharma; to welcome all coming Buddhas; to practice the six | + | Well stamped by the {{Wiki|seal}} of "[[Suchness]]" they entered upon the first of the [[Bodhisattva stages]]. The first stage is called the stage of [[Joy]] (Pranudita). Entering this stage is like passing out of the glare of the shadows into a [[realm]] of "noshadows"; it is like passing out of the noise and tumult of the crowded city into the quietness of [[solitude]]. The [[Bodhisattva]] [[feels]] within himself the [[awakening]] of a great [[heart]] of [[compassion]] and he utters his ten [[original vows]]: To [[honor]] and serve all [[Buddhas]]; to spread the [[knowledge]] and practice of the [[Dharma]]; to welcome all coming [[Buddhas]]; to practice the [[six Paramitas]]; to persuade all [[beings]] to embrace the [[Dharma]]; to attain a {{Wiki|perfect}} [[understanding]] of the [[universe]]; to attain a {{Wiki|perfect}} [[understanding]] of the mutuality of all [[beings]]; to attain {{Wiki|perfect}} [[self-realization]] of the [[oneness]] of all the [[Buddhas]] and [[Tathágatas]] in [[self-nature]], {{Wiki|purpose}} and resources; to become acquainted with all [[skillful means]] for the carrying out of these [[vows]] for the {{Wiki|emancipation}} of all [[beings]]; to realize [[supreme enlightenment]] through the {{Wiki|perfect}} [[self-realization]] of [[Noble Wisdom]], ascending the stages and entering Tathágata-hood. |
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+ | In the [[spirit]] of these [[vows]] the [[Bodhisattva]] gradually ascends the stages to the sixth. All earnest [[disciples]], [[masters]] and [[Arhats]] have ascended thus far, but being enchanted by the [[bliss]] of the Samádhis and not being supported by the [[powers]] of the [[Buddhas]], they pass to their [[Nirvana]]. The same [[fate]] would befall the [[Bodhisattvas]] except for the sustaining power of the [[Buddhas]], by that they are enabled to refuse to enter [[Nirvana]] until all [[beings]] can enter [[Nirvana]] with them. The [[Tathágatas]] point out to them the [[virtues]] of [[Buddhahood]], which are beyond the {{Wiki|conception}} of the intellectual-mind, and they encourage | ||
− | + | and strengthen the [[Bodhisattvas]] not to give in to the enchantment of the [[bliss]] of the Samádhis, but to press on to further advancement along the stages. If the [[Bodhisattvas]] had entered [[Nirvana]] at this stage, and they would have done so without the sustaining power of the [[Buddhas]], there would have been the [[cessation]] of all things and the [[family]] of the [[Tathágatas]] would have become [[extinct]]. | |
+ | Strengthened by the new strength that comes to them from the [[Buddhas]] and with more [[perfect insight]] that is theirs by [[reason]] of their advance in | ||
− | + | [[selfrealization]] of [[Noble Wisdom]], they re-examine the [[nature]] of the [[mind-system]], the ego-less-ness of [[personality]], and the part that [[grasping]] and [[attachment]] and habit-energy play in the unfolding {{Wiki|drama}} of [[life]]; they re-examine the [[illusions]] of the fourfold [[logical analysis]], and the various [[elements]] that enter into [[enlightenment]] and [[self-realization]], and, in the thrill of their new [[powers]] of selfmastery, the [[Bodhisattvas]] enter upon the seventh stage of Far-going ([[Durangama]]). | |
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+ | Supported by the sustaining power of the [[Buddhas]], the [[Bodhisattvas]] at this stage enter into the [[bliss]] of the Samádhi of {{Wiki|perfect}} tranquilization. Owing to their [[original vows]] they are transported by [[emotions]] of [[love]] and [[compassion]] as they become {{Wiki|aware}} of the part they are to perform in the carrying out of their [[vows]] for {{Wiki|emancipation}} of all [[beings]]. Thus they do not enter into [[Nirvana]], but, in [[truth]], they too are already in [[Nirvana]] because in their [[emotions]] of [[love]] and | ||
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+ | [[compassion]] there is no [[rising]] of {{Wiki|discrimination}}; henceforth, with them, {{Wiki|discrimination}} no more takes place. Because of [[Transcendental Intelligence]] only one {{Wiki|conception}} is {{Wiki|present}} – the promotion of the [[realization]] of [[Noble Wisdom]]. This is called the [[Bodhisattva’s]] [[Nirvana]] – the losing oneself in the [[bliss]] of {{Wiki|perfect}} self-yielding. This is the seventh stage, the stage of Far-going. | ||
+ | The eighth stage is the stage of No-recession ([[Acala]]). Up to this stage, because of the [[defilements]] upon the face of [[Universal Mind]] [[caused]] by the | ||
− | + | [[accumulation]] of habit-energy since beginning-less time, the [[mind-system]] and all that pertains to it has been evolved and sustained. The [[mind-system]] functioned by the discriminations of an external and [[objective world]] to which it became [[attached]] and by which it was perpetuated. But with the [[Bodhisattva’s]] [[attainment]] of the eighth stage there come a "turning-about" within his deepest seat of [[consciousness]] from [[self-centered]] [[egoism]] to [[universal compassion]] for all [[beings]], by which he attains {{Wiki|perfect}} [[self-realization]] of [[Noble Wisdom]]. There is an instant of [[cessation]] of the delusive [[activities]] of the | |
− | + | whole [[mind-system]]; the [[dancing]] of the waves of habit-energy on the face of [[Universal Mind]] are forever stilled, revealing its [[own]] [[inherent]] quietness and [[solitude]], the [[inconceivable]] [[Oneness]] of the [[Womb]] of Tathágata-hood. | |
+ | Henceforth there is no more looking outward upon an [[external world]] by [[senses]] and sense-minds, nor a {{Wiki|discrimination}} of particularized [[Wikipedia:concept|concepts]] and [[ideas]] and propositions by an intellectual-mind, no more [[grasping]], nor [[attachment]], nor [[pride]] of [[egoism]], nor habit-energy. Henceforth there is only the inner | ||
− | + | [[experience]] of [[Noble Wisdom]], which has been [[attained]] by entering into its {{Wiki|perfect}} [[Oneness]]. | |
− | + | Thus establishing himself at the eighth stage of No-recession, the [[Bodhisattva]] enters into the [[bliss]] of the ten Samádhis, but avoiding the [[path]] of the [[disciples]] and [[masters]] who yielded themselves up to their entrancing [[bliss]] and who passed to their [[Nirvanas]], and supported by his [[vows]] and the [[Transcendental Intelligence]] which now is his and being sustained by the power of the [[Buddhas]], he enters upon the [[higher paths]] that lead to Tathágata-hood. | |
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− | + | He passes through the [[bliss]] of the Samádhis to assume the [[transformation body]] of a [[Tathágata]] that through him all [[beings]] may be emancipated. [[Mahamati]], If there had been no Tathágata-womb and no [[Divine]] [[Mind]] then there would have been no [[rising]] and [[disappearance]] of the [[aggregates]] that make up [[personality]] and its [[external world]], no [[rising]] and [[disappearance]] of [[ignorant]] [[people]] nor {{Wiki|holy}} [[people]], and no task for [[Bodhisattvas]]; therefore, while walking in the [[path]] of [[self-realization]] and entering into the enjoyments of the Samádhis, you must never abandon working hard for the {{Wiki|emancipation}} of all [[beings]] and your [[self]]- | |
− | |||
− | + | yielding [[love]] will never be in vain. To [[philosophers]] the {{Wiki|conception}} of Tathágata-womb seems devoid of [[purity]] and soiled by these external [[manifestations]], but it is not so understood by the [[Tathágatas]], to them it is not a proposition of [[philosophy]] but an intuitive [[experience]] as real as though it was an [[amalaka]] fruit held in the palm of the hand. | |
+ | With the [[cessation]] of the [[mind-system]] and all its evolving discriminations, there is [[cessation]] of all strain and [[effort]]. It is like a man in a [[dream]] who | ||
+ | imagines he is crossing a [[river]] and who exerts himself to the utmost to do so, who is suddenly [[awakened]]. Being awake, he [[thinks]]: "Is this real or is it unreal?" Being now [[enlightened]] he [[knows]] that it is neither real nor unreal. Thus when the [[Bodhisattva]] arrives at the eighth stage, he is able to see all things truthfully and, more than that, he is able to thoroughly understand the significance of all dream-like things of his [[life]] as to how they came to pass and as to how they pass away. Ever since beginning-less time the [[mind-system]] has [[perceived]] multiplicities of [[forms]], [[conditions]], and [[ideas]], which the | ||
− | + | thinking-mind has discriminated, and the empirical-mind has [[experienced]], grasped, and clung to. From this has risen habit-energy that by its [[accumulation]] has [[conditioned]] the [[illusions]] of [[existence]] and [[non-existence]], [[individuality]] and [[generality]], and has thus perpetuated the [[dream-state]] of false-imagination. But now, to the [[Bodhisattvas]] of the eighth stage, [[life]] is {{Wiki|past}} and is remembered, as it truly was – a passing [[dream]]. | |
− | + | As long as the [[Bodhisattva]] had not passed the seventh stage, even though he had [[attained]] an [[intuitive understanding]] of the true [[meaning of life]] and its | |
− | |||
− | + | Maya-like [[nature]], and as to how the [[mind]] carried on its discriminations and [[attachments]] yet, nevertheless, the cherishing of the notions of these things had continued and, although he no longer [[experienced]] within himself any ardent [[desire]] for things nor any impulse to [[grasp]] them yet, nevertheless, the notions concerning them persisted and perfumed his efforts to practice the teachings of the [[Buddhas]] and to labor for the {{Wiki|emancipation}} of all [[beings]]. Now, in the eighth stage, even the notions have passed away, and all [[effort]] and striving is seen to be unnecessary. The [[Bodhisattva’s]] [[Nirvana]] is {{Wiki|perfect}} | |
− | |||
− | + | tranquilization, but it is not [[extinction]] nor inertness; while there is an entire absence of {{Wiki|discrimination}} and {{Wiki|purpose}}, there is the freedom and spontaneity of potentiality that has come with the [[attainment]] and {{Wiki|patient}} [[acceptance]] of the [[truths]] of ego-less-ness and imageless-ness. Here is {{Wiki|perfect}} [[solitude]], undisturbed by any gradation or continuous succession, but radiant with the [[potency]] and freedom of its selfnature, which is the [[self-nature]] of [[Noble Wisdom]], blissfully [[peaceful]] with the [[serenity]] of Perfect [[Love]]. | |
− | |||
+ | Entering upon the eighth stage, with the "turning-about" at the deepest seat of [[consciousness]], the [[Bodhisattva]] will become [[conscious]] that he has received the second kind of Transcendental-body ([[Manomayakaya]]). The transition from mortal-body to Transcendental-body has nothing to do with {{Wiki|mortal}} [[death]], for the old [[body]] continues to function and the old [[mind]] serves the needs of the old [[body]], but now it is free from the control of {{Wiki|mortal}} [[mind]]. There has been an [[inconceivable]] transformation-death (accintya-parinama-cyuti) by which the falseimagination of his particularized {{Wiki|individual}} [[personality]] has been | ||
− | + | transcended by a [[realization]] of his [[oneness]] with the universalized [[mind]] of Tathágata-hood, from which [[realization]] there will be no recession. With that [[realization]] he finds himself amply endowed with all the Tathágata’s [[powers]], [[psychic]] [[faculties]], and self-mastery, and, just as the good [[earth]] is the support of all [[beings]] in the [[world of desire]] (karmadathu), so the [[Tathágatas]] become the support of all [[beings]] in the [[Transcendental World]] of [[No-form]]. | |
− | |||
− | |||
+ | The first seven of the [[Bodhisattva stages]] were in the [[realm of mind]] and the eighth, while transcending [[mind]], was still in {{Wiki|touch}} with it; but in the ninth stage of [[Transcendental Intelligence]] ([[Sadhumati]]), by [[reason]] of his {{Wiki|perfect}} [[intelligence]] and [[insight]] into the imageless-ness of [[Divine]] [[Mind]] which he had [[attained]] by [[self-realization]] of [[Noble Wisdom]], he is in the [[realm]] of Tathágatahood. Gradually the [[Bodhisattva]] will realize his Tathágata-nature and the possession of all its [[powers]] and [[psychic]] [[faculties]], self-mastery, [[loving]] [[compassion]], and [[skillful means]], and by means of them will enter into all the | ||
− | + | [[Buddha-lands]]. Making use of these new [[powers]], the [[Bodhisattva]] will assume various transformation-bodies and personalities for the [[sake]] of benefiting others. Just as in the former [[mental]] [[life]], [[imagination]] had risen from relativeknowledge, so now [[skillful means]] rise spontaneously from [[Transcendental Intelligence]]. It is like the [[magical]] [[gem]] that reflects instantaneously appropriate responses to one’s wishes. The [[Bodhisattva]] passes over to all the assemblages of the [[Buddhas]] and listens to them as they [[discourse]] on the dream-like [[nature of all things]] and concerning the [[truths]] that transcend all | |
− | + | notions of being and nonbeing, that have no [[relation]] to [[birth]] and [[death]], nor to eternality nor [[extinction]]. Thus facing the [[Tathágatas]] as they [[discourse]] on [[Noble Wisdom]] that is far beyond the [[mental]] capacity of [[disciples]] and [[masters]], he will attain a hundred thousand Samádhis, indeed, a hundred thousand [[Nayutas]] of [[kotis]] of Samádhis, and in the [[spirit]] of these Samádhis he will instantly pass from one [[Buddha-land]] to another, [[paying homage]] to all the [[Buddhas]], being born into all the [[celestial mansions]], [[manifesting]] Buddha-bodies, and himself discoursing on the Triple [[Treasure]] to lesser [[Bodhisattvas]] that they too | |
− | + | may partake of the {{Wiki|fruits}} of [[selfrealization]] of [[Noble Wisdom]]. | |
+ | Thus passing beyond the last stage of [[Bodhisattva-hood]], he becomes a [[Tathágata]] himself endowed with all the freedom of the [[Dharmakaya]]. The tenth stage belongs to the [[Tathágatas]]. Here the [[Bodhisattva]] will find himself seated upon a lotus-like [[throne]] in a splendid jewel-adorned palace and surrounded by [[Bodhisattvas]] of {{Wiki|equal}} rank. [[Buddhas]] from all [[Buddha-lands]] will [[gather]] about him and with their [[pure]] and fragrant hands resting on his {{Wiki|forehead}} will give | ||
− | + | him [[ordination]] and {{Wiki|recognition}} as one of themselves. Then they will assign him a [[Buddha-land]] that he may posses and {{Wiki|perfect}} as his [[own]]. | |
− | + | The tenth stage is called the Great [[Truth]] Cloud ([[Dharmamegha]]), [[inconceivable]], [[inscrutable]]. Only the [[Tathágatas]] can realize {{Wiki|perfect}} Imageless-ness and [[Oneness]] and [[Solitude]]. It is [[Mahesvara]], the Radiant Land, the [[Pure Land]], the Land of Fardistances; surrounding and surpassing the lesser [[worlds]] of [[form]] and [[desire]] (karmadathu), in which the [[Bodhisattva]] will find himself ‘{{Wiki|atonement}}.’ Its rays of [[Noble Wisdom]] which is the [[self-nature]] of the [[Tathágatas]], many- | |
− | + | colored, entrancing, [[auspicious]], are [[transforming]] the [[triple world]] as other [[worlds]] have been [[transformed]] in the {{Wiki|past}}, and still other [[worlds]] will be [[transformed]] in the {{Wiki|future}}. But in the Perfect [[Oneness]] of [[Noble Wisdom]] there is no gradation nor | |
− | The tenth stage is | + | succession nor [[effort]]. The tenth stage is the first, the first is the eighth, and the eighth is the fifth, the fifth the seventh: what gradation can there be where {{Wiki|perfect}} Image-less-ness and [[Oneness]] prevail? And what is the [[reality]] of [[Noble Wisdom]]? It is the {{Wiki|ineffable}} [[potency]] of the [[Dharmakaya]]; it has no |
− | + | bounds nor limits; it surpasses all the [[Buddha-lands]], and pervades the [[Akanistha]] and the [[heavenly]] mansions of the [[Tushita]] ([[Heavens]]). | |
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− | |||
− | bounds nor limits; it surpasses all the Buddha-lands, and pervades the Akanistha and the heavenly mansions of the Tushita (Heavens). | ||
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− | Then said Mahamati to the Blessed One: It has been taught in the canonical books that the Buddhas are subject to neither birth nor destruction, and you have said that "the Un-born" is one of the names of the Tathágatas; does that mean that the Tathágata is a non-entity? | + | Then said [[Mahamati]] to the [[Blessed One]]: It has been [[taught]] in the [[Wikipedia:canonical|canonical]] [[books]] that the [[Buddhas]] are [[subject]] to neither [[birth]] nor destruction, and you have said that "the Un-born" is one of the names of the [[Tathágatas]]; does that mean that the [[Tathágata]] is a [[non-entity]]? |
− | The Blessed One replied: The Tathágata is not a non-entity nor is he to be conceived as other things are as neither born nor disappearing, nor is he subject to causation, not is he without significance; yet I refer to him as "The Un-born." There is yet another name for the Tathágata. "The Mind-appearing One" (Manomayakaya) which his Essence-body assumes at will in the transformations incident to his work of emancipation. This is beyond the understanding of common disciples and masters and even beyond the full comprehension of those Bodhisattvas who remain in the seventh stage. Yes, Mahamati, "The Un-born" is | + | The [[Blessed One]] replied: The [[Tathágata]] is not a [[non-entity]] nor is he to be [[conceived]] as other things are as neither born nor disappearing, nor is he [[subject]] to [[causation]], not is he without significance; yet I refer to him as "The Un-born." There is yet another [[name]] for the [[Tathágata]]. "The Mind-appearing One" ([[Manomayakaya]]) which his [[Essence-body]] assumes at will in the transformations incident to his work of {{Wiki|emancipation}}. This is beyond the [[understanding]] of common [[disciples]] and [[masters]] and even beyond the full [[comprehension]] of those [[Bodhisattvas]] who remain in the seventh stage. Yes, [[Mahamati]], "The Un-born" is |
− | synonymous with Tathágata. | + | {{Wiki|synonymous}} with [[Tathágata]]. |
− | Then Mahamati said: If the Tathágatas are un-born, there does not seem to be anything to take hold of – no entity – or is there something that bears another name than entity? And what can that "something" be? | + | Then [[Mahamati]] said: If the [[Tathágatas]] are un-born, there does not seem to be anything to take hold of – no [[entity]] – or is there something that bears another [[name]] than [[entity]]? And what can that "something" be? |
− | The Blessed One replied: Objects are frequently known by different names according to different aspects that they present, the god Indra is sometimes known | + | The [[Blessed One]] replied: [[Objects]] are frequently known by different names according to different aspects that they {{Wiki|present}}, the [[god]] [[Indra]] is sometimes known |
− | as Shakra, and sometimes as Purandara. These different names are sometimes used interchangeably and sometimes they are discriminated, but different objects are not to be imagined because of the different names, nor are they without individuation. The same can be said of myself as I appear in this world of patience before ignorant people and where I am known by uncounted trillions of names. They address me by different names not realizing that they are all names of the one Tathágata. Some recognize me as Tathágata, some as the self-existent one, some as Gautama the Ascetic, some as Buddha. Then there are | + | as [[Shakra]], and sometimes as [[Purandara]]. These different names are sometimes used interchangeably and sometimes they are discriminated, but different [[objects]] are not to be [[imagined]] because of the different names, nor are they without individuation. The same can be said of myself as I appear in this [[world]] of [[patience]] before [[ignorant]] [[people]] and where I am known by uncounted trillions of names. They address me by different names not [[realizing]] that they are all names of the one [[Tathágata]]. Some [[recognize]] me as [[Tathágata]], some as the [[self-existent]] one, some as [[Gautama]] the [[Ascetic]], some as [[Buddha]]. Then there are |
− | others who recognize me as Brahma, as Vishnu, as Ishvara; some see me as Sun, as Moon; some as a reincarnation of the ancient sages; some as one of "ten powers"; some as Rama, some as Indra, and some as Varuna. Still there are others who speak of me as The Un-born, as Emptiness, as "Suchness," as Truth, as Reality, as Ultimate Principle; still there are others who see me as Dharmakaya, as Nirvana, as the Eternal; some speak of me as sameness, as non | + | others who [[recognize]] me as [[Brahma]], as [[Vishnu]], as [[Ishvara]]; some see me as {{Wiki|Sun}}, as [[Moon]]; some as a [[reincarnation]] of the [[ancient]] [[sages]]; some as one of "[[ten powers]]"; some as {{Wiki|Rama}}, some as [[Indra]], and some as {{Wiki|Varuna}}. Still there are others who speak of me as The Un-born, as [[Emptiness]], as "[[Suchness]]," as [[Truth]], as [[Reality]], as {{Wiki|Ultimate}} [[Principle]]; still there are others who see me as [[Dharmakaya]], as [[Nirvana]], as the Eternal; some speak of me as [[sameness]], as non |
− | duality, as un-dying, as formless; some think of me as the doctrine of Buddhacausation, or of Emancipation, or of the Noble Path; and some think of me as | + | [[duality]], as un-dying, as [[formless]]; some think of me as the [[doctrine]] of Buddhacausation, or of {{Wiki|Emancipation}}, or of the [[Noble Path]]; and some think of me as |
− | Divine Mind and Noble Wisdom. Thus in this world and in other worlds am I known by these uncounted names, but they all see me as the moon is seen in the water. Though they all honor, praise and esteem me, they do not fully understand the meaning and significance of the words they use; not having their own self-realization of Truth they cling to the words of their canonical books, or to what has been told to them, or to what they have imagined, and fail to see that the name they are using is only one of the many names of the Tathágata. In their studies they follow the mere words of the text vainly trying to | + | [[Divine]] [[Mind]] and [[Noble Wisdom]]. Thus in this [[world]] and in other [[worlds]] am I known by these uncounted names, but they all see me as the [[moon]] is seen in the [[water]]. Though they all [[honor]], praise and esteem me, they do not fully understand the meaning and significance of the words they use; not having their [[own]] [[self-realization]] of [[Truth]] they [[cling]] to the words of their [[Wikipedia:canonical|canonical]] [[books]], or to what has been told to them, or to what they have [[imagined]], and fail to see that the [[name]] they are using is only one of the many names of the [[Tathágata]]. In their studies they follow the mere words of the text vainly trying to |
− | gain the true meaning, instead of having confidence in the one "text" where self-confirming Truth is revealed, that is, having confidence in the selfrealization of noble Wisdom. | + | gain the true meaning, instead of having [[confidence]] in the one "text" where self-confirming [[Truth]] is revealed, that is, having [[confidence]] in the [[selfrealization]] of [[noble]] [[Wisdom]]. |
− | Then said Mahamati: Pray tell us, Blessed One, about the self-nature of the Tathágatas? | + | Then said [[Mahamati]]: Pray tell us, [[Blessed One]], about the [[self-nature]] of the [[Tathágatas]]? |
− | The Blessed One replied: If the Tathágata is to be described by such expressions as made or un-made, effect or cause, we would have to describe him as | + | The [[Blessed One]] replied: If the [[Tathágata]] is to be described by such {{Wiki|expressions}} as made or un-made, effect or [[cause]], we would have to describe him as |
− | neither made, nor un-made, nor effect, nor cause; but if we so described him we would be guilty of dualistic discrimination. If the Tathágata is something made, he would be impermanent; if he is impermanent anything made would be a Tathágata. If he is something un-made, then all effort to realize Tathágata-hood would be useless. That which is neither an effect or cause, is neither a being nor a non-being, and that which is neither a being nor non-being is outside the four propositions. The four propositions belong to worldly usage; that which is outside them is no more than a word, like a barren-woman’s | + | neither made, nor un-made, nor effect, nor [[cause]]; but if we so described him we would be guilty of [[dualistic]] {{Wiki|discrimination}}. If the [[Tathágata]] is something made, he would be [[impermanent]]; if he is [[impermanent]] anything made would be a [[Tathágata]]. If he is something un-made, then all [[effort]] to realize Tathágata-hood would be useless. That which is neither an effect or [[cause]], is neither a being nor a [[non-being]], and that which is neither a being nor [[non-being]] is outside the four propositions. The four propositions belong to [[worldly]] usage; that which is outside them is no more than a [[word]], like a barren-woman’s |
− | child; so are all the terms concerning the Tathágata to be understood. | + | child; so are all the terms concerning the [[Tathágata]] to be understood. |
− | When it is said that all things are ego-less, it means that all things are devoid of self-hood. Each thing may have its own individuality—the being of a horse is not of cow nature—it is such as it is of its own nature and is thus discriminated by the ignorant, but, nevertheless, its own nature is of the nature of a dream or vision. That is why the ignorant and the simpleminded, who are in the habit of discriminating appearances, fail to understand the | + | When it is said that all things are ego-less, it means that all things are devoid of self-hood. Each thing may have its [[own]] individuality—the being of a [[horse]] is not of {{Wiki|cow}} nature—it is such as it is of its [[own]] [[nature]] and is thus discriminated by the [[ignorant]], but, nevertheless, its [[own]] [[nature]] is of the [[nature]] of a [[dream]] or [[vision]]. That is why the [[ignorant]] and the simpleminded, who are in the [[Wikipedia:Habit (psychology)|habit]] of discriminating [[appearances]], fail to understand the |
− | significance of ego-less-ness. It is not until discrimination is gotten rid of that the fact that all things are empty, un-born and without self-nature can be appreciated. | + | significance of ego-less-ness. It is not until {{Wiki|discrimination}} is gotten rid of that the fact that all things are [[empty]], un-born and without [[self-nature]] can be appreciated. |
− | Mahamati, all these expressions as applied to the Tathágatas are without meaning, for that which is none of these is something removed from all measurement, and that which is removed from all measurement turns into a meaningless word; that which is a mere word is something un-born; that which is | + | [[Mahamati]], all these {{Wiki|expressions}} as applied to the [[Tathágatas]] are without meaning, for that which is none of these is something removed from all measurement, and that which is removed from all measurement turns into a meaningless [[word]]; that which is a mere [[word]] is something un-born; that which is |
− | un-born is not subject to destruction; that which is not subject to destruction is like space and space is neither effect nor cause; that which is neither effect nor cause is something unconditioned; that which is unconditioned is beyond all reasoning; that which is beyond all reasoning, -- that is the Tathágata. The self | + | un-born is not [[subject]] to destruction; that which is not [[subject]] to destruction is like [[space]] and [[space]] is neither effect nor [[cause]]; that which is neither effect nor [[cause]] is something [[unconditioned]]; that which is [[unconditioned]] is beyond all {{Wiki|reasoning}}; that which is beyond all {{Wiki|reasoning}}, -- that is the [[Tathágata]]. The [[self nature]] of Tathágata-hood is far removed from all predicates and measurements; the [[self-nature]] of Tathágata-hood is [[Noble Wisdom]]. |
− | nature of Tathágata-hood is far removed from all predicates and measurements; the self-nature of Tathágata-hood is Noble Wisdom. | ||
− | Then Mahamati said to the Blessed One: Are the Tathágatas permanent or impermanent? | + | Then [[Mahamati]] said to the [[Blessed One]]: Are the [[Tathágatas]] [[permanent]] or [[impermanent]]? |
− | The Blessed One replied: The Tathágatas are neither permanent nor impermanent; if either is asserted there is error connected with the creating agencies for, according to the philosophers, the creating agencies are something uncreated and permanent. But the Tathágatas are not connected with the socalled creating agencies and in that sense he is impermanent. If he is said to be impermanent then he is connected with things that are created for they also are | + | The [[Blessed One]] replied: The [[Tathágatas]] are neither [[permanent]] nor [[impermanent]]; if either is asserted there is error connected with the creating agencies for, according to the [[philosophers]], the creating agencies are something uncreated and [[permanent]]. But the [[Tathágatas]] are not connected with the socalled creating agencies and in that [[sense]] he is [[impermanent]]. If he is said to be [[impermanent]] then he is connected with things that are created for they also are |
− | impermanent. For these reasons the Tathágatas are neither permanent nor impermanent. | + | [[impermanent]]. For these [[reasons]] the [[Tathágatas]] are neither [[permanent]] nor [[impermanent]]. |
− | Neither can the Tathágatas be said to be permanent in the sense that space is said to be permanent, or that the horns of a hare can be said to be permanent for, being unreal, they exclude all ideas of permanency or impermanency. This does not apply to the Tathágatas because they come fourth from the habitenergy of ignorance, which is connected with the mind-system and the elements that make up personality. The triple world originates from the | + | Neither can the [[Tathágatas]] be said to be [[permanent]] in the [[sense]] that [[space]] is said to be [[permanent]], or that the horns of a hare can be said to be [[permanent]] for, being unreal, they exclude all [[ideas]] of permanency or [[impermanency]]. This does not apply to the [[Tathágatas]] because they come fourth from the habitenergy of [[ignorance]], which is connected with the [[mind-system]] and the [[elements]] that make up [[personality]]. The [[triple world]] originates from the |
− | discrimination of unrealities and where discrimination takes place there is duality and the notion of permanency and impermanency, but the Tathágatas do not rise from the discrimination of unrealities. Thus, as long as there is discrimination there will be the notion of permanency and impermanency; when discrimination is done away with, Noble Wisdom, which is based on the significance of solitude, will be established. | + | {{Wiki|discrimination}} of unrealities and where {{Wiki|discrimination}} takes place there is [[duality]] and the notion of permanency and [[impermanency]], but the [[Tathágatas]] do not rise from the {{Wiki|discrimination}} of unrealities. Thus, as long as there is {{Wiki|discrimination}} there will be the notion of permanency and [[impermanency]]; when {{Wiki|discrimination}} is done away with, [[Noble Wisdom]], which is based on the significance of [[solitude]], will be established. |
− | However, there is another sense in which the Tathágatas may be said to be permanent. Transcendental Intelligence rising with the attainment of | + | However, there is another [[sense]] in which the [[Tathágatas]] may be said to be [[permanent]]. [[Transcendental Intelligence]] [[rising]] with the [[attainment]] of |
− | enlightenment is of a permanent nature. This Truth-essence, which is discoverable in the enlightenment of all who are enlightened, is realizable as the regulative and sustaining principle of Reality, which forever abides. The Transcendental Intelligence attained intuitively by the Tathágatas by their selfrealization of Noble Wisdom, is a realization of their own self-nature, in this sense the Tathágatas are permanent. The eternal-unthinkable of the Tathágatas is the "Suchness" of noble Wisdom realized within themselves. It is both eternal and beyond thought. It conforms to the idea of a cause and yet | + | [[enlightenment]] is of a [[permanent]] [[nature]]. This Truth-essence, which is discoverable in the [[enlightenment]] of all who are [[enlightened]], is realizable as the regulative and sustaining [[principle]] of [[Reality]], which forever abides. The [[Transcendental Intelligence]] [[attained]] intuitively by the [[Tathágatas]] by their [[selfrealization]] of [[Noble Wisdom]], is a [[realization]] of their [[own]] [[self-nature]], in this [[sense]] the [[Tathágatas]] are [[permanent]]. The eternal-unthinkable of the [[Tathágatas]] is the "[[Suchness]]" of [[noble]] [[Wisdom]] [[realized]] within themselves. It is both eternal and beyond [[thought]]. It conforms to the [[idea]] of a [[cause]] and yet |
− | is beyond existence and non-existence. Because it is the exalted state of Noble-Wisdom, it has its own character. Because it is the cause of highest Reality, it is its own causation. Its eternality is not derived from reasoning’s based on external notions of being and non-being, nor of eternality nor non-eternality. Being classed under the same head as space, cessation, Nirvana, it is eternal. Because it has nothing to do with existence and non- existence, it is no creator; because it has nothing to do with creation, nor with being and non-being, but is only revealed in the exalted state of noble | + | is beyond [[existence]] and [[non-existence]]. Because it is the [[exalted]] [[state]] of Noble-Wisdom, it has its [[own]] [[character]]. Because it is the [[cause]] of [[highest]] [[Reality]], it is its [[own]] [[causation]]. Its eternality is not derived from reasoning’s based on external notions of [[being and non-being]], nor of eternality nor non-eternality. Being classed under the same head as [[space]], [[cessation]], [[Nirvana]], it is eternal. Because it has nothing to do with [[existence]] and non- [[existence]], it is no creator; because it has nothing to do with creation, nor with [[being and non-being]], but is only revealed in the [[exalted]] [[state]] of [[noble]] |
− | Wisdom, it is truly eternal. | + | [[Wisdom]], it is truly eternal. |
− | When the twofold passions are destroyed, and the twofold hindrances are cleared away, and the twofold ego-less-ness is fully understood, and the inconceivable transformation death of the Bodhisattva is attained – that which remains is the self-nature of the Tathágatas. When the teachings of the Dharma are fully understood and are perfectly realized by the disciples and masters that which is realized in their deepest consciousness is their own | + | When the twofold [[passions]] are destroyed, and the twofold [[hindrances]] are cleared away, and the twofold ego-less-ness is fully understood, and the [[inconceivable]] [[transformation]] [[death]] of the [[Bodhisattva]] is [[attained]] – that which remains is the [[self-nature]] of the [[Tathágatas]]. When the teachings of the [[Dharma]] are fully understood and are perfectly [[realized]] by the [[disciples]] and [[masters]] that which is [[realized]] in their deepest [[consciousness]] is their [[own]] |
− | Buddha-nature revealed as Tathágata. | + | [[Buddha-nature]] revealed as [[Tathágata]]. |
− | In a true sense there are four kinds of sameness relating to Buddha-nature: there is sameness of letters, sameness of words, sameness of meaning, and sameness of Essence. The name of the Buddha is spelt: B-U-D-D-H-A; the letters are the same when used for any Buddha or Tathágata. When the Brahmans teach they use various words, and when the Tathágatas teach they use the very same words; in respect to the words there is a same-ness between us. In the | + | In a true [[sense]] there are four kinds of [[sameness]] relating to [[Buddha-nature]]: there is [[sameness]] of letters, [[sameness]] of words, [[sameness]] of meaning, and [[sameness]] of [[Essence]]. The [[name]] of the [[Buddha]] is spelt: B-U-D-D-H-A; the letters are the same when used for any [[Buddha]] or [[Tathágata]]. When the [[Brahmans]] teach they use various words, and when the [[Tathágatas]] teach they use the very same words; in [[respect]] to the words there is a same-ness between us. In the |
− | teachings of all the Tathágatas there is a same-ness of meaning. Among all the Buddhas there is a sameness of Buddha nature. They all have the thirty-two marks of excellence and the eighty minor signs of bodily perfection; there is no distinction among them except as they manifest various transformations according to the different dispositions of beings who are to be disciplined and emancipated by various means. In the Ultimate Essence, which is Dharmakaya, all the Buddhas of the past, present and future, are of one same-ness. | + | teachings of all the [[Tathágatas]] there is a same-ness of meaning. Among all the [[Buddhas]] there is a [[sameness]] of [[Buddha nature]]. They all have the [[thirty-two marks]] of [[excellence]] and the eighty minor [[signs]] of [[bodily]] [[perfection]]; there is no {{Wiki|distinction}} among them except as they [[manifest]] various transformations according to the different dispositions of [[beings]] who are to be [[disciplined]] and emancipated by various means. In the {{Wiki|Ultimate}} [[Essence]], which is [[Dharmakaya]], all the [[Buddhas]] of the {{Wiki|past}}, {{Wiki|present}} and {{Wiki|future}}, are of one same-ness. |
− | Then said Mahamati to the Blessed One: It has been said by the Blessed One that from the night of Enlightenment to the night of the Parinirvana, the Tathágata has uttered no word nor ever will utter a word. In what deep meaning is this true? | + | Then said [[Mahamati]] to the [[Blessed One]]: It has been said by the [[Blessed One]] that from the night of [[Enlightenment]] to the night of the [[Parinirvana]], the [[Tathágata]] has uttered no [[word]] nor ever will utter a [[word]]. In what deep meaning is this true? |
− | The Blessed One replied: By two reasons of deepest meaning is it true: In the light of Truth self-realized by Noble Wisdom, and in the Truth of an eternally abiding Reality. The self-realization of Noble Wisdom by all Tathágatas is the same as my own self-realization of Noble Wisdom; there is no more, | + | The [[Blessed One]] replied: By two [[reasons]] of deepest meaning is it true: In the {{Wiki|light}} of [[Truth]] self-realized by [[Noble Wisdom]], and in the [[Truth]] of an eternally abiding [[Reality]]. The [[self-realization]] of [[Noble Wisdom]] by all [[Tathágatas]] is the same as my [[own]] [[self-realization]] of [[Noble Wisdom]]; there is no more, |
− | no less, no difference, and all the Tathágatas bear witness that the state of self-realization is free from words and discriminations and has nothing to do with the dualistic way of speaking, that is, all beings receive the teachings of the Tathágatas through self-realization of Noble Wisdom, not though words of discrimination. | + | no less, no difference, and all the [[Tathágatas]] bear {{Wiki|witness}} that the [[state]] of [[self-realization]] is free from words and discriminations and has nothing to do with the [[dualistic]] way of {{Wiki|speaking}}, that is, all [[beings]] receive the teachings of the [[Tathágatas]] through [[self-realization]] of [[Noble Wisdom]], not though words of {{Wiki|discrimination}}. |
− | Again Mahamati, there has always been an eternally abiding reality. The "substance" of Truth (Dharmadhatu) abides forever whether a Tathágata appears in | + | Again [[Mahamati]], there has always been an eternally abiding [[reality]]. The "[[substance]]" of [[Truth]] ([[Dharmadhatu]]) abides forever whether a [[Tathágata]] appears in |
− | the world or not. So does the Reason of all things (dharmata) eternally abide; so does Reality (paramartha) abide and keep its order. What has been realized by myself and all other Tathágatas is this Reality (Dharmakaya), the eternally abiding self-orderliness of Reality; the "Suchness" (tathata) of all things; the realness of things (bhutata); Noble Wisdom, which is Truth itself. The sun radiates its splendor spontaneously on all alike and with no words of explanation; in like manner do the Tathágatas radiate the Truth of Noble Wisdom with no recourse to words and to all alike. For these reasons is | + | the [[world]] or not. So does the [[Reason]] of all things ([[dharmata]]) eternally abide; so does [[Reality]] ([[paramartha]]) abide and keep its order. What has been [[realized]] by myself and all other [[Tathágatas]] is this [[Reality]] ([[Dharmakaya]]), the eternally abiding self-orderliness of [[Reality]]; the "[[Suchness]]" ([[tathata]]) of all things; the realness of things (bhutata); [[Noble Wisdom]], which is [[Truth]] itself. The {{Wiki|sun}} radiates its splendor spontaneously on all alike and with no words of explanation; in like manner do the [[Tathágatas]] radiate the [[Truth of Noble Wisdom]] with no recourse to words and to all alike. For these [[reasons]] is |
− | it stated by me that from the night of enlightenment to the night of the | + | it stated by me that from the night of [[enlightenment]] to the night of the |
− | Tathágata’s Parinirvana, he has not uttered, nor will he utter, one word. And the same is true of all the Buddhas. | + | Tathágata’s [[Parinirvana]], he has not uttered, nor will he utter, one [[word]]. And the same is true of all the [[Buddhas]]. |
− | Then said Mahamati: Blessed one, you speak of the sameness of all Buddhas, but in other places you have spoken of Dharmata-Buddha, Nishyanda-Buddha and Nirmana-Buddha as though they were different from each other; how can they be the same and yet different? | + | Then said [[Mahamati]]: [[Blessed one]], you speak of the [[sameness]] of all [[Buddhas]], but in other places you have spoken of [[Dharmata-Buddha]], Nishyanda-Buddha and Nirmana-Buddha as though they were different from each other; how can they be the same and yet different? |
− | The Blessed One replied: I speak of the different Buddhas as opposed to the views of the philosophers who base their teachings on the reality of an external world of from and who cherish discrimination and attachments arising there from; against the teachings of these philosophers I disclose the NirmanaBuddha, the Buddha of Transformations. In the many transformations of the Tathágata stage, the Nirmana-Buddha establishes such matters as charity, morality, patience, thoughtfulness, and tranquillization: by right-knowledge he teaches the true understanding of Maya-like nature of the elements that | + | The [[Blessed One]] replied: I speak of the different [[Buddhas]] as opposed to the [[views]] of the [[philosophers]] who base their teachings on the [[reality]] of an [[external world]] of from and who cherish {{Wiki|discrimination}} and [[attachments]] [[arising]] there from; against the teachings of these [[philosophers]] I disclose the NirmanaBuddha, the [[Buddha]] of Transformations. In the many transformations of the [[Tathágata]] stage, the Nirmana-Buddha establishes such matters as [[charity]], [[morality]], [[patience]], thoughtfulness, and tranquillization: by [[right-knowledge]] he teaches the true [[understanding]] of Maya-like [[nature]] of the [[elements]] that |
− | make up personality and its external world; he teaches the true nature of the mindsystem as a whole and in the distinctions of its forms, functions and ways of performance. In a deeper sense, the Nirmana-Buddha symbolizes the principles of differentiation and integration by reason of which all component things are distributed, all complexities simplified, all thoughts analyzed; at the same time it symbolizes the harmonizing, unifying power of sympathy and compassion; it removes all obstacles, it harmonizes all differences, it brings into perfect Oneness the discordant many. For the emancipation of all beings | + | make up [[personality]] and its [[external world]]; he teaches the [[true nature]] of the mindsystem as a whole and in the {{Wiki|distinctions}} of its [[forms]], functions and ways of performance. In a deeper [[sense]], the Nirmana-Buddha [[symbolizes]] the {{Wiki|principles}} of differentiation and {{Wiki|integration}} by [[reason]] of which all component things are distributed, all complexities simplified, all [[thoughts]] analyzed; at the same time it [[symbolizes]] the harmonizing, unifying power of [[sympathy]] and [[compassion]]; it removes all [[obstacles]], it harmonizes all differences, it brings into {{Wiki|perfect}} [[Oneness]] the discordant many. For the {{Wiki|emancipation}} of all [[beings]] |
− | the Bodhisattvas and Tathágatas assume bodies of transformation and employ many skilful devices, this is the work of the Nirmana-Buddha. | + | the [[Bodhisattvas]] and [[Tathágatas]] assume [[bodies]] of [[transformation]] and employ many [[skilful]] devices, this is the work of the Nirmana-Buddha. |
− | For the enlightenment of the Bodhisattvas and their sustaining along the stages, the Inconceivable is made realizable. The Nishyanda-Buddha, the "Out-flowingBuddha," though Transcendental Intelligence, reveals the true meaning and significance of appearances, discrimination, attachment; and of the power of habit-energy which is accumulated by them and conditions them; and of the un-born-ness, the emptiness, the ego-less-ness of all things. Because of | + | For the [[enlightenment]] of the [[Bodhisattvas]] and their sustaining along the stages, the [[Inconceivable]] is made realizable. The Nishyanda-Buddha, the "Out-flowingBuddha," though [[Transcendental Intelligence]], reveals the true meaning and significance of [[appearances]], {{Wiki|discrimination}}, [[attachment]]; and of the power of habit-energy which is [[accumulated]] by them and [[conditions]] them; and of the un-born-ness, the [[emptiness]], the ego-less-ness of all things. Because of |
− | Transcendental Intelligence and the purification of the evil out-flowings of life, all dualistic views of existence and non existence are transcended and by self realization of Noble Wisdom the true image-less-ness of Reality is made manifest. The inconceivable glory of Buddhahood is made manifest in rays of Noble Wisdom; Noble Wisdom is the self-nature of the Tathágatas. This is the work of the Nishyanda-Buddha. In a deeper sense, the Nishyanda-Buddha symbolizes the emergence of the principles of intellection and compassion but as yet undifferentiated and in perfect balance, potential but un-manifest. | + | [[Transcendental Intelligence]] and the [[purification]] of the [[evil]] out-flowings of [[life]], all [[dualistic]] [[views]] of [[existence]] and [[non existence]] are transcended and by [[self]] [[realization]] of [[Noble Wisdom]] the true image-less-ness of [[Reality]] is made [[manifest]]. The [[inconceivable]] glory of [[Buddhahood]] is made [[manifest]] in rays of [[Noble Wisdom]]; [[Noble Wisdom]] is the [[self-nature]] of the [[Tathágatas]]. This is the work of the Nishyanda-Buddha. In a deeper [[sense]], the Nishyanda-Buddha [[symbolizes]] the [[emergence]] of the {{Wiki|principles}} of intellection and [[compassion]] but as yet undifferentiated and in {{Wiki|perfect}} [[balance]], potential but un-manifest. |
− | at from the in-going side of the Bodhisattva, Nishyanda-Buddha is seen in the glorified bodies of the Tathágatas; looked at from the fourth-going side of Buddhahood, Nishyanda-Buddha is seen in the radiant personalities of the Tathágatas ready and eager to manifest the inherent Love and Wisdom of the Dharmakaya. | + | at from the in-going side of the [[Bodhisattva]], Nishyanda-Buddha is seen in the glorified [[bodies]] of the [[Tathágatas]]; looked at from the fourth-going side of [[Buddhahood]], Nishyanda-Buddha is seen in the radiant personalities of the [[Tathágatas]] ready and eager to [[manifest]] the [[inherent]] [[Love]] and [[Wisdom]] of the [[Dharmakaya]]. |
− | Dharmata-Buddha is Buddhahood in its self-nature of perfect oneness in whom absolute Tranquility prevails. As noble Wisdom, Dharmata-Buddha transcends all | + | [[Dharmata-Buddha]] is [[Buddhahood]] in its [[self-nature]] of {{Wiki|perfect}} [[oneness]] in whom [[absolute]] [[Tranquility]] prevails. As [[noble]] [[Wisdom]], [[Dharmata-Buddha]] {{Wiki|transcends}} all |
− | differentiated knowledge, is the goal of intuitive self-realization, and is the self-nature of the Tathágatas. As Noble Wisdom, Dharmata-Buddha is the ultimate Principle of Reality from which all things derive their being and truthfulness, but which in itself transcends all predicates. Dharmata-Buddha is the central sun, which holds all, illumines all. Its inconceivable Essence is made manifest in the "out-flowing" glory of Nishyanda-Buddha and in the transformations of the Nirmana-Buddha. | + | differentiated [[knowledge]], is the goal of intuitive [[self-realization]], and is the [[self-nature]] of the [[Tathágatas]]. As [[Noble Wisdom]], [[Dharmata-Buddha]] is the [[Wikipedia:Absolute (philosophy)|ultimate]] [[Principle]] of [[Reality]] from which all things derive their being and [[truthfulness]], but which in itself {{Wiki|transcends}} all predicates. [[Dharmata-Buddha]] is the central {{Wiki|sun}}, which holds all, illumines all. Its [[inconceivable]] [[Essence]] is made [[manifest]] in the "out-flowing" glory of Nishyanda-Buddha and in the transformations of the Nirmana-Buddha. |
− | Then said Mahamati: Pray tell us, Blessed One, more about the Dharmakaya? | + | Then said [[Mahamati]]: Pray tell us, [[Blessed One]], more about the [[Dharmakaya]]? |
− | The Blessed One replied: We have been speaking of it in terms of Buddhahood, but it is inscrutable and beyond predicate we may just as well speak of it as the Truth-body, or the Truth-principle of ultimate Reality (Paramartha). This Ultimate Principle of Reality may be considered as it is manifested under | + | The [[Blessed One]] replied: We have been {{Wiki|speaking}} of it in terms of [[Buddhahood]], but it is [[inscrutable]] and beyond predicate we may just as well speak of it as the [[Truth-body]], or the Truth-principle of [[ultimate Reality]] ([[Paramartha]]). This {{Wiki|Ultimate}} [[Principle]] of [[Reality]] may be considered as it is [[manifested]] under |
− | seven aspects: First, as Citta-gocara, it is the world of spiritual experience and the abode of the Tathágatas on their outgoing mission of emancipation. It is Noble Wisdom manifested as the principle of irradiancy and individuation. Second, as Jnana, it is the mind-world and its principle of the intellection and consciousness. Third as Dristi, it is the realm of dualism which is the physical world of birth and death wherein are manifested all the differentiations of thinker, thinking, and thought about and where-in are manifested the principles of sensation, perception, discrimination, desire, | + | seven aspects: First, as Citta-gocara, it is the [[world]] of [[spiritual experience]] and the abode of the [[Tathágatas]] on their outgoing [[mission]] of {{Wiki|emancipation}}. It is [[Noble Wisdom]] [[manifested]] as the [[principle]] of irradiancy and individuation. Second, as [[Jnana]], it is the mind-world and its [[principle]] of the intellection and [[consciousness]]. Third as [[Dristi]], it is the [[realm]] of [[dualism]] which is the [[physical world]] of [[birth]] and [[death]] wherein are [[manifested]] all the differentiations of thinker, [[thinking]], and [[thought]] about and where-in are [[manifested]] the {{Wiki|principles}} of [[sensation]], [[perception]], {{Wiki|discrimination}}, [[desire]], |
− | attachment and suffering. | + | [[attachment]] and [[suffering]]. |
− | Fourth, because of the greed, anger, infatuation, suffering and need of the physical world incident to discrimination and attachment, it reveals a world beyond the realm of dualism wherein it appears as the integrating principle of charity and sympathy. Fifth, in a realm still higher, which is the abode of the Bodhisattva stages, and is analogous to the mind-world, where the interests of heart transcend those of the mind, it appears as the principle of | + | Fourth, because of the [[greed]], [[anger]], infatuation, [[suffering]] and need of the [[physical world]] incident to {{Wiki|discrimination}} and [[attachment]], it reveals a [[world]] beyond the [[realm]] of [[dualism]] wherein it appears as the integrating [[principle]] of [[charity]] and [[sympathy]]. Fifth, in a [[realm]] still higher, which is the abode of the [[Bodhisattva stages]], and is analogous to the mind-world, where the interests of [[heart]] transcend those of the [[mind]], it appears as the [[principle]] of |
− | compassion and self-giving. Sixth, in the spiritual realm where the Bodhisattvas attain Buddhahood, it appears as the principle of perfect Love (Karuna). Here the last clinging to an ego-self is abandoned and the Bodhisattva enters into his selfrealization of noble Wisdom, which is the bliss of the Tathágata’s perfect enjoyment of his inmost nature. Seventh as Prajna it is the active aspect of the Ultimate Principle wherein both the forth going and the in-coming principles are alike implicit and potential, and wherein both Wisdom and Love are in perfect balance, harmony and the Oneness. | + | [[compassion]] and self-giving. Sixth, in the [[spiritual realm]] where the [[Bodhisattvas]] attain [[Buddhahood]], it appears as the [[principle]] of {{Wiki|perfect}} [[Love]] ([[Karuna]]). Here the last [[clinging]] to an ego-self is abandoned and the [[Bodhisattva]] enters into his [[selfrealization]] of [[noble]] [[Wisdom]], which is the [[bliss]] of the Tathágata’s {{Wiki|perfect}} [[enjoyment]] of his inmost [[nature]]. Seventh as [[Prajna]] it is the active aspect of the {{Wiki|Ultimate}} [[Principle]] wherein both the forth going and the in-coming {{Wiki|principles}} are alike implicit and potential, and wherein both [[Wisdom]] and [[Love]] are in {{Wiki|perfect}} [[balance]], [[harmony]] and the [[Oneness]]. |
− | These are the seven aspects of the ultimate Principle of the Dharmakaya, by reason of which all things are made manifest and perfected and then reintegrated, and all remaining within its inscrutable Oneness, with no signs of individuation, nor beginning, nor succession, nor ending, we speak of it as | + | These are the seven aspects of the [[Wikipedia:Absolute (philosophy)|ultimate]] [[Principle]] of the [[Dharmakaya]], by [[reason]] of which all things are made [[manifest]] and perfected and then reintegrated, and all remaining within its [[inscrutable]] [[Oneness]], with no [[signs]] of individuation, nor beginning, nor succession, nor ending, we speak of it as |
− | Dharmakaya, as Ultimate Principle, as Buddhahood, as Nirvana; what matters it? They are only other names for Noble-Wisdom. | + | [[Dharmakaya]], as {{Wiki|Ultimate}} [[Principle]], as [[Buddhahood]], as [[Nirvana]]; what matters it? They are only other names for Noble-Wisdom. |
− | Mahamati, you and all Bodhisattva-Mahasattvas should avoid the erroneous reasoning of the philosophers and seek for self-realization of Noble Wisdom. | + | [[Mahamati]], you and all [[Bodhisattva-Mahasattvas]] should avoid the erroneous {{Wiki|reasoning}} of the [[philosophers]] and seek for [[self-realization]] of [[Noble Wisdom]]. |
− | Thus have I heard. Upon a time Buddha sojourned in[[Nirvana]] | + | [[Thus have I heard]]. Upon a time [[Buddha]] sojourned in[[Nirvana]] |
− | Then said Mahamati to the Blessed One: Pray tell us about Nirvana? | + | Then said [[Mahamati]] to the [[Blessed One]]: Pray tell us about [[Nirvana]]? |
− | The Blessed one replied: the term, Nirvana, is used with many different meanings, by different people, but these people may be divided into four groups: There are people who are suffering, or who are afraid of suffering, and who think of Nirvana; there are philosophers who try to discriminate Nirvana; there are the class of disciples who think of Nirvana in relation to themselves; and finally there is the Nirvana of the Buddhas. | + | The [[Blessed one]] replied: the term, [[Nirvana]], is used with many different meanings, by different [[people]], but these [[people]] may be divided into four groups: There are [[people]] who are [[suffering]], or who are afraid of [[suffering]], and who think of [[Nirvana]]; there are [[philosophers]] who try to discriminate [[Nirvana]]; there are the class of [[disciples]] who think of [[Nirvana]] in [[relation]] to themselves; and finally there is the [[Nirvana]] of the [[Buddhas]]. |
− | Those who are suffering or who fear suffering, think of Nirvana as an escape and recompense. They imagine that Nirvana consists in the future annihilation of the senses and the sense-minds; they are not aware that universal mind and nirvana are one, and that this life-and-death world and Nirvana are not to be | + | Those who are [[suffering]] or who {{Wiki|fear}} [[suffering]], think of [[Nirvana]] as an escape and recompense. They [[imagine]] that [[Nirvana]] consists in the {{Wiki|future}} {{Wiki|annihilation}} of the [[senses]] and the sense-minds; they are not {{Wiki|aware}} that [[universal]] [[mind]] and [[nirvana]] are one, and that this life-and-death [[world]] and [[Nirvana]] are not to be |
− | separated. These ignorant ones, instead of meditating on the image-less-ness of Nirvana, talk of different ways of emancipation. Being ignorant of, or not understanding, the teachings of the Tathágatas, they cling to the notion of Nirvana that is outside what is seen of the mind and, thus, go on rolling themselves along with the wheel of life and death. | + | separated. These [[ignorant]] ones, instead of [[meditating]] on the image-less-ness of [[Nirvana]], talk of different ways of {{Wiki|emancipation}}. Being [[ignorant]] of, or not [[understanding]], the teachings of the [[Tathágatas]], they [[cling]] to the notion of [[Nirvana]] that is outside what is seen of the [[mind]] and, thus, go on rolling themselves along with the [[wheel of life and death]]. |
− | As to the Nirvanas discriminated by the philosophers: there really are none. Some philosophers conceive Nirvana to be found where the mind-system no more operates owing to the cessation of the elements that make up personality and its world; or is found where there is utter indifference to the objective world and its impermanency. Some conceive Nirvana to be a state where there is no recollection of the past or present, just as when a lamp is extinguished, | + | As to the [[Nirvanas]] discriminated by the [[philosophers]]: there really are none. Some [[philosophers]] [[conceive]] [[Nirvana]] to be found where the [[mind-system]] no more operates owing to the [[cessation]] of the [[elements]] that make up [[personality]] and its [[world]]; or is found where there is utter [[indifference]] to the [[objective world]] and its [[impermanency]]. Some [[conceive]] [[Nirvana]] to be a [[state]] where there is no [[recollection]] of the {{Wiki|past}} or {{Wiki|present}}, just as when a [[lamp]] is [[extinguished]], |
− | or when a seed is burnt, or when a fire goes out; because then there is the cessation of all the substrata, which is explained by the philosophers as the non-rising of discrimination. But this is not Nirvana, because Nirvana does not consist in simple annihilation and vacuity. | + | or when a seed is burnt, or when a [[fire]] goes out; because then there is the [[cessation]] of all the {{Wiki|substrata}}, which is explained by the [[philosophers]] as the non-rising of {{Wiki|discrimination}}. But this is not [[Nirvana]], because [[Nirvana]] does not consist in simple {{Wiki|annihilation}} and [[vacuity]]. |
− | Again, some philosophers explain deliverance as though it was the mere stopping of discrimination, as when the wind stops blowing, or as when one by self-effort gets rid of the dualistic view of knower and known, or gets rid of the notions of permanency and impermanency; or gets rid of the notions of good and evil; or overcomes passion by means of knowledge--to them Nirvana is deliverance. Some, seeing in "form" the bearer of pain alarmed by the notion of | + | Again, some [[philosophers]] explain [[deliverance]] as though it was the mere stopping of {{Wiki|discrimination}}, as when the [[wind]] stops blowing, or as when one by self-effort gets rid of the [[dualistic]] view of knower and known, or gets rid of the notions of permanency and [[impermanency]]; or gets rid of the notions of [[good and evil]]; or overcomes [[passion]] by means of knowledge--to them [[Nirvana]] is [[deliverance]]. Some, [[seeing]] in "[[form]]" the bearer of [[pain]] alarmed by the notion of |
− | "form" and look for happiness in a world of "no-form." Some conceive that in consideration of individuality and generality recognizable in all things inner | + | "[[form]]" and look for [[happiness]] in a [[world]] of "[[no-form]]." Some [[conceive]] that in [[consideration]] of [[individuality]] and [[generality]] recognizable in all things inner |
− | and outer, that there is no destruction and that all beings maintain their being forever and, in this eternality, see Nirvana. Others see the eternally of things in the conception of Nirvana as the absorption of the finite-soul in the supreme Atman; or who see all things as a manifestation of the vital-force of some Supreme Sprit to which all return; and some, who are especially silly, declare that there are two primary things, a primary substance and a primary soul, that react differently upon each other and thus produce all things from the transformations of qualities; some think that the world is born of action and interaction and that no other cause is necessary; others think that Ishvara is free creator of all things; clinging to these foolish notions, there is no awakening, and they consider Nirvana to consist in the fact that there is no awakening. | + | and outer, that there is no destruction and that all [[beings]] maintain their being forever and, in this eternality, see [[Nirvana]]. Others see the eternally of things in the {{Wiki|conception}} of [[Nirvana]] as the [[absorption]] of the finite-soul in the supreme [[Atman]]; or who see all things as a [[manifestation]] of the [[vital-force]] of some Supreme Sprit to which all return; and some, who are especially silly, declare that there are two primary things, a primary [[substance]] and a primary [[soul]], that react differently upon each other and thus produce all things from the transformations of qualities; some think that the [[world]] is born of [[action]] and interaction and that no other [[cause]] is necessary; others think that [[Ishvara]] is free creator of all things; [[clinging]] to these [[foolish]] notions, there is no [[awakening]], and they consider [[Nirvana]] to consist in the fact that there is no [[awakening]]. |
− | Some imagine that Nirvana is where self-nature exists in its own right, unhampered by other self-natures, as the variegated feathers of a peacock, or various precious crystals, or the pointed-ness of a thorn. Some conceive being to be Nirvana, some non-being, while others conceive that all things and Nirvana are not to be distinguished from one another. Some, thinking that time is the creator and that as the rise of the world depends on time; they conceive that Nirvana consists in the recognition of time as Nirvana. Some think that there will be Nirvana when the "twenty-five" truths are generally accepted, or when the king observes the six virtues, and some religionists think that Nirvana is the attainment of paradise. | + | Some [[imagine]] that [[Nirvana]] is where [[self-nature]] [[exists]] in its [[own]] right, unhampered by other self-natures, as the variegated feathers of a [[peacock]], or various [[precious]] crystals, or the pointed-ness of a thorn. Some [[conceive]] being to be [[Nirvana]], some [[non-being]], while others [[conceive]] that all things and [[Nirvana]] are not to be {{Wiki|distinguished}} from one another. Some, [[thinking]] that time is the creator and that as the rise of the [[world]] depends on time; they [[conceive]] that [[Nirvana]] consists in the {{Wiki|recognition}} of time as [[Nirvana]]. Some think that there will be [[Nirvana]] when the "twenty-five" [[truths]] are generally accepted, or when the [[king]] observes the [[six virtues]], and some religionists think that [[Nirvana]] is the [[attainment]] of [[paradise]]. |
− | These views severally advanced by the philosophers with their various seasonings are not in accord with logic nor are they acceptable to the wise. They all | + | These [[views]] severally advanced by the [[philosophers]] with their various seasonings are not in accord with [[logic]] nor are they acceptable to the [[wise]]. They all |
− | conceive Nirvana dualistically and in some causal connection; by these discriminations philosophers imagine Nirvana, but where there is no rising and no disappearing, how can there be discrimination? Each philosopher relying on his own textbook from which he draws his understanding, sins against the truth, because truth is not where he imagines it to be. The only result is that it sets his mind to wandering about and becoming more confused as Nirvana is not to be found by mental searching, the more his mind becomes confused the more he confuses other people. | + | [[conceive]] [[Nirvana]] [[dualistically]] and in some causal [[connection]]; by these discriminations [[philosophers]] [[imagine]] [[Nirvana]], but where there is no [[rising]] and no disappearing, how can there be {{Wiki|discrimination}}? Each [[philosopher]] relying on his [[own]] textbook from which he draws his [[understanding]], [[sins]] against the [[truth]], because [[truth]] is not where he imagines it to be. The only result is that it sets his [[mind]] to wandering about and becoming more confused as [[Nirvana]] is not to be found by [[mental]] searching, the more his [[mind]] becomes confused the more he confuses other [[people]]. |
− | As to the notion of Nirvana as held by disciples and masters who still cling to the notion of an ego-self, and who try to find it by going off by themselves into solitude: their notion of Nirvana is an eternity of bliss like the bliss of the Samádhis-for themselves. They recognize that the world is | + | As to the notion of [[Nirvana]] as held by [[disciples]] and [[masters]] who still [[cling]] to the notion of an ego-self, and who try to find it by going off by themselves into [[solitude]]: their notion of [[Nirvana]] is an {{Wiki|eternity}} of [[bliss]] like the [[bliss]] of the Samádhis-for themselves. They [[recognize]] that the [[world]] is |
− | only a manifestation of mind and that all discriminations are of the mind, and so they forsake social relations and practice various spiritual disciplines and in solitude seek selfrealization of Noble Wisdom by self-effort. They follow the stages to the sixth and attain the bliss of the Samádhis, but as they are still clinging to egoism they do not attain the "turning-about" at the deepest seat of consciousness and, therefore, they are not free from the thinking-mind and the accumulation of its habit-energy. Clinging to the bliss of the Samádhis, they pass to their Nirvana, | + | only a [[manifestation]] of [[mind]] and that all discriminations are of the [[mind]], and so they forsake {{Wiki|social}} relations and practice various [[spiritual]] [[disciplines]] and in [[solitude]] seek [[selfrealization]] of [[Noble Wisdom]] by self-effort. They follow the stages to the sixth and attain the [[bliss]] of the Samádhis, but as they are still [[clinging]] to [[egoism]] they do not attain the "turning-about" at the deepest seat of [[consciousness]] and, therefore, they are not free from the thinking-mind and the [[accumulation]] of its habit-energy. [[Clinging]] to the [[bliss]] of the Samádhis, they pass to their [[Nirvana]], |
− | but it is not the Nirvana of the Tathágatas. They are of those who have "entered the stream"; they must return to this world of life and death. | + | but it is not the [[Nirvana]] of the [[Tathágatas]]. They are of those who have "entered the {{Wiki|stream}}"; they must return to this [[world]] of [[life]] and [[death]]. |
− | Then said Mahamati to the Blessed One: When the Bodhisattvas yield up their stock of merit for the emancipation of all beings, they become spiritually one | + | Then said [[Mahamati]] to the [[Blessed One]]: When the [[Bodhisattvas]] yield up their stock of [[merit]] for the {{Wiki|emancipation}} of all [[beings]], they become [[spiritually]] one |
− | with all animate life; they themselves may be purified, but in others there yet remain unexhausted evil and un-matured karma. Pray tell us, Blessed One, how the Bodhisattvas are given assurance of Nirvana? And what is the Nirvana of the Bodhisattvas? | + | with all animate [[life]]; they themselves may be [[purified]], but in others there yet remain unexhausted [[evil]] and un-matured [[karma]]. Pray tell us, [[Blessed One]], how the [[Bodhisattvas]] are given assurance of [[Nirvana]]? And what is the [[Nirvana]] of the [[Bodhisattvas]]? |
− | The Blessed One replied: Mahamati, this assurance is not an assurance of numbers nor logic; it is not the mind that is to be assured but the heart. The Bodhisattva’s assurance comes with the unfolding insight that follows passion hindrances cleared away, knowledge hindrance purified, and ego-less-ness clearly perceived and patiently accepted. As the mortal-mind ceases to discriminate, there is no more thirst for life, no more sex-lust, no more thirst for | + | The [[Blessed One]] replied: [[Mahamati]], this assurance is not an assurance of numbers nor [[logic]]; it is not the [[mind]] that is to be assured but the [[heart]]. The [[Bodhisattva’s]] assurance comes with the unfolding [[insight]] that follows [[passion]] [[hindrances]] cleared away, [[knowledge]] [[hindrance]] [[purified]], and ego-less-ness clearly [[perceived]] and patiently accepted. As the mortal-mind ceases to discriminate, there is no more [[thirst for life]], no more sex-lust, no more [[thirst]] for |
− | learning, no more thirst for eternal life; with the disappearance of these fourfold thirsts, there is no more accumulation of habit-energy; with no more accumulation of habit-energy the defilements on the face of the Universal Mind clear away, and the Bodhisattva attains self-realization of Noble Wisdom that is the heart’s assurance of Nirvana. | + | {{Wiki|learning}}, no more [[thirst]] for [[eternal life]]; with the [[disappearance]] of these fourfold thirsts, there is no more [[accumulation]] of habit-energy; with no more [[accumulation]] of habit-energy the [[defilements]] on the face of the [[Universal Mind]] clear away, and the [[Bodhisattva]] attains [[self-realization]] of [[Noble Wisdom]] that is the heart’s assurance of [[Nirvana]]. |
− | There are Bodhisattvas here and in other Buddha-lands, who are sincerely devoted to the Bodhisattva’s mission and yet who cannot wholly forget the bliss of the Samádhis and the peace of Nirvana-for themselves. The teaching of Nirvana in which there is no substrate left behind, is revealed according to a hidden meaning for the sake of these disciples who still cling to thoughts of Nirvana for themselves, that they may be inspired to exert themselves in the | + | There are [[Bodhisattvas]] here and in other [[Buddha-lands]], who are sincerely devoted to the [[Bodhisattva’s]] [[mission]] and yet who cannot wholly forget the [[bliss]] of the Samádhis and the [[peace]] of Nirvana-for themselves. The [[teaching]] of [[Nirvana]] in which there is no substrate left behind, is revealed according to a hidden meaning for the [[sake]] of these [[disciples]] who still [[cling]] to [[thoughts]] of [[Nirvana]] for themselves, that they may be inspired to exert themselves in the |
− | Bodhisattva’s mission of emancipation for all beings. The TransformationBuddhas teach a doctrine of Nirvana to meet conditions as they find them, and to give encouragement to the timid and selfish. In order to turn their thoughts away from themselves and to encourage them to a deeper compassion and more earnest zeal for others, they are given assurance as to the future by the sustaining power of the Buddhas of Transformation, but not by the DharmataBuddha. | + | [[Bodhisattva’s]] [[mission]] of {{Wiki|emancipation}} for all [[beings]]. The TransformationBuddhas teach a [[doctrine]] of [[Nirvana]] to meet [[conditions]] as they find them, and to give encouragement to the timid and [[selfish]]. In order to turn their [[thoughts]] away from themselves and to encourage them to a deeper [[compassion]] and more earnest [[zeal]] for others, they are given assurance as to the {{Wiki|future}} by the sustaining power of the [[Buddhas]] of [[Transformation]], but not by the DharmataBuddha. |
− | The Dharma, which establishes the Truth of Noble Wisdom, belongs to the realm of the Dharmata-Buddha. To the Bodhisattvas to the seventh and eighth stages, Transcendental Intelligence is revealed by the Dharmata-Buddha and the Path is pointed out to them, which they are to follow. In the perfect selfrealization of Noble Wisdom that fallows the inconceivable transformation death of the Bodhisattva’s individualized will-control, he no longer lives | + | The [[Dharma]], which establishes the [[Truth of Noble Wisdom]], belongs to the [[realm]] of the [[Dharmata-Buddha]]. To the [[Bodhisattvas]] to the seventh and eighth stages, [[Transcendental Intelligence]] is revealed by the [[Dharmata-Buddha]] and the [[Path]] is pointed out to them, which they are to follow. In the {{Wiki|perfect}} [[selfrealization]] of [[Noble Wisdom]] that fallows the [[inconceivable]] [[transformation]] [[death]] of the [[Bodhisattva’s]] individualized will-control, he no longer [[lives]] |
− | unto himself, but the life that he lives thereafter is the Tathágata’s universalized life as manifested in its transformations. In this perfect self-realization of Noble Wisdom the Bodhisattva realizes that for the Buddhas there is no Nirvana. | + | unto himself, but the [[life]] that he [[lives]] thereafter is the Tathágata’s universalized [[life]] as [[manifested]] in its transformations. In this {{Wiki|perfect}} [[self-realization]] of [[Noble Wisdom]] the [[Bodhisattva]] realizes that for the [[Buddhas]] there is no [[Nirvana]]. |
− | The death of a Buddha, the great Parinirvana, is neither destruction nor death, else would it be birth and continuation. If it were destruction, it would be an effect-producing deed, which is not. Neither is it a vanishing nor abandonment, neither is it attainment, nor is it of no attainment; neither is it of one significance nor of no significance, for there is no Nirvana for the Buddhas. | + | The [[death]] of a [[Buddha]], the great [[Parinirvana]], is neither destruction nor [[death]], else would it be [[birth]] and continuation. If it were destruction, it would be an effect-producing [[deed]], which is not. Neither is it a vanishing nor [[abandonment]], neither is it [[attainment]], nor is it of no [[attainment]]; neither is it of one significance nor of no significance, for there is no [[Nirvana]] for the [[Buddhas]]. |
− | The Tathágata’s Nirvana is where it is recognized that there is nothing but what is seen of the mind itself; is where, recognizing the nature of the self-mind, one no longer cherishes the dualisms of discrimination; is where there is no more thirst nor grasping; is where there is no more attachment to external things. Nirvana is where the thinking-mind with all its discriminations, attachments, aversions and egoism is forever put away; is where logical measures, as they are seen to be inert, are no longer seized upon; is where even the notion of truth is treated with indifference because of its causing bewilderment; is where, getting rid of the four propositions, there is insight into the abode of Reality. Nirvana is where the twofold passions have subsided and the twofold hindrances are cleared away and the twofold ego-less-ness is patiently accepted; is where, by the attainment of the "turning- | + | The Tathágata’s [[Nirvana]] is where it is [[recognized]] that there is nothing but what is seen of the [[mind]] itself; is where, [[recognizing]] the [[nature]] of the self-mind, one no longer cherishes the [[dualisms]] of {{Wiki|discrimination}}; is where there is no more [[thirst]] nor [[grasping]]; is where there is no more [[attachment]] to external things. [[Nirvana]] is where the thinking-mind with |
+ | |||
+ | all its discriminations, [[attachments]], aversions and [[egoism]] is forever put away; is where [[logical]] measures, as they are seen to be inert, are no longer seized upon; is where even the notion of [[truth]] is treated with [[indifference]] because of its causing | ||
+ | |||
+ | [[bewilderment]]; is where, getting rid of the four propositions, there is [[insight]] into the abode of [[Reality]]. [[Nirvana]] is where the twofold [[passions]] have subsided and the twofold [[hindrances]] are cleared away and the twofold ego-less-ness is patiently accepted; is where, by the [[attainment]] of the "turning- | ||
+ | |||
+ | |||
+ | about" in the deepest seat of [[consciousness]], [[self-realization]] of [[Noble Wisdom]] is fully entered into, that is the [[Nirvana]] of the [[Tathágatas]]. | ||
+ | |||
+ | [[Nirvana]] is where the [[Bodhisattva stages]] are passed one after another; is where the sustaining power of the [[Buddhas]] upholds the [[Bodhisattvas]] in the [[bliss]] of the Samádhis; is where [[compassion]] for others {{Wiki|transcends}} all [[thoughts]] of [[self]]; is where the [[Tathágata]] stage is finally [[realized]]. | ||
+ | |||
+ | |||
+ | [[Nirvana]] is the [[realm]] of the [[Dharmata-Buddha]]; it is where the [[manifestation]] of [[Noble Wisdom]] that is [[Buddhahood]] expresses itself in Perfect [[Love]] for all; it is where the [[manifestation]] of Perfect [[Love]] that is Tathágata-hood expresses itself | ||
+ | |||
+ | in [[Noble Wisdom]] for the [[enlightenment]] of all- -there, indeed, is | ||
+ | [[Nirvana]]! | ||
+ | |||
+ | There are two classes of those who may not enter the [[Nirvana]] of the [[Tathágatas]]: there are those who have abandoned the [[Bodhisattva]] ideals, saying, they are not in conformity with the [[sutras]], the {{Wiki|codes}} of [[morality]], nor with | ||
− | + | {{Wiki|emancipation}}. Then there are the true [[Bodhisattvas]] who, on account of their [[original vows]] made [[for the sake of all beings]], saying, "So long as they do not attain [[Nirvana]], I will not attain it for myself," voluntarily keep themselves out of | |
− | |||
− | |||
− | Nirvana | ||
− | + | [[Nirvana]]. But no [[beings]] are left outside by the will of the [[Tathágatas]]; some day each and every one will be influenced by the [[wisdom]] and [[love]] of the [[Tathágatas]] of [[Transformation]] to lay up a stock of [[merit]] and ascend the stages. But, if they only [[realized]] it, they are already in the [[Tathágata’s]] [[Nirvana]] for, in [[Noble Wisdom]], all things are in [[Nirvana]] from the beginning. | |
The End | The End | ||
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− | [[Category:]] | + | [[Category:Sutras]] |
− | [[Category:]] | + | [[Category:Buddhist Terms]] |
− | [[Category:]] | + | [[Category:Mahayana sutra's]] |
Latest revision as of 16:14, 22 June 2024
The Heart Sutra
When Avalokiteshvara Bodhisattva was practicing the profound Prajna Paramita, he investigated and perceived the five Skandhas and saw that they were all non-existent, thus securing his deliverance from all suffering and difficulty.
"Shariputra, form does not differ from emptiness; emptiness does not differ from form
Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, mental function and consciousness in relation to emptiness.
Shariputra, all dharmas are empty of characteristics. They are not created, not annihilated, not impure, not pure, and they neither increase nor decrease. Therefore, in emptiness there is no form, feeling, cognition, [[mental
function]], or consciousness; no eyes, ears, nose, tongue, body and mind; no sights, sounds, smells, taste, touch, and ideas; no field of the
eyes, up to and including no field of mind-consciousness1, and no ignorance or ending of ignorance, up to and including no old age and death, or ending of old age and death.2 There are no Four Noble Truths, no wisdom and no gain.
Because nothing is gained, the Bodhisattva, through reliance on Prajna Paramita, has no hindrances in his heart. Because there is no hindrance, he is not afraid, is free from contrary and delusive ideas and attain the Final Nirvana.
All Buddhas of the past, present and future attain enlightenment through reliance on Prajna Paramita. Therefore, know that Prajna Paramita is a great spiritual mantra, a great bright mantra, a supreme mantra,
an unequalled mantra. It can remove all suffering; it is genuine and not false. That is why the mantra of Prajna Paramita was spoken. Recite it like this:
GATE GATE PARAGATE PARASAMGATE BODHI SVAHA!
THE HEART SUTRA
When Avalokiteshvara Bodhisattva was practicing the profound Prajna Paramita, he illuminated the five Skandhas and saw that they were all empty, and he crossed beyond all suffering and difficulty.Shariputra, form does not differ from emptiness:
emptiness does not differ from form. Form itself is emptiness; emptiness itself is form.
So too are feeling, cognition, mental function and consciousness.
Shariputra. all Dharmas are empty of characteristics. They are not produced, not destroyed, not defiled, not pure, and they neither increase nor decrease. Therefore, in emptiness there is no form, feeling, cognition, mental function, or consciousness; no eyes, ears,
nose, tongue, body, or mind; no sights, sounds, smells, taste, touch, or dharmas; no field of the eyes, up to and including no field of mind-consciousness: and no ignorance or ending of
ignorance, up to and including no old age and death, or ending of old age and death. There is no suffering, no accu no way, no wisdom and no attaining.
Because nothing is attained, the Bodhisattva, through reliance on Prajna Paramita, is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dreamthinking far behind. Ultimately Ninana! All Buddhas of the
past, present and future attain enlightenment through reliance on Prajna Paramita. Therefore, know that Prajna Paramita is a great spiritual mantra, a great bright mantra, a supreme mantra, an unequalled mantra.
It can remove all suffering; it is genuine and not false. That is why the mantra of Prajna Paramita was spoken. Recite it like this:
GATE GATE PARAGATE PARASAMGATE BODHI SVAHA!
The Heart Sutra
O-oh Sariputra, what is seen does not differ from what is empty, nor does what is empty differ from what is seen; what is seen is empty, what is empty is seen.
It is the same for sense perception, imagination, mental function and judgement. O-oh Sariputra, all the empty forms of these dharmas neither come to be nor pass away and are not created or annihilated, not impure or pure, and cannot be increased or decreased.
Since in emptiness nothing can be seen, there is no perception, imagination, mental function or judgement. There is no eye, ear, nose, tongue, body or consciousness. Nor are there sights, sounds,
odors, tastes, objects or dharmas. There is no visual world, world of consciousness or other world.
There is no ignorance or extinction of ignorance and so forth down to no aging and death and also no extinction of aging and death. There is neither suffering, causation, annihilation nor path.
There is no knowing or unknowing. Since nothing can be known, Bodhisattvas rely upon Prajna Paramita and so their minds are unhindered.
Because there is no hindrance, no fear exists and they are far from inverted and illusory thought and thereby attain nirvana.
All the Buddhas in the three periods of time fully accomplish the annuttarasamyak sambodhi by relying upon Prajna Paramita. Therefore, Prajna Paramita is known as the most divine mantra, the great enlightening mantra, the utmost mantra, the in-comparable mantra,
destroyer of all suffering! since what is true is not in vain, listen to the mantra of the Prajna Paramita--it goes like this:
GATE GATE PA-RA GATE PARASAM GATE BOD-HI SVA-HA!
THE DIAMOND SUTRA
The Vajracchedika-prajna-paramita Sutra
Thus have I heard. Once upon a time, the Buddha sojourned in the Jetavana park near Sravasti with an assembly of twelve hundred and fifty bhiksus.
One day, at mealtime, the World Honoured One put on His robe, took His bowl, and entered the great town of Sravasti to beg for His food. After He had begged from door to door, He returned to His place. When He had taken His meal, He put away His robe and bowl, washed His feet, arranged His seat and sat down.
At the time, the elder Subhuti who was in the assembly, rose from his seat, uncovered his right shoulder, knelt upon his right knee, respectfully joined the palms of his hands and said to the Buddha: 'It is very rare, O World Honoured One! how well the Tathagata protects and thinks of all Bodhisattvas; how well He instructs all the Bodhisattvas.
"O World Honoured One, when virtuous men or women develop the supremeenlightenment mind, how should their minds abide and how should they be subdued?' The Buddha said: 'Excellent, excellent, Subhuti! As you say, the Tathagata protects, cherishes and instructs Bodhisattvas so well. Now listen
attentively and I will tell you how the minds of virtuous men and women, who develop the supreme enlightenment mind, should thus abide and be subdued. (Subhuti replied: ) 'Oh yes, World Honoured One, I shall be glad to hear (your instruction).'
The Buddha said: 'Subhuti, all Bodhisattvas and Mahasattvas should subdue their minds as follows: All living beings born from eggs, wombs, humidity or by transformation, with or without form, either thoughtful or thoughtless, and neither
thoughtful nor thoughtless are all led by me to the final nirvana for the extinction of reincarnation. Although immeasurable, uncountable and unlimitable numbers of living beings are thus led to (the [[final
nirvana]] for) the extinction of reincarnation, it is true that not a living being is led there. Why so, Subhuti? (Because) if a Bodhisattva (still) clings to the false notion (laksana) of an ego, a personality, a being and a life, he is not (
a true) Bodhisattva. 'Furthermore, Subhuti, a Bodhisattva's mind should not abide anywhere when giving alms; that is to say, he should give without a mind abiding in form, or he should give without
a mind abiding in sound, or in smell, or in taste, or in touch or in things . Subhuti thus a Bodhisattva should give alms without a mind abiding in false notions of form (laksana).
'Why? (Because) if a Bodhisattva's mind does not abide in forms .(laksanas) when practising charity (dana), his merit will be inconceivable and immeasurable. Subhuti, what do you think? Can you think of and measure the extent of space in the East?'
'I cannot, World Honoured One!'
'Subhuti, can you think of and measure (all) the extent of space in the South, West and North, as well as in the intermediate directions, including the zenith and nadir?' 'I cannot, World Honoured One!'
'Subhuti, (when) a Bodhisattva practises charity without a mind abiding in forms, his merit is equally inconceivable and immeasurable.' 'Subhuti, a Bodhisattva's mind should thus abide as taught.
'Subhuti, what do you think? Can the Tathagata be seen by means of His bodily form?' 'No, World Honoured One, the Tathagata cannot be seen by means of His bodily form. Why? Because when the Tathagata speaks of bodily form, it is not (real) form.'
The Buddha said to Subhuti: 'Everything with form is unreal; if all forms are seen as unreal, the Tathagata will be perceived.'
Subhuti said to the Buddha: 'World Honoured One, will there be living beings who can develop a true belief in these words, sentences and chapters when they are expounded to them?'
The Buddha said: 'Subhuti, do not speak like that. In the last 500 years, before the final passing of the Tathagata, there will be those who will observe the rules of morality and perform good actions which will result in blessing. These people will be able to develop a faith in these sentences
(which they will consider as embodying the Truth. You should know that they will not have planted good roots in just one, two, three, four, or five Buddha lands. They will have planted them in countless thousands and tens of thousands of Buddha lands. Upon hearing these sentences, there will arise in them a single
thought of pure faith. Subhuti, the Tathagata knows and sees all; these living beings will thus acquire immeasurable merits. Why? (Because) they will have wiped out false notions of an ego, a personality, a being and a
life, of Dharma and Not-Dharma. Why? (Because) if their minds grasp form (laksana), they will (still) cling to the notion of an ego, a personality, a being and a life. If their minds grasp the Dharma,
they will (still) cling to the notion of an ego, a personality, a being and a life. Why? (Because) if their minds grasp the Not-Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life. Therefore, one should not grasp and hold on to the notion of Dharma as well as that of Not Dharma. This is why, the Tathagata always
said: "Ye Bhiksus, should know that the Dharma I expound is likened to a raft." Even the Dharma should be cast aside; how much more so the Not-Dharma?
'Subhuti, what do you think? Has the Tathagata (in fact) obtained Supreme Enlightenment (Anubodhi)? Does the Tathagata (in fact) expound the Dharma?'
Subhuti replied: 'As I understand the meaning of the Buddha's teaching, there is no fixed Dharma called Supreme Enlightenment and there is also no fixed
Dharma the Tathagata can expound. Why? (Because) the Dharma the Tathagata expounds cannot be clung to and cannot be expressed (in words); it is neither Dharma nor Not-Dharma. Why is this? All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma.'
'Subhuti' what do you think? If someone filled the Universe with the seven treasures and gave them all as alms, would his merit be great?'
Subhuti replied: 'Very great, World Honoured One. Why? Because this merit is not the nature of merit, the Tathagata says it is great.'
'Subhuti, if on the other hand, someone received and kept even a four line stanza of this sutra and expounded it to others, his merit would surpass that (of the giver of treasures).
Why?
(Because), Subhuti, all Buddhas and their Supreme-Enlightenment-Dharma originate from this sutra. Subhuti, the so-
called Buddhas and Dharmas are not real Buddhas and Dharmas. 'Subhuti, what do you think? Can one who has entered the stream (srota-apanna) have this thought (in his mind): I have obtained the fruit of entering the stream?'
Subhuti replied: 'No, World Honoured One. Why? Because srota-apanna means 'entering the stream', but actually there is no entry into either form, sound, smell, taste, touch or dharma. Therefore, he is called srota-apanna.'
'Subhuti, what do you think? Can a Sakrdagamin have this thought (in his mind): I have obtained the fruit of a Sakrdagamin?'
Subhuti replied: 'No, World Honoured One. Why? Because Sakrdagamin means „once more to come", but actually there is neither coming nor going. Therefore, he is called a Sakrdagamin.'
'Subhuti, what do you think? Can an Anagamin have this thought (in his mind): I have obtained the fruit of an Anagamin?'
Subhuti replied: 'No, World Honoured One. Why? Because Anagamin means "nocoming" but actually there is no such a thing as no-coming. Therefore, he is called an Anagamin.'
'Subhuti, what do you think? Can an Arhat have this thought (in his mind): I have obtained the enlightenment of an Arhat?'
Subhuti replied: 'No, World Honoured One. Why? Because there is no Dharma which is called Arhatship. World Honoured One, if an Arhat thinks "I have obtained the enlightenment of an Arhat", he will still grasp and hold on to the notion of an ego, a personality, a being and a life. World Honoured One,
the Buddha has declared that I have obtained the Passionless Samadhi and that I surpass all men. I am, therefore, the highest passionless Arhat. World Honoured One, I do not think "I am a passionless Arhat"
for, World Honoured One, if I had thought "I have attained Arhatship", the World Honoured One would not have said: "Subhuti takes delight in- the calm and quiet, free from temptation and
distress." The fact that Subhuti does not act (mentally) is called the calm and quiet in which Subhuti takes delight.' The Buddha said to Subhuti: 'What do you think.? Did the Tathagata obtain anything from the Dharma, when in the past He was with Dipamkara Buddha?'
'No, World Honoured One. When the Tathagata was with Dipamkara, He did not obtain anything from the Dharma.'
'Subhuti, what do you think? Do Bodhisattvas adorn Buddha lands (by their moral actions)?'
'No. World Honoured One. Why? Because this is not real adornment; it is (merely) called the adornment of Buddha lands.'
'Subhuti, this is why all Bodhisattvas and Mahasattvas should thus develop a pure and clean mind which should not abide in form, sound, smell, taste, touch and dharma. They should develop a mind which does not abide in anything. 'Subhuti, supposing a man has a body as great as mount Sumeru, what do you think? Would such a body be great?'
Subhuti replied: 'Very great, World Honoured One. Why? Because the Buddha says it is not the real body but is (merely) called a great body.'
'Subhuti, if there were as many rivers like the Ganges as there are grains of sand in the Ganges, would the total of grains of sand in all these rivers be very great?'
Subhuti replied: 'Very great, World Honoured One! These rivers would be innumerable; how much more so would be their sand-grains.'
'Subhuti, I now tell you truly. If a virtuous man or woman filled a number of universes, as great as the number of sand-grains in all these rivers, with
the seven treasures, and gave them all away in alms (dana), would his or her merit be great?' Subhuti replied: 'Very great, World Honoured One!'
The Buddha said to Subhuti: 'If a virtuous man or woman receives and holds (in mind) even a four-line stanza of this sutra and expounds it to others, his or her merit will surpass that of the almsgiver. Furthermore, Subhuti, wheresoever this sutra or even one of its four-line stanzas is
expounded, you should know that all devas, men and asuras should make their offerings there as if the place was a Buddha stupa or a Buddha temple. How much more so if someone is
able to receive, hold (in mind), read and recite the whole sutra! Subhuti, you should know that such a person will achieve the highest and rarest Dhama. Wheresoever this sutra may be found the Buddha and His respected disciples will be there also.'
Subhuti then asked the Buddha: 'World Honoured One, what name should be given to this sutra and how should we receive and hold it (in mind)?'
The Buddha said: 'This sutra should be called The Diamond prajna-paramita" under which name you should receive and hold it. Why? Because, Subhuti, the Prajna-paramita as expounded by the Buddha, is not Prajna-paramita but is (merely) so called.'
'Subhuti, what do you think Does the Tathagata expound the Dharma?'
Subhuti said: 'World Honoured One, the Tathagata does not expound anything.'
'Subhuti, what do you think? Are there many particles of dust in the universe?'
Subhuti replied: 'Many, World Honoured One!
' 'Subhuti, the Tathagata says these particles of dust are not (real), (but) are (merely) called particles of dust. The Tathagata says the universe is not (real), but it is (merely) called the universe.'
'Subhuti, what do you think? Can the Tathagata be perceived by means of His thirty-two physical characteristics (laksanas)?'
'No, World Honoured One. The Tathagata cannot be perceived by them. Why? Because the Tathagata says they are not real but are (merely) called the thirty-two physical characteristics.'
'Subhuti, if on the one hand, a virtuous man or woman, in giving alms (dana), sacrifices as many lives as there are sand-grains in the Ganges, and on the other hand, someone receives and holds (in mind) even a four-line stanza of this sutra, and expounds it to other, the merit resulting from the latter will be greater.'
At that time, after listening to this sutra, Subhuti had understood its profound meaning and was moved to tears. He said to the Buddha: 'How rare, O World Honoured One! The Buddha has expounded such a very profound sutra. Since I have
acquired the wisdom eye, I have not heard of such a sutra. World Honoured One, if someone after listening to this sutra believes that his mind is clean and pure, he will realise reality. We should know that
such a person will achieve the highest and rarest merit. World Honoured One, this Reality is not Reality but the Tathagata calls it Reality. World Honoured One, as I now listen to this sutra I have no difficulty in believing, understanding, receiving and holding it, but in the last
epoch, the last five hundred year period if there be a man who (happens to) listen to this sutra, believes, understands receives and holds it, he will be most rare. Why? Because he will no longer (think in terms of) an ego, a personality, a being and a life. Why? Because the forms of an ego, a personality, a being and a life are not forms. Why?
Because when he has rejected all forms he is called a Buddha.
The Buddha said: 'Just so! Subhuti, just so! If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread, you should know that such a person is most rare. Why? Because, Subhuti, as the Tathagata says, the first perfection ( paramita) is not so (but) is (merely) called the first perfection (paramita).
'Subhuti, the Tathagata speaks of the Perfection of Patience (ksanti paramita) which is not but is called the Perfection of Patience. Why? Because, Subhuti, in (a) past (life) when my body was mutilated by Kaliraja,
I had at that time no notion of an ego, a personality, a being and a life. Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, a
being and a life, I would have been stirred by feelings of anger and hatred. Subhuti, I also remember that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conception of an ego, a
personality, a being and a life. Therefore, Subhuti, Bodhisattvas should forsake all conceptions of form and resolve to develop the
Supreme Enlightenment Mind (Anuttara-samyaksam-bodhi). Their minds should not abide in form, sound, smell, taste, touch and dharma. Their minds should abide nowhere. If minds abide somewhere, it will be in falsehood. This is why the Buddha says that Bodhisattvas' minds
should not abide in form when practising charity (dana). Subhuti, all Bodhisattvas should thus make offerings for the welfare of all living beings. The Tathagata speaks of forms which
are not forms and of living beings who are not living beings. 'Subhuti, the Tathagatas' words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox.
Subhuti, the Dharma the Tathagata has obtained is neither real nor unreal. 'Subhuti, if a Bodhisattva practises charity ( dana ) with a mind abiding in things (dharma), he is like a man entering
the darkness where he cannot see anything; (but) if a Bodhisattva practises dana with a mind not abiding in dharma, he is like a man with open eyes, who can see everything in the sunshine.
'Subhuti, in future ages, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and unlimitable merits.
Subhuti, if (on the one hand) a virtuous man or woman sacrifices in the practice of charity (dana), as many lives as the sand-grains of the
Ganges in the morning, at midday and again in the evening, and continues so doing throughout numberless aeons; and if (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, the latter's
merit will surpass that of the former. How much more so if this sutra is written, received, held, read, recited and expounded to others!
'Subhuti, to sum up, the merits resulting from this sutra are inconceivable, inestimable and without limit. The Tathagata expounds it to those initiated into the Mahayana and the Supreme Yana. If they are able to receive, hold (in mind), read and recite it and expound it widely to others, the
Tathagata will know and will see that they will achieve inexpressible and inconceivable merits that are without measure or limit. They will bear (responsibility for) the Tathagata's Supreme Enlightenment (Anuttara-samyaksambodhi.) Why? Because, Subhuti, those who take delight in the
Hinayana and hold the view of an ego, a personality, a being and a life, cannot listen to, receive, hold (in mind), read and recite this sutra and explain it to others.
'Subhuti, wheresoever this sutra may be found, all worlds of devas, men and asuras should make offerings, for you should know that such a place is just a stupa which should be revered, worshipped and circumambulated, with offerings of flowers and incense. 'Furthermore, Subhuti, if a virtuous
man or woman receives, holds (in mind), reads and recites this sutra and is despised by others, this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic Sins are now eradicated by the others' contempt, will attain Supreme Enlightenment (Anuttarasamyak-sambodhi).
'Subhuti, I remember that in the past countless aeons before the advent of Dipamkara Buddha, I met 84,000 milliards of Buddhas to whom I made offerings and whom I served faultlessly. Now if in the last period (of 500 years) in the
Buddha kalpa someone is able to receive, hold (in mind), read and recite this sutra, his merits will far exceed mine which resulted from my offerings made to Buddhas, for mine cannot be reckoned as one hundredth, one
thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible. Subhuti, in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, my full statement of this person's merits will create
derangement, doubt and disbelief in the minds of all listeners. Subhuti, you should know that as the meaning of this sutra is inconceivable, so is the fruit of its reward.'
At the time, Subhuti asked the Buddha: 'World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind, how should his or her mind abide and how should it be subdued?'
The Buddha said to Subhuti: 'A virtuous man or woman who is determined to develop the Supreme Enlightened Mind, should thus develop it: I have to lead
all living beings to put a stop to (reincarnation) and escape (suffering), and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering. Why? Because, Subhuti, if a Bodhisattva clings to the notion of an
ego, a personality, a being and a life, he is not a (true) Bodhisattva. Why? Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind.
'Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, did He have any Dharma by means of which He attained Supreme Enlightenment (Anuttarasamyak-sambodhi)?'
'No, World Honoured One. As I understand the meaning of the Buddha's teaching, when He was with Dipamkara Buddha, He had no Dharma by means of which He attained "Supreme Enlightenment".'
The Buddha said: 'Just so! Subhuti, just so! There was really no Dharma by means of which the Tathagata attained Supreme Enlightenment.
Subhuti, if there had been, Dipamkara Buddha would not have predicted: "In your next life, you will be a Buddha named Sakyamuni". 'Why is it? Because "Tathagata" means the suchness of all Dharmas. If someone still says: "The Tathagata obtained Supreme Enlightenment," I tell you, Subhuti,
there is no Dharma by means of which the Buddha did so, (because), Subhuti, that Enlightenment was by itself neither real nor unreal. This is why the Tathagata says that all Dharmas are Buddha's Dharmas. Subhuti, these so-called Dharmas are not, but are (expediently), called all Dharmas. Subhuti, supposing there is a man whose body is great.'
Subhuti said: 'World Honoured One, the great body of which the Tathagata speaks is not great, but is (expediently) called a great body.'
'Subhuti, in like manner, if a Bodhisattva says: "I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)", he cannot be called a Bodhisattva. Why? Because there is really no dharma called the Bodhisattva (stage). Therefore, the Buddha says: "Of
all dharmas, there is not a single one which possesses an ego, a personality, a being and a life." Subhuti, if a Bodhisattva says: "I should adorn Buddha lands", he cannot be called a Bodhisattva. Why? Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment.
Subhuti, if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisattva. 'Subhuti, what do you think.? Does the Tathagata possess human eyes?
'Yes, World Honoured One, the Tathagata possesses human eyes.'
'Subhuti, what do you think? Does the Tathagata possess deva eye?'
'Yes, World Honoured One, the Tathagata possesses deva eyes.'
'Subhuti, what do you think? Does the Tathagata possess wisdom eyes?'
'Yes, World Honoured One, the Tathagata possesses wisdom eyes.
'Subhuti, what do you think? Does the Tathagata possess Dharma eyes?
'Yes, World Honoured One. The Tathagata possess Dharma eyes'
'Subhuti, What do you think? Does the Tathagata possess Buddha eyes?'
'Yes, World Honoured One, the Tathagata possesses Buddha eyes.'
'Subhuti, what do you think? Does the Tathagata say that the sand-grains in the Ganges are sand-grains?
'Yes, World Honoured One, the Tathagata says they are sand-grains'
'Subhuti, what do you think? If there were as many Ganges rivers as sand-grains in the Ganges, and if there were as many Buddha realms as sandgrains of all these Ganges rivers, would there be many world systems.?'
'Many, World Honoured One!'
The Buddha said the living beings in all these world systems have many different minds which are all known to the Tathagata. Why? Because the minds the Tathagata speaks of are not minds, but are (expediently) called minds. And why? Because, Subhuti, neither the past, the present nor the future mind can be found.
'Subhuti, what do you think.? If someone filled the universe with the seven treasures and gave all away in his practice of dana, would this (good) cause enable the giver to gain a great merit?' 'Yes, World Honoured One, because of this (good) cause the giver would gain a great merit.'
'Subhuti, if the merit was real, the Tathagata would not say it was great. He says so because there is no merit. 'Subhuti, what do you think? Can the Buddha be perceived by His completely perfect physical body (rupa-kaya)?'
'No, World Honoured One, the Tathagata should not be so perceived. Why? Because the Buddha says the completely perfect rupa-kaya is not, but is called the completely perfect rupakaya.'
'Subhuti' what do you think? Can the Tathagata be perceived by His completely perfect forms? 'No, World Honoured One, the Tathagata should not be so perceived, because the Tathagata says the completely perfect forms are not, but are called completely perfect forms.'
'Subhuti, do not say that the Tathagata thinks: "I must expound the Dharma". Do not have such a thought. Why? Because if someone says so, he will really slander the Buddha and be unable to understand my teaching. Subhuti, when (the 'Tathagata) expounds the Dharma, there is really no Dharma to teach: but this is (expediently) called teaching the Dharma.'
Then the wise Subhuti said to the Buddha: 'World Honoured One, will there be in future ages living beings who will believe this Dharma when they hear it?'
The Buddha said: 'Subhuti, the living beings (you just mentioned) are neither living nor not living beings. Why? Because, Subhuti, the Tathagata says these living beings are not (really), but they are (expediently), called living beings.'
Subhuti said to the Buddha: 'World Honoured One, does your (own) attainment of Supreme Enlightenment (Anuttara-samyak-sambodhi) mean that you have not gained anything whatsoever?'
The Buddha replied: 'Just so, Subhuti, just so, I have not gained even the least Dharma from Supreme enlightenment, and this is called Supreme Enlightenment. Furthermore, Subhuti, this Dharma is universal and impartial; wherefore it is called Supreme Enlightenment. The practice of all good
virtues (Dharmas), free from attachment to an ego, a personality, a being and a life, will result in the attainment of Supreme Enlightenment. Subhuti. the so-called good virtues (Dharmas), the Tathagata says, are not good, but are (expediently) called good virtues. 'Subhuti, if (on the one hand) a man, in his
practice of charity (dana) gives away the seven treasures piled up in a heap as great as all the Mounts Sumeru in the Universe put together, and (on the other hand) another man receives, holds (in mind) reads and recites even a four-line stanza of this Prajna-paramita Sutra, and expounds it to others, the
merit resulting from the former's dana will not be worth one-hundredth, one-thousandth, one-ten-thousandth and onehundred thousandth part of that obtained by the latter, as no conceivable comparison can be made between the two. 'Subhuti, what do you think? You should not say the Tathagata has this thought (in His mind): "I should liberate living beings." Subhuti, you should not think so. Why? Because there are really no living beings whom the Tathagata
can liberate. If there were, the Tathagata would hold (the concept of) an ego, a personality, a being and a life. Subhuti, (when) the Tathagata speaks of an ego, there is in reality no ego, although common men think so. Subhuti, the Tathagata says common men are not, but are
(expediently) called, common men. 'Subhuti, what do you think? Can the Tathagata be recognised by His thirty-two physical characteristics?' Subhuti replied: 'Yes, yes, He can.'
The Buddha said: 'Subhuti, if the Tathagata can be recognised by His thirty-two physical characteristics, a world ruler (cakravarti) would be the Tathagata.'
Subhuti said to the Buddha: 'World Honoured One, as I understand your teaching, the Tathagata cannot be recognised by His thirty-two physical characteristics.
Thereupon, the World Honoured One recited the following gatha:
'He who sees me by outward appearance
(And) seeks me in sound,
Treads the heterodox path
(And) cannot perceive the Tathagata.
'Subhuti, if you have ( in your mind) this thought: "The Tathagata does not rely on His possession of characteristics to obtain supreme Enlightenment," Subhuti, banish that thought. Subhuti, if you think it while developing the Perfect Enlightenment Mind, you will advocate the
annihilation of all Dharmas. Do not have such a thought. Why? Because one who develops the Supreme Enlightenment Mind, does not advocate the annihilation (of things). 'Subhuti, if (on the one hand) a Bodhisattva gave in his practice of dana, all the seven treasures in quantities sufficient to fill worlds as many as sandgrains in the Ganges, and (on the other hand) another man comprehended that all
dharmas were egoless and thereby achieved perfection of patience (ksanti), the latter's merit would surpass that of the former. Why? Because, Subhuti, all Bodhisattvas do not receive reward for their merits.'
Subhuti asked the Buddha: 'World Honoured One, why do Bodhisattvas not receive reward for their merits?' 'Subhuti, Bodhisattvas should have no longing and no attachment when they practise meritorious virtues; therefore, they do not receive a reward.
'Subhuti, if someone says the Tathagata comes or goes, sits or lies, he does not understand what I mean. Why? Because the Tathagata has neither whence (to come) nor whither (to go); therefore, He is called the Tathagata.
'Subhuti. what do you think? If a virtuous man or woman reduced to dust all the worlds in the Universe, would those particles of dust many?'
Subhuti replied: 'Many, World Honoured One. Why? Because if they really existed, the Buddha would not say they were particles of dust. And why? Because when the Buddha speaks of particles of dust, they are not, but are (expediently) called, particles of dust. World Honoured One, when the
Tathagata speaks of worlds, they are not, but are (expediently) called, worlds. Why? Because if they really exist, they are just agglomerations. The Tathagata speaks of agglomerations which are not, but are (expediently) called, agglomerations.'
'Subhuti, that which is called an agglomeration cannot be spoken of, but the vulgar man has longing for and attachment to this thing. 'Subhuti, what do you think? If someone says: "The Buddha speaks of the view of an ego, a personality, a being and a life", Subhuti, does that person understand what I mean?"
'No, World Honoured one, that person does not understand. Why? Because (when) the Tathagata speaks of the view of an ego, a Personality, a being and a life, it is not really, (but) is (expediently) called the view of an ego, a personality a being
and a life.' 'Subhuti, he who develops the Supreme Enlightenment Mind, should thus know, see, believe and comprehend (all things); he should not set up the perception of things (dharma-laksana) in his
mind. Subhuti, the so-called form of things (dharma-laksana), the Tathagata says is not, but is, (expediently) called the form of things. 'Subhuti, if on the one hand, someone gave away in alms (dana) the seven treasures inquantities sufficient to fill all the worlds in uncount-able
aeons, and if on the other hand, a virtuous man or woman developed the Bodhi-mind, and received, held (in mind), read and recited even a four-line stanza of this sutra and expounded it to others, the latter's merit would surpass that of the former.
In what manner should it be taught to others? By teaching it without attachment to form with the immutability of the absolute.
Why is it? Because: -
All phenomena are like a dream, an illusion, a bubble and a shadow,
Like dew and lightning.
Thus should you contemplate them'.
When the Buddha had finished expounding this sutra, the elder Subhuti, together with bhiksus, bhiksunis, upasakas, upasikas, and all the worlds of devas, men and asuras who had listened to His teaching, were filled with joy and believed received and observed it.
THE DIAMOND SUTRA
History
Buddha once dwelt in Anathapindika's Park, in the Jeta Grove at Sravasti, with 1,250 monks and many Bodhisattvas. Near dawn, Buddha clothed himself, took up his bowl and entered the great city of Sravasti to collect food offered as
alms. Having returned and eaten, Buddha put away his bowl and cloak, bathed his feet, and sat with legs crossed and body upright upon the seat arranged for him, mindfully fixing attention in front of
himself. Many monks approached Buddha, showing great reverence, and seated themselves about him. A monk called Subhuti arose from his seat in the midst of the monks and, showing great respect for Buddha, said: "It is wonderful how much Buddha
has helped the Bodhisattvas. How should men and women who set out on the Bodhisattva Path progress, and how should they control their thoughts?" Lead all beings to nirvana
Buddha replied: "Listen carefully. All Bodhisattvas should hold this thought: Every kind of created being which can be called a 'being', egg-born, formed in a womb, born from moisture or produced by metamorphosis, or with form or without, all these I guide towards Nirvana even though no being at all has been led to Nirvana.
"Why? If in a Bodhisattva the conception of 'being', 'egotistic entity', 'personality' or 'separate existence' should take place, this Bodhisattva would not be an authentic being of wisdom and compassion.
Practice virtue
"A Bodhisattva should practice virtue without regard to appearances, unsupported by sights, sounds, smells, tastes, tactile sensations or mental attachments. A Bodhisattva should practice virtue without attachment to externals. Why? This is the way to being Buddha." Tathagata's phenomenal attributes
Buddha then asked Subhuti, "But what do you think? Can the Tathagata be recognized by any phenomenal attribute?" "No, Buddha. Why? Because the Tathagata has taught that the possession of phenomenal attributes is in fact non-possession of any phenomenal attributes."
Buddha elaborated: "Where there is possession of phenomenal attributes, there is delusion; where there is non-possession of any phenomenal attributes, there is no delusion. The Tathagata is therefore recognized by the attribute of having no phenomenal attributes." Ask about future
Subhuti then asked Buddha: "In the future, in the last five centuries when the way is obscured, will any beings understand the truth of these teachings?"
Buddha answered: "Do not say this, Subhuti! Even then, in the remote future, there will be beings who will understand the truth when these words are taught. There will even then be Bodhisattvas meritorious in conduct, practised in virtue
and full of wisdom who will understand the truth when they hear these teachings. Such Bodhisattvas, Subhuti, will not have honoured one Buddha alone, nor will they have rooted their merit under just one
Buddha. Rather, these Bodhisattvas, who will find serene faith awakened upon hearing the words of this teaching, will have honoured and rooted themselves in merit under countless Buddhas. They are known to the Tathagata through his Buddha-thought; they are seen by the Tathagata with his Buddha-eye. Hence they are fully known to the Tathagata, and they will all acquire and produce inestimable merit.
"And why? Because, Subhuti, these Bodhisattvas will have no perception of an egotistic self, neither of a separate entity nor of a soul, no perception of a personality. Nor will they even have a
perception of dharma or adharma, for in them there will be neither perception nor non-perception. Explain dharma "How can this be? If these Bodhisattvas, Subhuti, should perceive either dharma or adharma, they would think of an ego, a separate entity,
a soul or a personality. Therefore the Tathagata has taught this saying with a hidden meaning: 'Those who know that the teachings about dharma are like a raft, should renounce dharma and, even more, renounce adharma.' " Buddha asked: "Do you think, Subhuti, that the Tathagata knows any dharma as the ultimate and perfect enlightenment? Has the Tathagata ever set forth such a teaching?"
Subhuti reponded: "Not according to my understanding of the teachings of the Tathagata. Why? The dharma which the Tathagata fully knows and has set forth can neither be thought nor formulated in words, for it is neither dharma nor adharma." Merit is non-merit
"What do you think, Subhuti," Buddha asked, "if a man or woman filled a thousand million worlds with the seven treasures and made a gift of them to the
Tathagata, would they accumulate inestimable merit?"
Subhuti answered: "The merit accrued would be beyond reckoning. Why? Because the Tathagata has taught that such merit is nonmerit." One who has entered the stream
"What do you think, Subhuti," Buddha asked, "does a one who has entered the stream which flows to enlightenment, say 'I have entered the stream'?"
"No, Buddha", Subhuti replied. "For he has won no dharma and therefore he is called one who has entered the stream. No objects of sight or hearing have been won, no smells or tastes, no objects of touch nor even objects of mind. Thus he is called [[one who has entered the
stream]]. If the thought 'the fruit of entering the stream has been attained by me' occurred to such a one, then he would be seizing upon a self, or personality, a soul or a concept of being." One who must return once
Buddha asked: "Subhuti, do you think that one who has to return but once again, even entertains the thought 'the fruit of a once-returner is mine'?"
"No Buddha," Subhuti replied. "For nothing ultimately real has won the status of a once-returner: that is why he is called once-returner." One who will not return
"Do you think", Buddha asked, "that the one who will not return at all, ever thinks 'the fruit of the never-returner is mine'?" "No, Buddha," Subhuti answered. "For nothing which can be considered ultimately real has won the status of never-returner'." One who is fully enlightened
"Then," Buddha asked, "does the fully enlightened one, ever think, 'full enlightenment is mine'?"
"Indeed not," Subhuti answered, "for nothing ultimately real is called fully enlightened, and that is why one who is fully enlightened is called fully enlightened. If one who is fully enlightened ever thought 'the fruit of being fully
enlightened is mine', he would grasp a self, a personality, a soul or a concept of being." Dharma is non-dharma
"Do you think, Subhuti," Buddha then asked, "there is any dharma or attainment which the Tathagata acquired from the fully enlightened one?"
"No, not one," Subhuti replied. Perfection is non-perfection
Buddha said: "If a Bodhisattva declared 'I perfect serene Buddhafields', his words would be false. Why? Because the Tathagata has taught that the perfection of serene Buddha-fields is non-perfection. Thus the Tathagata speaks of serene Buddha-fields.
"The Bodhisattva should develop a thought which is in no way dependent upon sights, sounds, smells tastes, tactile sensations or mental objects.
Existence is non-existence
"Suppose, Subhuti, a man had an enormous body, like Sumeru, the king of mountains. Would the sense of personal existence he had also be enormous?"
"Yes, indeed, Buddha," Subhuti answered. "His sense of personal existence would be enormous. But the Tathagata has taught that personal existence is no-existence, for it is in fact neither existence nor non-existence. So it is called 'personal existence'." Summarize the teaching on dharma
Subhuti asked Buddha: "What is this teaching on dharma and how shall it be remembered?"
Buddha answered: "This teaching, Subhuti, is known as Prajnaparamita, the perfection of wisdom, and you should remember it as such. Yet the very discourse the Tathagata has taught as 'the perfection of wisdom' is exactly the teaching which is not the perfection of wisdom. Thus it is only called Prajnaparamita.
"Do you think, Subhuti, that the Tathagata has taught any special dharma?" "No, Buddha," Subhuti answered, "not at all!" Interlude Subhuti, hearing this discourse on dharma, understood it and was moved to tears. He spoke:
"Buddha! The teaching of the Tathagata regarding dharma is most precious. Through it, Buddha-cognition has arisen in me. Never have I witnessed such a teaching! Blessed are those who when this discourse is taught, have true perception. Yet true perception is in fact no perception, though the Tathagata teaches true perception.
"When this discourse on dharma is being taught, it is easy for me to accept and believe it. But in future days, when the teaching wanes, beings will listen to this teaching, retain it, ponder it, and illuminate it for others, and they will be blessed indeed. For in them no sense of self,
no conception of an entity, no perception of personality, will exist. A sense of self is no sense, in truth, a conception of being is no conception, and a perception of personality is no perception. The Buddhas have transcended all perceptions!"
Buddha said: "It is as you say, Subhuti. Blessed indeed are those beings who do not tremble with fear or awe when they hear this teaching. The Tathagata has taught parama paramita, the supreme perfection. And this teaching of the Tathagata is also the teaching of countless Buddhas.
"Further, Subhuti, the perfection of patience taught by the Tathagata is in reality no perfection. Why? When the Raja of Kalinga mutilated my body, I had at that time no sense of self, no conception of a being, no
perception of personality. If such a conception or perception had arisen at that time, anger and hatred would have arisen in me. But for five hundred lives I have been a sage suffused with patience, having no sense of self, no conception of being, no perception of personality. Practice virtue
"A Bodhisattva, once he has relinquished all perceptions, raises his thought to the enlightenment. He releases a thought free of form, sound, smell, taste, touch or mental activity, free even from dharma
and adharma, for all such supporting conditions are in reality no support at all. Hence the Tathagata teaches: virtue should be practised by a Bodhisattva who relies on no supporting conditions.
"A Bodhisattva should practise virtue in this way for the welfare of all beings. And yet, the perception of a being, Subhuti, is no perception. All those beings just spoken of are in fact no beings. The Tathagata does not speak
falsely, but rather speaks the truth, in accord with reality. Yet the dharma which the Tathagata has attained and now illuminates for others is neither real nor unreal. Renouncing virtue
"A Bodhisattva who is attached to conceptions and perceptions, and who renounces virtue, is like a man groping in the dark. A Bodhisattva who is free from conceptions and perceptions, and who renounces virtue, is like a man whose eyes see all
things clearly in the bright morning sun." Interlude 2 Buddha said: "Those good men and women who will take up this teaching on dharma, who will think on it, recite it, study it, and who will illuminate the whole of it for others, they are known to the Tathagata. He recognizes them by his Buddha-cognition and
perceives them with his Buddha-eye. These good beings will each bring to fruitation immeasurable and incalculable merit.
"I recollect through my Buddha-cognition, Subhuti, that in the remote past, aeons before the supremely enlightened one, I faultlessly served millions of Buddhas throughout incalculable ages. Nevertheless, the merit gained by those who take up, remember, study, recite and explain to others this discourse in
the future, when the way is obscured, will surpass the merit gained in the service I rendered to all Buddhas millions of times over. Their merit has no number; it is incalculable and incomparable.
"If I were to teach just how vast this merit which will be gained in the future is, Subhuti, good men and women who hear me would become confused, mentally disturbed and even frantic. But since the Tathagata has taught that this discourse on dharma is inconceivable, an incommensurable karmic fruit should be expected from it." Lead all beings to nirvana 2
Subhuti asked: "How, Buddha, does one who seeks the Bodhisattva Path tread it?" Buddha answered: "One who sets out on the Bodhisattva Path should continuously think, 'I must lead all brings to absolute
Nirvana; nevertheless, even when all beings have been led to Nirvana, no being in reality has been led to Nirvana.' For if the idea of a being, entity or personality should arise in him, he is not a Bodhisattva. He who has set out on the Bodhisattva Path is not one of the dharmas.
"Do you think, Subhuti, that when the Tathagata was with the enlightened one there was any dharma by which he came to know supreme enlightenment?" "There was not," Subhuti answered, "any dharma by which the Tathagata has known supreme enlightenment."
"For this reason," Buddha said, "'Tathagata signifies attributelessness, and if someone were to say, 'The Tathagata has fully known supreme enlightenment. The dharma of the Tathagata is neither real nor unreal. Hence the
Tathagata teaches that all dharmas are the Buddha's own special dharmas. Why? The Tathagata has taught that all dharmas together are no dharma named 'Bodhisattva'?"
"No, Buddha," Subhuti answered.
"Thus," Buddha continued, "the Tathagata teaches that all dharmas are selfless and are not beings, entities or personalities. Even if a Bodhisattva wished to create tranquil Buddha-fields, he should not be called a Bodhisattva, for the Tathagata has taught that tranquil Buddha-fields are not really tranquil Buddha-fields.
"Subhuti, the Bodhisattva who continually swells on the selflessness of all dharmas, however, is known by the Tathagata, the supremely enlightened one, as a Bodhisattva of Great Courage." What does the tathagata see?
Buddha asked Subhuti: "What do you think? Does the Tathagata possess the physical eye?"
"Yes, Buddha," Subhuti replied.
"Does the Tathagata possess the divine eye of enlightenment?"
"Surely, Buddha, the Tathagata possesses it."
"Does the Tathagata possess the eye of transcendental wisdom, Subhuti?"
"Indeed he does, Buddha."
"Does the Tathagata possess the dharma eye?"
"Yes, Buddha."
"And, Subhuti, does the Tathagata possess the Buddha-eye of universal compassion?" "Without doubt, Buddha, the Tathagata possesses all these eyes." Comments on the mind "Subhuti, I know the mind of every sentient being in all the host of universes, regardless of any modes of thought, conceptions or tendencies. For all modes, conceptions and tendencies of thought are not mind. And yet they are called 'mind'. Why? It is impossible to retain past thought, to seize future thought and even to hold present thought." Form is no-form
"Is the Tathagata to be seen," Buddha asked, "in the manifestation of his form?" "Indeed not," Subhuti replied, "for the Tathagata has taught that the manifestation of his form is no manifestation, even though it is called 'the manifestation of his form'."
The Buddha said: "Does the Tathagata think, 'I have demonstrated dharma'? If anyone says, 'The Tathagata has demonstrated dharma', he speaks falsely, for he misunderstands the Tathagata by grabbing at what is not there. There is no dharma which could be taught as a demonstration of dharma." Being is non-being
Subhuti asked: "in the distant future when the way is obscured, will there be beings who, upon hearing these dharmas, will believe them?"
"Subhuti," Buddha replied, "they would be neither beings not nonbeings, for the Tathagata has taught that beings are not in truth beings, even though he has called them 'beings'. Summary of dharma
"Do you think, Subhuti," Buddha asked, "there is any dharma by which the Tathagata has known supreme enlightenment?" "There is no such dharma, Buddha."
"Thus, Subhuti, no atom of dharma is to be found. Therefore, enlightenment is called supreme. This dharma is identical only with itself, and is undifferentiated. Therefore it is called 'supreme enlightenment'. Being unique and undifferentiated because of the absence of a self, entity or personality, this supreme enlightenment is known as the
collectivity of all good dharmas. But Subhuti, the Tathagata has taught that dharmas are not in truth dharmas, even though they are called 'dharmas'.
"Does a Tathagata ever think, 'I have liberated beings'? Never imagine this, Subhuti, for there is no being to be liberated by the Tathagata. If the Tathagata thought to liberate any being, a concept of self,
entity or personality would have arisen in him. The Tathagata has taught that the concept of self is no concept. Nevertheless, common people cling to the concept of self. The Tathagata has taught that the common people are not common people, even though they are called 'common people'."
Who sees me by form, Who sees me in sound, Perverted are his footsteps upon the way; For he cannot perceive the Tathagata. The Buddhas are seen through dharma, From dharma-bodies their guidance comes; But the nature of dharma is never discerned, It cannot be grasped by the mind alone. Examples of misinterpretation
The Buddha said: "No one should say, 'Those who set out upon the Bodhisattva Path presume the annihilation of a dharma', for it is not so, Subhuti. Those who tread the Bodhisattva Path do not presume the annihilation of any dharma.
"Suppose, Subhuti, that a man or woman filled with the seven treasures as many galaxies as there are grains of sand in the great Ganges, and then offered them all to the Tathagatas; and suppose a Bodhisattva patiently forbore all dharmas,
which in themselves have no essence. This Bodhisattva would gain an immeasurably greater merit. And yet a Bodhisattva should gain no merit."
"But would not, Buddha," Subhuti asked, "a Bodhisattva gain much merit?"
"He would gain it, Subhuti, but he should not grasp it."
Buddha continued: "If anyone says that the Tathagata comes or goes, sits or reclines, he fails to understand my teaching. Why? The Tathagata has neither whence nor whither, and therefore he is called the supremely enlightened one'.
"If a man or woman took a galaxy for every particle of dust in this vast galaxy and thoroughly ground each one until it was reduced to atoms, would the heap of atoms be great?"
"Indeed, Buddha," Subhuti answered, "the heap of atoms would be immense. And yet this enormous heap of atoms is not really a heap of atoms, even though it is called 'a heap of atoms'.
"Further, although the Tathagata has said 'galaxy', he teaches that it is not in truth a galaxy. For, Buddha, if there were in truth a galaxy, it would be a material object to be seized upon, and the Tathagata has taught
that there is no seizing at all." "Indeed, Subhuti," Buddha said, "this 'seizing upon a material object' is a convention of language, an expression devoid of real content. It is neither dharma nor adharma, even though ordinary people have seized upon it foolishly.
"Suppose, Subhuti, that someone said that the Tathagata has taught a conception of a self, an entity or a personality. Would he be right?"
Subhuti answered: "Not at all, Buddha. That which the Tathagata has called 'a conception of self' is no conception."
"Therefore, Subhuti," Buddha said, "one who has set out on the Bodhisattva Path should know all dharma and view them intently. Yet he should know them and view them in a way which does not give rise to a perception of any dharma. Why? The
Tathagata has taught that perception of a dharma is no perception, even though it is called 'perception of a dharma'. Conclusion
"If even a Bodhisattva of Great Courage filled innumerable galaxies with the seven precious treasures, and offered them as a gift to the supremely enlightened ones, his merit would not compare with the immeasurable
merit of a good man or woman who took just one stanza from this Prajnaparamita discourse on dharma and remembered, recited, studied and illuminated it for others. How is this done? In a way which is free from appearances. Thus one illuminates it for others."
Like a meteor, like darkness, as a flickering lamp, An illusion, like hoar-frost or a bubble, Like clouds, a flash of lightning, or a dream: So is all conditioned existence to be seen. Thus spoke Buddha.
THE DIAMOND SUTRA
(translated by A.F.Price)
The Convocation of the Assembly
Thus have I heard. Upon a time Buddha sojourned in Anathapindika's Park by Shravasti with a great company of bhikshus, even twelve hundred and fifty. One day, at the time for breaking fast, the World-honored One enrobed, and carrying His bowl made His way into the great city of Shravasti to beg for His food. In the
midst of the city He begged from door to door according to rule. This done, He returned to His retreat and took His meal. When He had finished He put away His robe and begging bowl, washed His feet, arranged His seat, and sat down.
Subhuti Makes a Request
Now in the midst of the assembly was the Venerable Subhuti. Forthwith he arose, uncovered his right shoulder, knelt upon his right knee, and, respectfully raising his hands with palms joined, addressed Buddha thus: World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts?
Buddha said: Very good, Subhuti! Just as you say, the Tathagata is ever-mindful of all the Bodhisattvas, protecting and instructing them well. Now listen and take my words to heart: I will declare to you by what criteria good men and good women seeking the Consummation of Incomparable Enlightenment should abide, and how they should control their thoughts.
Said Subhuti: Pray, do, World-honored One. With joyful anticipation we long to hear.
The Real Teaching of the Great Way
Buddha said: Subhuti, all the Bodhisattva-Heroes should discipline their thoughts as follows: All living creatures of whatever class, born from eggs, from wombs, from moisture, or by transformation whether with form or without form,
whether in a state of thinking or exempt from thought-necessity, or wholly beyond all thought realms -- all these are caused by Me to attain Unbounded Liberation Nirvana. Yet when vast, uncountable, immeasurable numbers of beings have
thus been liberated, verily no being has been liberated. Why is this, Subhuti? It is because no Bodhisattva who is a real Bodhisattva cherishes the idea of an egoentity, a personality, a being, or a separated individuality.
Even the Most Beneficent Practices are Relative
Furthermore, Subhuti, in the practice of charity a Bodhisattva should be detached. That is to say, he should practice charity without regard to appearances; without regard to sound, odor, touch, flavor or any
quality. Subhuti, thus should the Bodhisattva practice charity without attachment. Wherefore? In such a case his merit is incalculable. Subhuti, what do you think? Can you measure all the space extending eastward? No, World-honored One, I cannot.
Then can you, Subhuti, measure all the space extending southward, westward, northward, or in any other direction, including nadir and zenith?
No, World-honored One, I cannot.
Well, Subhuti, equally incalculable is the merit of the Bodhisattva who practices charity without any attachment to appearances. Subhuti, Bodhisattvas should persevere one-pointedly in this instruction.
Understanding the Ultimate Principle of Reality
Subhuti, what do you think? Is the Tathagata to be recognized by some material characteristic? No, World-honored One; the Tathagata cannot be recognized by any material characteristic. Wherefore? Because the Tathagata has said that material characteristics are not, in fact, material characteristics.
Buddha said: Subhuti, wheresoever are material characteristics there is delusion; but whoso perceives that all characteristics are in fact no-characteristics, perceives the Tathagata.
Rare is True Faith
Subhuti said to Buddha: World-honored One, will there always be men who will truly believe after coming to hear these teachings?
Buddha answered: Subhuti, do not utter such words! At the end of the last fivehundred-year period following the passing of the Tathagata, there will be selfcontrolled men, rooted in merit, coming to hear these teachings, who will be inspired with belief.
But you should realize that such men have not strengthened their root of merit under just one Buddha, or two Buddhas, or three, or four, or five Buddhas, but under countless Buddhas; and their merit is of every kind. Such men, coming to hear these
teachings, will have an immediate uprising of pure faith, Subhuti; and the Tathagata will recognize them. Yes, He will clearly perceive all these of pure heart, and the magnitude of their moral excellences.
Wherefore? It is because such men will not fall back to cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. They will neither fall back to cherishing the idea of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities.
Wherefore? Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego-entity, a
personality, a being, or a separated individuality. Likewise, if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality.
So you should not be attached to things as being possessed of, or devoid of, intrinsic qualities. This is the reason why the Tathagata always teaches this saying: My teaching of the Good Law is to be likened unto a raft. [Does a man who has safely crossed
a flood upon a raft continue his journey carrying that raft upon his head?] The Buddha-teaching must be relinquished; how much more so mis-teaching!
Great Ones, Perfect Beyond Learning, Utter no Words of Teaching
Subhuti, what do you think? Has the Tathagata attained the Consummation of Incomparable Enlightenment? Has the Tathagata a teaching to enunciate?
Subhuti answered: As I understand Buddha's meaning there is no formulation of truth called Consummation of Incomparable Enlightenment. Moreover, the Tathagata has no formulated teaching to enunciate. Wherefore? Because the Tathagata has said
that truth is uncontainable and inexpressible. It neither is nor is it not. Thus it is that this unformulated Principle is the foundation of the different systems of all the sages.
The Fruits of Meritorious Action
Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit?
Subhuti said: Great indeed, World-honored One! Wherefore? Because merit partakes of the character of no-merit, the Tathagata characterized the merit as great.
Then Buddha said: On the other hand, if anyone received and retained even only four lines of this Discourse and taught and explained them to others, his merit would be the greater. Wherefore? Because, Subhuti, from this Discourse issue forth all the
Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas. Subhuti, what is called "the Religion given by Buddha" is not, in fact Buddha-Religion.
Real Designation is Undesignate
Subhuti, what do you think? Does a disciple who has entered the Stream of the Holy Life say within himself: I obtain the fruit of a Stream-entrant?
Subhuti said: No, World-honored One. Wherefore? Because "Stream-entrant" is merely a name. There is no stream-entering. The disciple who pays no regard to form, sound, odor, taste, touch, or any quality, is called a Stream-entrant.
Subhuti, what do you think? Does an adept who is subject to only one more rebirth say within himself: I obtain the fruit of a Once-to-be-reborn?
Subhuti said: No, World-honored One. Wherefore? Because "Once-to-be-reborn" is merely a name. There is no passing away nor coming into existence. [The adept who realizes] this is called "Once-to-be-reborn."
Subhuti, what do you think? Does a venerable one who will never more be reborn as a mortal say within himself: I obtain the fruit of a Non-returner?
Subhuti said: No, World-honored One. Wherefore? Because "Non-returner" is merely a name. There is no non-returning; hence the designation "Non-returner."
Subhuti, what do you think? Does a holy one say within himself: I have obtained Perfective Enlightenment?
Subhuti said: No, World-honored One. Wherefore? Because there is no such condition as that called "Perfective Enlightenment." World-honored one, if a holy one of Perfective Enlightenment said to himself "such am I," he would
necessarily partake of the idea of an ego-entity, a personality, a being, or a separated individuality. World-honored One, when the Buddha declares that I excel amongst holy men in the Yoga of perfect quiescence, in dwelling in seclusion, and in freedom from passions, I do not say within myself: I am a holy one of Perfective Enlightenment, free from
passions. World-honored One, if I said within myself: Such am I; you would not declare: Subhuti finds happiness abiding in peace, in seclusion in the midst of the forest. This is because Subhuti abides nowhere: therefore he is called, "Subhuti, Joyful-Abider-in-Peace, Dweller-in-Seclusion-inthe-Forest."
Setting Forth Pure Lands
Buddha said: Subhuti, what do you think? In the remote past when the Tathagata was with Dipankara Buddha, did he have any degree of attainment in the Good Law?
No, World-honored One. When the Tathagata was with Dipankara Buddha he had no degree of attainment in the Good Law. Subhuti, what do you think? Does a Bodhisattva set forth any majestic Buddhalands?
No, World-honored One. Wherefore? Because setting forth majestic Buddha-lands is not a majestic setting forth; this is merely a name.
[Then Buddha continued:] Therefore, Subhuti, all Bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavor, touch, odor, or any quality. A Bodhisattva should develop a mind
which alights upon no thing whatsoever; and so should he establish it. Subhuti, this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think? Would such a body be great?
Subhuti replied: Great indeed, World-honored One. This is because Buddha has explained that no body is called a great body.
The Superiority of Unformulated Truth
Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges, would the sand-grains of them all be many? Subhuti said: Many indeed, World-honored One! Even the Ganges rivers would be innumerable; how much more so would be their sand-grains?
Subhuti, I will declare a truth to you. If a good man or good woman filled three thousand galaxies of worlds with the seven treasures for each sand-grain in all those Ganges rivers, and gave all away in gifts of alms, would he gain great merit?
Subhuti answered: Great indeed, World-honored One!
Then Buddha declared: Nevertheless, Subhuti, if a good man or good woman studies this Discourse only so far as to receive and retain four lines, and teaches and explains them to others, the consequent merit would be far greater.
Veneration of the True Doctrine
Furthermore, Subhuti, you should know that wheresoever this Discourse is proclaimed, by even so little as four lines, that place should be venerated by the whole realms of Gods, Men and Titans as though it were a Buddha-Shrine.
How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout! Subhuti, you should know that such a one attains the highest and most wonderful truth. Wheresoever this sacred Discourse may be found there should you comport yourself as though in the presence of Buddha and disciples worthy of honor.
How this Teaching should be Received and Retained
At that time Subhuti addressed Buddha, saying: World-honored One, by what name should this Discourse be known, and how should we receive and retain it?
Buddha answered: Subhuti, this Discourse should be known as "The Diamond of the Perfection of Transcendental Wisdom" - thus should you receive and retain it. Subhuti, what is the reason herein?
According to the Buddha-teaching the Perfection of Transcendental Wisdom is not really such. "Perfection of Transcendental Wisdom" is just the name given to it. Subhuti, what do you think? Has the Tathagata a teaching to enunciate? Subhuti replied to the Buddha: World-honored One, the Tathagata has nothing to teach.
Subhuti, what do you think? Would there be many molecules in [the composition of] three thousand galaxies of worlds?
Subhuti said: Many indeed, World-honored One!
Subhuti, the Tathagata declares that all these molecules are not really such; they are called "molecules." [Furthermore,] the Tathagata declares that a world is not really a world; it is called "a world." Subhuti, what do you
think? May the Tathagata be perceived by the thirty-two physical peculiarities [of an outstanding sage]?
No, World-honored One, the Tathagata may not be perceived by these thirty-two marks. Wherefore? Because the Tathagata has explained that the thirty-two marks are not really such; they are called "the thirty-two marks."
Subhuti, if on the one hand a good man or a good woman sacrifices as many lives as the sand-grains of the Ganges, and on the other hand anyone receives and retains even only four lines of this Discourse, and teaches and explains them to others, the merit of the latter will be the greater.
Perfect Peace Lies in Freedom from Characteristic Distinctions
Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears. Whereupon he addressed the Buddha thus: It is a most precious thing, World-honored One, that you should deliver this supremely profound Discourse. Never have I heard such an exposition since of old my eye of wisdom first opened. World-honored One, if
anyone listens to this Discourse in faith with a pure, lucid mind, he will thereupon conceive an idea of Fundamental Reality. We should know that such a one establishes the most remarkable virtue. World-honored One, such an idea
of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: "Idea of Fundamental Reality" is merely a name.
World-honored One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come - in the last five-hundred years, if there be men coming to hear this Discourse who receive and retain it with faith and understanding, they will be persons of most
remarkable achievement. Wherefore? Because they will be free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the
distinguishing of an ego-entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinction are called Buddhas all.
Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse and is neither filled with alarm nor awe nor dread, be it known that such a one is of remarkable achievement. Wherefore? Because, Subhuti, the Tathagata teaches that the First Perfection [the Perfection of Charity] is not, in fact, the First Perfection: such is merely a name. Subhuti,
the Tathagata teaches likewise that the Perfection of Patience is not the Perfection of Patience: such is merely a name. Why so? It is shown thus, Subhuti: When the Rajah of Kalinga mutilated my body, I was at that time free from the
idea of an ego-entity, a personality, a being, and a separated individuality. Wherefore? Because then when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused in me.
Subhuti, I remember that long ago, sometime during my past five-hundred mortal lives, I was an ascetic practicing patience. Even then was I free from those distinctions of separated selfhood. Therefore, Subhuti, Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the [[Consummation of
Incomparable Enlightenment]] by not allowing the mind to depend upon notions evoked by the sensible world - by not allowing the mind to depend upon notions evoked by sounds, odors, flavors, touch-contacts, or any qualities. The mind
should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven. This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity. Subhuti, as
Bodhisattvas practice charity for the welfare of all living beings they should do it in this manner. Just as the Tathagata declares that characteristics are not characteristics, so He declares that all living beings are not, in fact, living beings.
Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful, nor that which is monstrous. Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal. Subhuti, if a Bodhisattva practices
charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practices charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible.
Subhuti, if there be good men and good women in future ages, able to receive, read and recite this Discourse in its entirety, the Tathagata will clearly perceive and recognize them by means of His Buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.
The Incomparable Value of This Teaching
Subhuti, if on one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand-grains of the Ganges, and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and, on the other hand, anyone listens to this Discourse with heart of faith and without contention, the latter would be the more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others!
Subhuti, we can summarize the matter by saying that the full value of this Discourse can neither be conceived nor estimated, nor can any limit be set to it. The Tathagata has declared this teaching for the benefit of initiates of the Great Way; He has declared it for the benefit of initiates of the Supreme Way. Whosoever can receive and retain this
teaching, study it, recite it and spread it abroad will be clearly perceived and recognized by the Tathagata and will achieve a perfection of merit beyond measurement or calculation - a perfection of merit unlimited and
inconceivable. In every case such a one will exemplify the Tathagata-Consummation of the Incomparable Enlightenment. Wherefore? Because, Subhuti, those who find consolation in limited doctrines involving the conception of an ego-entity, a
personality, a being, or a separated individuality are unable to accept, receive, study, recite and openly explain this Discourse.
Subhuti, in every place where this Discourse is to be found the whole realms of Gods, Men and Titans should offer worship; for you must know that such a place is sanctified like a shrine, and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense.
Purgation through Suffering the Retribution for Past Sins
Furthermore, Subhuti, if it be that good men and good women who receive and retain this Discourse are downtrodden, their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of
their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the Consummation of Incomparable Enlightenment.
Subhuti, I remember the infinitely remote past before Dipankara Buddha. There were 84,000 myriads of multimillions of Buddhas and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is
able to receive, retain, study and recite this Discourse at the end of the last [500-year] period, he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one-hundredth part of it, not even one thousand myriad multimillionth part of it - indeed, no such comparison is possible.
Subhuti, if I fully detailed the merit gained by good men and good women coming to receive, retain, study and recite this Discourse in the last period, my hearers would be filled with doubt and might become disordered in mind, suspicious and
unbelieving. You should know, Subhuti, that the significance of this Discourse is beyond conception; likewise the fruit of its rewards is beyond conception.
No One Attains Transcendental Wisdom
At that time Subhuti addressed Buddha, saying: World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts? Buddha replied to Subhuti: Good men and good women seeking the Consummation of Incomparable Enlightenment must create this
resolved attitude of mind: I must liberate all living beings, yet when all have been liberated, verily not any one is liberated. Wherefore? If a Bodhisattva cherishes the idea of an egoentity, a personality, a being, or a
separated individuality, he is consequently not a Bodhisattva, Subhuti. This is because in reality there is no formula which gives rise to the Consummation of Incomparable Enlightenment.
Subhuti, what do you think? When the Tathagata was with Dipankara Buddha was there any formula for the attainment of the Consummation of Incomparable Enlightenment?
No, World-honored One, as I understand Buddha's meaning, there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment.
Buddha said: You are right, Subhuti! Verily there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Subhuti, had there been any such formula, Dipankara Buddha would not have predicted concerning me: "In the ages of the future you will come to be a Buddha called Shakyamuni"; but Dipankara Buddha made that
prediction concerning me because there is actually no formula for the attainment of the Consummation of Incomparable Enlightenment. The reason herein is that Tathagata is a signification implying all formulas. In case anyone says that the Tathagata attained the Consummation of Incomparable Enlightenment, I tell you truly, Subhuti, that there is no formula
by which the Buddha attained it. Subhuti, the basis of Tathagata's attainment of the Consummation of Incomparable Enlightenment is wholly beyond; it is neither real nor unreal. Hence I say that the whole realm of formulations is not really such, therefore it is called "Realm of formulations."
Subhuti, a comparison may be made with [the idea of] a gigantic human frame.
Then Subhuti said: The World-honored One has declared that such is not a great body; "a great body" is just the name given to it.
Subhuti, it is the same concerning Bodhisattvas. If a Bodhisattva announces: I will liberate all living creatures, he is not rightly called a Bodhisattva. Wherefore? Because, Subhuti, there is really no such condition as that called Bodhisattvaship, because Buddha teaches that all things are devoid of selfhood, devoid of separate
individuality. Subhuti, if a Bodhisattva announces: I will set forth majestic Buddha-lands, one does not call him a Bodhisattva, because the Tathagata has declared that the setting forth of majestic Buddha-lands is not really such: "a majestic setting forth" is just the name given to it.
Subhuti, Bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called Bodhisattvas.
All Modes of mind are Really Only Mind
Subhuti, what do you think? Does the Tathagata possess the human eye? Yes, World-honored One, He does.
Well, do you think the Tathagata possesses the divine eye? Yes, World-honored One, He does.
And do you think the Tathagata possesses the gnostic eye? Yes, World-honored One, He does.
And do you think the Tathagata possesses the eye of transcendent wisdom? Yes, World-honored One, He does.
And do you think the Tathagata possesses the Buddha-eye of omniscience? Yes, World-honored One, He does.
Subhuti, what do you think? Concerning the sand-grains of the Ganges, has the Buddha taught about them? Yes, World-honored One, the Tathagata has taught concerning these grains.
Well, Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges and there was a Buddha-land for each sand-grain in all those Ganges rivers, would those Buddha-lands be many?
Subhuti replied]: Many indeed, World-honored One!
Then Buddha said: Subhuti, however many living beings there are in all those Buddha-lands, though they have manifold modes of mind, the Tathagata understands them all. Wherefore? Because the Tathagata teaches that all these are not Mind; they
are merely called "mind". Subhuti, it is impossible to retain past mind, impossible to hold on to present mind, and impossible to grasp future mind.
Absolute Reality is the Only Foundation
Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit?
Yes, indeed, World-honored One, he would gain great merit!
Subhuti, if such merit was Real, the Tathagata would not have declared it to be great, but because it is without a foundation the Tathagata characterized it as "great."
The Unreality of Phenomenal Distinctions
Subhuti, what do you think? Can the Buddha be perceived by His perfectly formed body?
No, World-honored One, the Tathagata cannot be perceived by His perfectly formed body, because the Tathagata teaches that a perfectly-formed body is not really such; it is merely called "a perfectly-formed body."
Subhuti, what do you think? Can the Tathagata be perceived by means of any phenomenal characteristic? No, World-honored One, the Tathagata may not be perceived by any phenomenal characteristic, because the Tathagata teaches that phenomenal characteristics are not really such; they are merely termed "phenomenal characteristics."
Section XXI. Words cannot express Truth. That which Words Express is not Truth Subhuti, do not say that the Tathagata conceives the idea: I must set forth a Teaching. For if anyone says that the
Tathagata sets forth a Teaching he really slanders Buddha and is unable to explain what I teach. As to any Truth-declaring system, Truth is undeclarable; so "an enunciation of Truth" is just the name given to it.
Thereupon, Subhuti spoke these words to Buddha: World-honored One, in the ages of the future will there be men coming to hear a declaration of this Teaching who will be inspired with belief?
And Buddha answered: Subhuti, those to whom you refer are neither living beings nor not-living beings. Wherefore? Because "living beings," Subhuti, these "living beings" are not really such; they are just called by that name.
It Cannot be Said that Anything is Attainable
Then Subhuti asked Buddha: World-honored One, in the attainment of the Consummation of Incomparable Enlightenment did Buddha make no acquisition whatsoever?
Buddha replied: Just so, Subhuti. Through the Consummation of Incomparable Enlightenment I acquired not even the least thing; therefore it is called "Consummation of Incomparable Enlightenment."
The Practice of Good Works Purifies the Mind
Furthermore, Subhuti, This is altogether everywhere, without differentiation or degree; therefore it is called "Consummation of Incomparable Enlightenment." It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness.
Subhuti, though we speak of "goodness", the Tathagata declares that there is no goodness; such is merely a name.
The Incomparable Merit of This Teaching
Subhuti, if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mighty Mount Sumerus as there would be in three thousand galaxies of worlds, and if there be another who selects even only four lines from this Discourse upon the Perfection of Transcendental Wisdom, receives and retains them, and clearly expounds them to others, the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them.
The Illusion of Ego
Subhuti, what do you think? Let no one say the Tathagata cherishes the idea: I must liberate all living beings. Allow no such thought, Subhuti.
Wherefore? Because in reality there are no living beings to be liberated by the Tathagata. If there were living beings for the Tathagata to liberate, He would partake in the idea of selfhood, personality entity, and separate individuality.
Subhuti, though the common people accept egoity as real, the Tathagata declares that ego is not different from non-ego. Subhuti, those whom the Tathagata referred to as "common people" are not really common people; such is merely a name.
The Body of Truth has no Marks
Subhuti, what do you think? May the Tathagata be perceived by the thirty-two marks [of a great man]? Subhuti answered: No, the Tathagata may not be perceived thereby. Then Buddha said: Subhuti, if the Tathagata may be perceived by such marks, any great imperial ruler is the same as the Tathagata.
Subhuti then said to Buddha: World-honored One, as I understand the meaning of Buddha's words, the Tathagata may not be perceived by the thirty-two marks. Whereupon the [[World-honored
One]] uttered this verse: Who sees Me by form, Who seeks Me in sound,
Perverted are his footsteps upon the Way, For he cannot perceive the Tathagata.
It is Erroneous to Affirm that All Things are Ever Extinguished
Subhuti, if you should conceive the idea that the Tathagata attained the Consummation of Incomparable Enlightenment by reason of His perfect form, do not countenance such thoughts. The Tathagata's attainment was not by reason of His perfect form. [On the other hand] Subhuti, if you should conceive the idea that anyone in whom
dawns the Consummation of Incomparable Enlightenment declares that all manifest standards are ended andextinguished, do not countenance such thoughts. Wherefore? Because the man in whom the Consummation of Incomparable Enlightenment dawns does not affirm concerning any formula that it is finally extinguished.
Attachment to Rewards of Merit
Subhuti, if one Bodhisattva bestows in charity sufficient of the seven treasures to fill as many worlds as there are sand-grains in the river Ganges, and another, realizing that all things are egoless, attains perfection through patient forbearance, the merit of the latter will far exceed that of the former. Why is this, Subhuti? It is
because all Bodhisattvas are insentient as to the rewards of merit. Then Subhuti said to Buddha: What is this saying, World-honored One, that Bodhisattvas are insentient as to rewards of merit?
[And Buddha answered]: Subhuti, Bodhisattvas who achieve merit should not be fettered with desire for rewards. Thus it is said that the rewards of merit are not received.
Perfect Tranquility
Subhuti, if anyone should say that the Tathagata comes or goes or sits or reclines, he fails to understand my teaching. Why? Because Tathagata has neither whence nor whither, therefore is He called "Tathagata".
Subhuti, if a good man or a good woman ground an infinite number of galaxies of worlds to dust, would the resulting minute particles be many?
Subhuti replied: Many indeed, World-honored One! Wherefore? Because if such were really minute particles Buddha would not have spoken of them as minute particles. For as to this, Buddha has declared that they are not really such. "Minute particles" is just the name given to them. Also, World-honored One, when the Tathagata speaks of galaxies of
worlds, these are not worlds; for if reality could be predicated of a world it would be a self-existent cosmos and the Tathagata teaches that there is really no such thing. "Cosmos" is merely a figure of speech.
[Then Buddha said]: Subhuti, words cannot explain the real nature of a cosmos. Only common people fettered with desire make use of this arbitrary method.
Conventional Truth Should be Cut Off
Subhuti, if anyone should say that Buddha declares any conception of egoity do you consider he would understand my teaching correctly?
No, World-honored One, such a man would not have any sound understanding of the Tathagata's teaching, because the World-honored One declares that notions of selfhood, personality, entity and separate individuality, as really existing, are erroneous - these terms are merely figures of speech.
[Thereupon Buddha said]: Subhuti, those who aspire to the Consummation of Incomparable Enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of [[[views]] which are mere] aspects. Subhuti, as regards aspects, the Tathagata declares that in reality they are not such. They are called "aspects".
The Delusion of Appearances
Subhuti, someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms, but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious. Now
in what manner may he explain them to others? By detachment from appearances - abiding in Real Truth. - So I tell you - Thus shall ye think of all this fleeting world:
A star at dawn, a bubble in a stream;
A flash of lightning in a summer cloud,
A flickering lamp, a phantom, and a dream.
When the Buddha finished this Discourse the venerable Subhuti, together with the bhikshus, bhikshunis, lay-brothers and sisters, and the whole realms of Gods, Men and Titans, were filled with joy by His teaching, and, taking it sincerely to heart they went their ways.
Introduction to the Lankavatara Sutra===
By D.T. Suzuki
This sutra is said to have been given by Bodhidharma to his chief disciple Hui-k'e as containing the essential teaching of Zen. Since then it has been studied chiefly by Zen philosophers. But being full of difficult technical terms in combination with a rugged style of writing, the text has not been so popular for study as other Mahayana sutras, for instance, the
Pundarika, the Vimalakirti, or the Vajracchedika. The chief interlocutor is a Bodhisattva called Mahamati, and varied subjects of philosophical speculation are discussed against a background of deep religious concern. The topic most
interesting for the reader of this book is that of svapratyatmagati, i.e. self-realization of the highest truth. Some of the terms may be explained here: "Birth and death" (samsara in Sanskrit) always stands contrasted to "Nirvana".
Nirvana is the highest truth and the norm of existence while birth and death is a world of particulars governed by karma and causation. As long as we are subject to karma we go from one birth to another, and
suffer all the ills necessarily attached to this kind of life, though it is a form of immortality. What Buddhists want is not this. "Mind only" (cittamatra) is an uncouth term. It means absolute mind, to be distinguished from an
empirical mind which is the subject of psychological study. When it begins with a capital letter, it is the ultimate reality on which the entire world of individual objects depends for its value. To realise this truth is the aim of
the Buddhist life. By "what is seen of the Mind-only" is meant this visible world including that which is generally known as mind. Our ordinary
experience takes this world for something that has its "self-nature", i.e. existing by itself. But a higher intuition tells us that this is not so, that it is an illusion, and that what really exists is Mind, which being absolute knows no second. All that we see and hear and think of as objects of the vijnanas are what rise and disappear in and of the [[Mind-
only]]. This absolute Mind is also called in the Lankavatara the Dharma of Solitude (viviktadhama), because it stands by itself. It also signifies the Dharma's being absolutely quiescent. There is no "discrimination" in this Dharma of Solitude, which means that
discrimination belongs to this side of existence where multiplicities obtain and causation rules. Indeed, without this discrimination no world is possible. Discrimination is born of "habit-energy" or "memory", which lies
latently preserved in the "alayavijnana" or all-conserving consciousness. This consciousness alone has no power to act by
itself. It is altogether passive, and remains Inactive until a particularizing agency touches it. The appearance of this agency is a great mystery which is not to be solved by the intellect; it is something to be accepted simply as such. It is awakened "all of a
sudden", according to Asvaghosha. To understand what this suddenness means is the function of "noble wisdom" (aryajnana). But as a matter of experience, the sudden awakening of discrimination has no meaning behind it. The fact is simply that it
is awakened, and no more; it is not an expression pointing to something else. When the Alayavijnana or the all-conserving consciousness is considered a store-house, or better, a creative matrix from which all the
Tathagatas issue, it is called "Tathagatagarbha". The Garbha is the womb. Ordinarily, all our cognitive apparatus is made to work outwardly in a world of relativity, and for this reason we become
deeply involved in it so that we fail to realize the freedom we all intrinsically possess, and as a result we are annoyed on all sides. To turn away from all this, what may psychologically be called a "revulsion" or "revolution" must take place in our inmost
consciousness. This is not however a mere empirical psychological fact to be explained in terms of consciousness. It takes place in the deepest recesses of our being. The original Sanskrit is paravrittasraya. The following extracts (noted in the text) are from my English translation (1932) of the original Sanskrit text edited by Bunyu Nanjo, 1923.
The Lankavatara Sutra]]
[[Self-Realisation of Noble Wisdom
Chapter I
Discrimination
Thus have I heard. The Blessed One once appeared in the Castle of Lanka which is on the summit of Mt. Malaya in the midst of the great Ocean. A great many Bodhisattvas-Mahasattvas had miraculously assembled from all the Buddha-lands, and a large number of bhikshus were gathered there. The Bodhisattvas-Mahasattvas with Mahamati at their head were all perfect masters of
the various Samadhis, the tenfold Self-mastery, the ten Powers, and the six Psychic Faculties. Having been annointed by the Buddha’s own hands, they all well understood the significance of the objective world; they all knew how to apply the various
means, teachings and diciplinary measures according to the various mentalities abd behaviours of beings; they were all thoroughly versed in the five Dharmas. The three Svabhas, the eight Vijnanas, and the twofold Egolessness.
The Blessed One, knowing the mental agitations going on in the minds of those assembled (like the surface of the ocean stirred into waves by the passing winds), and his great heart moved by compassion, smiled and said: In the days of old the Tathagatas of the past who were Arhats and fully-enlightened Ones came to the Castle of Lanka on Mount Malaya
and discoursed on the Truth of Noble Wisdom that is beyond the reasoning knowledge of the philosophers as well as being beyond the understanding of ordinary diciples and masters; and which is realisable only within the inmost
conciousness; for your sakes, I too, would discourse on the same Truth. All that is seen in the world is devoid of effort and action because all things in the world are like a dream, or like an image miraculously projected. This is not comprehended by the philosophers and the ignorant, but those who thus see things see them truthfully. Those
who see things otherwise walk in discrimination and, as they depend upon discrimination, they cling to dualism. The world as seem by discrimination is like seeing one’s own image reflected in a mirror, or one’s shadow, or the
moon reflected in water, or an echo heard in a valley. People grasping their own shadows of discrimination become attached to this thing and that thing and failing to abandom dualism they go on forever
discriminating and thus never attain tranquility. By tranquility is meant Oneness, and Oneness gives birth to the highest Samadhi which is gained by entering into the realm of Noble Wisdom that is realisable only within one’s inmost conciousness.
Then all Bodhisattvas-Mahasattvas rose from their seats and respectfully paid homage and Mahamati the Bodhisattva-Mahasattva sustained by the power of the Buddhas drew his upper garment over one shoulder, knelt and pressing his hands together, praised him in the following verses:
As though reviewest the world with thy perfect intelligence and compassion, it must seem to thee like an ethereal flower of which one cannot say: it is born, it is destroyed, for the terms beings and non-being do not apply to it.
As though reviewest the world with thy perfect intelleigence and compassion, it must seem to thee like a dream of which it cannot be said: it is permanent or it is destructible, for the being and non-being do not apply to it.
As though reviewest all things by the perfect intelligence and compassion, they must seem to thee like visions beyond the reach of the human mind, as being and non-being do noy apply to them.
With thy perfect intelligence and compassion which are beyond all limit, thou comprehendest the egolessness of things and persons, and art free and clear from the hindraces of passion and learning and egoism.
Thou dost not vanish into Nirvana, nor does Nirvana abide in thee, for Nirvana trancends all duality of knowing and known, of being and non-being.
Those who see thee thus, serene and beyond conception, will be enmancipated from attachment, will be cleansed of all defilments, both in this world and in the spiritual world beyond.
In this world whose nature is like a dream, there is place for praise and blame, but in the ultimate Reality of Dharmakaya which is far beyond the senses and the discriminating mind, what is there to praise? O Thou most Wise!
Then said Mahamati the Bodhisattva-Mahasattva: O blessed One, Sugata, Arhat and Fully-Enlightened One, pray tell us about the realisation of Noble Wisdom which is beyond the path and usage of philosophers; which is devoid of all predicates such as being and non-being, oneness and otherness, bothness and non-bothness, existence and non-existence, enternity and
non-eternity; which has nothing to do with individuality and generality, nor false-imagination, nor any illusion arising from the mind itself; but which manifests itself as the Truth of Highest Reality. By which, going uo continously by the
stages of purification, one enters at last upon the stage of Tathagatahood, whereby, by the power of his original vows unattended by any striving, one will radiate its influence to infinite worlds, like a gem reflecting its variegated colors, whereby I and other Bodhisattvas-Mahasattvas will be enabled to bring all beings to the same perfection of virtue.
Said the Blessed One: Well done, well done, Mahamati! And again, well done, indeed! It is because of your compassion for the world, because of the benefit it will bring upon many people both human kind and celestial, that you have presented yourself before us to make this request. Therefore, Mahamati, listen well and truly reflect upon what I shall say, for I will instruct you.
Then Mahamati and the other Bodhisattva-Mahasattvas gave devout attention to the teaching of the Blessed One.
Mahamati, since the ignorant and simple-minded, not knowing that the world is only something seen of the mind itself, cling to the multitudiousness of external objects, cling to the notions of beings and nonbeing, oness and otherness, bothness and non-bothness, existence and non-existencem enternity and noneternity, and think that they have a self-nature of their
own, and all of which rises from the discriminations of the mind and is perpetuated by habit-energy, and from which they are given over to false imagination. It is all like a mirage in which springs of water are seen as if they were real. They are thus imagined by animals who, made thirsty by the heat of the season, run after them. Animals not knowing that the springs are
an hallucination of their own minds, do not realise that there are no such springs. In the same way, Mahamati, the ignorant and simple-minded, their minds burning with the fires of greed, anger and folly, finding delight in a world of multitudinous forms, their thoughts obsessed with ideas of birth, growth and destruction, not well
understanding what is meant by existence and nonexistence, and being impressed by erroneous discriminations and speculations since beginningless time, fall into the habit of grasping this and that and thereby becoming attached to them.
It is like the city of the Gandharvas which the unwitting take to be a real city though it is not so in fact. The city appears as in a vision owing to their attachment to the memory of a city preserved in the mind as a seed; the city can thus be said to be both existent and non-existent. In the same way, clinging to the memory of erroneous speculations and doctrines
accumulated since beginningless time, the hold fast to such ideas as oneness and otherness, being and non-being, and their thoughts are not at all clear as to what after all is only seen of the mind. It is like a man dreaming in his sleep of a country that seems to be filled with various men, women, elephants,
horses, cars, pedestrians, villages, towns, hamlets, cows, buffalos, masions, woods, mountains, rivers and lakes, and who moves about in that city until he is awakened. As he lies half awake, he recalls the city of his dreams and reviews his experiences there; what do you think, Mahamati, is this dreamer who is letting
his mind dwell upon the various unrealities he has seen in his dream,- is he to be considered wise or foolish? In the same way, the ignorant and simple-minded who are favorably influenced by the erroneous views of the philosophers do not recognise
that the views that are influencing them are only dream-like ideas originating in the mind itself, and consenquently they are held fast by their notions of oneness and otherness, of being and non-being. It is like a painter’s canvas on which the ignorant imagine they see the elevations and depressions of mountains and valleys.
In the same way there are people today being brought up under the influence of similar erroneous views of oneness and otherness, of bothness and not-bothness, whose mentality is being conditioned by the habit-energy of these false-imaginings and who
later on will declare those who hold the true doctrine of no-birth, to be nihilist abd by so doing will bring themselves abd others to ruin. By the natural law of cause and effect these followers of pernicious views uproot meritorious causes that otherwise would lead unstained purity.
They are to be shunned by those whose desires are for more excellent things. It is like the dim-eyed ones who seeing the hairnet exclaim to one another: "It is wonderful! Look, Honorable sirs, it is wonderful!" But the hairnet has never existed; in fact; it is neither an entity, nor a non-entity, for it has both been seen and has not been
seen. In the same manner those whose minds have been addicted to the discriminations of the errouneous views cherished by the philosophers which are given over to the unrealistic views of being and non-being, will contradict the good Dharma and will end in the destruction of themselves and others.
It is like a wheel of fire made by a revolving firebrand which is no wheel but which is imagined to be one by the ignorant. Nor is it a not-a-wheel because it has not been seen by some. By the same reasoning, those who are in the habit of listening to the discriminations and views of the philosophers will regard things born as
non-existent and those destroyed by causation as existent. It is like a mirror relfecting colors abd images as determined by conditions but without any partiality. It is like the echo of the wind that gives the sound of a human
voice. It is like a mirage of moving water seen in a desert. In the same way the discriminating mind of the ignorant which has
been heated by false-imaginations and speculations is stirred into mirage-like waves by the winds of birth, growth and destruction. It is like the magician Pisaca, who by means of his spells makes a wooden image or a dead body to throb with life, through it has no power of its own. In the same way the ignorant and the
simple-minded, committing themselves to erroneous philosphical views become thoroghly devoted to the ideas of oneness and otherness, but their confidence is not well grounded. For this reason, Mahamati, you and other Bodhisattvas-Mahasattvas should
cast off all discriminations leading to the notions of birth, abiding, and destruction, of oneness and otherness, of bothness and not-bothness, of being and non-being and thus getting free of the bondage of habit-energy become able to attain reality realisable wihtin yourselves of Noble Wisdom.
Then said Mahamati to the Blessed One: Why is it that the ignorant are given up to discrimination and the wise are not?
The Blessed One replied: it is because the ignorant cling to names, signs and ideas; as their minds move along these channels they feed on multiplicities of objects and fall into the notion of and ego-soul and what belongs to it; they make
discriminations of good and bad among appearances and cling to the agreeable. As they thus cling there is a reversion to ignorance, and karma born of greed, anger and folly, is accumulated. As the accumulation of karma goes on they become imprisioned in a cocoon of discrimination and are thenceforth unable to free themselves from the round of birth and death.
Because of folly they do not understand that all things are like maya, like the reflection of the moon in water, that there is no self-substance to be imagined as an ego-soul and its belongings, and that all their definite ideas rise from their false discriminations of what exists only as it is seen of the mind itself.
They do not realise that things have nothing to do with qualify and qualifying, nor with the course of birth, abiding and destruction, and instead they assert that they are born of a creator, of time, of atoms, of some celestial spirit. It is because the ignorant are given up to discrimination that they move along with the stream of appearances, but it is not so with the wise.
Chapter II
False-Imaginations and Knowledge of Appearances
Then Mahamati the Bodhisattva-Mahasattva spoke to the Blessed One, saying: You speak of the erroneous views of the philosophers, will you please tell us of them, that we may be on our guard against them?
The Blessed One replied, saying: Mahamati, the error in these erroneous teachings that are generally held by the philosophers lies in this: they do not recognise that the objective world rises from the mind itself; they do not understand that the whole
mind-system also arises from the mind itself; but depending upon these manifestations of the mind as being real they go on discriminating them, like the simple-minded ones that they are, cherishing the dualism of this and that, of being and non-being, ignorant to the fact that there is but one common Essence.
One the contrary my teaching is based upon recognition that the objective world, like a vision, is a manifestation of the mind itself; it teaches the cessation of ignorance, desire, deed and casualty; it teaches the cessation of suffering that arises from the discriminations of the triple world.
There are some Brahman scholars who, assuming something out of nothing, assert that there is substance bound up with causation which abides in time, and that the elements that make up personality and its environment have their genesis and continuation in causation and after thus existing, pass away. Then there are other scholars who hold a destructive
and nihilistic view concerning such subjects as continuation, activity, breaking-up, existence, Nirvana, the Path, karma, fruition and Truth. Why? Because they have not attained an intuitive understanding of Truth itself and therefore they have no clear insight into the fundamentals of things. They are like a jar broken into pieces which
is no longer able to fuction as a jar; they are like a burnt seed which is no longer capable of sprouting. But the elements that make up personality and its environment which they regard as subject to change are really incapable of uninterrupted
transformations. Their views are based upon erroneous discriminations of the objective world; they are not based upon true conceptions.
Again, if it is true that something comes out of nothing and there is the rise of the mind-system by reason of the combinations of the three effect-producing causes, we could say the same of any non-existing thing: for instance, that a tortoise could grow hair, or sand produce oil. This proposition is of no avail; it ends up in affirming nothing. It follows that the deed, work and
cause of which they speak is of no use, and so also is their reference to being and non-being, if they argue that there is a combination of the three effect-
producing causes, they must do it on the principle of cause and effect, that is, that something comes out of something and not out of nothing. As long a world of relativity is asserted, there is an ever recurring chain of causation which cannot be denied under any circunstance, therefore we cannot talk of anything comming to and end or of cessation. As long as these scholars remain
on their philosophical ground their demostration must conform to logic and their textbooks, and the memory habit of erroneous intellection will ever cling to them. To make the matter worse, the simple-minded ones,
poisoned by these erroneous view, will declare this incorrect way of thinking taught by the ignorant, to be the same as that presented by the All-knowing One.
But the way of instruction presented by the Tathagatas is not based on assertions and refutations by means of words and logic. There are four forms of assertion that can be made concerning things not in existence, namely, assertions made about
individual marks that are not in existence; about objects that are not in existence, about a cause that is non-existent; and about philosophical views that are erroneous. By refutation is meant that one, because of ignorance, has not examined properly the error that lies at the base of these assertions.
The assertion about individual marks that really have no existence, concerns the distinctive marks as percived by the eye, ear, nose, etc., as indicating individuality and generality in the elements that make up personality and its external world; and then, taking these marks for reality and getting attached to them, to ge into the habit or affirming that things are just so and not otherwise.
The assertion about objects that are non-existent is an assertion that rises from attachment to these associated marks of individuality and generality. Objects in themselves are neither in existence nor in non-existence and are quite
devoid of the alternative of being and non-being; and should only be thought of as one thinks of the horns of a hare, a horse, or a camel, which never existed. Objects are discriminated by the ignorant who are addicted to assertion
and negation, because their intelligence has not been acute enough to penetrate into the truth that there is nothing but what is seen of the mind itself.
The assertion of a cause that is non-existent assumes the causeless birth of the first element of the mindsystem which later comes to have only a maya-like non-existence. That is to say, there are philosophers who assert that an originally
unborn mind-system begins to fuction under the conditions of eye, form, light and memory, which functioning goes on for a time and then ceases. This is a example of a cause that is non-existent.
The assertion of philosophical views concerning the elements that make up personality and its environing world that are non-existent, assume the existence of an ego, a being, a soul, a living being, a "nourisher", or a spirit. This is an example of philosophical views that are not true. It is this combination of discrimination of imaginary marks of
individuality, grouping them and giving them a name and becoming attached to them as objects, by reason of habit-energy that has been accumulated since beginningless time, that one builds up erroneous views whose only basis is false-imaginations.
For this reason Bodhisattvas should avoid all discussions relating the assertions and negations whose only basis is words and logic.
Word-discrimination goes on by the coordination of brain, chest, nose, throat, palate, lips, tongue, teeth and lips. Words are neither different nor not-different from discrimination. Words rise from
discrimination as their cause; if words were different from discrimination they could not have discriminationfor their cause; then again, if words are not different, they could not carry and express meaning. Words, therefore, are produced by causation and are mutually conditioning and shifting and, just like things, are subject to birth and destruction.
There are four kinds of word discrimination, all of which are to be avoided because they are alike unreal. First there are words indicating individual marks which rise from discriminating forms and signs as being real in themselves and, then, becoming attached to them. There are memory-words which rise from the unreal surroundings which come before the mind when it
recalls some previous experience. Then there are words growing out of attachment to the erroneous distinctions and speculations of the mental processes. And finally, there are words growing out of inherited prejudices as seeds of habit-energy
accumulated since beginingless time, or which had their origing in some long forgotten clinging to falseimagination and erroneous speculation.
Then there are words where there are no corresponding objects, as for instance, the hare’s horns, a barren woman’s child, etc.,- there are no such things but we have the words, just the same. Words are an artificial creation; there are Buddha-lands where there are no words. In some Buddha-lands ideas are indicated by looking steadily, in other gestures, in still others by a frown, by a
movement of the eyes, by laughing, by yawning, by the clearing of the throat, or by trembling. For instance, in the Buddha-land of the Tathagata Samantabhadra, Bodhisattvas, by a dhyana transcending words and ideas, attain
recognition of all things as un-born and they, also, experience various most excellent Samadhis that transcend words. Even in this world such specialised beings as ants and bees carry on their activities very well without recourse to words. No, Mahamati, the validity of things is independent of the validity of words.
Moreover, there are other things that belong to words, namely, the syllable-body of words, the name-body of words, and the sentence-body of words. By the syllable-body is meant that by which words and sentences are set up or indicated: there is a reason for some
syllables, some are mnemonic, and some are choosen arbitrarily. By name-body is meant the object depending upon which name-words obtains its significance, or in other words, name-body is the "substance" of a name-word. By sentence-body is meant the completion of the meaning by
expressing the word more fully in a sentence. The name for this sentence-body is suggested by the footprints left in the road by elephants, horses, people, deer, catlle, goats, etc. But neither words nor sentences can exactly express
meanings, for words are only sweet sounds that are arbitrarily chosen to represent things, they are not the things themselves, which in turn are only manifestations of mind. Discrimination of meaning is based upon false-imagination that these sweet sounds which we call words and which are dependent upon whatever subjects they are supposed to stand
for, and which subjects are supposed to be self-existent, all of which is based on error. Diciples should be on their guard against the seductions of words and sentences and their illusive meanings, for by them the ignorant and the dull-witted become entangled and helpless as an elephant floundering about in the deep mud.
Words and sentences are produced by the law of causation and are mutually conditioning,- they cannot express highest Reality. Moreover, in highest Reality there are no differentiations to be discriminated and there is nothing to be predicated in regards to it. Highest Reality is an exalted state of bliss, it is not a state of word-discrimination and it cannot be
entered into by mere statements concerning it. The Tathagatas have a better way of teaching, namely, through self-realisation of Noble Wisdom.
Mahamati asked the Blessed One: Pray tell us about the causation of all things whereby I and other Bodhisattvas may see into the nature of causation and may no more discriminate it as to the gradual or simultaneous rising of all things?
The Blessed One replied: There are two factors of causation by reason fo which all things come into seeming existence: external and internal factors. The external factors are a lump of clay, a stick, a wheel, a thread, water, a worker, and his labor,
the combination of all which produces a jar. As with a jar which is made froma lump of clay, or a piece of cloth made from thread, or matting made from
fragant grass, or a sprout growing out of a seed, or fresh butter made sour milk by a man churning it; so it is with all things which appear one after another in continuous succesion. As regards the inner factors of causation, they are of such kinds as ignorance,
desire, purpose, all of which enter into the idea of causation. Born of these two factors there is a manifestation of personality and the individual things that make up its environment, but they are not indivual and distinctive things: they are only so discriminated by the ignorant.
Causation may be divided into six elements: indifference-cause, manifesting-cause, possibility-cause, agency-cause, objective-cause, manifesting-cause. Indifference-cause means that if there is no discrimination present, there is no power of combination present and so no combination takes place, or of present there is dissolution. Dependance-cause means that
the elements must be present. Possibility-cause means that when a cause is to become effective there must be a suitable meeting of conditions both internal and external. Agency-cause means that there must be a principle vested with supreme authority like a sovereing king present and asserting itself. Objectivity-cause means that to be a part of the objective world the
mind-system must be in existence and must be keeping up its continuous activity. Manifesting-cause means that as the discriminating faculty of the mind-system becomes busy individual marks will be revealed as forms are revealed by the light of a lamp.
All causes are thus seen to be the outcome of discrimination carried on by the ignorant and simpleminded, and there is, therefore, no such thing as gradual or simultaneous rising of existence. If such a thing as the gradual rising of
existence is asserted, it can be dissaproved showing that there is no basic susbtance to hold the individual signs together which makes gradual rising impossible. If
smultaneous rising of existence is asserted, there would ne no distinction between cause and effect and there will be nothing to characterise a cause as such. While a child is not yet born, the term father has no significance. Logicians argue that
there is that which is born and that which gives birth by the mutual fuctioning of such casual factors as cause, substance, continuity, acceleration, etc., and so they conclude that there is a gradual rising of existence; but this gradual rising does not obtain except by reason of attachment to the notion of a self-nature.
When ideas of body, property and abode are seen, discriminated and cherished in what after all is nothing but what is conceived of the mind itself, and external world is perceived under the aspect of individuality and generality which, however, are not realities and, therefore, neither a gradual nor a simultaneous rising of things is possible. It is only when the
mind-system comes into activity and discriminates the manifestations of mind that existence can be said to come into view. For these reasons, Mahamati, you must get rid of notions of graduation and simultaneity in the combination of casual activities.
Mahamati said: Blessed One; To what kind of discrimination and to what kind of thoughts should the term, false-imaginations, be applied?
The Blessed One replied: So long as people do no understand the true nature of the objective world, they fall into the dualistic view of things. They imagine the multiplicity of external objects to be real and become attached to them and are
nourished by their habit-energy. Because of this system of mentationmind and what belongs to it-is discriminated and is thought of as real; this leads to the assertion of an ego-soul and its belongings, and thus
the mind-system goes on fuctioning. Depending upon and attaching itself to the dualistic habit of mind, they accept the views of the philosophers founded upon these erroneous distinctions, of being and non-being, existence, and non-existence, and there evolves what we call, false-imaginations. But Mahamati, discrimination does
not evolve nor is it put away because, when all that is seen is truly recognized to be nothing but the manifestation of mind, how can discrimination as regards being and non-being evolve? It is for the sake of the ignorant who are addicted to the discriminations of the multiplicity of
things which are of their own mind, that it is said by me that discrimination takes rise owing to attachment to the aspect of multiplicity which is characteristic of objects. How otherwise the ignorant and simple-minded recognize that there is
nothing but what is seen of the mind itself, and how otherwise can they gain an insight into the true nature of mind and be able to free themselves from wrong conceptions of cause and effect? How otherwise can they gain a clear conception of the Bodhisattva stages, and attain and "turning-about" in the deepest seat of their consciousness, and finally attain
an inner self-realization of Noble Wisdom which transcends the five Dharmas, the three Self-natures, and the whole idea of a discriminated Reality? For this reason it is said by me that discrimination takes rise from the mind becoming attached to the multiplicities of things which in themselves are not real, and that emancipation comes from throughly
understanding the meaning of Reality as it truly is. False-imaginations rise from the consideration of appearances; things are discriminated as to form, signs and shape; as to having color, warmth, humidity, mobility or rigidity. False-
imagination consists in becoming attached to these appearances and their names. By attachment to objects is meant, the getting attached to inner and outer things as if they
were real. By attachment to names is meant, the recognition in these inner and outer things of the characteristic marks of individuation and generality, and to regard them definitely belonging to the names of the objects. False-imagination teaches that because all things are bound up with causes and conditions of habit-energy that has been accumulating since beginingless time by
not recognizing that the external world is of mind itself, all things are comprehensible under the aspects of individuality and genereality. By reason of clinging to these false-imaginations there is multitudinousness of appearances which are imagined to be real but which are only imaginary. To illustrate: when a magician depending on grass, wood, shrubs and creepers,
exercises his art, many shapes and beings take form that are only magically created; sometimes they even make figures that have bodies and that move and act like human beings; they are variously and fancifully discriminated but there is no reality in them; everyone but children and the simple-minded know that they are not real. Likewise based upon the notion of
relativity false-imagination perceives a variety of appearances which the discriminating mind proceeds to objectify and
name and become attached to, and memory and habit-energy perpetuate. Here is all that is necessary to constitute the self-nature of falseimagination. The various features of false imaginations can be distinguished as follows: as regards to words, meaning, individual marks, property,
self-nature, cause, philosphical views, reasoning, birth, nobirth, dependence, bondage and emancipation. Discrimination of words is the becoming attached to various sounds carrying familiar meanings. Discrimination of meaning comes when one imagines that words rise depending upon whatever subjects they express, and which
subjects are regarded as selfexistent. Discrimination of individual marks is to imagine that whatever is denoted in words concerning the multiplicities of individual marks (which in themselves are like a mirage) is true, and clinging
tenaciously to them, to discriminate all things according to such categories as warmth, fluidity, motility, and solidity. Discrimination of property is to desire a state of wealth, such as gold, silver, and
various precious stones. Discrimination of self-nature is to make discriminations according to the views of the philosophers in reference to the self-nature of all things which they imagine and stoutly maintain to be true, saying: "This is just what it is and it cannot be otherwise." Discrimination of cause is to distinguish the notion of causation in
reference to being and non-being and to imagine that there are such things as "cause-signs". Discrimination of philosophical views means considering different views relating to the notions of beings and non-being, oneness and
otherness, bothness and not-bothness, existence and non-existence, all of which are erroneous, and becoming attached to particular views. Discrimination of reasoning means the
teaching whose reasoning is based on the grasping of the notion and ego-substance and what belongs to it. Discrimination of birth means getting attached to the notion that things come into existence and pass out of existence by reason of causation. Discrimination of no-birth is to see that causeless substances
which were not, come into existence by reason of causation. Discrimination of dependence means the mutual dependence of gold and the filaments made of it. Discriminations of bondage and imagination is like
imagining that there is something bound because something binding, as in the case of a man who ties a knot and then loosens one. These are the various features of false-imagination to which all the ignorant and simpleminded cling. Those attached to the
notions of relativity are attached to the notions of the multitudinousness of things which arises from 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 the truth is, maya and varieties
of objects are neither different nor not different; if they were different, varieties of objects objects would have no maya for their characteristic; if they were not different there would be no distiction between them. But as there is a distinction these two-maya and variety of objects-are neither different nor not different, for the very good reason: they are one thing.
Mahamati said to the Blessed One: Is error an entity or not? The Blessed One replied: Error has no character in it making for attachment; if error had such a character no liberation would be possible from its attachment to existence,
and the chain of origination would only be understood in the sense of creation as upheld by the philosophers. Error is like maya, also, and as maya is incapable from producing other
maya, so error in itself cannot produce error; it is discrimination and attachment that produce evil thoughts and faults. Moreover, maya has no power of discrimination in itself; it only rises when invoked by the charm of a
magician. Error has in itself no habit-energy; habit-energy only rises from discrimination and attachment. Error in itself has no faults; faults are due to the confused discriminations fondly cherished by the ignorant concerning ego-soul and its mind. The wise have nothing to do either with maya or error.
Maya, however, is not an unreality because it only has the appearance of reality; all things have the nature of maya. It is not because all things are imagined and clung to because of the multitudinousness of individual signs,
that they are like maya; it is because they are alike unreal and as quickly appearing and disappearning. Being attached to erroneous thoughts they confuse and contradict themselves and others. As they do not clearly grasp the fact that the world is
no more than mind itself, they imagine and cling to causation, work, birth and individual signs, and their thoughts are characterized by error and falseimaginations. The teaching that all things are characterized by the self-nature of maya and a dream is meant to make the ignorant and simple-minded cast aside the idea of self-nature in anything.
False-imagination teaches that such things as light and shade, long and short, black and white are different and are to be discriminated; but they are not independent of each other; they are only different aspects of the same thing, they are terms of
relation and not of reality. Conditions of existence are not of a mutually exclusive character; in essence things are not two but one. Even Nirvana and Samsara’s world of life and death are aspects of the same thing, for there is no Nirvana expect where is Samsara, and Samsara except where is Nirvana. All duality is falsely imagined.
Mahamati, you and all Bodhisattvas should dicipline yourselves in the realisation and patience acceptance of the truths of the emptiness, un-bornness, no self-natureness, and the non-duality of all things. This teaching is found in all the sutras of all the Buddhas and is presented to meet the varied dispositions of beings, but it is not the Truth itself. These teachings are only a finger pointing towards Noble Wisdom. They are like a mirage with its springs of water which the deer take to be real and chase after. So with the teachings in all the sutras: They are intended for the consideration and guidance of the discriminating minds of all people, but they are not the Truth itself, which can only be self-realised within one’s deepest consciousness.
Mahamati, you and akk the Bodhisattvas must seek for this inner self-realisation of Noble Wisdom, and not be captivated by word-teachings.
Chapter III
Right Knowledge or Knowledge of Relations
Then Mahamati said: Pray tell us, Blessed One, about the being and the non-being of all things?
The Blessed One replied: People of this world are dependent in their thinking on one of two things: on the notion of being whereby they take pleasure in realism, or in the notion of non-being whereby they take pleasure in nihilism; in either case they imagine enmancipation where there is no enmancipation. Those who are dependent upon notions of being, regard the world as rising from a causation that is really existent, and that this actually existing and becoming world does not take its rise from a causation that is non-existent. This is the realistic view as held by some people. Then there are other people who are dependent on the notion of the non-being of all things. These people admit the existence of greed, anger and folly, and at the same time they deny the existence of things that produce greed, anger and folly. This is not rational, for greed, anger and folly are no more to be taken hold as real; they neither have substance nor individual marks. Where there is a state of bondage, there is binding and means for binding; but where there is enmancipation, as in the case of Buddhas, Bodhisattvas, masters and diciples, who have ceased to believe in both being and non-being, there is neither bondage, binding nor means for binding.
It is better to cherish the notion of an ego-substance than to entertain the notion of emptiness derived from the view of being and non-being, for those who so believe fail to understand the fundamental fact that the external world is nothing but a manifestation of mind. Because they see things as transient, as rising from cause and passing away from cause, now dividing, now combining into the elements which make up the aggregates of personality and its external world and now passing away, they are doomed to suffer every moment from the changes that follow one after another, and finally are doomed to ruin.
Then Mahamati asked the Blessed One, saying: Tell us, Blessed One, how all things can be empty, unborn, and have no self-nature, so that we may awakened and quickly realise highest enlightenment?
The Blessed One replied: What is emptiness, indeed! It is a term whose very self-nature is falseimagination, but because of one’s attachment to false-imagination we are obliged to talk of emptiness, nobirth, and no self-nature. There are seven kind of emptiness: emptiness of mutuality which is nonexistent; emptiness of individual marks; emptiness of self-nature; emptiness of no-work, emptiness of work; emptiness of all things in the sense that they are unpredictable, and emptiness in its highest sense of Ultimate Reality.
By emptiness of of mutuality which is non-existent is meant that when a thing is missing here, one speaks of it being empty here. For instance: in the lecture hall of Mrigarama there are no elephants present, nor bulls, nor sheep; but as to monks there are many present. We can rightly speak of the hall being empty as far as animals are concerned. It is not asserted that the hall is empty of its own characteristics, or that the monks are empty of that which makes their monkhood, nor that in some other place there are no elephants, bulls, nor sheep to be found. In this case we are speaking of things in their aspect of individuality and generality, but from the point of view of mutuality some things do not exist somewhere. This is the lowest form of emptiness and is to be sedulously put away.
By emptiness of individual marks is meant that all things have no distinguishing marks of individuality and generality. Because mutual relations and interactions things are superficially discriminated but when they are further and more carefully investigated and analysed they are seen to be non-existent and nothing as to individuality and generality can be predicated of them. Thus when individual marks can no longer be seen, ideas of self, otherness and bothness, no longer hold good. So it must be said that all things are empty of self-marks.
By emptiness of self-nature is meant that all things in their self-nature are un-born; therefore, it is said that things are empty as to self-nature. By emptiness of no-work is meant that the aggregate of elements that makes up personality and its external world is Nirvana itself and from the beginning there is no activity in them; therefore, one speaks of the emptiness of no-work. By emptiness of work is meant that the aggregates being devoid of an ego and its belongings, go on fuctioning automatically as there is mutual conjuction of causes and conditions; thus one speaks of the emptiness of work. By emptiness of all things in the sense that they are unpredictable is meant that, as the very self-nature of falseimagination is inexpressible, so all things are unpredictable, and, therefore, are empty in that sense. By emptiness in the highest sense of the emptiness of Ultimate Reality is meant that the in the attainment of inner self-realisation of Noble Wisdom there is no trace of habit-energy generated by erroneous conceptions; thus one speaks of the highest emptiness of Ultimate Reality.
When things are examined by right knowledge there are no signs obtainable which could characterise them with marks of individuality and generality, therefore, they are said to have no self-nature. Because these signs of individuality and generality are both seen as existing and yet are known to be non-existent, are seen as going out and yet are known not to be going out, they are never annihilated. Why is this true? For this reason; because individual signs that should make up the self-nature of all things are non-existent. Again in their self-nature things are both eternal and non-eternal. Things are not eternal because the marks of individuality appear and disappear, that is, the marks of self-nature are characterise by noneternality. On the other hand, because things are un-born and are only mind-made, they are in a deep sense eternal. That is, things are eternal because of their very non-eternality.
Further, besides understanding the emptiness of all things both in regard to substance and self-nature, it is necessary for Bodhisattvas to clearly understand that all things are un-born. It is not asserted that things are not born in a superficial sense, but that in a deep sense they are not born of themselves. All that can be said, is this, that relatively speaking, there is a constant stream of becoming, a momentary and uninterrupted change from from one state of appearance to another. When it is recognised that the world as it presents itself is no more than a manifestation of mind, then birth is seen as no-birth, and all existing objects, concerning which discrimination asserts that they are and are not, are non-existent and, therefore, un-born; being devoid of agent and action things are un-born.
If things are not born of being and non-being, but are simply manifestations of mind itself, they have no reality, no self-nature:- they are like the horns of a hare, a horse, a donkey, a camel. But the ignorant and simple-minded, who are given over to their false and erroneous imaginings, discriminate things where they are not. To the ignorant the characteristic marks of the self-nature of body-property-and-abode seem to be fundamental and rooted in the very nature of mind itself, so they discriminate their multitudinousness and become attach to them.
There are two kinds of attachment: attachment to objects as having a self-nature, and attachment to words as having self-nature. The first takes place by not knowing that the external world is only a manifestation of mind itself; and the second arises from one’s clinging to words and names by reason of habit-energy. In the teaching of no-birth, causation is out of place because, seeing that all things are like maya and a dream, one does not discriminate individual signs. That all things are un-born and have no self-nature because they are like maya is asserted to meet the thesis of the philosophers that birth is by causation. They foster the notion that the birth of all things is derived from the concept of being and non-being, and fail to regard it as it truly is,- as caused by attachments to the multitudinousness which arises from discriminations of the mind itself.
Those who believe in the birth of something that has never been in existence and, comming into existence, vanishes away, are obliged to assert that things come to exist and vanish away by causation – such people find no foothold in my teachings. When it is realised that there is nothing born, and nothing passes away, then there is no way to admit being and non-being, and the mind becomes quiescent.
Then Mahamati said to the Blessed One: The philosophers declare that the world rises from casual agencies according to the law of causation; they state that their cause is unborn and is not annihilated. They mention nine primary elements: Ishvara the Creator, the Creation, atoms, etc., which being elementary are unborn and not to be annihilated. The Blessed One, while teaching that all things are unborn and that there is no annihilation, also declares that the world takes its rise from ignorance, discrimination, attachment, deed, etc., working according to the law of causation. Though the two sects of elements may differ in form and name, there does not appear to be any essential difference between the two positions. If there is anything that is distinctive and superior in the Blessed One’s teaching, pray tell us, Blessed One, what is it?
The Blessed One replied: My teaching of no-birth and no-annihilation is not like that of the philosophers, nor is it like their doctrine of birth and impermacency. That to which the philosophers ascribe the charateristic of no-birth and no-annihilation is the self-nature of all things, which causes them to fall into the dualism of being and non-being. My teaching transcends the whole conception of being and nonbeing; it has nothing to do with birth, abiding and destruction; nor with existence and non-existence. I teach that the multitudinouesness of objects have no reality in themselves but are only seen of mind and, therefore, are of the nature of maya and a dream. I teach the non-existence of things because they carry no signs of any inherent self-nature. It is true that in one sense they are seen and discriminated by the senses as individualised objects; but in another sense, because of the absence of any characteristic marks of selfnature, they are not seen but are only imagined. In one sense they are graspable, but in another sense, they are not graspable.
When it is clearly understood that there is nothing in the world but what is seen of the mind itself, discrimination no more rises, and the wise are established in their true abode which is the realm of quietude. The ignorant discriminate and work trying to adjust themselves to external conditions, and are constantly perturbed in mind; unrealities are imagined and discriminated, while realities and no seen and ignored. It is not so with the wise. To illustrate: What the ignorant see is like the magically-created city of the Gandharvas, where children are shown, street and houses, and phantom merchants, and people going in and comming out. This with its streets and houses and people going in and comming out, are not thought of as being born or annihilated, because in their case there is no question as to their existence or non-existence. In like manner, I teach, that there is nothing made nor un-made; that there is nothing that has connection with birth and destruction except as the ignorant cherish falsely imagined notions as to the reality of the external world. When objects are not seen and judged as they truly are in themselves, there is discrimination and clinging to the notions of being and non-being, and individualised self-nature, and as long as these notions of individuality and self-nature persist, the philosophers are bound to explain the external world by a law of causation. This position rises the question of a first cause which the philosophers meet by asserting that their first cause, Ishvara and the primal elements, are un-born and unannihilate; which position is without evidence and is irrational.
Ignorant people and worldly philophers cherish a kind of no-birth, but it is not the no-birth which I teach. I teach the un-bornness of the un-born essence of all things which teaching is established in the minds of the wise by their self-realisation of Noble Wisdom. A ladle, clay, a vessel, a wheel, or seeds, or elements – these are external conditions; ignorance, discrimination, attachment, habit, karma, - these are inner conditions. When this entire universe is regarded as concatenation and as nothing else but concetenation, then the mind, but its patient acceptance of the truth that all things are un-born, gains tranquility.
Chapter IV
Perfect Konwledge or Knowledge of Reality.
Then Mahamati asked the Blessed One: Pray tell us, Blessed One, about the five Dharmas, so that we may fully understand perfect knowledge? The Blessed One replied: The five Dharmas are: appearance, name, discrimination, right-knowledge, and Reality. By appearence is meant that which reveals itself to the senses and to the discriminating-mind and is perviced as form, sound, odour, taste, and touch. Out of these appearances ideas are formed, such as clay, water, jar, etc., by which one says: this is such and such a thing and no other,- this is name. When appearances are constrasted and names compared, as when we say: this is an elephant, this is horse, a cart, a pedestrian, a man, a woman, or, this is mind and what belongs to it, - the things thus named are said to be discriminated. As these discriminations come to be seen as mutually conditioning, as empty of selfsubstance, as un-born, and thus come to be seen as they truly are, that is, as manifestations of the mind itself, - this is right-knowledge. By it the wise cease to regard appearances and names as realities.
When appearances and names are put away and all discrimination ceases, that which remains is the true and essential nature of things and, as nothing can be predicated as to the nature of essence, it is called the "Suchness" of Reality. This universal, undifferentiated, inscrutable, "Suchness" is the only Reality but it
is variously characterised by Truth, Mind-essence, Transcendental Intelligence, Noble Wisdom, etc. This Dharma of the imagelessness of the Essence-nature of Ultimate Reality is the Dharma which has been proclaimed by all the Buddhas, and when all things are understood in full agreement with it, one is in possesion of Perfect Knowledge, and is on his way to the attainment of the Transcendental Inteeligence of the Tathagatas.
Then Mahamati said to the Blessed One: Are the three self-natures, of things, ideas, and Reality, to be considered as included in the Five Dharmas, or as having their own characteristics complete in themselves.
The Blessed One replied: The three self-natures, the eightfold mind-system, and the twofold egolessness are all included in the Five Dharmas. The self-natures of things, of ideas, and of the sixfold mind-system, correspond with the Dharma of appearance, name and discrimination; the self-nature of Universal Mind and Reality corresponds to the Dharmas of right-knowledge and "Suchness". By becoming attached to what is seen of the mind itself, there is an activity awakened which is perpetuated by habit-energy that becomes manifest in the mind-system, from the activities of the mindsystem there rises the notion of an ego-soul and its belongings; the discrimintations, attachments, and notion of an ego-soul, rising simultaneously like the sun and its rays of light.
By the egolessness of things is meant that the elements that make up the aggregates of personality and its objective world being characterised by the nature of maya and destitute of anything that can be called self-substance, are therefore un-born and have no self-nature. How can things be said to have an egosoul? By the egolessness of persons is meant is that in the aggregates that make up personality there is no ego-substance, nor anything that is like an ego-susbtance nor that belongs to it. The mind-system, which is the most characteristic mark of personality, originated in ignorance, discrimination, desire and deed; and its activities are perpetuated by perceiving, grasping and becoming attached to objects as if they were real. The memory of these
discriminations, desires, attachments and deeds is stored in Universal Mind since beginningless time, ad is still being accumulated where it conditions the appearance of personality and its environment and brings about constant change and destruction from moment to moment. The manifestations are like a river, a seed, a lamp, a cloud, the wind; Universal mind in its voraciousness to store up everything, is like a monkey never at rest, like a fly ever in search of food and without partiality, like a fire that is never satisfied, like a water-lifting machine that goes on rolling. Universal mind as defiled by habit-energy is like a magician that causes phantom things and people to appear and move about. A throrough understanding of these things is necessary to an understanding of the egolessness of persons.
There are four kinds of Knowledge: Appearance-knowledge, relative-knowledge, perfect-knowledge, and Transcendental Intelligence. Appearance-knowledge belongs to the ignorant and simple-minded who are addicted to the notion of being and non-being, and who are frightened at the thought of being un-born. It is produced by the concordance of the triple combination and attaches itself to the multiplicities of objects; it is characterised by attainability and accumulation; it is subject to birth and destruction. Appearance-knowledge belongs to word-mongers who revel in discriminations, assertions and negations.
Relative-knowledge belongs to the mind-world of the philosophers. It rises from the mind’s ability to arrange, combine and analyse these relations by its powers of discursive logic and imagination, by reason of which it is able to peer into the meaning and significance of things.
Perfect-knowledge belongs to the world of the Bodhisattvas who recognise that all things are but manifestations of mind; who clearly understand the emptiness, the un-borness, the egolessness of all things; and who have entered into an understanding of the Five Dharmas, the twofold egolessness, and into the truth of imagelessness. Perfect-knowledge differentiates the Bodhisattva stages, and is the pathway and entrance into the exalted state of self-realisation of Noble Wisdom.
Perfect-knowledge (jnana) belongs to the Bodhisattvas who are entirely free from the dualism of being and non-being, no-birth and no-annihilation, all assertions and negations, and who, by reason of selfrealisation, have gained an insight into the truth of egolessness and imagelessness. They no longer discriminate the world as subject to causation: they regard the causation that rules the world as something like the fabled city of the Gandharvas. To them the world is like a vision and a dream, it is like the birth and death of a barren-woman’s child; to them there is nothing evolving and nothing disappearing.
The wise who cherish Perfect-knowledge, may be divided into three classes, disciples, masters and Arhats. Common disciples are separated fro masters as common disciples continue to cherish the notion of individuality and generality; masters rise from common disciples when, forsaking the erros of individuality and generality, they still cling to the notion of an ego-soul by reasons of which they go off by themselves into retirement and solitude. Arhats rise when the error of all discrimination is realised. Error being discriminated by the wise turns into Truth by virtue of the "turning-about" that takes place within the deepest consciousness. Mind, thus emancipated, enters into perfect self-realisation of Noble Wisdom.
But, Mahamati, if you assert that there is such a thing as Noble Wisdom, it no longer holds good, because anything of which something is asserted thereby partakes of the nature of being and is thus characterised with the quality of birth. The very assertion: "All things are un-born" destroys the truthfulness of it. The same is true of the statements: "All things are empty", and "All things have no self-nature",- both are untenable when put in the form of assertions. But when it is pointed out that all things are like a dream and a vision, it means that in one way they are perceived, and in another way they are not perceived; that is, in ignorance they are perceived but in Perfect-knowledge they are not perceived. All assertions and negations being thought-constructions are un-born. Even the assertion that Universal Mind and Noble Wisdom are Ultimate Reality, is thought construction and, therefore, is un-born. As "things" there is no Universal Mind, there is no Noble Wisdom, there is no Ultimate Reality. The insight of the wise who move about in the realm of imagelessness and its solitude is pure. That is, for the wise all "things" are wiped away even the state of imagelessness ceases to exist.
Chapter V
The Mind System
Then Mahamati said to the Blessed One: Pray tell us, Blessed One, what is meant by mind (citta)?
The Blessed One replied: All things of this world, be they seemingly good or bad, faulty or faultless, effect-producing or not effect-producing, receptive or non-receptive, may be divided into two classes: evil out-flowings and the non out-flowing good. The five grasping elements that make up the aggregates of personality, namely, form, sensation, perception, discrimination, and consciousness, and that are imagined to be good and bad, have their rise in the habit-energy of the mind-system,- they are the evil out-flowings of life. The spiritual attainments and the joys of the Samadhis and the fruitage of the Samapatis that come the wise throgh their self-realisation of Noble Wisdom and that culminate in their return and participation in the relations of the triple world are called the non out-flowing good.
The mind-system which is the source of the evil out-flowings consists of the five sense-organs and their accompanying sense-minds (vijnanas) all of which are unified in the discriminating-mind (manovijnana). There is an unending succesion of sense-concepts flowing into this discriminating or thinking-mind which combines them and discriminates them and passes judgement upon them as to their goodness or badness. Then follows aversion to or desire for them and attachment and deed; thus the entire system moves on continuously and closely bound together. But it fails to see and understand that what it sees and discriminates and grasps is only a manifestation of its own activity and has no other basis, and so the mind goes on erroneously perceiving and discriminating differences of forms and qualities, not remaining still even for a minute.
In the mind-system there are three modes of activity distinguishable: the sense-minds fuctioning while remaining in their original nature, the sense-minds as producing effects, and the sense-minds as evolving.
By normal fuctioning the sense-minds grasp appropiate elements of their external world, by which sensation and perception arise at once and by degrees in every sense-organ and every sense-mind, in the pores of the skin, and even in the atoms that make up the body, by which the whole field is apprehended like a mirror reflecting objects, and not realising that the external world itself is only a manifestation of mind. The second mode of activity produces effects by which these sensations react on the discriminating mind to produce perceptions, attractions, aversions, grasping, deed andhabit. The third mode of activity has to do with the growth, development and passing of the mind-system, that is, the mind-system is in subjection to its own habit-energy
accumulated from beginningless time time, as for instance: the "eyeness" in the eye that predisposes it to grasp and become attached to multiple forms and appearances. In this way the activities of the evolving mind-system by reason of its habit-energy stirs up waves of objectivity in the face of Universal Mind which in turn conditions the activities and evolvement of the mind-system. Appearances, perception, attraction, grasping, deed, habit, reaction, condition one another incessantly, and the fuctioning sense-minds, the discriminating-mind and Universal Mind are thus bound up together. Thus, by reason of discrimination of that which by nature maya-like and unreal falseimagination and erroneous reasoning takes place, action follows and its habit-energy
accumulates thereby defiling the pure face of Universal Mind, and as a result the mind-system comes into fuctioning and the physical body has its genesis. But the discriminating-mind has not thought that by its discriminations and attachments it is conditioning the whole body and so the sense-minds and discriminating-mind go on mutually related and mutually conditioned in a most intimate manner and building up a world of representations out of the activities of its own imagination. As a mirror reflects forms, the percieving senses percieve appearances which the discriminating-mind gathers together and proceeds to discriminate, to name and become attached to. Between these two fuctions there is no gap, nevertheless, they are mutually conditioning. The
percieving sense grasp that for which they have an affinity, and there is a transformation takes place in their structure by reason of which the mind proceeds to combine, discriminate, apprise, and act; then follows habit-energy and the establishing of the mind and its continuance. The discriminating-mine because of its capacity to discriminate, judge, select and reason about, is also called the thinking-mind, or intellectual-mind. There are three divisions of its mental activity: mentation which fuctions in connection with attachment to objects and ideas, mentation that fuctions in connection with general ideas, and mentation that examines into the validity of these general ideas. The mentation which fuctions in connection with
attachment to objects and ideas derived from discrimination, discriminates the mind from its mental processes and accepts the ideas from it as being realand becomes attached to them. A variety of false judgements are thus arrived at as to being, multiplicity, individuality, value, etc., a strong grasping takes place which is perpetuated by habit-energy and thus discrimination goes on asserting itself. These mental processes give rise to general conceptions of warmth, fluidity, motility, and solidity, as characterising the objects of discimination, while the tenacious holding to these general ideas gives rise to proposition, reason, definition, and illustration, all of which lead to the assertions of relative knowledge and the establishment of confidence in birth, self-nature, and an ego-soul. By mentation as an examining fuction is meant the intellectual act of examining into these general conclusions as to their validity, significance, and truthfulness. This is the faculty that leads to understanding, right-knowledge and points the way to self-realisation.
Then Mahamati said to the Blessed One: Pray tell us, Blessed One, what relation ego-personality bears to the mind-system?
The Blessed One replied: To explain it, it is first necessary to speak of the self-nature of the five grasping aggregates that make up personality, although as i have already shown they are empty, un-born, and without self-nature. These five grasping aggregates are: form, sensation, perception, discrimination, consciousness. Of these, form belongs to what is made of the so-called primary elements, whatever they may be. The four remainding aggregates are without form and ought not to be reckoned as four, because they merge imperceptibly into one another. They are like space which cannot be numbered; it is only due to imagination that they are discriminated and likened to space. Because things are endowed with appearances of being, characteristic-marks, percievablesness, abode, work, one can say that they are born
of effect-producing causes, but this cannot be said of these four intangible aggregates for they are without any form of marks. These four mental aggregates that make up personality are beyond calculability, they are beyond the four propositions, they are not to be predicated as existing or as not existing, but together they constitute what is known as mortal-mind. They are even more maya-like and dream-like than are things, nevertheless, as discriminating mortal-mind they obstruct the self-realisation of Noble Wisdom. But it is only by the ignorant that they are enumerated and thought of as an ego-personality; the wise do not do so. This discrimination of the five aggregates that make up personality and that serve as a basis for an ego-soul and ground for its desires and self-interests must be given up, and in its place the truth of imagelessness and solitude should be established.
Then said Mahamati to the Blessed One: Pray tell us, Blessed One, about Universal Mind and its relation to the lower mind-system?
The Blessed One replied: The sense-minds and their centralised discriminating-mind are related to the external world which is a manifestation of itself and is given over to pervceiving, discriminating, and grasping its maya-like appearances. Universal Mind (Alaya-vijnana) transncends all individuation and limits. Universal Mind is thoroughly pure in its essential nature, subsisting unchanged and free from faults of impermanence, undisturbed by egoism, unruffled by distinctions, desires and aversions. Universal Mind is like a great ocean, its surface rufflled by waves and surges but its depths remaining forever unmoved. In itself it is devoid of personality and all that belongs to it, but by reason of the defilments upon its face it is like an actor a plays a variety of parts, among which a mutual fuctioning takes place and the mind-system arises. The principle of intellection becomes divided and mind, the fuctions of mind, the evil out-flowings of mind, take on individuation. The sevenfold gradation of mind appears: namely, intuitive self-realisation, thinking-desiring-discriminating, seeing, hearing, tasting, smelling, touching, and all their interactions and reactions take their rise.
The discriminating-mind is the cause of the sense-minds and is their support and with them is kept fuctioning as it describes and becomes attached to a world of objects, and then, by means of its habitenergy, it defiles the face of Universal Mind. Thus Universal Mind becomes the storage and clearing house of all the accumulated products of mentation and action since beginningless time.
Between Universal Mind and the individual discriminating-mind is the intuitive-mind (manas) which is dependent upon Universal Mind for its cause and support and enters into relation with both. It partakes of the universality of Universal Mind, shares its purity, and like it, is above form and momentariness. It is through the intuitive-mind that the good non out-flowing emerge, are manifested and are realised. Fortunate it is that intuition is not momentary for if the enlightenment which comes by intuition were momentary the wise would loose their "wiseness" which the do not. But the intuitive-mind enters into relations with the lower mind-system, shares its experiences and reflects upon its activities.
Intuitive-mind is one with Universal Mind by reason of its participation in Transcendendal Intelligence (Arya-jnana), and is one with the mind-system by its comprehension of differentiated knowledge (vijnana). Intuitive-mind has no body of its own nor any marks by which it can be differentiated. Universal Mind is its cause and support but it is evolved along with the notion of an ego and what belongs to it, to which it clings and upon which it reflects. Through intuitive-mind, by the faculty of intuition which is a mingling of both indentity and percieving, the inconceivable wisdom of Universal Mind is revealed and made realisable. Like Universal Mind it can not be the source of error.
Then said Mahamati to the Blessed One: Pray tell us, Blessed One, what is meant by the cessation of the mind-system?
The Blessed One replied: The five sense-fuctions and their discriminating and thinking fuction have their risings and complete ending from moment to moment. They are born with discrimination as cause, with form and appearance and objectivity closely linked together as condition. The will-to-live is the mother, ignorance is the father. By setting up names and forms greed is multiplied and thus the mind goes on
mutually conditioning and being conditioned. By becoming attached to names and forms, not realising that they have no more basis than the activities of the mind itself, error rises, false-imagination as to pleasure and pain rises, and the way to emancipation is blocked. The lower system of sense-minds and the discriminating-mind do not really suffer pleasure and pain – they only imagine they do. Pleasrue and pain are the deceptive reactions of mortal-mind as it grasps an imaginary objective world.
There are two ways in which the ceasing of the mind-system may take place: as regards form, and as regards continuation. The sense-organs fuction as regards form by the interaction of form, contact and grasping; and they cease to fuction when this contact is broken. As regards continuation,- when these interactions of form, contact and grasping cease, there is no more continuation of the seeing, hearing and other sense fuctions; with the ceasing of these sense fuctions, the discriminations, graspings and attachments of the discriminating-mind cease; and with their ceasing act and eed and they habit-energy cease, and there is no more accumulation of karma-defilment on the face of Universal Mind.
If the evolving mortal-mind were of the same nature as Universal Mind the cessation of the lower mindsystem would mean the cessation of Universal Mind, but they are different for Universal Mind is not the cause of mortal-mind. There is no cessation of Universal Mind in its pure and essence-nature. What ceases to fuction is not Universal Mind in its essence-nature, but is the cessation of the effect-producing defilments upon its face that have been caused by the accumulation of the habit-energy of the activities of the discriminating and thinking mortal-mind. There is no cessation of Divine Mind which, in itself, is the abode of Reality and the Womb of Truth.
By the cessation of the sense-minds is meant, not the cessation of their percieving fuctions, but the cessation of their discriminating and naming activities which are centralised in the discriminating mortalmind. By the cessation of the mind-system as a whole is meant, the cessation of discrimination, the clearing away of the various attachments, and, therefore, the clearing away of the defilments of habitenergy in the face of Universal Mind which have been accumulating since beginningless time by reason of these discriminations, attachments, erroneous reasonings, and following acts. The cessation of the continuation aspect of the mind-system, namely, the discriminating mortal-mind the entire world of maya and desire disappears. Getting rid of the discriminating mortal-mind is Nirvana.
But the cessation of the discriminating-mind can not take place until there has been a "turning-about" in the deepest seat of consciousness. The mental habit of looking outward by the discriminating-mind upon an external objective world must be given up, and a new habit of realising Truth within the intuitive-mind by becoming one with the Truth itself must be established. Until this intuitive self-realisation of Noble Wisdom is attained. The evolving mind-system will go on. But when an insight into the five Dharmas, the three self-natures, and the twofold egolessness is attained, then the way will be opened for this "turningabout" to take place. With the ending of pleasure and pain, of conflicting ideas, of the disturbing interests of egoism, a state of tranqulisation will be attained in which the truths of emancipation will be fully understood and there will be no further evil out-flowings of the mind-system to interfere with the perfect self-realisation of Noble Wisdom.
Chapter VI
Transcendental Intelligence
Then said Mahamati: Prey tell us, Blessed One, what constitutes Transcendental Intelligence?
The Blessed One replied: Transcendental Intelligence is the inner state of self-realisation of Noble Wisdom. It is realised suddenly and intuitively as the "turning-about" takes place in the deepest seat of consciousness; it neither enters nor goes out – it is like the moon seen in water. Transcendental Intelligence is not subject to birth nor destruction; it has nothing to do with combination nor concordance; it is devoid of attachment and accumulation; it transcends all dualistic concepts.
When Transcendental Intelligence is considered, four things must be kept in mind: words, meanings, teachings and Noble Wisdom (Arya-prajna). Words are employed to express meanings but they are
dependent upon discriminations and memory as cause, and upon the employment of sounds and letters by which a mutual transference of meaning is possible. Words are only symbols and may and may not clearly and fully express the meaning intended and, moreover, words may be understood quite differently from what was intended by the speaker. Words are neither different nor not different from meaning and meaning stands in the same relation to words. If meaning is different from words it could not be made manifest by means of words; but meaning is illumined by words as things are by a lamp. Words are just like a man carrying a lamp to look for his property, by which he can say: this is my property. Just so, by means of words and speech originating in discrimination, the Bodhisattva can enter into the meaning of the teachings of the Tathagatas and through the meaning he can enter the exalted state of self-realisation of Noble Wisdom, which, in itself, is free from word discrimination. But if a man becomes attached to the literal meaning of words and holds fast to the illusion that words and meaning are in agreement, especially such things as Nirvana which is un-born and un-dying, or as to distinctions of the Vehicles, the five Dharmas, the three self-natures, the he will fail to understand the true meaning and will become entangled in assertions and refutations. Just as varieties of objects are seen and discriminated in dreams and in visions, so ideas and statements are discriminated erroneously and error goes on multiplying.
The ignorant and simple-minded declare that meaning is not otherwise than words, that as words are, so is meaning. They think that as meaning has no body of its own that it cannot be different from words and, therefore, declare meaning to be indentical to words. In this they are ignorant of the nature of words, which are subject to birth and death, whereas meaning is not; words are dependent upon letters and meaning is not; meaning is apart from existence and non-existence, it has no substratum, it is un-born. The Tathagatas do not teach a Dharma that is dependent upon letters. Anyone who teaches a doctrine that is dependent upon letters and words is a mere prattler, because Truth is beyond letters and words and books.
This does not mean that letters and books never declare what is in conformity with meaning and truth, but it means that words and books are dependent upon discriminations, while meaning and truth are not; moreover, words and books are subject to the interpretation of individual minds, while meaning and truth are not. But if Truth is not expressed in words and books, the scriptures which contains the meaning of Truth would disappear, and when the scriptures there will be no more disciples and masters and Bodhisattvas and Buddhas, and there will ne nothing to teach. But no one must become attached to the words of the scriptures because even the canonical texts sometimes deviate from their straightfoward course owing to the imperfect fuctioning of sentient minds. Religious discourses are given by myself and other Tathagatas in response to the varying needs and faiths of all manner of being, in order to free them
from dependance upon the thinking fuction of the mind-system, but they are not given to take the place of self-realisation of Noble Wisdom. When there is recognition that there is nothing in the world but what is seen of the mind itself, all dualistic discriminations will be discarded and the truth of imagelessness will be understood, and will be seen to be in conformity with the meaning rather than with words and letters. The ignorant and simple-minded being fascinated with their self-imaginations and erroneous reasonings, keep on dancing and leap about, but are unable to understand the discourse by words about the truth of self-realisation, much less are they able to understand the Truth itself. Clinging to the external world, they cling to the study of books which are a means only, and do not know properly how to ascertain the truth of self-realisation, which is Truth unspolied by the four propositions. Self-realisation is an exalted state of inner attainment which transcends all dualistic thinking and which is above the mind-system with its logic, reasoning, theorising, and illustrations. The Tathagatas discourse to the ignorant, but sustain Bodhisattvas as they seek self-realisation of Noble Wisdom.
Therefore, let every disciple take good heed not to become attached to words as being in perfect conformity with meaning, because Truth is not in the letters. When a man with his finger-tip points to something to somebody, the finger-tip may be mistaken for the thing pointed at; in the like manner the ignorant and simple-minded, like children, are unable even to the day of their death to abandon the idea that the finger-tip of words where there is meaning itself. They cannot realise Ultimate Reality because of their intent clinging to words where intended to be no more than a pointing finger. Words and their discrimination bind one to the dreary round of rebirths into the world of birth-and-death.; meaning stands alone and is a guide to Nirvana. Meaning is attained by much learning, and much learning is attained by
becoming conversant with the meaning and not with words; therefore, let seekers for truth reverently apporach those who are wise and avoid the sticklers for particular words.
As for teachings: there are priests and popular preachers who are given to ritual and ceremony and who are skilled in the various incantations and in the art of eloquence; they should not be honored nor reverently attended upon, for what one gains from them is emotional excitement and worldly enjoyment; it is not the Dharma. Such preachers, by their clever manipulation of words and phrases and various reasonings and incantations, being the mere prattle of a child, as far as one can make out and not at all in accordance with truth nor in unision with meaning, only serves to awaken sentient and emotion, while it stupefies the mind. As he himself does not understand the meaning of all things, he only confuses the minds of his hearers with his dualistic views. Not understanding himself, that there is nothing but what is seen of the mind, and himself attached to the notion of self-nature in external things, and unable to know one path from another, he has no deliverance to offer others. Thus these priests and popular preachers who are clever in various incantations and skilled in the art of eloquence, themselves never being emancipated from such calamities as birth, old age, disease, sorrow, lamentation, pain and despair, lead the ignorant to bewilderment by means of their various words, phrases, examples, and conclusions.
Then there are the materialistic philosophers. No respect nor service is to be shown to them because their teaching, though they may be explained using hundred of thousands of words and phrases, do not go beyond the concerns of this world and this body and in the end they lead to suffering. As the materialistic recognise no truth existing by itself, they are split up into many schools, each which clings to its own way of reasoning.
But there is that which does not belong to materialism and which is not reached by the knowledge of the philosophers who cling to false-imaginations and erroneous reasonings because they fail to see that, fundamentally, there is no reality in external objects. When it is recognised that there is nothing beyond what is seen of the mind itself, the discrimination of being and non-being ceases and, as there is thus no external world of object of perception, nothing remains but the solitude of Reality. This does not belong to the materialistic philosophers, it is the domain of the Tathagatas. If such things are imagined as the comming and going of the mind-system, vanishing and appearing, solicitation, attachment, intenses affection, a philosphic hypothesis, a theory, an abode, a sense-concept, atomic attraction, organism, growth, thirst, grasping,- these things belong to materialism, they are not mine. These are
things that are the object of worldly interest, to be sensed, handled and tasted; these are the things that appear in the elements that make up the aggregates of personality where, owing to the procreative force of lust, there arise all kinds of disaster, birth, sorrow, lamentation, pain, despair, disease, old age, death. All these things concerns worldly interests and enjoyment; they lie along the path of the philosophers, which is not the path of the Dharma. When true egolessness of things and persons is understood , discrimination ceases to assert itself; the lower mind-system ceases to fuction; the various Bodhisattva stages are followed one after another; the Bodhisattva is able to utter his ten inexhaustible vows and is anointed by all the Buddhas. The Bodhisattva becomes master of himself and of all things by virtue of a life of spontaneous and radiant effortlessness. Thus the Dharma, which is Transcendental Intelligence, transcends all discriminations, all false-reasonings, all philosophical systems, all dualism.
Then Mahamati said to the Blessed One: In the Scriptures mention is made of the Womb of Tathagatahood and it is taught that that which is born of it is by nature bright and pure, originally unspotted and endowed with the thirty-two marks of excellence. As it is described it is a precious gem but wrapped in a dirty garment soiled by greed, anger, folly and false-imagination. We are taught that this Buddha-nature immanent in everyone is eternal, unchanging, auspicious. It is not this which is born of the Womb of Tathagatahood the same as the soul-substance that is taught by the philosophers? The Divine Atman as taught by them is also claimed to be eternal, inscrutable, unchanging, imperishable. It there, or is there not a difference?
The Blessed One replied: No, Mahamati, my Womb of Tathagatahood is not the same as the Divine Atman as taught by the philosophers. What i teach is Tathagatahod in the sense of Dharmakaya, Ultimate Oneness, Nirvana, emptiness, unbornness, unqualifiedness, devoid of will-effort. The reason why I teach the doctrine of Tathagatahood is to cause the ignorant and simple-minded to lay aside their fears as they listen to the teaching of egolessness and come to understand the state of non-discrimination and
imagelessness. The religious teaching of the Tathagatas are just like a potter making various vessels by his own skill of hand with the aid of rob, water and thread, out of the one mass of clay, so the Tathagatas by their command of skillful means issuing from Noble Wisdom, by various terms, expressions, and symbols, preach the twofold egolessness in order to remove the last trace of discrimination that is preventing disciples from attaining a self-realisation of Noble Wisdom. The doctrine of the Tathagatawomb is disclosed in order to awaken philosphers from their clinging to the notion of a Divine Atman as a transcendental personality, so that their minds that have become attached to the imaginary notion of a "soul" as being something self-existing, may be quickly awakened to a state of perfect enlightement. All such notions as causation, succesion, atoms, primary elements, that make up personality, personal soul, Supreme Spirit, Sovereing God, Creator, are all figments of the imagination and manifestations of mind. No, Mahamati, the Tathagata’s doctrine of the Womb of Tathagatahood is not the same as the philosopher’s Atman.
The Bodhisattva is said to have well grasped the teaching of the Tathagatas when, all alone in a lonely place, by means of his Transcendental Intelligence, he walks the path leading to Nirvana. Thereon his mind will unfold by percieving, thinking, meditating, and, abiding in the practise of concentration until he attains the "turning-about" at the source of habit-energy, he will thereafter lead a life of excellent deeds. His mind concentrated on the state of Buddhahood, he will become thoroughly conversant with the noble truth of self-realisation; he will become perfect master of his own mind; he will be like a gem radiating many colors; he will be able to assume bodies of transformation; he will be able to enter into the minds of all to help them; and; finally, by gradually ascending the stages he will become established in the perfect Transcendental Intelligence of the Tathagatas. Nevertheless, Transcendental Intelligence (Arya-jnana) is not Noble Wisdom (Arya-prajna) itself; only an intuitive awareness of it. Noble Wisdom is a perfect state of imagelessness; it is the Womb of "Suchness"; it is the all-conserving Divine Mind (Alaya-vijnana) which in its pure Essence forever abides in perfect patience and undisturbed tranquility.
Chapter VII
Self-Realisation
Then said Mahamati: Pray tell us, Blessed One, what is the nature of Self-realisation by reason of which we shall be able to attain Transcendental Intelligence?
The Blessed One Replied: Transcendental Intelligence rises when the intellectual-mind reaches its limit and, if things are to be realised in their true and essence nature, its processes of mentation, which are based on particularised ideas, discriminations and judgements, must be transcended by an appeal to some higher faculty of cognition, if there be such a higher faculty. There is such a faculty in the intuitive-mind (Manas), which as we have seen is the link between the intellectual-mind and Universal Mind. While it is not an individualised organ like the intellectual-mind, it has that which is much better,- direct dependence upon Universal Mind. While intuition does not give information that can be analysed and discriminated, it gives that which is far superior,- self-realisation through indentification.
Mahamati then asked the Blessed One, saying: Pray tell us, Blessed One, what clear understandings an earnest disciple should have if he is to be successful in the discipline that leads to self-realisation?
The Blessed One replied: There are four things by the fulfilling of which an earnest disciple may gain self-realisation of Noble Wisdom and become and Bodhisattva-Mahasattva: First, he must have a clear understanding that all things are only manifestations of mind itself; second, he must discard the notion of birth, abiding and disappearance; third, he must clearly understand the egolessnes of both things and persons; and fourth, he must have a true conception of what constitutes self-realisation of Noble Wisdom. Provided with these four understandings, earnest disciples may become Bodhisattvas and attain Transcendental Intelligence.
As to the first; he must recognise and be fully convinced that this triple world is nothing but a complex manifestation of one’s mental activities; that is devoid of selfness and its belongings; that there are no striving, no commings, no goings. He must recongnise and accept the fact that this trple world is manifested and imagined as real only under the influence of habit-energy that has been accumulated since beginningless past by reason of memory, false-imagination, false-reasoning, and attachments to the multiplicities of objects and reactions in close relationship and in conformity to ideas of body-property and-abode.
As the to second; hemust recognise and be convinced that all things are to be regarded as forms seen in a vision and a dream, empty of substance, un-born and without self-nature; that all things exist only by reason of a complicated network of causation which owes its rise to the discrimination and attachment and which eventuates in the rise of the mind-system and its belongings and evolvements.
As to the third; he must recognise and patiently accept the fact that his own mind and personality is also mind-constructed, that it is empty of substance, unborn and egoless. With these three things clearly in mind, the Bodhisattva will be able to enter into the truth of imagelessness. As to the fourth; he must have a true conception of what constitutes self-realisation of Noble Wisdom. First, it is not comparable to the perceptions attained by the sense-mind, and neither is comparable to the cognition of the discriminating and intellectual-mind. Both of these presuppose a difference between self and not-self and the knowledge so attained is characterised by individuality and generality. Selfrealisation is based on identity and oneness; there is nothing to be discriminated nor predicated concerning it. But to enter into it the Bodhisattva must be free from all presuppositions and attachments to things, ideas and selfness.
Then said Mahamati to the Blessed One: Prey tell us, Blessed One, concerning the characteristics of deep attachments to existence and as to how we may become detached from existence?
The Blessed One replied: When one tries to understand the significance of things by means of words and discriminations, there follow immeasurably deep-seated attachments to existence. For instance: there are the deep-seated attachments to signs of individuality, to causation, to the notion of being and non-being, to the discrimination of birth and death, of doing and of not-doing, to the habit of discrimination itself upon which philosophers are so dependent.
There are three attachments that are especially deep-seated in the minds of all: greed, anger and infatuation, which are based on lust, fear and pride. Back to these lies discrimination and desire which is procreative and is accompanied with excitement and avariciousness and love of comfort and desire for eternal life; and, following, is a succesion of rebirths on the five paths of existence and a continuation of attachments. But if these attachments are broken off, no signs of attachment nor of detachment will remain because they are based on things that are non-existent; when this truth is clearly understood the net of attachment is cleared away.
But depending upon and attaching itself to to the triple combination which works in unision there is the rising and the continuation of the mind-system incessantly fuctioning, and because of it there is the deepfelt and continuous assertion of the will-to-live. When the triple combination that causes the fuctioning of the mind-system ceases to exist, there is the triple emancipation and there is no further rising of any combination. When the existence and the non-existence of the external world are recognised as rising from the mind itself, then the Bodhisattva is prepared to enter into the state of imagelessness and therein to see into the emptiness which characterises all discrimination and all the deep-seated attachments resulting therefrom. Therein he will see no signs of deep-rooted attachment nor detachment; therein he will see no one in bondage and no one in emancipation, expect those who themselves cherish bondange and emancipation, because in all things there is no "substance" to be taken hold of.
But so long as these discriminations are cherished by the ignorant and simple-minded they go on attaching themselves to them and, like the silkworms, go on spinning their thread of discrimination and enwrapping themselves and others, and are charmed with their poison. But to the wise there are no signs
of attachment nor of detachment; all things are seen as abiding in solitude where there is no evolving of discrimination. Mahamati, when you and other Bodhisattvas understand well the distinction between attachment and detachment, you will be in possesion of skillful means for avoiding becoming attached to words according to which one proceeds to grasp meanings. Free from the domination of words you will be able to establish yourselves where there will be a "turning-about" in the deepst seat of consciousness by means of which you will attain self-realisation of Noble Wisdom and be able to enter into all the
Buddha-lands and assemblies. There you will be stamped with the stamp of powers, self-command, the psychic faculties, and will be endowed with the wisdom and the power of the ten inexhaustible vows, and will become radiant with the variegated rays of the Transformation Bodies. Therewith you will shine without effort like the moon, the sun, the magic wishing-jewel, and at every stage will view things as being of perfect oneness with yourself, uncontaminated by any self-consciousness. Seeing that all things are like a dream, you will be able to enter into the stage of the Tathagatas and be able to deliver discourses on the Dharma to the world of beings in accordance with their needs and be able to free them from all dualistic notions and false discriminations.
Mahamati, there are two ways of considering self-realisation: namely, the teachings about it, and the realisation itself. The teachings as variously given in the nine divisions of the doctrinal works, for the instructions of those who are inclined toward it, by making use of skillful means and expedients, are intended to awaken in all beings a true perception of the Dharma. The teachings are designed to keep one away from all dualistic notions of being and non-being and oneness and otherness.
Realisation itself is within the inner consciousness. It is an inner experience that has no connection with the lower mind-system and its discriminations of words, ideas and philosophical speculations. It shines out with its own clear light to reveal the error and foolishness of mind-constructed teachings, to render impotent evil influences from without, and to guide one unerringly to the realm of the good nonoutflowings. Mahamati, when the earnest diciple and Bodhisattva is provided with these requirements, the way is open to his perfect attainment of self-realisation of Noble Wisdom, and to the full enjoyment of the fruits that arise therefrom.
Then Mahamati asked the Blessed One, saying: Pray tell us, Blessed One, about the One Vehicle which the Blessed One has said characterises the attainment of the inner self-realisation of Noble Wisdom?
The Blessed One replied: In order to discard some easily discriminations and erroneous reasonings, the Bodhisattva should retire by himself to a quiet, secluded place where he may reflect within himself without relying on anyone else, and there let him exert himself to make successive advances advances along the stages; this solitude is the characteristic feature of the inner attainment of self-realisation of Noble Wisdom.
I call this the One Vehicle, not because it is the One Vehicle, but because it is onlyin solitude that one is able to recognise and realise the path of the One Vehicle. So long as the mind is distracted and is making conscious effort, there can be no culmination as regards the various vehicles; it is only when the mind is alone and quiet that it is able to forsake the discriminations of the external world and seek realisation of an inner realm where there is neither vehicle nor one who rides in it. I speak of the three vehicles in order to carry the ignorant. I do not speak much about the One Vehicle because there is no way by which earnest disciples and masters can realise Nirvana, unaided. According to the discourses of the Tathagatas earnest disciples should be segregated and disciplined and trained in meditation and dhyana whereby they are aided by many devices and expedients to realise emancipation. It is
because earnest disciples and masters have not fully destroyed the habit-energy of karma and the hindrances of discriminative knowledge and human passion that they are often unable to accept the twofold egolessness and the inconceivable transformation death, that I preach the triple vehicle and not the One Vehicle. When earnest disciples have gottan rid of all their evil habit-energy and been able to realise the twofold egolessness, then they will not be intoxicated by the bliss of the Samadhis and will be awakened into the super-realm of the good non-outflowings. Being awakened into the realm of the good non-outflowings, they will be able to gather up all the requisities for the attainment of Noble Wisdom which is beyond conception and is of sovereing
power. Bu really, Mahamati, there are no vehicles, and so i speak of the One Vehicle. Mahamati, the full recognition of the One Vehicle has never been attained by either earnest disciples, masters, or even by the great Brahma; it has been attained only by the Tathagatas themselves. That is the reason that it is known as the One Vehicle. I do not speak much about it because there is no way by which earnest disciples can realise Nirvana unaided.
Then Mahamati asked the Blessed One, saying: What are the steps that will lead an awakened disciple toward the self-realisation of Noble Wisdom?
The Blessed One replied: The beginning lies in the recognition that the external world is only a manifestation of the activities of the mind itself, and that the mind grasps it as an external world simply because of its habit of discrimination and false-reasoning. The disciple musy get into the habit of looking at things truthfully. He must recognise the fact that the world has no self nature, that it is un-born, that it is like a passing cloud, like an imaginary wheel made by a revolving firebrand, like the castle of the Gandharvas, like the moon reflected in the ocean, like a vision, a mirage, a dream. He must come to understand that mind in its essence-nature has nothing to do with discrimination nor causation; he must not listen to discourses based on
the imaginary terms and qualifications; he must understand that Universal Mind in its pure essence is a state of imagelessness, that it is only because of the accumulated defilments on its face that body-property-and-abode appear to be its manifestations, that in its own pure nature it is unaffected and unaffecting by such changes as rising, abiding and destruction; he must fully understand that all these things come with the awakening of the notion of an ego-soul and its conscious mind. Therefore, Mahamati, let those disciples who wish to realise Noble Wisdom by following the Tathagata Vehicle desist from all discrimination and erroneous reasoning about personality and its senseworld or about such ideas as causation, rising, abiding and destruction, and
exercise themselves in the discipline of dhyana that leads to the realisation of Noble Wisdom. To practice dhyana, the earnest disciple should retire to a quiet and solitary place, remembering that lifelong habits of discriminative thinking cannot be broken off easily nor quickly. There are four kinds of concentrative meditation (dhyana): The dhyana practiced by the ignorant; the dhyana devoted to the examination of meaning; the dhyana with "suchness" (tathata) for its object; and the dhyana of the Tathagatas. The dhyana practiced by the ignorant is the one resorted to by those who are following the example of the disciples and masters but who do not understand its purpose and, therefore, it becomes "still-sitting" with vacant minds. This dhyana is practiced, also, by those who, despising the body, see it as a shadow and a skeleton full of suffering and impurity, and yet who cling to the notion of an ego, seek to attain emancipation by the mere cessation of thought.
The dhyana devoted to the examination of meaning, is the one practised by those who, perceiving the untenability of such ideas as self, other and both, which are held by the philosophers, and who have passed beyond the twofold-egolessness, devote dhyana to an examnitation of the significance of egolessness and the differentiations of the Bodhisattvas stages.
The dhyana with Tathata, or "Suchness", or Oneness, or Divine Name, for its object is practised by those earnest disciples and masters who, while fully recognising the twofold egolessness and the imagelessness of Tathata, yet cling to the notion of ultimate Tathata.
The dhyana of the Tathagatas is the dhyana of those who are entering upon the stage of Tathagatahood and who, abiding in the triple bliss which characterises the self-realisation of Noble Wisdom, are devoting themselves for the sake of all beings to the accomplishement of incomprehensible works for their emancipation. This is the pure dhyana of the Tathagatas. Whe all lesser things and ideas are transcended and forgotten, and there remains only a perfect state of imagelessness where Tathagata and Tathata are merged into perfect Oneness, then the Buddhas will come together from all their Buddha-lands and with shining hands resting on his forhead will welcome a new Tathagata.
Chapter VIII
The Attainment of Self-Realisation
Then said Mahamati to the Blessed One: Pray tell us more as to what constitutes the state of selfrealisation?
The Blessed One replied: In the life of an earnest disciple there are two aspects that are to be distinguished: namely, the state of attachment to the self-natures arising from discrimination of himself and his field of consciousness to which he is related; and second, the excellent and exalted state of selfrealisation of Noble Wisdom. The state of attachment to the discriminations of the self-natures of things, ideas and selfhood is accompanied by emotions of pleasure or aversion according to experience or as laid down in books of logic. Conforming himself to the egolessness of things and holding back wrong views as to his egoness, he should abandon these thoughts and hold himself firmly to the continuously ascending journey of the stages.
The exalted state of self-realisation as it relates to an earnest disciple is a state of mental concentration in which he seeks to indentify himself with Noble Wisdom. In that effort he must seek to annihilate all vagrant thoughts and notions belonging to the externality of things, and all ideas of individuality and generality, of suffering and impermanence, and cultivate the noblest ideas of egolessness and emptiness and imagelessness; thus will he attain a realisation of truth that is free from passion and is ever serene. When this active effort at mental concentration is succesful it is followed by a more passive, receptive state of Samadhi in which the earnest disciple will enter into the blissful abode of Noble Wisdom and experience its consumations in the transformations of Samapatti. This is an earnest disciple’s first experience of the exalted state of realisation, but as yet there is no discarding of habit-energy nor escaping from the transformation of death.
Having attained this exalted and blissful state of realisation as far as it can be attained by disciples, the Bodhisattva must not give himself up to the enjoyment of its bliss, for that would mean cessation, but should think compassionately of other beings and keep ever fresh his original vows; he should never let himself rest nor exert himself in the bliss of the Samadhis.
But, Mahamati, as earnest disciples go on trying to advance on the path that leads to full realisation. There is one danger against which they must be on their guard. Disciples may not appreciate that the mindsystem, because of its accumulated habit-energy, goes on fuctioning, more or less unconsciously, as long as they live. They may sometimes think that they can expedite the attainment of their goal of tranquilisation by entirely supressing the activities of the mind-system. This is a mistake, for even if the activities of the mind are supressed, the mind will still go on fuctioning because the seeds of habit-energy will still remain in it. What they think is extinction of mind, is really the non-fuctioning of the mind’s external world to which they are no longer attached. That is, the goal if tranquilisation is to be reached not by supressing all mind activity but by getting rid of discriminations and attachments.
Then there are others who, afraid of the suffering incident to the discriminations of life and death, unwisely seek Nirvana. They have come to see that all things subject to discrimination have no reality and so imagine that Nirvana must consist in the annihilation of the senses and their fields of sensation; they do not appreciate that birth-and-death and Nirvana are not separate one from the other. They do not know that Nirvana is Universal Mind in its purity. Therefore, these stupid ones who cling to the notion that Nirvana is a world by itself that us outside what is seen of the mind, ignoring all the teachings of the Tathagatas concerning the external world, go on rolling themselves along the wheel of birth-and-death. But when they experiment the "turning-about" in their deepest consciousness which will bring with it the perfect self-realisation of Noble Wisdom, then they will understand.
The true functioning of the mind is very subtle and difficult to be understood by young disciples, even masters with all their powers of right-knowledge and Samadhis often find it baffling. It is only the Tathagatas and the Bodhisattvas who are firmly established on the seventh stage who can fully understand its workings. Those earnest disciples and masters who wish to fully understand all the aspects of the different stages of Bodhisattvahood by the aid of their right-knowledge must do so by becoming thoroughly conviced that objects of discrimination are only seen to be so by the mind and, thus, by keeping themselves away from all discriminations and false reasonings which are also of the mind itself, by ever seeking to see things truly (yathabhutam), and by planting roots of goodness in Buddha-lands that know no limits made by differentiations.
To do all this the Bodhisattva must keep himself away from all turmoil, social excitements and sleepiness; let him keep away from the treasies and writtings of worldly philosophers, and from the ritual and ceremonies of professional priestcraft. Let him retire to a secluded place in the forest and there devote himself to the practice of the various spiritual disciplines, because it is only by so doing that he will become capable of attaining in this world of multiplicities a true insight into the workings of Universal Mind in its Essence. There surrounded by his good friends the Buddhas, earnest disciples will become capable of understanding the significance of the mind-system and its place as a mediating agent between the external world and Universal Mind and he will become capable of crossing the ocean of birth-anddeath which rises from ignorance, desire and deed.
Having gained a thorough understanding of the mind-system, the three self-natures, the twofold egolessness, and established himself in the measure of self-realisation that goes with that attainment, all of which may be gained by his right-knowledge, the way will be clear to the Bodhisattva’s further advance along the stages of Bodhisattvahood. The disciple should then abandon the understanding of mind which he has gained by right-knowledge, which in comparison with Noble Wisdom is like a lame donkey, and entering on the eight stage of Bodhisattvahood, he should then disciple himself in Noble Wisdom according to its three aspects.
These aspects are: First, imagelessness which come forth when all things belonging to dicipleship, mastership, and philosophy are thoroughly mastered. Second, the power added by all the Buddhas by reason of their original vows including the identification of their lives and the sharing of their lives and the sharing of their merit with all sentient lives. Third, the perfect self-realisation that thus far has only been realised in a measure. As the Bodhisattva succeeds in detaching himself from viewing all things, including his own imagined egoness, in their phenomenality, and realises the states of Samadhi and Samapatti whereby he surveys the world as a vision and a dream, and being sustained by all the Buddhas, he will be able to pass on to the full attainment of the Tathagata stage, which is Noble Wisdom itself. This is the triplicity of the noble life and being furnished with this triplicity the perfect self-realisation of Noble Wisdom has been attained.
Then Mahamati asked the Blessed One, saying: Blessed One, is the purification of the evil out-flowings of the mind which come from clinging to the notions of an objective world and an empirical soul, gradual or instantaneous?
The Blessed One replied: There are three characteristic out-flows of the mind, namely, the evil outflowings that rise from thirst, grasping and attachment; the evil out-flowings that arise from the illusions of the mind and the infatuations of egoism; and the good non-outflowings that arise from Noble Wisdom. The evil out-flowings that take place from recognising an external world, which in truth is only a manifestation of mind, and from becoming attached to it, are gradually purified and not instantaneously. Good behavior can only come by the path of restraint and effort. It is like a potter making pots that is done gradually and with attention and effort. It is like the mastery of comedy, dancing, singing, luteplaying, writing, and any other art; it must be acquired gradually and laboriously. Its reward will be a clearing insight into the emptiness and transciensy of all things.
The evil out-flowings that arise from the illusions of the mind and the infatuations of egoism, concerns the mental life more directly and are such things as fear, anger, hatred and pride; these are purified by study and meditation and that, too, must be attained gradually and not instantaneously. It is like the amra fruit that ripens slowly; it is like grass, shrubs, herbs and trees that grow up from the earth gradually. Each must follow the path of study and meditation by himself gradually and with effort, but because of the original vows of the Bodhisattvas and all the Tathagatas who have devoted their merits and identified their lives with all animate life that all may be emancipated, they are not without aid and encouragement; but even with the aid of the Tathagatas, the purification of the evil out-flowings of the mind are at best
slow and gradual, requiring both zeal and patience. Its reward is the gradual understanding of the twofold egolessness and its patience acceptance, and the feet well set on the stages of Bodhisattvahood.
But the good non-outflowings that come with the self-realisation of Noble Wisdom, is a purification that comes instantaneously by the grace of the Tathagatas. It is like a mirror reflecting all forms and images instantaneously and without discrimination; it is like the sun or moon revealing all forms instantaneously and illuminating them dispassionately with its light. In the same way the Tathagatas lead earnest disciples to a state of imagelessness; all the accumulations of habit-energy and karma that had been collecting since beginningless time because of attachment to erroneous views which have been entertained regarding an ego-soul and its external world, are cleansed away, revealing instantaneously the realm of Transcendental Intelligence that belongs to Buddhahood. Just as Universal Mind defiled by accumulations of habitenergy and karma reveals multiplicities of ego-souls and their external worlds of false-imagination, so Universal Mind cleared of its defilments through the gradual purifications of the evil out-flowings that come by effort, study and meditation, and by the gradual self-realisation of Noble Wisdom, at the long last, like the Dharmata Buddha shining forth spontaneously with the rays that issue from its pure Selfnature, shines forth instantaneously. By it the mentality of all Bodhisattvas is matured instantaneously: they find themselves in the palatial abodes of the Akanistha heavens, themselves spontaneously radiating the various treasures of its spiritual abundance.
Chapter IX
The Fruit of Self-Realisation
Mahamati asked the Blessed One: Prey tell us, Blessed One, what is the fruitage that comes with the selfrealisation of Noble Wisdom? The Blessed One replied: First, there will come a clearing insight into the meaning and significance of things and following that will come an unfolding insight into the significance of spiritual ideals (Paramitas) by reason of whichthe Bodhisattva will be able to enter more deeply into the abode of imagelessness and be able to experience the higher Samadhis and gradually to pass through the higher stages of Bodhisattvahood. After experiencing the "turning-about" in the deepest seat of consciousness, they will experience other Samadhis even to the highest, the Vajravimbopama, which belongs to the Tathagatas and their transformations. They will be able to enter into the realm of consciousness that lies beyond the consciousness of the mind-system, even the consciousness of Tathagatahood. They will become endowed with all the powers, psychic faculties, self-mastery, loving compassion, skillful means, and ability to enter into other Buddha-lands. Before they had attained self-realisation of Noble Wisdom they had been influenced by the self-interests of egoism, but after they attain self-realisation they will find themselves reacting spontaneously to the impulses of a great and compassionate heart endowed with skillful and boundless means and sincerly and wholly devoted to the emancipation of all beings.
Mahamati said: Blessed One, tell us about the sustaining power of the Tathagatas by which the Bodhisattvas are aided to attain self-realisation of Noble Wisdom?
The Blessed One replied: There are two kinds of sustaining power, which issue from the Tathagatas and are at the service of the Bodhisattvas, sustained by which the Bodhisattvas should prostrate themselves before them and show their appreciation by asking questions. The first kind of sustaining power is the Bodhisattva’s own adoration and faith in the Buddhas by reason of which the Buddhas are able to manifest themselves and render their aid and to ordain them with their own hands. The second kind of sustaining power is the power radiating from the Tathagatas that enables the Bodhisattvas to attain and to pass through the various Samadhis and Samapattis without becoming intoxicated by their bliss.
Being sustained by the power of the Buddhas, the Bodhisattva even at the first stage will be able to attain the Samadhi known as the Light of Mahayana. In that Samadhi Bodhisattvas will become conscious of the presence of the Tathagatas comming from all their different abodes in the ten quarters to impart to the Bodhisattvas their sustaining power in various ways. As the Bodhisattva Vajragarbha was sustained in his Samadhis and as many other Bodhisattvas of like degree and virtue have been sustained, so all earnest disciples and masters and Bodhisattvas may experience this sustaining power of the Buddhas in their Samadhis and Samapattis. The disciple’s faith and the Tathagata’s merit are two aspects of the same sustaining power and by it alone are the Bodhisattvas enabled to become one with the company of the Buddhas.
Whatever Samadhis, psychic faculties and teachings are realised by the Bodhisattvas, they are made possible only by the sustaining power of the Buddhas; if it were otherwise, the ignorant and the simpleminded might attain the same fruitage. Wherever the Tathagatas enter with their sustaining power there will be music, not only music made by human lips and played by human hands on various instruments, but there will be music among the grass and shrubs and trees, and in the mountains and towns and palaces and hovels; much more will there be music
in the heart of those endowed with sentiency. The deaf, dumb and blind will be cured of their deficiencies and will rejoice in their emancipation. Such is the extraordinary virtue of the sustaining power imparted by the Tathagatas. By the bestowal of this sutaining power, the Bodhisattvas are enabled to avoid the evils of passion, hatred and enslaving karma; they are enabled to transcend the dhyana of the beginners and to advance beyond the experience and truth already attained; they are enabled to demostrate the Paramitas; and finally, to attain the stage of Tathagatahood. Mahamati, if it were not for this sustaining power, they would relapse into the ways and thoughts of the philosophers, easy-going disciples and the evil-minded, and would thus fall short of the highest attainement. For these reasons, earnest disciples and sincere Bodhisattvas are sustained by the power of all the Tathagatas.
Then said Mahamati: It has been said by the Blessed One that by fulfilling the six Paramitasm Buddhahood is realised. Pray tell us what the Paramitas are, and how they are to be fulfilled?
The Blessed One replied: The Paramitas are ideals of spiritual perfection that are to be the guide of the Bodhisattvas on the path to self-realisation. There are six of them but they are to be considered in three different ways according to the progress of the Bodhisattva on the stages. At first they are to be considered as ideals for the worldly life; next as ideals for the mental life; and, lastly, as ideals of the spiritual and unitive life. In the worldly life where one is still holding tenaciously to the notions of an ego-soul and what concerns it and holding fast to the discriminations of dualism, if only for worldly benefits, one should cherish ideals of charity, good behavior, patience, zeal, thoughtfulness and wisdom. Even in the worldly life the practice of these virtues will bring rewards of happiness and success.
Much more in the mind-world of earnest disciples and masters will their practice bring joys of emancipation, enlightement and peace of mind, because the Paramitas are grounded on right-knowledge and lead to thoughts of Nirvana, even if the Nirvana of their thoughts is for themselves. In the mind-world the Paramitas become more ideal and more sympathetic; charity can no longer be expressed in the giving of impersonal gifts but will call for the more costly gifts of sympathy and understanding; good behavior will call for something more than
outward conformity to the five precepts because in the light of the Paramitas they must practise humilty, simplicity, restraint and self-giving. Patience will call for something more than forbearance with external circunstances and the temperaments of other people: it will now call for patience with one’s self. Zeal will call for something more than industry and outward show of earnestness: it will call for more self-control in the task of following the Noble Path and in manifesting the Dharma in one’s own life. Thoughtfulness will give way to mindfulness wherein discriminated meanings and logical deductions and rationalisations will give way to intuitions of significance and spirit. The Paramita of Wisdom (Prajna) will no longer be concerned with pragmatic wisdom and erudition, but will reveal itself in its true perfectness of All-inclusive Truth which is Love.
The third aspect of the Paramitas as seen in the ideal perfection of the Tathagatas can only be fully understood by the Bodhisattva-Mahasattvas who are devoted to the highest spiritual disciple and have fully understood that there is nothing to be seen in the world but that which issues from the mind itself; in whose minds the discrimination of dualities has ceased to fuction; and seizing and clinging has become non-existent. Thus free from all attachements to individual objects and ideas, their minds are free to consider ways of benefiting and giving happiness to others, even to all sentient beings. To the Bodhisattva-Mahasattvas the ideal of charity is shown in the self-yielding of the Tathagata’s hope of Nirvana that all may enjoy it together. While having relations with an objective world there is no rising in the minds of the Tathagatas of discriminations between the interests of self
and the interests of others, between good and evil,- there is just the spontaneity and effortless actuality of perfect behavior. To practise patience with full knowledge of this and that, of grasp and grasping, but with no thought of discrimination nor of attachment,- that is the Tathagatas Paramita of Patience. To exert oneself with energy from the first part of the night to its end in conformity with the disciplinary measures with no rising of discrimination as to comfort or discomfort,- that is the Tathagata’s Paramita of Zeal. Not to discriminate between self and others in thoughts of Nirvana, but to keep the mind fixed on Nirvana,- that is the Paramita of Mindfulness. As to the Prajna-Paramita, which is Noble Wisdom, who can predicate it? When in Samadhi the mind ceases to discriminate and there is only perfect and love-filled imagelessness, then an inscrutable "turning-about" will take place in the inmost consciousness and one will have attained self-realisation of Noble Wisdom,- that is the highest Prajna-Paramita.
Then Mahamati said to the Blessed One: You have spoken of an astral-body, a "mind-vision-body" (manomayakaya) which the Bodhisattvas are able to assume, as being one of the fruits of self-realisation of Noble Wisdom: pray tell us, Blessed One, what is meant by such transcendental body?
The Blessed One replied: There are three kinds of such transcendental bodies: First, there is one in which the Bodhisattva attains enjoyment of the Samadhis and Samapattis. Second, there is the one which is assumed by the Tathagatas according to the class of beings to be sustained, and which achieves and perfects spontaneously with no attachment and no effort. Third, there is the one in which the Tathagatas receive their intuition of Dharmakaya.
The transcendental personality that enters into the enjoyment of the Samadhis comes with the third, fourth and fifth stages as the mentations of the mind-system become quieted and waves of consciouness are no more stirred on the face of Universal Mind. In this state, the conscious-mind is still aware, in a measure, of the bliss being experienced by this cessation of the mind’s activities.
The second kind of transcendental personality is the kind assumed by Bodhisattvas and Tathagatas as bodies of transformation by which they demostrate their original vows in the work of achieving and perfecting; it comes with the eighth stage of Bodhisattvahood. When the Bodhisattva has a thoroughgoing penetration into the maya-like nature of things and understands the dharma of imagelessness, he will experience the "turning-about" in his deepest consciousness and will become able to experience the higher Samadhis even to the highest. By entering into these exalted Samadhis he attains a personality that transcends the conscious-mind, by reason of which he obtains supernatural powers of self-mastery and activities because of which he is able to move as he wishes, as quickly as a dream changes as quickly as an image changes in a mirror. This transcendental body is not a product of the elements and yet there is something in it that is analogous to what is so produced; it is furnished with all the differences appertaining to the world of form but without their limitations; possessed of this "mind-vision-body" he is able to be present in all the assemblages in all the Buddha-lands. Just as his thoughts move instantly and without hindrance over walls and rivers and trees and mountains, and just as in memory he recalls and visits the scenes of his past experiences, so, while his mind keeps fuctioning in the body, his thoughts may be a hundred thousand yojanas away. In the same fashion the trasncendental personality that experiences the Samadhi Vajravimbopama will be endowed with supernatural powers and psychic faculties and self-mastery by reason of which he will be able to follow the noble paths that lead to the assemblages of the Buddhas, moving about as freely as he may wish. But his wishes will no longer be self-centered nor tainted by discrimination and attachment, for this transcendental personality is not his old body, but is the transcendental embodiment of his original vows of self-yielding in order to bring all beings to maturity.
The third kind of transcendental personality is so ineffable that it is able to attain intuitions of the Dharmakaya, that is, it attains intuitions of the boundless and inscrutable cognition of Universal Mind. As Bodhisattva-Mahasattvas attain the highest of the stages and become conversant with all the treasures to be realised in Noble Wisdom, they will attain this inconceivable transformation-body which is the true nature of all the Tathagatas past, present and future, and will participate in the blissful peace which pervades the Dharma of all the Buddhas.
Chapter X
Discipleship: Lineage of the Arhats
Then Mahamati asked the Blessed One: Prey tell us how many kinds of disciples there are?
The Blessed One replied: There are as many kinds of disciples as there are individuals, but for convenience they may be divided into two groups: disciples of the lineage of the Arhats, and disciples known as Bodhisattvas. Disciples of the lineage of the Arhats may be considered under two aspects: First, according to the number of times they will return to this life of birth-and-death; and second, according to their spiritual progress. Under the first aspect, they may be subdivided into three groups: The "Streamentered," the "Once-returning," and the "Never-returning."
The Stream-entered are those disciples, who having freed themselves from the attachments to the lower discriminations and who have cleansed themselves from the twofold hindrances and who clearly understand the meaning of the twofold egolessness, yet who still cling to the notion of individuality and generality and to their own egoness. They will advance along the stages to the sixth only to succumb to the entrancing bliss of the Samadhis. They will be reborn seven times, or five times, or three times, before they will be able to pass the sixth stage. The Once-returning are the Arhats, and the Never-returning are the Bodhisattvas who have reached the seventh stage.
The reasons for these graduations is because of their attachment to the three degrees of false-imagination: namely, faith in moral practices, doubt, and the view of their individual personality. When this three hindrances are overcome, they will be able to attain the higher stages. As to moral practices: the ignorant, simple-minded disciples obey the rules of morality, piety and penance, because they desire thereby to gain worldly advancement and happiness, with the added hope of being reborn in more favorable conditions. The Stream-entered ones do not cling to moral practices for any hope of reward for their minds are fixed on the exalted state of self-realisation; the reason they devote themselves to the details of morality is that they wish to master such truths as are in conformity with the undefiled out-flowings. As regards the hindrance of doubt in the Buddha’s teaching, that will continue so long as any of the notions of discrimination are cherished and will disappear when they disappear. Attachment to the view of individual personality will be gotten rid of as the disciple gains a more thorough understanding of the notions of being and non-being, self-nature and egolessness, thereby getting rid of the attachments to his own selfness that goes with those discriminations. By breaking up and clearing away these three hindrances the Stream-entered one will be able to discard all greed, anger and folly.
As for the Once-returning Arhats; there was once in them the discrimination of form, signs, and appearances, but as they gradually learned by right-knowledge not to view individual objects under the aspect of quality and qualifying, and as they became acquainted with what marks the attainment of the practice of dhyana, they have reached the stage of enlightement where in one more rebirth they will be able to put an end to the clinging to their own self-interests. Free from this burden of error and its attachments, the passions will no more assert themselves and the hindrances will be cleared away forever.
Under the second aspect disciples may be grouped according to the spiritual progress they have attained, into four classes, namely, disciples (sravaka), masters (pratyekabuddha), Arhats, and Bodhisattvas.
The first class of disciples mean well but they find it difficult to understand unfamiliar ideas. Their minds are joyful when studying about and practising the things belonging to appearances that can be discriminated, but they become confused by the notion of an uninterrupted chain of causation, and they
become fearful when they consider the aggregates that make up personality and its object world as being maya-like, empty and egoless. They were able to advance to the fifth or sixth stage where they are able to do away with the rising of passions, but not with the notions that give rise to passion and, therefore, they are unable to get rid of the clinging to an ego-soul and its accompanying attachments, habits and habitenergy. In this same class the disciples are the earnest disciples of other faiths, who clinging to the notions of such things as, the soul as an external entity, Supreme Atman, Personal God, seek a that is in harmony with them. There are others, more materialistic in their ideas, who think that all things exist in dependance upon causation and, therefore, that Nirvana must be in like dependence. But none of these, earnest though they be, have gained an insight into the truth of the twofold egolessness and are, therefore, of limited spiritual insights as regards deliverance and non-deliverance; for them there is no emancipation. They have great self-confidence but they can never gain a true knowledge of Nirvana until they have learned to disciple themselves in the patient acceptance of the twofold egolessness.
The second class of masters are those who have gained a high degree of intellectual understanding of the truths concerning the aggregates that make up personality and its external world but who are filled with fear when they face the significance and consequences of these truths, and the demands which their learning makes upon them, that is, not to become attached to the external world and its manifold forms making for comfort and power, and to keep away from the entanglements of its social relations. They are attracted by the possibilities that are attainable by so doing, namely, the possesion of miraculous powers such as dividing the personality and appearning in different places at the same time, or manifesting bodies of transformation. To gain these powers they even resort to the solitary life, but this class of master never gets beyond the seductions of their learning and egoism, and their discourses are always in conformity with that characteristic and limitation. Among them are many earnest disciples who show a degree of spiritual insight that is characterised by sincerity and undismayed willingness to meet all the demands that the stages make upon them. When they see that all that nakes up the objective world is only a manifestation of mind, that it is without self-nature, un-born and egoless, they accept it without fear, and when they see their own ego-soul is also empty, un-born and egoless, they are untroubled and undismayed, with earnest purpose they seek to adjust their lives to the full demands of these truths, but they cannot forget the notions that lie back of these facts, especially the notion of their own conscious ego-self and its relation to Nirvana. They are of the Stream-entered class.
The class known as Arhats are those earnest masters who belong to the returning class. But their spiritual insight they have reached the sixth and seventh stages. They have thoroughly understood the truth of the twofold egolessness and the imagelessness of Reality; with them there is no more discrimination, nor passions, nor pride of egoism; they have gained an exalted insight and seen into the immensity of the Buddha-lands. By attaining an inner perception of the true nature of Universal Mind they are steadily purifying their habit-energy. The Arhats has attained emancipation, enlightement, the Dhyanas, the Samadhis, and his whole attention is given to the attainment of Nirvana, but the idea of Nirvana causes mental perturbations because he has the wrong idea of Nirvana. The notions of Nirvana in his mind is divided: he discriminated Nirvana from self, and self from others. He has attained some of the fruits of self-realisation but he still thinks and discourses on the Dhyanas, subjects for meditation, the Samadhis, the fruits. He pridefully says: "There are fetters, but I am disengaged from them." His is a double fault: he both denounces the vices of the ego, and still cling to its fetters. So long as he continues to discriminate notions of dhyana, dhyana practice, subjects fro dhyana, right-knowledge and truth, there is a bewildered state of mind,- he has not attained perfect emancipation. Emancipation comes with the acceptance of imagelessness.
He is master of the Dhyanas and enters into the Samadhis, but to reach the higher stages one must pass beyond the Dhyanas, the immeasurables, the world of no-form, and the bliss of the Samadhis into the Samapattis leading to the cessation of thought itself. The dhyana-practicer, dhyana, the subject of dhyana, the cessation of thought, once-returning, never-returning, all these are divided and bewildering states of mind. Not until all discrimination is abandoned is there perfect emancipation. Thus the Arhats, master of the dhyanas, participating in the Samadhis, but unsupported by the Buddhas yields to the entrancing bliss of the Samadhis – and passes to his Nirvana.
Disciples and masters and Arhats may ascend the stages up to the sixth. They perceive that the triple world is no more than mind itself; they perceive that there is no becoming attached to the multiciplicites of external objects except through the discriminations and activities of the mind itself; they perceive that there is no ego-soul; and, therefore, they attain a measure of tranquilisation. But their tranqulisation is not perfect every minute of their lives, for with them there is something effect-producing, some grasped and
grasping, some lingering trace of dualism and egoism. Though disengaged from the habit-energy of passion and, becoming intoxicated with the wine of the Samadhis, they will have their abode in the realm of the out-flowings. Perfect tranqulisation is possible only with the seventh stage. So long as their minds are in confusion, they cannot attain to a clear conviction as to the cessation of all multiplicity and the actuality of the perfect oneness of all things. In their minds the self-nature of things is still discriminated as good and bad, therefore, their minds are in confusion and they cannot pass beyond the sixth stage. But at the sixth stage all discrimination ceases as they become engrossed in the bliss of the Samadhis wherein they cherish the thought of Nirvana and, as Nirvana is possible at the sixth stage, they pass into their Nirvana, but it is not the Nirvana of the Buddhas.
Chapter XI
Bodhisattvahood and Its Stages
Then said Mahamati to the Blessed One: Will you tell us now about the disciples who are Bodhisattvas?
The Blessed One replied: The Bodhisattvas are those earnest disciples who are enlightened by reason of their efforts to attain self-realisation of Noble Wisdom and who have taken upon themselves the task of enlightening others. They have gained a clear understanding of the truth that all things are empty, unborn, and of a maya-like nature; they have ceased from viewing things discriminatively and from considering them in their relations; they thoroughly understand the truth of twofold egolessness and have adjusted themselves to it with patient acceptance; they have attained a definite realisation of imagelessness; and they are abiding in the perfect-knowledge that they have gained by self-realisation of Noble Wisdom.
Well stamped by the seal of "Suchness" they entered upon the first of the Bodhisattva stages. The first stage is called the stage of Joy (Pranudita). Entering this stage is like passing out of the glare of the shadows into a realm of "no-shadows"; it is like passing out of the noise and tumult of the crowded city into the quietness of solitude. The Bodhisattva feels within himself the awakening of a great heart of compassion and he utters his ten original vows: To honor and serve all Buddhas; to spread the knowledge and practice of the Dharma; to welcome all comming Buddhas; to practice the six Paramitas; to persuade all beings to embrace the Dharma; to attain a perfect understanding of the universe; to attain a perfect understanding of the mutuality of all beings; to attain perfect self-realisation of the oneness of all the Buddhas and Tathagatas in self-nature, purpose and resources; to become acquainted with all skillful means for the carrying out of these vows for the emancipation of all beings; to realise supreme enlightement through the perfect self-realisation of Noble Wisdom, ascending the stages and entering Tathagatahood.
In the spirit of these vows the Bodhisattva gradually ascends the stages to the sixth. All earnest disciples, masters and Arhats have ascended thus far, but being enchanted by the bliss of the Samadhis and not being supported by the power of the Buddhas, they pass to their Nirvana. The same fate would befall the Bodhisattvas except for their sustaining power of the Buddhas, by that they are enabled to refuse to enter Nirvana until all beings can enter Nirvana with them. The Tathagatas point out to them the virtues of Buddhahood which are beyond the conception of the intellectual-mind, and they encourage and strengthen the Bodhisattvas not to give in to the enchantment of the bliss of the Samadhis, but to press on to further advancement along the stages. If the Bodhisattvas had entered Nirvana at this stage, and they would have done so without the sustaining power of the Buddhas, there would have been the cessation of all things and the familiy of the Tathagatas would have become extinct. Strengthened by the new strength that comes to them from the Buddhas and with more perfect insight that is theirs by reason of their advance in self-realisation of Noble Wisdom, they re-examine the nature of the mind-system, the egolessness of personality, and the part that grasping and attachment and habit-energy play in the unfolding drama of life; they re-examine the illusions of the fourfold logical analysis, and the various elements that enter into enlightement and self-realisation, and, in the thrill of their new powers of self-mastery, the Bodhisattvas enter upon the seventh stage of Far-going (Durangama).
Supported by the sustaining power of the Buddhas, the Bodhisattvas at this stage enter into the bliss of the Samadhi of perfect tranquilisation. Owing to their original vows they are transported by emotions of love and compassion as they become aware of the part they are to perform in the carrying out of their vows for emancipation of all beings. Thus they do not enter into Nirvana, but, in truth, they too are already in Nirvana because because in their emotions of love and compassion there is no rising of discrimination; henceforth, with them, discrimination no more takes place. Because of Transcendental Intelligence only one conception is present – the promotion of the realisation og Noble Wisdom. This is called the Bodhisattva’s Nirvana – the losing oneself in the bliss of perfect self-yielding. This is the seventh stage, the stage of Far-going.
The eighth stage, is the stage of No-recession (Acala). Up to this stage, because of the defilments upon the face of Universal Mind caused by the accumulation of habit-energy since beginningless time, the mind-system and all that pertains to it has been evolved and sustained. The mind-system fuctioned by the discriminations of an external and objective world to which it became attached and by which it was perpetuated. But with the Bodhisattva’s attainment of the eighth stage there come a "turning-about" within his deepest seat of consciousness from self-centered egoism to universal compassion for all beings, by which he attains perfect self-realisation of Noble Wisdom. There is an instant of cessation of the delusive activities of the whole mind-system; the dancing of the waves of habit-energy on the face of Universal Mind are forever stilled, revealing its own inherent quietness and solitude, the inconceivable Oneness of the Womb of Tathagatahood.
Henceforth there is no more looking outward upon an external world by senses and sense-minds, nor a discrimination of particularised concepts and ideas and propositions by an intellectual-mind, no more grasping, nor attachment, nor pride of egoism, nor habit-energy. Henceforth there is only the inner experience of Noble Wisdom which has been attained by entering into its perfect Oneness.
Thus establishing himself at the eighth stage of No-recession, the Bodhisattva enters into the bliss of the ten Samadhis, but avoiding the path of the disciples and masters who yielded themselves up to their entrancing bliss and who passed to their Nirvanas, and supported by his vows and the Transcendental Intelligence which now is his and being sustained by the power of the Buddhas, he enters upon the higher paths that lead to Tathagatahood. He passes through the bliss of the Samadhis to assume the transformation body of a Tathagata that through him all beings may be emancipated. Mahamati, If there had been no Tathagata-womb and no Divine Mind then there would have been no rising and disappearance of the aggregates that make up personality and its external world, no rising and disappearance of ignorant people nor holy people, and no task for Bodhisattvas; therefore, while walking in the path of self-realisation and entering into the enjoyments of the Samadhis, you must never abandon working hard for the emancipation of all beings and your self-yielding love will never be in vain. To philosophers the conception of Tathagata-womb seems devoid of purity and soiled by these external manifestations, but it is not so understood by the Tathagatas,- to them it is not a proposition of philosophy but an intuitive experience as real as though it was an amalaka fruit held in the palm of the hand.
With the cessation of the mind-system and all its evolving discriminations, there is cessation of all strain and effort. It is like a man in a dream who imagines he is crossing a river and who exerts himself to the utmost to do so, who is suddenly awakened. Being awake, he thinks: "Is this real or is it unreal?" Being now enlightened he knows that it is neither real nor unreal. Thus even when the Bodhisattva arrives at the eighth stage, he is able to see all things truthfully and, more than that, he is able to thoroughly understand the significance of all dream-like things of his life as to how they came to pass and as to how they pass away. Ever since beginningless time the mind-system has perceived multiplicities of forms and conditions and ideas which the thinking-mind has discriminated and the empirical-mind has experienced and grasped and clung to. From this has risen habit-energy that by its accumulation has conditioned the illusions of existence and non-existence, individuality and generality, and has thus perpetuated the dream-state of false-imagination. But now, to the Bodhisattvas of the eighth stage, life is past and is remembered as it truly was – a passing dream.
As long as the Bodhisattva had not passed the seventh stage, even though he had attained an intuitive understanding of the true meaning of life and its maya-like nature, and as to how the mind carried on its discriminations and attachments yet, nevertheless, the cherishing of the notions of these things had continued and, although he no longer experienced within himself any ardent desire for things nor any impulse to grasp them yet, nevertheless, the notions concerning them persisted and perfumed his efforts to
practise the teachings of the Buddhas and to labor for the emancipation of all beings. Now, in the eighth stage, even the notions have passed away, and all effort and striving is seen to be unnecessary. The Bodhisattva’s Nirvana is perfect tranquilisation, but it is not extinction nor inertness; while there is an entire absence of discrimination and purpose, there is the freedom and spontaneity of potentiality that has come with the attainment and patience acceptance of the truths of egolessness and imagelessness. Here is perfect solitude, undisturbed by any gradation or continuous succesion, but radiant with the potency and freedom of its self-nature which is the self-nature of Noble Wisdom, blissfully peaceful with the serenity of Perfect Love.
Entering upon the eighth stage, with the "turning-about" at the deepest seat of consciousness, the Bodhisattva will become conscious that he has received the second kind of Transcendental-body (Manomayakaya). The transition from mortal-body to Transcendental-body has nothing to do with mortal death, for the old body continues to fuction and the old mind serves the needs of the old body, but now it is free from the control of mortal mind. There has been an inconceivable transformation-death (accintyaparinama-cyuti) by which the false-imagination of his particularised individual personality has been transcended by a realisation of his oneness with the universalised mind of Tathagatahood, from which realisation there will be no recession. With that realisation he finds himself amply endowed with all the Tathagata’s powers, psychic faculties, and self-mastery, and, just as the good earth is the support of all beings in the world of desire (karmadathu), so the Tathatagatas become the support of all beings in the Transcendental World of No-form.
The first seven of the Bodhisattva stages were in the realm of mind and the eighth, while transcending mind, was still in touch with it; but in the ninth stage of Transcendental Intelligence (Sadhumati), by reason of his perfect intelligence and insight into the imagelessness of Divine Mind which he had attained by self-realisation of Noble Wisdom, he is in the realm of Tathagatahood. Gradually the Bodhisattva will realise his Tathagata-nature and the possesion of all its powers and psychic faculties, self-mastery, loving compassion, and skillful means, and by means of them will enter into all the Buddha-lands. Making use of these new powers, the Bodhisattva will assume various transformation-bodies and personalities for the sake of benefiting others. Just as in the former mental life, imagination had risen from relativeknowledge, so now skillful means rise spontaneously from Transcendental Intelligence. It is like the magical gem that reflects instantaneously appropiate responses to one’s wishes. The Bodhisattva passes over to all the assemblages of the Buddhas and listens to them as they discourse on the dream-like nature of all things and concerning the truths that transcend all notions of being and non-being, that have no relation to birth and death, nor to eternality nor extinction. Thus facing the Tathagatas as they discourse on Noble Wisdom that is far beyond the mental capacity of disciples and masters, he will attain a hundred thousand Samadhis, indeed, a hundred thousand nyutas of kotis of Samadhis, and in the spirit of these Samadhis he will instantly pass from one Buddha-land to another, paying homage to all the Buddhas, being born into all the celestial mansions, manifesting Buddha-bodies, and himself discoursing on the Triple Treasure to lesser Bodhisattvas that they too may partake of the fruits of self-realisation of Noble Wisdom.
Thus passing beyond the last stage of Bodhisattvahood, he becomes a Tathagata himself endowed with all the freedom of the Dharmakaya. The tenth stage belongs to the Tathagatas. Here the Bodhisattva will find himself seated upon a lotus-like throne in a splendid jewel-adorned palace and surrounded by Bodhisattvas of equal rank. Buddhas from all Buddha-lands will gather about him and with their pure and fragant hands resting on his forehead will give him ordination and recognition as one of themselves. Then they will assign him a Buddha-land that he may posses and perfect as his own.
The tenth stage is called the Great Truth Cloud (Dharmamegha), inconceivable, inscrutable. Only the Tathagatas can realise perfect Imagelessness and Oneness and Solitude. It is Mahesvara, the Radiant Land, the Pure Land, the Land of Far-distances; surrounding and surpassing the lesser worlds of form and desire (karmadathu), in which the the Bodhisattva will find himself at-one-moment. Its rays of Noble Wisdom which is the self-nature of the Tathagatas, many-colored, entrancing, auspicious, are transforming the triple world as other worlds have been transformed in the past, and still other worlds will be transformed in the future. But in the Perfect Oneness of Noble Wisdom there is no gradation nor succesionnor effort. The tenth stage is the first, the first is the eighth, the eighth is the fifth, the fifth the seventh: what gradation can there be where perfect Imagelessness and Oneness prevail? And what is the reality of Noble Wisdom? It is the ineffable potency of the Dharmakaya; it has no bounds nor limits; it surpasses all the Buddha-lands, and pervades the Akanistha and the heavenly masions of the Tushita.
Chapter XII
Tathagatahood Which Is Noble Wisdom
Then said Mahamati to the Blessed One: It has been taught in the canonical books that the Buddhas are subject to neither birth nor destruction, and you have said that "the Un-born" is one of the names of the Tathagatas; does that mean that the Tathagata is a non-entity? The Blessed One replied: The Tathagata is not a non-entity nor is he to be conceived as other things are as neither born nor disappearing, nor is he subject to causation, not is he without significance; yet I refer to him as "The Un-born." There is yet another name for the Tathagata. "The Mind-appearing One" (Manomayakaya) which his Essence-body assumes at will in the transformations incident to his work of emancipation. This is beyond the understanding of common disciples and masters and even beyond the full comprehension of those Bodhisattvas who remain in the seventh stage. Yes, Mahamati, "The Unborn" is synonymous with Tathagata.
Then Mahamati said: If the Tathagatas are un-born, there does not seem to be anything to take hold of – no entity – or is there something that bears another name than entity? And what can that "something" be?
The Blessed One replied: Objects are frequently known by different names according to different aspects that they present, -- the god Indra is sometimes known as Shakra, and sometimes as Purandara. These different names are sometimes used interchangeably and sometimes they are discriminated, but different objects are not to be imagined because of the different names, nor are they without individuation. The same can be said of myself as I appear in this world of patience before ignorant people and where I am known by uncounted trillions of names. They address me by different names not realizing that they are all names of the one Tathagata. Some recognize me as Sun, as Moon; some as a reincarnation of the ancient sages; some as one of "ten powers"; some as Rama, some as Indra, and some as Varuna. Still there are others who speak of me as The Un-born, as Emptiness, as "Suchness," as Truth, as Reality, as Ultimate Principle; still there are others who see me as Dharmakaya, as Nirvana, as the Eternal; some speak of me as sameness, as non-duality, as un-dying, as
formless; some think of me as the doctrine of Buddhacausation, or of Emancipation, or of the Noble Path; and some think of me as Divine Mind and Noble Wisdom. Thus in this world and in other worlds am I known by these uncounted names, but they all see me as the moon is seen in the water. Though they all honor, praise and esteem me, they do not fully understand the meaning and significance of the words they use; not having their own self-realization of Truth they cling to the words of their canonical books, or to what has been told to them, or to what they have imagined, and fail to see that the name they are using is only one of the many names of the Tathagata. In their studies they follow the mere words of the text vainly trying to gain the true meaning, instead of having confidence in the one "text" where self-confirming Truth is revealed, that is, having confidence in the self-realization of noble Wisdom.
Then said Mahamati: Pray tell us, Blessed One, about the self-nature of the Tathagatas?
The Blessed One replied: If the Tathagata is to be described by such expressions as made or un-made, effect or cause, we would have to describe him as neither made, nor un-made, nor effect, nor cause; but if we so described him we would be guilty of dualistic discrimination. If the Tathagata is something made, he would be impermanent; if he is impermanent anything made would be a Tathagata. If he is something un-made, then all effort to realize Tathagatahood would be useless. That which is neither an effect or cause, is neither a being nor a non-being, and that which is neither a being nor non-being is outside the four propositions. The four propositions belong to worldly usage ; that which is outside them is no more than a word, like a barren-woman’s child; so are all the terms concerning the Tathagata to be understood. When it is said that all things are egoless, it means that all things are devoid of self-hood. Each thing may have its own individuality—the being of a horse is not of cow nature—it is such as it is of its own nature and is thus discriminated by the ignorant, but, nevertheless, its own nature is of the nature of a dream or vision. That is why the ignorant and the simpleminded, who are in the habit of discriminating appearances, fail to understand the significance of egolessness. It is not until discrimination is gotten rid of that the fact that all things are empty, un-born and without self-nature can be appreciated.
Mahamati, all these expressions as applied to the Tathagatas are without meaning, for that which is none of these is something removed from all measurement, and that which is removed from all measurement turns into a meaningless word; that which is a mere word is something un-born; that which is un-born is not subject to destruction; that which is not subject to destruction is like space and space is neither effect nor cause; that which is neither effect nor cause is something unconditioned; that which is unconditioned is beyond all reasoning; that which is beyond all reasoning, -- that is the Tathagata. The self-nature of Tathagatahood is far removed from all predicates and measurements; the self-nature of Tathagatahood is Noble Wisdom.
Then Mahamati said to the Blessed One: Are the Tathagatas permanent or impermanent?
The Blessed One replied: The Tathagatas are neither permanent nor impermanent; if either is asserted there is error connected with the creating agencies for, according to the philosophers, the creating agencies are something uncreated and permanent. But the Tathagatas are not connected with the so-called creating agencies and in that sense he is impermanent. If he is said to be impermanent then he is connected with things that are created for they also are impermanent. For these reasons the Tathagatas are neither permanent nor impermanent.
Neither can the Tathagatas be said to be permanent in the sense that space is said to be permanent, or that the horns of a hare can be said to be permanent for, being unreal, they exclude all ideas of permanency or impermanency. This does not apply to the Tathagatas because they come fourth from the habit-energy of ignorance which is connected with the mind-system and the elements that make up personality. The triple world originates from the discrimination of unrealities and where discrimination takes place there is duality and the notion of permanency and impermanency, but the Tathagatas do not rise from the discrimination of unrealities. Thus, as long as there is discrimination there will be the notion of permanency and impermanency; when discrimination is done away with, Noble Wisdom, which is based on the significance of solitude, will be established.
However, there is another sense in which the Tathagatas may be said to be permanent. Transcendental Intelligence rising with the attainment of enlightenment is of a permanent nature. This Truth-essence which is discoverable in the enlightenment of all who are enlightened, is realizable as the regulative and sustaining principle of Reality, which forever abides. The Transcendental Intelligence attained intuitively by the Tathagatas by their self-realization of Noble Wisdom, is a realization of their own self-nature, -- in this sense the Tathagatas are permanent. The eternal-unthinkable of the Tathagatas is the "suchness" of noble Wisdom realized within themselves. It is both eternal and beyond thought. It conforms to the idea of a cause and yet is beyond existence and non-existence. Because it is the exalted state of NobleWisdom, it has its own character. Because it is the cause of highest Reality, it is its own causation. Its eternality is not derived from reasonings based on external notions of being and non-being, nor of eternality nor non-eternality. Being classed under the same head as space, cessation, Nirvana, it is eternal. Because it has nothing to do with existence and non- existence, it is no creator; because it has nothing to do with creation, nor with being and non-being, but is only revealed in the exalted state of noble Wisdom, it is truly eternal.
When the twofold passions are destroyed, and the twofold hindrances are cleared away, and the twofold egolessness is fully understood, and the inconceivable transformation death of the Bodhisattva is attained – that which remains is the self-nature of the Tathagatas. When the teachings of the Dharma are fully
understood and are perfectly realized by the disciples and masters, that which is realized in their deepest consciousness is their own Buddha-nature revealed as Tathagata.
In a true sense there are four kinds of sameness relating to Buddha-nature: there is sameness of letters, sameness of words, sameness of meaning, and sameness of Essence. The name of the Buddha is spelt: BU-D-D-H-A; the letters are the same when used for any Buddha or Tathagata. When the Brahmans teach they use various words, and when the Tathagatas teach they use the very same words; in respect to the words there is a sameness between us. In the teachings of all the Tathagatas there is a sameness in meaning. Among all the Buddhas there is a sameness of meaning. They all have the thirty-two marks of excellence and the eighty minor signs of bodily perfection; there is no distinction among them except as they manifest various transformations according to the different dispositions of beings who are to be disciplined and emancipated by various means. In the Ultimate Essence which is Dharmakaya, all the Buddhas of the past, present and future, are of one sameness.
Then said Mahamati to the Blessed One: It has been said by the Blessed One that from the night of Enlightenment to the night of the Parinirvana, the Tathagata has uttered no word nor ever will utter a word. In what deep meaning is this true?
The Blessed One replied: By two reasons of deepest meaning is it true: In the light of Truth self-realized by Noble Wisdom; and in the Truth of an eternally-abiding Reality. The self-realization of Noble Wisdom by all Tathagatas is the same as my own self-realization of Noble Wisdom; there is no more, no less, no difference, and all the Tathagatas bear witness that the state of self-realization is free from words and discriminations and has nothing to do with the dualistic way of speaking, that is, all beings receive the teachings of the Tathagatas through self-realization of Noble Wisdom, not though words of discrimination.
Again Mahamati, there has always been an eternally-abiding Reality. The "substance" of Truth (dharmadhatu) abides forever whether a Tathagata appears in the world or not. So does the Reason of all things (dharmata) eternally abide; so does Reality (paramartha) abide and keep its order. What has been realized by my myself and all other Tathagatas is this Reality (Dharmakaya), the eternally-abiding selforderliness of Reality; the "suchness" (tathata) of all things; the realness of things (bhutata); Noble Wisdom which is Truth itself. The sun radiates its splendor spontaneously on all alike and with no words of explanation; in like manner do the Tathagatas radiate the Truth of Noble Wisdom with no recourse to words and to all alike. For these reasons is it stated by me that from the night of enlightenment to the night of the Tathagata’s Parinirvana, he has not uttered, nor will he utter, one word. And the same is true of all the Buddhas.
Then said Mahamati: Blessed one, you speak of the sameness of all Buddhas, but in other places you have spoken of Dharmata-Buddha, Nishyanda-Buddha and Nirmana-Buddha as though they were different from each other; how can they be the same and yet different?
The Blessed One replied: I speak of the different Buddhas as opposed to the views of the philosophers who base their teachings on the reality of an external world of from and who cherish discrimination and attachments arising therefrom; against the teachings of these philosophers I disclose the Nirmana-Buddha, the Buddha of Transformations. In the many transformations of the Tathagata stage, the Nirmana-Buddha establishes such matters as charity, morality, patience, thoughtfulness, and tranquillization: by rightknowledge he teaches the true understanding of maya-like nature of the elements that make up personality and its external world; he teaches the true nature of the mind-system as a whole and in the distinctions of its forms, functions and ways of performance. In a deeper sense, the Nirmana-Buddha symbolizes the principles of differentiation and integration by reason of which all component things are distributed, all complexities simplified, all thoughts analyzed; at the same time it symbolizes the harmonizing, unifying power of sympathy and compassion; it removes all obstacles, it harmonizes all differences, it brings into perfect Oneness the discordant many. For the emancipation of all beings the Bodhisattvas and Tathagatas assume bodies of transformation and employ many skilful devices,-- this is the work of the NirmanaBuddha.
For the enlightenment of the Bodhisattvas and their sustaining along the stages, the Inconceivable is made realizable. The Nishyanda-Buddha, the "Out-flowing-Buddha," though Transcendental Intelligence, reveals the true meaning and significance of appearances, discrimination, attachment; and of the power of habit-energy which is accumulated by them and conditions them; and of the un-bornness, the emptiness, the egolessness of all things. Because of Transcendental Intelligence and the purification of evil outflowings of life, all dualistic self-realization of Noble Wisdom the true
Imagelessness of Reality is made manifest. The inconceivable glory of Buddhahood is made manifest in rays of Noble Wisdom; Noble Wisdom is the self-nature of the Tathagatas. This is the work of the Nishyanda-Buddha. In a deeper sense, the Nishyanda-Buddha symbolizes the emergence of the principles of intellection and compassion but as yet undifferentiated and in perfect balance, potential but unmanifest. Looked at from the in-going side of the Bodhisattva, Nishyanda-Buddha is seen in the glorified bodies of the Tathagatas; looked at from the fourth-going side of Buddhahood, Nishyanda-Buddha is seen in the radiant personalities of the Tathagatas ready and eager to manifest the inherent Love and Wisdom of the Dharmakaya.
Dharmata-Buddha is Buddhahood in its self-nature of perfect oneness in whom absolute Tranquility prevails. As noble Wisdom, Dharmata-Buddha transcends all differentiated knowledge, is the goal of intuitive self-realization, and is the self-nature of the Tathagatas. As Noble Wisdom, Dharmata-Buddha is the ultimate Principle of Reality from which all things derive their being and truthfulness, but which in itself transcends all predicates. Dharmata-Buddha is the central sun which holds all, illumines all. Its inconceivable Essence is made manifest in the "out-flowing" glory of Nishyanda-Buddha and in the transformations of the Nirmana-Buddha.
Then said Mahamati: Pray tell us, Blessed One, more about the Dharmakaya?
The Blessed One replied: We have been speaking of it in terms of Buddhahood, but it is inscrutable and beyond predicate we may just as well speak of it as the Truth-body, or the Truth-principle of ultimate Reality (Paramartha). This Ultimate Principle of Reality may be considered as it is manifested under seven aspects: First, as Citta-gocara, it is the world of spiritual experience and the abode of the Tathagatas on their outgoing mission of emancipation. It is Noble Wisdom manifested as the principle of irradiancy and individuation. Second, as Jnana, it is the mind-world and its principle of the intellection and consciousness. Third as Dristi, it is the realm of dualism which is the physical world of birth and death wherein are manifested all the differentiation, desire, attachment and suffering.
Fourth, because of the greed, anger, infatuation, suffering and need of the physical world incident to discrimination and attachment, it reveals a world beyond the realm of dualism wherein it appears as the integrating principle of charity and sympathy. Fifth, in a realm still higher, which is the abode of the Bodhisattva stages, and is analogous to the mind-world, where the interests of hear transcend those of the mind, it appears as the principle of compassion and self-giving, Sixth, in the spiritual realm where the Bodhisattvas attain Buddhahood, it appears as the principle of perfect Love (Karuna). Here the last clinging to an ego-self is abandoned and the Bodhisattva enters into his realization of noble Wisdom which is the bliss of the Tathagata’s perfect enjoyment of his inmost nature. Seventh as Prajna it is the active aspect of the Ultimate Principle wherein both the forth-going and the in-coming principles are alike implicit and potential, and wherein both Wisdom and Love are in perfect balance, harmony and the Oneness.
These are the seven aspects of the ultimate Principle of the Dharmakaya, by reason of which all things are made manifest and perfected and then reintegrated, and all remaining within its inscrutable Oneness, with no signs of individuation, nor beginning, nor succession, nor ending, We speak of it as Dharmakaya, as Ultimate Principle, as Buddhahood, as Nirvana; what matters it? They are only other names for NobleWisdom.
Mahamati, you and all Bodhisattva-Mahasattvas should avoid the erroneous reasoning of the philosophers and seek for self-realization of Noble Wisdom.
Chapter XIII
Nirvana
Then said Mahamati to the Blessed One: Pray tell us about Nirvana?
The Blessed one replied: the term, Nirvana, is used with many different meanings, by different people, but these people may be divided into four groups: There are people who are suffering, or who are afraid of suffering, and who think of Nirvana; there are philosophers who try to discriminate Nirvana; there are the class of disciples who think of Nirvana in relation to themselves; and finally there is the Nirvana of the Buddhas.Those who are suffering or who fear suffering, think of Nirvana as an escape and recompense. They imagine that Nirvana consists in the future annihilation of the senses and the senseminds; they are not aware that this life-and-death world and Nirvana are not to be separated. These ignorant ones, instead of meditating on the imageless of Nirvana, talk of different ways of emancipation. Being ignorant of, or not understanding, the teachings of the Tathagatas, they cling to the
notion of Nirvana that is outside what is seen of the mind and, thus, go on rolling themselves along with the wheel of life and death. As to the Nirvana discriminated by the philosophers: there really are none. Some philosophers conceive Nirvana to be found where the mind-system no more operates owing to the cessation of the elements that make up personality and its world; or is found where there is utter indifference to the objective world and its impermanency. Some conceive Nirvana to be a state where there is no recollection of the past or present, just as when a lamp is extinguished, or when a seed is burnt, or when a fire goes out; because then there is the cessation of all the substrata, which is explained by the philosophers as the non-rising
of discrimination. But this is not Nirvana, because Nirvana does not consist in simple annihilation and vacuity. Again, some philosophers explain deliverance as though it was the mere stopping of discrimination, as when the wind stops blowing, or as when one by self-effort gets rid of the dualistic view of knower and known, or gets rid of the notions of permanency and impermanency; or gets rid of the notions of good and evil; or overcomes passion by means of knowledge-to them Nirvana is deliverance. Some, seeing in "form" the bearer of pain alarmed by the notion of "form" and look for happiness in a world of "no-form." Some conceive that in consideration of individuality and generality recognizable in all things inner and outer, that there is no destruction and that all beings maintain their being forever and, in this eternality, see Nirvana. Others see the eternally of things in the conception of Nirvana as the absorption of the finite-soul in the supreme Atman; or who see all things as a manifestation of the vital-force of some Supreme Sprit to which all return; and some, who are especially silly, declare that there are two primary things, a primary substance and a primary soul, that react
differently upon each other and thus produce all things from the transformations of qualities; some think that the world is born of action and interaction and that no other cause is necessary; others think that Ishvara is free creator of all things; clinging to these foolish notions, there is no awakening, and they consider Nirvana to consist in the fact that there is no awakening. Some imagine that Nirvana is where self-nature exists in its own right, unhampered by other self-natures, as the variegated feathers of a peacock, or various crystals, or the pointedness of a thorn. Some conceive being to be
Nirvana, some non-being, while others conceive that all things and Nirvana are not to be distinguished from one another. Some, thinking that time is the creator and that as the rise of the world depends on time, they conceive that Nirvana consists in the recognition of time as Nirvana. Some think that there will be Nirvana when the "twenty-five" truths are generally accepted, or when the king observes the six virtues, and some religionists think that Nirvana is the attainment of paradise. These views severally advanced by the philosophers with their various seasonings are not in accord with logic nor are they acceptable to the wise. They all conceive Nirvana dualistically and in some causal connection; by these discriminations philosophers imagine Nirvana, but where there is no rising and no disappearing, how can there be discrimination? Each philosopher relying on his own textbook from which he draws his understanding, sins against the truth, because truth is not where he imagines it to be. The only result is that it sets his mind to wandering about and becoming more confused as Nirvana is not to be found by mental searching, the more his mind becomes confused the more he confuses other people. As to the
notion of Nirvana as held by disciples and masters who still cling to the notion of an ego-self, and who try to find it by going off by themselves into solitude: their notion of Nirvana is an eternity of bliss like the bliss of the Samadhis-for themselves. They recognize that the world is only a manifestation of mind and that all discriminations are of the mind, and so they forsake social relations and practice various spiritual disciplines and in solitude seek self-realization of Noble Wisdom by self-effort. They fallow the stages to the sixth and attain the bliss of the Samadhis, but as they are still clinging to egoism they do not attain the "turning-about" at the deepest seat of consciousness and, therefore, they are not free from the thinking-mind and the accumulation of its habit-energy. Clinging to the bliss of the Samadhis, they pass to their Nirvana, but it is not the Nirvana of the Tathagatas. They are of those who have "entered the stream"; they must return to this world of life and death.
Then said Mahamati to the Blessed One: When the Bodhisattvas yield up their stock of merit for the emancipation of all beings, they become spiritually one with all animate life; they themselves may be purified, but in others there yet remain unexhausted evil and unmatured karma. Pray tell us, Blessed One, how the Bodhisattvas given assurance of Nirvana? And what is the Nirvana of the Bodhisattvas? The Blessed One replied: Mahamati, this assurance is not an assurance of numbers nor logic; it is not the mind that is to be assured but the heart. The Bodhisattva's assurance comes with the unfolding insight that fallows passion hindrances cleared away, knowledge hindrance purified, and egolessness clearly perceived and patiently accepted. As the mortal-mind ceases
to discriminate, there is no more thirst for life, no more sex-lust, no more thirst for learning, no more thirst for eternal life; with the disappearance of these fourfold thirsts, there is no more accumulation of habit-energy; with no more accumulation of habitenergy the defilements on the face of the Universal Mind clear away, and the Bodhisattva attains selfrealization of Noble Wisdom that is the heart's assurance of Nirvana. There are Bodhisattvas here and in other Buddha-lands, who are sincerely devoted to the Bodhisattva's mission and yet who cannot wholly forget the bliss of the Samadhis and the peace of Nirvana-for themselves. The teaching of Nirvana in which there is no substrate left behind, is revealed according to a hidden meaning for the sake
of these disciples who still cling to thoughts of Nirvana for themselves, that they may be inspired to exert themselves in the Bodhisattva's mission of emancipation for all beings. The Transformation-Buddhas teach a doctrine of Nirvana to meet conditions as they find them, and to give encouragement to the timid and selfish. In order to turn their thoughts away from themselves and to encourage them to a deeper compassion and more earnest zeal for others, they are given assurance as to the future by the sustaining power of the Buddhas of Transformation, but not by the Dharmata-Buddha. The Dharma which establishes
the Truth of Noble Wisdom belongs to the realm of the Dharmata-Buddha. To the Bodhisattvas to the seventh and eighth stages, Transcendental Intelligence is revealed by the DharmataBuddha and the Path is pointed out to them which they are to follow. In the perfect self-realization of Noble Wisdom that fallows the inconceivable transformation death of the Bodhisattva's individualized will-control, he no longer lives unto himself, but the life that he lives thereafter is the Tathagata's universalized life as manifested in its transformations. In this perfect self-realization of Noble Wisdom the Bodhisattva
realizes that for the Buddhas there is no Nirvana. The death of a Buddha, the great Parinirvana, is neither destruction nor death, else would it be birth and continuation. If it were destruction, it would be an effect-producing deed, which is not. Neither is it a vanishing nor an abandonment, neither is it attainment, nor is it of no attainment; neither is it of one significance nor of no significance, for there is no Nirvana for the Buddhas. The Tathagata's Nirvana is where it is recognized that there is nothing but what is seen of the mind itself; is where, recognizing the nature of the self-mind, one no
longer cherishes the dualisms of discrimination; is where there is no more thirst nor grasping; is where there is no more attachment to external things. Nirvana is where the thinking-mind with all its discriminations, attachments, aversions and egoism is forever put away; is where logical measures, as they are seen to be inert, are no longer seized upon; is where even the notion of truth is treated with indifference because of its causing bewilderment; is where, getting rid of the four propositions, there is insight into the abode of Reality. Nirvana is where the twofold passions have subsided and the
twofold hindrances are cleared away and the twofold egolessness is patiently accepted; is where, by the attainment of the "turning-about" in the deepest seat of consciousness, self-realization of Noble Wisdom is fully entered into,--that is the Nirvana of the Tathagatas.Nirvana is where the Bodhisattva stages are passed one after another; is where the sustaining power of the Buddhas upholds the Bodhisattvas in the bliss of the Samadhis; is where compassion for others transcends all thoughts of self; is where the Tathagata stage is finally realized. Nirvana is the realm of the DharmataBuddha; it is
where the manifestation of Noble Wisdom that is Buddhahood expresses itself in Perfect Love for all; it is where the manifestation of Perfect Love that is Tathagatahood expresses itself in Noble Wisdom for the enlightenment of all -there, indeed, is Nirvana! There are two classes of those who may not enter the Nirvana of the Tathagatas: there are those who have abandoned the Bodhisattva ideals, saying, they are not in conformity with the sutras, the codes of morality, nor with emancipation. Then there are the true Bodhisattvas who, on account of their original vows made for the sake of all beings,
saying, "So long as they do not attain Nirvana, I will not attain it for myself," voluntarily keep themselves out of Nirvana. But no beings are left outside by the will of the Tathagatas; some day each and every one will be influenced by the wisdom and love of the Tathagatas of Transformation to lay up stock of merit and ascend the stages. But, if they only realized it, they are already in the Tathagata's Nirvana for, in Noble Wisdom, all things are in Nirvana from the beginning.
- - End of Translation - -
Translated by Suzuki and Goddard
As in the version found in A Buddhist Bible
BIONA Version The Lankavatara Sutra Dream World {A Commentary}
Discrimination
The Blessed One once appeared in the Castle of Lanka, which is on the summit of Mt. Malaya in the midst of the great Ocean. A great many BodhisattvasMahasattvas had miraculously assembled from all the Buddha-lands, and a large number of Bhikshus were gathered there. The Bodhisattvas-Mahasattvas with Mahamati at their head were all perfect masters of the various Samádhis, the tenfold Self-mastery, the ten Powers, and the six Psychic Faculties. Having been anointed by the Buddha’s own hands, they all well understood the significance of the objective world; they all knew how to apply the various means, teachings and disciplinary measures according to the various mentalities and behaviors of beings; they were all thoroughly versed in the
five Dharmas, the three Svabhavas, the eight Vijnanas, and the twofold Ego-lessness. The Blessed One, knowing the mental agitations going on in the minds of those assembled (like the surface of the ocean stirred into waves by the passing winds), and his great heart moved by compassion, smiled and said, "In the days of old the Tathágatas of the past who were Arhats and fully-enlightened Ones came to the Castle of Lanka on Mount Malaya and discoursed on the Truth of Noble Wisdom that is beyond the reasoning knowledge of the philosophers as well as being beyond the understanding of ordinary disciples and masters; and which is realizable only within the inmost consciousness; for your sakes, I too, would discourse on the same Truth. All that is seen in the world is devoid
of effort and action because all things in the world are like a dream, or like an image miraculously projected. This is not comprehended by the philosophers and the ignorant, but those who thus see things see them truthfully. Those who see things otherwise walk in discrimination and, as they depend upon discrimination, they cling to dualism. The world as seen by discrimination is like seeing one’s own image reflected in a mirror, or one’s shadow, or the moon reflected in water, or an echo heard in a valley. People grasping their own shadows of discrimination become attached to this thing and that thing and failing to abandon dualism they go on forever discriminating and thus never attain tranquility. By tranquility is meant Oneness, and Oneness gives birth to the highest Samádhi, which is gained by entering into the realm of Noble Wisdom that is realizable only within one’s inmost consciousness.
Then all Bodhisattvas-Mahasattvas rose from their seats and respectfully paid him homage and Mahamati the Bodhisattva-Mahasattva sustained by the power of the Buddhas drew his upper garment over one shoulder, knelt and pressing his hands together, praised him in the following verses:
As you review the world with your perfect intelligence and compassion, it must seem to you like an ethereal flower of which one cannot say: it is born, it is destroyed, for the terms beings and non-being do not apply to it.
As you review the world with your perfect intelligence and compassion, it must seem to you like a dream of which it cannot be said: it is permanent or it is destructible, for the being and non-being do not apply to it.
As you review all things by your perfect intelligence and compassion, they must seem to you like visions beyond the reach of the human mind, as being and non-being do not apply to them.
With your perfect intelligence and compassion, which are beyond all limit, you comprehend the ego-less-ness of things and persons, and are free and clear from the hindrances of passion and learning and egoism.
You do not vanish into Nirvana, nor does Nirvana abide in you, for Nirvana transcends all duality of knowing and known, of being and non-being.
Those who see thee thus, serene and beyond conception, will be emancipated from attachment, will be cleansed of all defilements, both in this world and in
the spiritual world beyond. In this world whose nature is like a dream, there is place for praise and blame, but in the ultimate Reality of Dharmakaya, which is far beyond the senses and the discriminating mind, what is there to praise? O you who are most Wise! Then said Mahamati the Bodhisattva-Mahasattva: O blessed One, Sugata, Arhat and Fully-Enlightened One, pray tell us about the realization of Noble Wisdom which is beyond the path and usage of philosophers; which is devoid of all predicates such as being and non-being, oneness and otherness, both-ness and non-both-ness, existence and non-existence, eternity and non-eternity; which has nothing to do with individuality and generality, nor false-imagination,
nor any illusions arising from the mind itself; but which manifests itself as the Truth of Highest Reality. By which, going up continuously by the stages of purification, one enters at last upon the stage of Tathágata-hood, whereby, by the power of his original vows unattended by any striving, one will radiate its influence to infinite worlds, like a gem reflecting its variegated colors, whereby I and other Bodhisattvas-Mahasattvas will be enabled to bring all beings to the same perfection of virtue. Said the Blessed One: Well done, well done, Mahamati! And again, well done, indeed! It is because of your compassion for the world; because of the benefit it will bring upon many people both human kind and celestial, that you have presented yourself before us to make this request. Therefore, Mahamati, listen well and truly reflect upon what I shall say, for I will instruct you.
Then Mahamati and the other Bodhisattva-Mahasattvas gave devout attention to the teaching of the Blessed One.
Mahamati, since the ignorant and simple-minded, not knowing that the world is only something seen of the mind itself, cling to the multitudinous-ness of external objects, cling to the notions of beings and non-being, oneness and otherness, both-ness and non-both-ness, existence and non-existence eternity and non-eternity, and think that they have a self-nature of their own, and all of which rises from the discriminations of the mind and is perpetuated by habitenergy, and from which they are given over to false imagination. It is all like a mirage in which springs of water are seen as if they were real. They are imagined by animals who, made thirsty by the heat of the season, run after them. Animals not knowing that the springs are merely hallucinations of their own minds, do not realize that there are no such springs. In the same way, Mahamati, the ignorant and simple-minded, their minds burning with the
fires of greed, anger and folly, finding delight in a world of multitudinous forms, their thoughts obsessed with ideas of birth, growth and destruction, not well understanding what is meant by existence and non-existence, and being impressed by erroneous discriminations and speculations since beginning-less time, fall into the habit of grasping this and that and thereby becoming attached to them. It is like the city of the Gandharvas which the unwitting take to be a real city when in fact it is not so. The city appears as in a vision owing to their attachment to the memory of a city preserved in the mind as a seed; the city can thus be said to be both existent and non-existent. In the same way, clinging to the memory of erroneous speculations and doctrines accumulated since beginning-less time, they hold fast to such ideas as oneness and otherness, being and non-being, and their thoughts are not at all clear as to what after all is only seen of the mind. It is like a man dreaming in his
sleep of a country that seems to be filled with various men, women, elephants, horses, cars, pedestrians, villages, towns, hamlets, cows, buffalos, mansions, woods, mountains, rivers and lakes, and who moves about in that city until he is awakened. As he lies half awake, he recalls the city of his dreams and reviews his experiences there; what do you think, Mahamati, is this dreamer who is letting his mind dwell upon the various unrealities he has seen in his dream, is he to be considered wise or foolish? In the same way, the ignorant and simpleminded who are favorably influenced by the erroneous views of the philosophers do not recognize that the views that are influencing them are only dream-like ideas originating in the mind itself, and consequently they are held fast by their notions of oneness and otherness, of being and non-being. It is like a painter’s canvas on which the ignorant imagine they see the elevations and depressions of mountains and valleys.
In the same way there are people today being brought up under the influence of similar erroneous views of oneness and otherness, of both-ness and not-bothness, whose mentality is being conditioned by the habit-energy of these falseimaginings and who later on will declare those who hold the true doctrine of no-birth which is free from the alternatives of being and non-being, to be nihilists and by so doing will bring themselves and others to ruin. By the natural law of cause and effect these followers of pernicious views uproot meritorious causes that otherwise would lead to unstained purity. They are to be shunned by those whose desires are for more excellent things.
It is like the dim-eyed ones who seeing a hairnet exclaim to one another: "It is wonderful! Look, Honorable sirs, it is wonderful!" But the hairnet has never existed; in fact; it is neither an entity, nor a non-entity, for it has both been seen and has not been seen. In the same manner those whose minds have been addicted to the discriminations of the erroneous views cherished by the philosophers which are given over to the unrealistic views of being and nonbeing, will contradict the good Dharma and will end in the destruction of themselves and others.
It is like a wheel of fire made by a revolving firebrand which is no wheel but which is imagined to be one by the ignorant. Nor is it a not a wheel because
it has not been seen by some. By the same reasoning, those who are in the habit of listening to the discriminations and views of the philosophers will regard things born as non-existent and those destroyed by causation as existent. It is like a mirror reflecting colors and images as determined by conditions but without any partiality. It is like the echo of the wind that gives the sound of a human voice. It is like a mirage of moving water seen in a desert. In the same way the discriminating mind of the ignorant, which has been heated by falseimaginations and speculations, is stirred into mirage-like waves by the winds of
birth, growth, and destruction. It is like the magician Pisaca, who by means of his spells makes a wooden image or a dead body to throb with life, though it has no power of its own. In the same way the ignorant and the simple-minded, committing themselves to erroneous philosophical views become thoroughly devoted to the ideas of oneness and otherness, but their confidence is not well grounded. For this reason, Mahamati, you and other Bodhisattvas-Mahasattvas should cast off all discriminations leading to the notions of birth, abiding, and destructions, of oneness and otherness, of both-ness and not-both-ness, of being and non-being and thus getting free of the bondage of habit-energy become able to attain reality realizable within yourselves of Noble Wisdom.
Then said Mahamati to the Blessed One: Why is it that the ignorant are given up to discrimination and the wise are not?
The Blessed One replied: it is because the ignorant cling to names, signs and ideas; as their minds move along these channels they feed on multiplicities of objects and fall into the notion of an ego-soul and what belongs to it; they make discriminations of good and bad among appearances and cling to the agreeable. As they thus cling there is a reversion to ignorance, and karma born of greed, anger and folly, is accumulated. As the accumulation of karma
goes on they become imprisoned in a cocoon of discrimination and are thenceforth unable to free themselves from the round of birth and death. Because of folly they do not understand that all things are like Maya, like the reflection of the moon in water, that there is no self-substance to be imagined as an ego-soul and its belongings, and that all their definite ideas rise from their false discriminations of what exists only as it is seen of the mind itself. They do not realize that things have nothing to do with qualify and qualifying, nor with the course of birth, abiding and destruction, and instead they assert that they are born of a creator, of time, of atoms, of some celestial spirit. It is because the ignorant are given up to discrimination that they move along with the stream of appearances, but it is not so with the wise.
False-Imaginations and Knowledge of Appearances
Then Mahamati the Bodhisattva-Mahasattva spoke to the Blessed One, saying: You speak of the erroneous views of the philosophers, will you please tell us of them, that we may be on our guard against them?
The Blessed One replied, saying: Mahamati, the error in these erroneous teachings that are generally held by the philosophers lies in this: they do not recognize that the objective world rises from the mind itself; they do not understand that the whole mind-system also arises from the mind itself; but depending upon these manifestations of the mind as being real they go on discriminating them, like the simple-minded ones that they are, cherishing the dualism of this and that, of being and non-being, ignorant to the fact that there is but one common Essence.
On the contrary my teaching is based upon recognition that the objective world, like a vision, is a manifestation of the mind itself; it teaches the cessation of ignorance, desire, deed and causality; it teaches the cessation of suffering that arises from the discriminations of the triple world.
There are some Brahman scholars who, assuming something out of nothing, assert that there is a substance bound up with causation, which abides in time, and that the elements that make up personality and its environment have their genesis and continuation in causation and after thus existing, pass away. Then there are other scholars who hold a destructive and nihilistic view concerning such subjects as continuation, activity, breaking-up, existence, Nirvana, the Path, karma, fruition and Truth. Why, because they have not attained an intuitive understanding of Truth itself and therefore they have no clear
insight into the fundamentals of things. They are like a jar broken into pieces, which is no longer able to function as a jar; they are like a burnt seed, which is no longer capable of sprouting. But the elements that make up personality and its environment, which they regard as subject to change are really incapable of uninterrupted transformations. Their views are based upon erroneous discriminations of the objective world; they are not based upon the true conception.
Again, if it is true that something comes out of nothing and there is the rise of the mind-system by reason of the combinations of the three effect-producing causes, we could say the same of any non-existing thing: for instance, that a tortoise could grow hair, or sand produce oil. This proposition is of no avail; it ends up in affirming nothing. It follows that the deed, work and cause of which they speak is of no use, and so also is their reference to being and non-being, if they argue that there is a combination of the three effect-producing causes, they must do it on the principle of cause and effect, that is, that something comes out of something and not out of nothing. As long a world of relativity is asserted, there is an ever-recurring chain of causation, which cannot be denied under any circumstance; therefore we cannot talk of anything coming to an end or of cessation. As long as these scholars remain on their philosophical ground their demonstration must conform to logic and their textbooks, and the memory habit of erroneous intellection will ever cling to them. To make the matter worse, the simple-minded ones, poisoned by this erroneous view, will declare this incorrect way of thinking taught by the ignorant, to be the same as that presented by the All-knowing One. But the way of instruction presented by the Tathágatas is not based on assertions and refutations by means of words and logic. There are four forms of assertion that can be made concerning things not in existence, namely, assertions made about individual marks that are not in existence; about objects that are not in existence, about a cause that is non-existent; and about philosophical views that are erroneous. By refutation is meant that one, because of ignorance, has not examined properly the error that lies at the base of these assertions.
The assertion about individual marks that really have no existence, concerns the distinctive marks as perceived by the eye, ear, nose, etc., as indicating individuality and generality in the elements that make up personality and its external world; and then, taking these marks for reality and getting attached to them, to get into the habit or affirming that things are just so and not otherwise.
The assertion about objects that are non-existent is an assertion that rises from attachment to these associated marks of individuality and generality. Objects in themselves are neither in existence nor in non-existence and are quite devoid of the alternative of being and non-being; and should only be thought of as one thinks of the horns of a hare, a horse, or a camel, which never existed. Objects are discriminated by the ignorant who are addicted to assertion and negation, because their intelligence has not been acute enough to penetrate into the truth that there is nothing but what is seen of the mind itself.
The assertion of a cause that is non-existent assumes the causeless birth of the first element of the mind-system, which later on comes to have only a Maya-like non-existence. That is to say, there are philosophers who assert that an originally unborn mind-system begins to function under the conditions of eye, form, light and memory, which functioning goes on for a time and then ceases. This is an example of a cause that is non-existent.
The assertion of philosophical views concerning the elements that make up personality and its environing world that are non-existent, assume the existence of an ego, a being, a soul, a living being, a "nourisher", or a spirit. This is an example of philosophical views that are not true. It is this combination of discrimination of imaginary marks of individuality, grouping them and giving them a name and becoming attached to them as objects, by reason of habitenergy that has been accumulated since beginning-less time, that one builds up erroneous views whose only basis is false-imaginations. For this reason Bodhisattvas should avoid all discussions relating to assertions and negations whose only basis is words and logic.
Word-discrimination goes on by the coordination of brain, chest, nose, throat, palate, tongue, teeth and lips. Words are neither different nor not different from discrimination. Words rise from discrimination as their cause; if words were different from discrimination they could not have discrimination for their cause; then again, if words are not different, they could not carry and express
meaning. Words, therefore, are produced by causation and are mutually conditioning and shifting and, just like things, are subject to birth and destruction.
There are four kinds of word discrimination, all of which are to be avoided because they are alike unreal. First there are words indicating individual marks which rise from discriminating forms and signs as being real in themselves and, then, becoming attached to them. There are memory-words, which rise from the unreal surroundings, which come before the mind when it recalls some previous experience. Then there are words growing out of attachment to the
erroneous distinctions and speculations of the mental processes. And finally, there are words growing out of inherited prejudices as seeds of habit-energy accumulated since beginning-less time, or which had their origin in some long forgotten clinging to false-imagination and erroneous speculation. Then there are words where there are no corresponding objects, as for instance, the hare’s horns, a barren woman’s child, etc., there are no such things but we have the words, just the same. Words are an artificial creation; there are Buddha-lands where there are no words. In some Buddha-lands ideas are indicated by looking steadily, in others by gestures, in still others by a frown, by a movement of the eyes, by laughing, by yawning, by the clearing of the throat, or by trembling. For instance, in the Buddha-land of the Tathágata Samantabadra, Bodhisattvas, by a Dhyana transcending words and ideas, attain recognition of all things as un-born and they, also, experience various most excellent Samádhis that transcend words. Even in this world such specialized beings as ants and bees carry on their activities very well without recourse to words. No, Mahamati, the validity of things is independent of the validity of words. Moreover, there are other things that belong to words, namely, the syllablebody of words, the name-body of words, and the sentence-body of words. By the
syllable-body is meant that by which words and sentences are set up or indicated: there is a reason for some syllables, some are mnemonic, and some are chosen arbitrarily. By name-body is meant the object depending upon which a name-word obtains its significance, or in other words, name-body is the "substance" of a name-word. By sentence-body is meant the completion of the meaning by expressing the word more fully in a sentence. The name for this sentence-body is suggested by the footprints left in the road by elephants, horses, people, deer, cattle, goats, etc. But neither words nor sentences can exactly express meanings, for words are only sweet sounds that are arbitrarily chosen to represent things, they are not the things themselves, which in turn are only manifestations of mind. Discrimination of meaning is based upon the false-imagination that these sweet sounds which we call words and which are dependent upon whatever subjects they are supposed to stand for, and which subjects are supposed to be self-existent, all of which is based on error.
Disciples should be on their guard against the seductions of words and sentences and their illusive meanings, for by them the ignorant and the dull-witted become entangled and helpless as an elephant floundering about in the deep mud. Words and sentences are produced by the law of causation and are mutually conditioning they cannot express highest Reality. Moreover, in highest Reality there are no differentiations to be discriminated and there is nothing to be predicated in regards to it. Highest Reality is an exalted state of bliss, it is not a state of word-discrimination, and it cannot be entered into by mere statements concerning it. The Tathágatas have a better way of teaching, namely, through self-realization of Noble Wisdom. Mahamati asked the Blessed One: Pray tell us about the causation of all things whereby I and other Bodhisattvas may see into the nature of causation and
may no more discriminate it as to the gradual or simultaneous rising of all things? The Blessed One replied: There are two factors of causation by reason of which all things come into seeming existence: external and internal factors. The external factors are a lump of clay, a stick, a wheel, a thread, water, a worker, his labor, and the combination of these produces a jar. As with a jar which is made from a lump of clay, or a piece of cloth made from thread, or matting made from fragrant grass, or a sprout growing out of a seed, or fresh butter made from sour milk by a man churning it; so it is with all things which appear one after another in continuous succession. As regards the inner factors of causation, they are of such kinds as ignorance, desire, purpose, all of which enter into the idea of causation. Born of these two factors there is the manifestation of personality and the individual things that make up its environment, but they are not individual and distinctive things: they are
only so discriminated by the ignorant. Causation may be divided into six elements: indifference-cause, dependencecause, possibility-cause, agency-cause, objectivity-cause, manifesting-cause. Indifference-cause means that if there is no discrimination present, there is no power of combination present and so no combination takes place, or if present there is dissolution. Dependence-cause means that the elements must be present. Possibility-cause means that when a cause is to become effective there must be a suitable meeting of conditions both internal and external. Agencycause means that there must be a principle vested with supreme authority like a sovereign king present and asserting itself. Objectivity-cause means that to be a part of the objective world the mind-system must be in existence and must be keeping up its continuous activity. Manifesting-cause means that as the discriminating faculty of the mind-system becomes busy individual marks
will be revealed as forms are revealed by the light of a lamp. All causes are thus seen to be the outcome of discrimination carried on by the ignorant and simple-minded, and there is, therefore, no such thing as gradual or simultaneous rising of existence. If such a thing as the gradual rising of existence is asserted, it can be disapproved by showing that there is no basic substance to hold the individual signs together which makes a gradual rising impossible. If simultaneous rising of existence is asserted, there would be no distinction between cause and effect and there will be nothing to characterize a cause as such. While a child is not yet born, the term father has no significance. Logicians argue that there is that which is born and that which gives birth by the mutual functioning of such causal factors as cause,
substance, continuity, acceleration, etc., and so they conclude that there is a gradual rising of existence; but this gradual rising does not obtain except by reason of attachment to the notion of a self-nature. When ideas of body, property and abode are seen, discriminated and cherished in what after all is nothing but what is conceived by the mind itself, an external world is perceived under the aspect of individuality and generality which, however, are not realities and, therefore, neither a gradual nor a simultaneous rising of things is possible. It is only when the mind-system comes into activity and discriminates the manifestations of mind that existence can be said to come into view. For these reasons, Mahamati, you must get rid of notions of graduation and simultaneity in the combination of causal activities.
Mahamati said: Blessed One; to what kind of discrimination and to what kind of thoughts should the term, false-imagination, be applied?
The Blessed One replied: So long as people do no understand the true nature of the objective world, they fall into the dualistic view of things. They imagine the multiplicity of external objects to be real and become attached to them and are nourished by their habit-energy. Because of this system of mentation-mind and what belongs to it-is discriminated and is thought of as real; this leads to the assertion of an ego-soul and its belongings, and thus the mind-system goes on functioning. Depending upon and attaching itself to the dualistic habit of mind, they accept the views of the philosophers founded upon these erroneous distinctions, of being and non-being, existence, and non-existence, and there evolves what we call, false-imaginations. But Mahamati, discrimination does not evolve nor is it put away because, when all that is seen is truly recognized to be nothing but the manifestation of mind, how can
discrimination as regards being and non-being evolve? It is for the sake of the ignorant who are addicted to the discriminations of the multiplicity of things, which are of their own mind, that it is said by me that discrimination takes its rise owing to attachment to the aspect of multiplicity, which is characteristic of objects. How otherwise can the ignorant and simple-minded recognize that there is nothing but what is seen of the mind itself, and how otherwise can they gain an insight into the true nature of mind and be able to free themselves from wrong conceptions of cause and effect? How otherwise can they gain a clear conception of the Bodhisattva stages, and attain and "turning-about" in the deepest seat of their consciousness, and finally attain an inner self-realization of Noble Wisdom which transcends the five Dharmas, the three Self-natures, and the whole idea of a discriminated Reality? For this reason it is said by me that discrimination takes its rise from the mind becoming attached to the multiplicities of things, which in themselves
are not real, and that emancipation comes from thoroughly understanding the meaning of Reality as it truly is. False-imaginations rise from the consideration of appearances; things are discriminated as to form, signs and shape; as to having color, warmth, humidity, motility or rigidity. False-imagination consists in becoming attached to these appearances and their names. By attachment to objects is meant, the getting attached to inner and outer things as if they were real. By attachment to names is meant, the recognition in these inner and outer things of the characteristic marks of individuation and generality, and to regard them as definitely belonging to the names of the objects.
False-imagination teaches that because all things are bound up with causes and conditions of habit-energy that has been accumulating since beginning-less
time by not recognizing that the external world is of mind itself, all things are comprehensible under the aspects of individuality and generality. By reason of clinging to these false-imaginations there is multitudinous-ness of appearances, which are imagined, to be real but which are only imaginary. To illustrate: when a magician depending on grass, wood, shrubs and creepers, exercises his art, many shapes and beings take form that are only magically created; sometimes they even make figures that have bodies and that move and act like human beings; they are variously and fancifully discriminated but there is no reality in them; everyone but children and the simple-minded know that they are not real. Likewise based upon the notion of relativity false-
imagination perceives a variety of appearances, which the discriminating mind proceeds to objectify and name and become attached to, and memory and habit-energy perpetuate. Here is all that is necessary to constitute the self-nature of falseimagination. The various features of false imagination can be distinguished as follows: as regards words, meaning, individual marks, property, self-nature, cause, philosophical views, reasoning, birth, no-birth, dependence, bondage and emancipation. Discrimination of words is the becoming attached to various sounds carrying familiar meanings. Discrimination of meaning comes when one imagines that words rise depending upon whatever subjects they express, and which subjects are regarded as self-existent.
Discrimination of individual marks is to imagine that whatever is denoted in words concerning the multiplicities of individual marks (which in themselves are like a mirage) is true, and clinging tenaciously to them, to discriminate all things according to such categories as warmth, fluidity, motility, and solidity. Discrimination of property is to desire a state of wealth, such as gold, silver, and various precious stones. Discrimination of self-nature is to make discriminations according to the views of the philosophers in reference to the self-nature of all things which they imagine and stoutly maintain to be true, saying: "This is just what it is and it cannot be otherwise." Discrimination of cause is to distinguish the
notion of causation in reference to being and non-being and to imagine that there are such things as "cause-signs." Discrimination of philosophical views means considering different views relating to the notions of being and non-being, oneness and otherness, both-ness and not-both ness, existence and nonexistence, all of which are erroneous, and becoming attached to particular views. Discrimination of reasoning means the teaching whose reasoning is based on the grasping of the notion and ego-substance and what belongs to it. Discrimination of birth means getting attached to the notion that things come into existence and pass out of existence according to causation.
Discrimination of no-birth is to see that causeless substances which were not, come into existence by reason of causation. Discrimination of dependence means the mutual dependence of gold and the filaments made of it. Discriminations of bondage and imagination is like imagining that there is something bound because of something binding, as in the case of a man who ties a knot and loosens one. These are the various features of false-imagination to which all the ignorant and simple-minded cling. Those attached to the notion of relativity are attached to the notion of the multitudinous-ness of things, which arises from false-imagination. It is like seeing varieties of objects depending upon 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 the truth is, Maya and varieties of objects are neither different nor not different; if they were different, varieties of objects would not have Maya for their characteristic; if they were not different there would be no distinction between them. But as there is a distinction these two--Maya and variety of objects--are neither different nor not different, for the very good reason: they are one thing. Mahamati said to the Blessed One: Is error an entity or not? The Blessed One replied: Error has no character in it making for attachment; if error had such
a character no liberation would be possible from its attachment to existence, and the chain of origination would only be understood in the sense of creation as upheld by the philosophers. Error is like Maya, also, and as Maya is incapable from producing other Maya, so error in itself cannot produce error; it is discrimination and attachment that produce evil thoughts and faults. Moreover, Maya has no power of discrimination in itself; it only rises when invoked by the charm of the magician. Error has in itself no habit-energy; habit-energy only rises from discrimination and attachment. Error in itself has no faults; faults are due to the confused discriminations fondly cherished by the ignorant concerning ego-soul and its mind. The wise have nothing to
do either with Maya or error. Maya, however, is not an unreality because it only has the appearance of reality; all things have the nature of Maya. It is not because all things are imagined and clung to because of the multitudinous-ness of individual signs that they are like Maya; it is because they are alike unreal and as quickly appearing and disappearing. Being attached to erroneous thoughts they confuse and contradict themselves and others. As they do not clearly grasp the fact that the world is no more than mind itself, they imagine and cling to causation, work, birth and individual signs, and their thoughts are characterized by
error and falseimaginations. The teaching that all things are characterized by the self-nature of Maya and a dream is meant to make the ignorant and simple-minded cast aside the idea of self-nature in anything. False-imagination teaches that such things as light and shade, long and short, black and white are different and are to be discriminated; but they are not independent of each other; they are only different aspects of the same thing, they are terms of relation and not of reality. Conditions of existence are not of a mutually exclusive character; in essence things are not two but one. Even Nirvana and Samsára’s world of life and death are aspects of the same
thing, for there is no Nirvana except where is Samsára, and no Samsára except where is Nirvana. All duality is falsely imagined. Mahamati, you, and all Bodhisattvas should discipline yourselves in the realization and patience acceptance of the truths of the emptiness, un-born-ness, no self-nature-ness, and the non-duality of all things. This teaching is found in all the sutras of all the Buddhas and is presented to meet the varied dispositions of all beings, but it is not the Truth itself. These teachings are only a finger pointing towards Noble Wisdom. They are like a mirage with its springs of water, which the deer take to be real and chase after. So with the teachings in all the sutras: They are intended for the consideration and
guidance of the discriminating minds of all people, but they are not the Truth itself, which can only be self-realized within one’s deepest consciousness. Mahamati, you and all the Bodhisattvas must seek for this inner self-realization of Noble Wisdom, and not be captivated by word teaching.
Right Knowledge or Knowledge of Relations
Then Mahamati said: Pray tell us, Blessed One, about the being and the nonbeing of all things?
The Blessed One replied: People of this world are dependent in their thinking on one of two things: on the notion of being whereby they take pleasure in
realism, or in the notion of non-being whereby they take pleasure in nihilism; in either case they imagine emancipation where there is no emancipation. Those who are dependent upon notions of being, regard the world as rising from a causation that is really existent, and that this actually existing and becoming world does not take its rise from a causation that is non-existent. This is the realistic view as held by some people. Then there are other people who are dependent on the notion of the non-being of all things. These people admit the existence of greed, anger and folly, and at the same time they deny the existence of the things that produce greed, anger and folly. This is not rational, for greed, anger and folly are no more to be taken hold of as real
than are things; they neither have substance nor individual marks. Where there is a state of bondage, there is binding and means for binding; but where there is emancipation, as in the case of Buddhas, Bodhisattvas, masters and disciples, who have ceased to believe in both being and non-being, there is neither bondage, binding nor means for binding. It is better to cherish the notion of an ego-substance than to entertain the notion of emptiness derived from the view of being and non-being, for those who so believe fail to understand the fundamental fact that the external world is nothing but a manifestation of mind. Because they see things as
transient, as rising from cause and passing away from cause, now dividing, now combining into the elements which make up the aggregates of personality and its external world and now passing away, they are doomed to suffer every moment from the changes that follow one after another, and finally are doomed to ruin. Then Mahamati asked the Blessed One, saying: Tell us, Blessed One, how all things can be empty, un-born, and have no self-nature, so that we may awakened and quickly realize highest enlightenment?
The Blessed One replied: What is emptiness, indeed! It is a term whose very self-nature is false-imagination, but because of one’s attachment to falseimagination we are obliged to talk of emptiness, no-birth, and no self-nature. There are seven kinds of emptiness: emptiness of mutuality which is nonexistence; emptiness of individual marks; emptiness of self-nature; emptiness of no-work, emptiness of work; emptiness of all things in the sense that they are unpredictable, and emptiness in its highest sense of Ultimate Reality.
By the emptiness of mutuality, which is non-existent, is meant that when a thing is missing here, one speaks of it being empty here. For instance: in the
lecture hall of Mrigarama there are no elephants present, nor bulls, nor sheep; but as to monks there are many present. We can rightly speak of the hall as being empty as far as animals are concerned. It is not asserted that the lecture hall is empty of its own characteristics, or that the monks are empty of that which makes up their monk hood, nor that in some other place there are no elephants, bulls, nor sheep to be found. In this case we are speaking of things in their aspect of individuality and generality, but from the point of view of mutuality some things do not exist somewhere. This is the lowest form of emptiness and is to be sedulously put away.
By emptiness of individual marks is meant that all things have no distinguishing marks of individuality and generality. Because of mutual relations and interactions things are superficially discriminated but when they are further and more carefully investigated and analyzed they are seen to be non-existent and nothing as to individuality and generality can be predicated of them. Thus when individual marks can no longer be seen, ideas of self, otherness and both-ness, no longer hold good. So it must be said that all things are empty of self-marks.
By emptiness of self-nature is meant that all things in their self-nature are unborn; therefore, it is said that things are empty as to self-nature. By
emptiness of ‘no work’ is meant that the aggregate of elements that makes up personality and its external world is Nirvana itself and from the beginning there is no activity in them; therefore, one speaks of the emptiness of ‘no work’. By emptiness of work is meant that the aggregates being devoid of an ego and its belongings, go on functioning automatically as there is mutual conjunction of causes and conditions; thus one speaks of the emptiness of work. By emptiness of all things in the same sense that they are unpredictable is meant that, as the very nature of false-imagination is inexpressible, so all things are
unpredictable, and, therefore, are empty in that sense. By emptiness in its highest sense of the emptiness of Ultimate Reality is meant that the in the attainment of inner selfrealization of Noble Wisdom there is no trace of habit-energy generated by erroneous conceptions; thus one speaks of the highest emptiness of Ultimate Reality. When things are examined by right knowledge there are no signs obtainable which could characterize them with marks of individuality and generality, therefore, they are said to have no self-nature. Because these signs of individuality and generality are seen both as existing and yet are known to be non-
existent, are seen as going out and yet are known not to be going out, they are never annihilated. Why is this true? For this reason; because individual signs that should make up the self-nature of all things are non-existent. Again in their self-nature things are both eternal and non-eternal. Things are not eternal because the marks of individuality appear and disappear, that is, the marks of self-nature are characterized by non-eternality. On the other hand, because things are un-born and are only mind-made, they are in a deep sense eternal. That is, things are eternal because of their very non-eternality.
Further, besides understanding the emptiness of all things both in regard to substance and self-nature, it is necessary for Bodhisattvas to clearly understand that all things are un-born. It is not asserted that things are not born in a superficial sense, but that in a deep sense they are not born of themselves. All that can be said, is this, that relatively speaking, there is a constant stream of becoming, a momentary and uninterrupted change from one state of appearance to another. When it is recognized that the world as it presents itself is no more than a manifestation of mind, then birth is seen as no-birth, and all existing objects, concerning which discrimination asserts that they are and are not, are non-existent and, therefore, un-born; being
devoid of agent and action things are un-born. If things are not born of being and non-being, but are simply manifestations of mind itself, they have no reality, no self-nature: they are like the horns of a hare, a horse, a donkey, a camel. But the ignorant and simple-minded, who are given over to their false and erroneous imaginings, discriminate things where they are not. To the ignorant the characteristic marks of the self-nature of bodyproperty-and-abode seem to be fundamental and rooted in the very nature of mind itself, so they discriminate their multitudinous-ness and become attached to them.
There are two kinds of attachment: attachment to objects as having a selfnature, and attachment to words as having self-nature. The first takes place by not knowing that the external world is only a manifestation of the mind itself; and the second arises from one’s clinging to words and names by reason of habit-energy. In the teaching of no-birth, causation is out of place because, seeing that all things are like Maya and a dream, one does not discriminate individual signs. That all things are un-born and have no self-nature because they are like Maya is asserted to meet the thesis of the philosophers that birth is by causation. They foster the notion that the birth of all things is derived from the concept of being and non-being, and fail to regard it as it
truly is, as caused by attachments to the multitudinous-ness which arises from discriminations of the mind itself. Those who believe in the birth of something that has never been in existence and, coming into existence, vanishes away, are obliged to assert that things come to exist and vanish away by causation – such people find no foothold in my teachings. When it is realized that there is nothing born, and nothing passes away, then there is no way to admit being and non-being, and the mind becomes quiescent. Then Mahamati said to the Blessed One: The philosophers declare that the world rises from causal agencies according to the law of causation; they state
that their cause is unborn and is not annihilated. They mention nine primary elements: Ishvara the Creator, the Creation, atoms, etc., which being elementary are unborn and not to be annihilated. The Blessed One, while teaching that all things are un-born and that there is no annihilation, also declares that the world takes its rise from ignorance, discrimination, attachment, deed, etc., working according to the law of causation. Though the two sects of elements may differ in form and name, there does not appear to be any essential difference between the two positions. If there is anything that is distinctive and superior in the Blessed One’s teaching, pray tell us, Blessed One, what is it?
The Blessed One replied: My teaching of no-birth and no-annihilation is not like that of the philosophers, nor is it like their doctrine of birth and impermanency. That to which the philosophers ascribe the characteristic of no-birth and noannihilation is the self-nature of all things, which causes them to fall into the dualism of being and non-being. My teaching transcends the whole conception of being and non-being; it has nothing to do with birth, abiding and destruction; nor with existence and non-existence. I teach that the multitudinous-ness of objects have no reality in themselves but are only seen of the mind and, therefore, are of the nature of Maya and a dream. I teach the nonexistence of things because they carry no signs of any inherent
self-nature. It is true that in one sense they are seen and discriminated by the senses as individualized objects; but in another sense, because of the absence of any characteristic marks of self-nature, they are not seen but are only imagined. In one sense they are graspable, but in another sense, they are not graspable. When it is clearly understood that there is nothing in the world but what is seen of the mind itself, discrimination no more rises, and the wise are established in their true abode, which is the realm of quietude. The ignorant discriminate and work trying to adjust themselves to external conditions, and
are constantly perturbed in mind; unrealities are imagined and discriminated, while realities and unseen and ignored. It is not so with the wise. To illustrate: What the ignorant see is like the magically-created city of the Gandharvas, where children are shown, street and houses, and phantom merchants, and people going in and coming out. This imaginary city with its streets and houses and people going in and coming out, are not thought of as being born or being annihilated, because in their case there is no question as to their existence or non-existence. In like manner, I teach, that there is nothing made nor un-made; that there is nothing that has connection with birth and destruction except as the ignorant cherish falsely imagined notions as to the reality
of the external world. When objects are not seen and judged as they truly are in themselves, there is discrimination and clinging to the notions of being and non-being, and individualized self-nature, and as long as these notions of individuality and self-nature persist, the philosophers are bound to explain the external world by a law of causation. This position raises the question of a first cause, which the philosophers meet by asserting that their first cause, Ishvara and the primal elements, are un-born and un-annihilate; which position is without evidence and is irrational. Ignorant people and worldly philosophers cherish a kind of no-birth, but it is not the no-birth, which I teach. I teach the un-born-ness of the un-born
essence of all things which teaching is established in the minds of the wise by their selfrealization of Noble Wisdom. A ladle, clay, a vessel, a wheel, or seeds, or elements – these are external conditions; ignorance, discrimination, attachment, habit, karma, - these are inner conditions. When this entire universe is regarded as concatenation and as nothing else but concatenation, then the mind, by its patient acceptance of the truth that all things are un-born, gains tranquility.
Perfect Knowledge or Knowledge of Reality
Then Mahamati asked the Blessed One: Pray tell us, Blessed One, about the five Dharmas, so that we may fully understand perfect knowledge?
The Blessed One replied: The five Dharmas are: appearance, name, discrimination, right-knowledge, and Reality. By appearance is meant that which reveals itself to the senses and to the discriminating-mind and is perceived as form, sound, odor, taste, and touch. Out of these appearances ideas are formed, such as clay, water, jar, etc., by which one says: this is such and such a thing and no other, this is name. When appearances are contrasted and names compared, as when we say: this is an elephant, this is horse, a cart, a
pedestrian, a man, a woman, or, this is mind and what belongs to it, the things thus named are said to be discriminated. As these discriminations come to
be seen as mutually conditioning, as empty of self-substance, as un-born, and thus come to be seen as they truly are, that is, as manifestations of the mind itself, this is right-knowledge. By it the wise cease to regard appearances and names as realities. When appearances and names are put away and all discrimination ceases, that which remains is the true and essential nature of things and, as nothing can be predicated as to the nature of essence, it is called the "Suchness" of Reality. This universal, undifferentiated, inscrutable, "Suchness" is the only Reality, but it is variously characterized as Truth, Mind-essence, Transcendental Intelligence, Noble Wisdom, etc. This Dharma of the imageless-ness of the
Essence-nature of Ultimate Reality is the Dharma, which has been proclaimed by all the Buddhas, and when all things are understood in full agreement with it, one is in possession of Perfect Knowledge, and is on his way to the attainment of the Transcendental Intelligence of the Tathágatas. Then Mahamati said to the Blessed One: Are the three self-natures, of things, ideas, and Reality, to be considered as included in the Five Dharmas, or as having their own characteristics complete in themselves. The Blessed One replied: The three self-natures, the eightfold mind-system, and the twofold ego-less-ness are all included in the Five Dharmas. The self-
natures of things, of ideas, and of the six-fold mind-system, correspond with the Dharmas of appearance, name and discrimination; the self-nature of Universal Mind and Reality corresponds to the Dharmas of right-knowledge and "Suchness." By becoming attached to what is seen of the mind itself, there is an activity awakened which is perpetuated by habit-energy that becomes manifest in the mind-system, from the activities of the mind-system there rises the notion of an ego-soul and its belongings; the discriminations, attachments, and notion of an ego-soul, rising simultaneously like the sun and its rays of light.
By the ego-less-ness of things is meant that the elements that make up the aggregates of personality and its objective world being characterized by the nature of Maya and destitute of anything that can be called self-substance are therefore un-born and have no self-nature. How can things be said to have an ego-soul? By the ego-less-ness of persons is meant is that in the aggregates that make up personality there is no ego-substance, nor anything that is like an egosubstance nor that belongs to it. The mind-system, which is the most characteristic mark of personality, originated in ignorance, discrimination, desire, and deed; and its activities are perpetuated by perceiving, grasping, and becoming attached to objects as if they were real. The memory of these
discriminations, desires, attachments and deeds is stored in Universal Mind since beginning-less time, and is still being accumulated where it conditions the appearance of personality and its environment and brings about constant change and destruction from moment to moment. The manifestations are like a river, a seed, a lamp, a cloud, the wind; Universal mind in its voraciousness to store up everything, is like a monkey never at rest, like a fly ever in search of food and without partiality, like a fire that is never satisfied, like a water-lifting machine that goes on rolling. Universal mind as defiled by habit-
energy is like a magician that causes phantom things and people to appear and move about. A thorough understanding of these things is necessary to an understanding of the ego-less-ness of persons. There are four kinds of Knowledge: Appearance-knowledge, relativeknowledge, perfect-knowledge, and Transcendental Intelligence. Appearanceknowledge belongs to the ignorant and simple-minded who are addicted to the notion of being and non-being, and who are frightened at the thought of being un-born. It is produced by the concordance of the triple combination and attaches itself to the multiplicities of objects; it is characterized by attainability and
accumulation; it is subject to birth and destruction. Appearance-knowledge belongs to wordmongers who revel in discriminations, assertions, and negations. Relative-knowledge belongs to the mind-world of the philosophers. It rises from the mind’s ability to consider the relations which appearances bear to each other and to the mind considering them, it rises from the minds ability to arrange, combine, and analyze these relations by its powers of discursive logic and imagination, by reason of which it is able to peer into the meaning and significance of things. Perfect-knowledge (jnana) belongs to the world of the Bodhisattvas who recognize that all things are but manifestations of mind; who clearly understand the
emptiness, the un-born-ness, the ego-less-ness of all things; and who have entered into an understanding of the Five Dharmas, the twofold egoless-ness, and into the truth of imageless-ness. Perfect-knowledge differentiates the Bodhisattva stages, and is the pathway and entrance into the exalted state of self-realization of Noble Wisdom. Perfect-knowledge belongs to the Bodhisattvas who are entirely free from the dualisms of being and non-being, no-birth and no-annihilation, all assertions and negations, and who, by reason of self-realization, have gained an insight into the truths of ego-less-ness and imageless-ness. They no longer
discriminate the world as subject to causation: they regard the causation that rules the world as something like the fabled city of the Gandharvas. To them the world is like a vision and a dream, it is like the birth and death of a barren-woman’s child; to them there is nothing evolving and nothing disappearing. The wise who cherish Perfect-knowledge, may be divided into three classes, disciples, masters and Arhats. Common disciples are separated fro masters as common disciples continue to cherish the notion of individuality and
generality; masters rise from common disciples when, forsaking the errors of individuality and generality, they still cling to the notion of an ego-soul by reasons of which they go off by themselves into retirement and solitude. Arhats rise when the error of all discrimination is realized. Error being discriminated by the wise turns into Truth by virtue of the "turning-about" that takes place within the deepest consciousness. Mind, thus emancipated, enters into perfect self-realization of Noble Wisdom.
But, Mahamati, if you assert that there is such a thing as Noble Wisdom, it no longer holds good, because anything of which something is asserted thereby
partakes of the nature of being and is thus characterized with the quality of birth. The very assertion: "All things are un-born" destroys the truthfulness of it. The same is true of the statements: "All things are empty", and "All things have no self-nature," both are untenable when put in the form of assertions. But when it is pointed out that all things are like a dream and a vision, it means that in one way they are perceived, and in another way they are not perceived; that is, in ignorance they are perceived but in Perfect-knowledge they are not perceived. All assertions and negations being thought-constructions are unborn. Even the assertion that Universal Mind and Noble Wisdom are Ultimate Reality, is thought construction and, therefore, is un-born.
As "things" there is no Universal Mind, there is no Noble Wisdom; there is no Ultimate Reality. The insight of the wise who move about in the realm of imageless-ness and its solitude is pure. That is, for the wise all "things" are wiped away and even the state of imageless-ness ceases to exist.
The Mind System
Then Mahamati said to the Blessed One: Pray tell us, Blessed One, what is meant by the mind (citta)? The Blessed One replied: All things of this world, be they seemingly good or bad, faulty or faultless, effect producing or not effect-producing, receptive
or non-receptive, may be divided into two classes: evil out-flowings and the non out-flowing good. The five grasping elements that make up the aggregates of personality, namely, form, sensation, perception, discrimination, and consciousness, and that are imagined to be good and bad, have their rise in the habit-energy of the mind-system, they are the evil out-flowings of life. The spiritual attainments and the joys of the Samádhis and the fruitage of the Samapatis that come to the wise through their self-realization of Noble Wisdom and that culminate in their return and participation in the relations of the triple world are called the non out-flowing good.
The mind-system, which is the source of the evil out-flowings, consists of the five sense organs and their accompanying sense-minds (Vijnanas) all of which are unified in the discriminating-mind (manovijnana). There is an unending succession of sense-concepts flowing into this discriminating or thinking-mind, which combines them and discriminates them and passes judgment upon them as to their goodness or badness. Then follows aversion to or desire for them and
attachment and deed; thus the entire system moves on continuously and closely bound together. But it fails to see and understand that what it sees and discriminates and grasps is only a manifestation of its own activity and has no other basis, and so the mind goes on erroneously perceiving and discriminating differences of forms and qualities, not remaining still even for a minute. In the mind-system there are three modes of activity distinguishable: the senseminds functioning while remaining in their original nature, the sense-minds as producing effects, and the sense-minds as evolving. By normal functioning the sense-minds grasp appropriate elements of their external world, by which
sensation and perception arise at once and by degrees in every sense-organ and every sense-mind, in the pores of the skin, and even in the atoms that make up the body, by which the whole field is apprehended like a mirror reflecting objects, and not realizing that the external world itself is only a manifestation of mind. The second mode of activity produces effects by which these sensations react on the discriminating mind to produce perceptions, attractions, aversions, grasping, deed and habit. The third mode of activity has to do with the growth, development and passing of the mind-system, that is, the mind-system is in subjection to its own habit-energy accumulated from beginning-less time, as for instance: the "eye-ness" in the eye that
predisposes it to grasp and become attached to multiple forms and appearances. In this way the activities of the evolving mind-system by reason of its habit-energy stirs up waves of objectivity in the face of Universal Mind, which in turn conditions the activities and evolvement of the mind-system. Appearances, perception, attraction, grasping, deed, habit, reaction, condition one another incessantly, and the functioning sense-minds, the discriminating-mind and Universal Mind are thus bound up together. Thus, by reason of discrimination of that which by nature Maya-like and unreal false-imagination and erroneous reasoning takes place, action follows and its habit-energy accumulates thereby defiling the pure face of Universal Mind, and as a
result the mind-system comes into functioning and the physical body has its genesis. But the discriminating-mind has no thought that by its discriminations and attachments it is conditioning the whole body and so the sense-minds and the discriminating-mind go on mutually related and mutually conditioned in a most intimate manner and building up a world of representations out of the activities of its own imagination. As a mirror reflects forms, the perceiving senses perceive appearances which the discriminating-mind gathers together and proceeds to discriminate, to name and become attached to. Between these two functions there is no gap, nevertheless, they are mutually conditioning. The perceiving senses grasp that for which they have an affinity, and there is a
transformation takes place in their structure by reason of which the mind proceeds to combine, discriminate, apprise, and act; then follows habit-energy and the establishing of the mind and its continuance. The discriminating-mine because of its capacity to discriminate, judge, select and reason about, is also called the thinking-mind, or intellectual-mind. There are three divisions of its mental activity: mentation which functions in connection with attachment to objects and ideas, mentation that functions in connection with general ideas, and mentation that examines into the validity of these general ideas. The mentation, which functions in connection with
attachment to objects and ideas derived from discrimination, discriminates the mind from its mental processes and accepts the ideas from it as being real and becomes attached to them. A variety of false judgments are thus arrived at as to being, multiplicity, individuality, value, etc., a strong grasping takes place which is perpetuated by habit-energy and thus discrimination goes on asserting itself. These mental processes give rise to general conceptions of warmth, fluidity, motility, and solidity, as characterizing the objects of discrimination, while the tenacious holding to these general ideas gives rise to proposition, reason, definition, and illustration, all of which lead to the assertions of
relative knowledge and the establishment of confidence in birth, self-nature, and an ego-soul. By mentation as an examining function is meant the intellectual act of examining into these general conclusions as to their validity, significance, and truthfulness. This is the faculty that leads to understanding, right-knowledge and points the way to self-realization. Then Mahamati said to the Blessed One: Pray tell us, Blessed One, what relation ego-personality bears to the mind-system? The Blessed One replied: To explain it, it is first necessary to speak of the selfnature of the five grasping aggregates that make up personality, although
as I have already shown they are empty, un-born, and without self-nature. These five grasping aggregates are: form, sensation, perception, discrimination, consciousness. Of these, form belongs to what is made of the so-called primary elements, whatever they may be. The four remaining aggregates are without form and ought not to be reckoned as four, because they merge imperceptibly into one another. They are like space, which cannot be numbered; it is only due to imagination that they are discriminated and likened to space. Because things are endowed with appearances of being, characteristic-marks, perceivable-ness, abode, work, one can say that they are born of effect-producing causes, but this cannot be said of these four intangible aggregates for they are
without form and marks. These four mental aggregates that make up personality are beyond calculability, they are beyond the four propositions, they are not to be predicated as existing or as not existing, but together they constitute what is known as mortal-mind. They are even more Maya-like and dream-like than are things, nevertheless, as discriminating mortal-mind they obstruct the selfrealization of Noble Wisdom. But it is only by the ignorant that they are enumerated and thought of as an ego-personality; the wise do not do so. This discrimination of the five aggregates that make up personality and that serve as a basis for an ego-soul and ground for its desires and self-interests must
be given up, and in its place the truth of image-less-ness and solitude should be established. Then said Mahamati to the Blessed One: Pray tell us, Blessed One, about Universal Mind and its relation to the lower mind-system? The Blessed One replied: The sense-minds and their centralized discriminatingmind are related to the external world, which is a manifestation of itself and is given over to perceiving, discriminating, and grasping its Maya-like appearances. Universal Mind (Alaya-Vijnana) transcends all individuation and limits. Universal Mind is thoroughly pure in its essential nature, subsisting unchanged and free from faults of impermanence, undisturbed by egoism,
unruffled by distinctions, desires and aversions. Universal Mind is like a great ocean, its surface ruffled by waves and surges but its depths remaining forever unmoved. In itself it is devoid of personality and all that belongs to it, but by reason of the defilements upon its face it is like an actor and plays a variety of parts, among which a mutual functioning takes place and the mind-system arises. The principle of intellection becomes divided and mind the functions of mind, the evil out-flowings of mind, take on individuation. The sevenfold gradation of mind appears: namely, intuitive self-realization, thinking-desiringdiscriminating, seeing, hearing, tasting, smelling, touching, and all their interactions and reactions take their rise.
The discriminating-mind is the cause of the sense-minds and is their support and with them is kept functioning as it describes and becomes attached to a world of objects, and then, by means of its habit-energy, it defiles the face of Universal Mind. Thus Universal Mind becomes the storage and clearinghouse of all the accumulated products of mentation and action since beginning-less time.
Between Universal Mind and the individual discriminating-mind is the intuitive-mind (manas), which is dependent upon Universal Mind for its cause and support and enters into relation with both. It partakes of the universality of Universal Mind, shares its purity, and like it, is above form and
momentaryness. It is through the intuitive-mind that the good non out-flowings emerge, are manifested and are realized. Fortunate it is that intuition is not momentary for if the enlightenment, which comes by intuition, were momentary the wise would loose their "wise-ness" which they do not. But the intuitive-mind enters into relations with the lower mind-system, shares its experiences and reflects upon its activities. Intuitive-mind is one with Universal Mind by reason of its participation in Transcendental Intelligence (Arya-jnana), and is one with the mind-system by its comprehension of differentiated knowledge (Vijnana). Intuitive-mind has no body of its own nor any marks by which it can be differentiated. Universal Mind is its cause and support but it is evolved along with the notion of an ego and what belongs to it, to which it clings and upon which it reflects. Through intuitive-mind, by the faculty of intuition, which is a mingling of both identity and perceiving, the inconceivable wisdom of Universal Mind is revealed and made realizable. Like Universal Mind it cannot be the source of error. The discriminating mind is a dancer and a magician with the objective world as his stage. Intuitive-mind is the wise jester who travels with the magician and reflects upon his emptiness and transiency. Universal Mind keeps the record and knows what must be and what may be. It is because of the activities of
the discrimination mind that error rises and an objective world evolves and the nation of an ego soul becomes established. If and when the discriminating mind can be gotten rid of, the whole mind system will cease to function and universal Mind will alone remain. Getting rid of the discriminating mind removes the cause of all error. Then said Mahamati to the Blessed One: Pray tell us, Blessed One, what is meant by the cessation of the mind-system? The Blessed One replied: The five sense-functions and their discriminating and thinking function have their risings and complete ending from moment to
moment. They are born with discrimination as cause, with form and appearance and objectivity closely linked together as condition. The will-to-live is the mother and ignorance is the father. By setting up names and forms greed is multiplied and thus the mind goes on mutually conditioning and being conditioned. By becoming attached to names and forms, not realizing that they have no more basis than the activities of the mind itself, error rises, falseimagination as to pleasure and pain rises, and the way to emancipation is blocked. The lower system of sense-minds and the discriminating-mind do not really suffer pleasure and pain – they only imagine they do. Pleasure and pain are the deceptive reactions of mortal-mind as it grasps an imaginary
objective world. There are two ways in which the ceasing of the mind-system may take place: as regards form, and as regards continuation. The sense organs function as regards form by the interaction of form, contact and grasping; and they cease to function when this contact is broken. As regards continuation, when these interactions of form, contact and grasping cease, there is no more continuation of the seeing, hearing and other sense functions; with the ceasing of these sense functions, the discriminations, grasping and attachments of the discriminatingmind cease; and with their ceasing act and deed and their habit-energy
cease, and there is no more accumulation of karma-defilement on the face of Universal Mind. If the evolving mortal-mind were of the same nature as Universal Mind the cessation of the lower mind-system would mean the cessation of Universal Mind, but they are different for Universal Mind is not the cause of mortal-mind. There is no cessation of Universal Mind in its pure and essence-nature. What ceases to function is not Universal Mind in its essence-nature, but is the cessation of the effect-producing defilements upon its face that have been caused by the accumulation of the habit-energy of the activities of the
discriminating and thinking mortal-mind. There is no cessation of Divine Mind, which in itself, is the abode of Reality and the Womb of Truth. By the cessation of the sense-minds is meant, not the cessation of their perceiving functions, but the cessation of their discriminating and naming activities, which are centralized, in the discriminating mortal-mind. By the cessation of the mind-system as a whole is meant, the cessation of discrimination, the clearing away of the various attachments, and, therefore, the clearing away of the defilements of habit-energy in the face of Universal Mind which have been accumulating since beginning-less time by reason of these discriminations, attachments, erroneous reasoning’s, and following acts. The
cessation of the continuation aspect of the mind-system, namely, the discriminating mortal-mind the entire world of Maya and desire disappears. Getting rid of the discriminating mortal mind. With the cessation of mortal mind the entire world of Maya and desire disappears. Getting rid of the discriminating mortal-mind is Nirvana. But the cessation of the discriminating-mind cannot take place until there has been a "turning-about" in the deepest seat of consciousness. The mental habit of looking outward by the discriminating-mind upon an external objective world must be given up, and a new habit of realizing Truth within the
intuitive-mind by becoming one with the Truth itself must be established. Until this intuitive self-realization of Noble Wisdom is attained, the evolving mind-system will go on. But when an insight into the five Dharmas, the three self-natures, and the twofold ego-less-ness is attained, then the way will be opened for this "turningabout" to take place. With the ending of pleasure and pain, of conflicting ideas, of the disturbing interests of egoism, a state of tranquilization will be attained in which the truths of emancipation will be fully understood and there will be no further evil out-flowings of the mind-system to interfere with the perfect selfrealization of Noble Wisdom.
Transcendental Intelligence
Then said Mahamati: Pray tell us, Blessed One, what constitutes Transcendental Intelligence?
The Blessed One replied: Transcendental Intelligence is the inner state of selfrealization of Noble Wisdom. It is realized suddenly and intuitively as the "turning-about" takes place in the deepest seat of consciousness; it neither enters nor goes out – it is like the moon seen in water. Transcendental Intelligence is not subject to birth or destruction; it has nothing to do with combination or concordance; it is devoid of attachment and accumulation; it transcends all dualistic concepts.
When Transcendental Intelligence is considered, four things must be kept in mind: words, meanings, teachings and Noble Wisdom (Arya-Prajna). Words are employed to express meanings but they are dependent upon discriminations and memory as cause, and upon the employment of sounds or letters by which a mutual transference of meaning is possible. Words are only symbols and may or may not clearly and fully express the meaning intended and, moreover, words may be understood quite differently from what was intended by the speaker. Words are neither different nor not different from meaning and meaning stands in the same relation to words.
If meaning is different from words it could not be made manifest by means of words; but meaning is illumined by words as things are by a lamp. Words are just like a man carrying a lamp to look for his property, by which he can say: this is my property. Just so, by means of words and speech originating in discrimination, the Bodhisattva can enter into the meaning of the teachings of the Tathágatas and through the meaning he can enter the exalted state of selfrealization of Noble Wisdom, which, in itself, is free from word discrimination. But if a man becomes attached to the literal meaning of words and holds fast to the illusion that words and meaning are in agreement, especially in such things as Nirvana which is un-born and un-dying, or as to
distinctions of the Vehicles, the five Dharmas, the three self-natures, then he will fail to understand the true meaning and will become entangled in assertions and refutations. Just as varieties of objects are seen and discriminated in dreams and in visions, so ideas and statements are discriminated erroneously and error goes on multiplying. The ignorant and simple-minded declare that meaning is not otherwise than words that as words are, so is meaning. They think that as meaning has no body of its own that it cannot be different from words and, therefore, declare meaning to be identical to words. In this they are ignorant of the nature of words,
which are subject to birth and death, whereas meaning is not; words are dependent upon letters and meaning is not; meaning is apart from existence and non-existence, it has no substratum, it is un-born. The Tathágatas do not teach a Dharma that is dependent upon letters. Anyone who teaches a doctrine that is dependent upon letters and words is a mere prattler, because Truth is beyond letters and words and books. This does not mean that letters and books never declare what is in conformity with meaning and truth, but it means that words and books are dependent upon discriminations, while meaning and truth are not; moreover, words and books are subject to the interpretation of individual minds, while meaning and truth
are not. But if Truth were not expressed in words and books, the scriptures, which contain the meaning of Truth, would disappear, and when the scriptures disappear there will be no more disciples and masters and Bodhisattvas and Buddhas, and there will nothing to teach. But no one must become attached to the words of the scriptures because even the canonical texts sometimes deviate from their straightforward course owing to the imperfect functioning of sentient minds. Religious discourses are given by myself and other Tathágatas in response to the varying needs and faiths of all manner of being, in order to free them from dependence upon the thinking function of
the mind-system, but they are not given to take the place of the self-realization of Noble Wisdom. When there is recognition that there is nothing in the world but what is seen of the mind itself, all dualistic discriminations will be discarded and the truth of image-less-ness will be understood, and will be seen to be in conformity with the meaning rather than with words and letters. The ignorant and simple-minded being fascinated with their self-imaginations and erroneous reasoning’s, keep on dancing and leap about, but are unable to understand the discourse by words about the truth of self-realization, much less are they able to understand the Truth itself. Clinging to the external world, they cling to the study of books which are a means only, and do not know properly how to ascertain the truth of self-realization, which is Truth unspoiled by the four propositions. Self-realization is an exalted state of inner attainment which transcends all dualistic thinking and which is above the mind-system with its logic, reasoning, theorizing, and illustrations. The Tathágatas discourse to the ignorant, but sustain Bodhisattvas as they seek self-realization of Noble Wisdom.
Therefore, let every disciple take good heed not to become attached to words as being in perfect conformity with meaning, because Truth is not in the letters. When a man with his finger-tip points to something to somebody, the finger-tip may be mistaken for the thing pointed at; in the like manner the ignorant and simple-minded, like children, are unable even to the day of their death to abandon the idea that the finger-tip of words there is meaning itself. They cannot realize Ultimate Reality because of their intent, clinging to words, which were intended to be no more than a pointing finger. Words and their discrimination bind one to the dreary round of rebirths into the world of birthand-death; meaning stands alone and is a guide to Nirvana. Meaning is attained by much learning, and much learning is attained by becoming conversant with the meaning and not with words; therefore, let seekers for truth reverently approach those who are wise and avoid the sticklers for particular words.
As for teachings: there are priests and popular preachers who are given to ritual and ceremony and who are skilled in the various incantations and in the art of eloquence; they should not be honored nor reverently attended upon, for what one gains from them is emotional excitement and worldly enjoyment; it
is not the Dharma. Such preachers, by their clever manipulation of words and phrases and various reasoning’s and incantations, being the mere prattle of a child, as far as one can make out and not at all in accordance with truth nor in unison with meaning, only serves to awaken sentient and emotion, while it stupefies the mind. As he himself does not understand the meaning of all things, he only
confuses the minds of his hearers with his dualistic views. Not understanding himself, that there is nothing but what is seen of the mind, and himself attached to the notion of self-nature in external things, and unable to know one path from another, he has no deliverance to offer others. Thus these priests and popular preachers who are clever in various incantations and skilled in the art of eloquence, themselves never being emancipated from such
calamities as birth, old age, disease, sorrow, lamentation, pain and despair, lead the ignorant into bewilderment by means of their various words, phrases, examples, and conclusions. Then there are the materialistic philosophers. No respect nor service is to be shown to them because their teachings, though they may be explained using
hundred of thousands of words and phrases, do not go beyond the concerns of this world and this body and in the end they lead to suffering. As the materialists recognize no truth as existing by itself, they are split up into many schools, each of which clings to its own way of reasoning. But there is that which does not belong to materialism and which is not reached by the knowledge of the philosophers who cling to false-discriminations and erroneous reasoning’s because they fail to see that, fundamentally, there is no reality in external objects. When it is recognized that there is nothing beyond what is seen of the mind itself, the discrimination of being and non-being ceases and, as there is thus no external world of object of perception, nothing remains but the solitude of Reality. This does not belong to the materialistic philosophers; it is the domain of the Tathágatas. If such things are
imagined as the coming and going of the mind-system, vanishing and appearing, solicitation, attachment, intense affection, a philosophic hypothesis, a theory, an abode, a sense-concept, atomic attraction, organism, growth, thirst, grasping, these things belong to materialism, they are not mine. These are things that are the object of worldly interest, to be sensed, handled and tasted; these are things that are the object of worldly interest, to be sensed,
handled and tasted; these are the things that attract one, that bind one to the external world; these are the things that appear in the elements that make up the aggregates of personality where, owing to the procreative force of lust, there arise all kinds of disaster, birth, sorrow, lamentation, pain, despair, disease, old age, death. All these things concern worldly interests and enjoyment; they lie along the path of the philosophers, which is not the
path of the dharma. When the true ego-less-ness of things and persons is understood, discrimination ceases to assert itself; the lower mind-system ceases to function; the various Bodhisattva stages are followed one after another; the Bodhisattva is able to utter his ten inexhaustible vows and is anointed by all the Buddhas. The Bodhisattva becomes master of himself and of all things by virtue of a life of spontaneous and radiant effortlessness. Thus the
Dharma, which is Transcendental Intelligence, transcends all discriminations, all false-reasoning's, all philosophical systems, and all dualism. Then Mahamati said to the Blessed One: In the Scriptures mention is made of the Womb of Tathágata-hood and it is taught that that which is born of it is by nature bright and pure, originally unspotted and endowed with the thirty-two marks of excellence. As it is described it is a precious gem but wrapped in a
dirty garment soiled by greed, anger, folly and false-imagination. We are taught that this Buddha-nature immanent in everyone is eternal, unchanging, and auspicious. It is not this, which is born of the Womb of Tathágata-hood the same as the soul-substance that is taught by the philosophers? The Divine Atman as taught by them is also claimed to be eternal, inscrutable, unchanging, and imperishable. Is there, or is there not a difference?
The Blessed One replied: No, Mahamati, my Womb of Tathágata-hood is not the same as the Divine Atman as taught by the philosophers. What I teach is Tathágata-hood in the sense of Dharmakaya, Ultimate Oneness, Nirvana, emptiness, unborn-ness, unqualified ness, devoid of will-effort. The reason why I teach the doctrine of Tathágata-hood is to cause the ignorant and simpleminded to lay aside their fears as they listen to the teaching of ego-less-ness and
come to understand the state of non-discrimination and imageless-ness. The religious teaching of the Tathágatas are just like a potter making various vessels by his own skill of hand with the aid of rod, water and thread, out of the one mass of clay, so the Tathágatas by their command of skillful means issuing from Noble Wisdom, by various terms, expressions, and symbols, preach the twofold ego-less-ness in order to remove the last trace of discrimination
that is preventing disciples from attaining a self-realization of Noble Wisdom. The doctrine of the Tathágata-womb is disclosed in order to awaken philosophers from their clinging to the notion of a Divine Atman as transcendental personality, so that their minds that have become attached to the imaginary notion of "soul" as being something self-existent may be quickly awakened to a state of perfect enlightenment. All such notions as causation,
succession, atoms, primary elements, that make up personality, personal soul, Supreme Spirit, Sovereign God, Creator, are all figments of the imagination and manifestations of mind. No, Mahamati, the Tathágata’s doctrine of the Womb of Tathágatahood is not the same as the philosopher’s Atman. The Bodhisattva is said to have well grasped the teaching of the Tathágatas when, all alone in a lonely place, by means of his Transcendental Intelligence,
he walks the path leading to Nirvana. Thereon his mind will unfold by perceiving, thinking, meditating, and, abiding in the practice of concentration until he attains the "turning-about" at the source of habit-energy, he will thereafter lead a life of excellent deeds. His mind concentrated on the state of Buddhahood, he will become thoroughly conversant with the noble truth of self-realization; he will become perfect master of his own mind; he will be like a
gem radiating many colors; he will be able to assume bodies of transformation; he will be able to enter into the minds of all to help them; and; finally, by gradually ascending the stages he will become established in the perfect Transcendental Intelligence of the Tathágatas. Nevertheless, Transcendental Intelligence (Arya-jnana) is not Noble Wisdom (Arya-prajña) itself, only an intuitive awareness of it. Noble Wisdom is a
perfect state of imageless-ness; it is the Womb of "Suchness;" it is the all-conserving Divine Mind (Alaya-Vijnana), which in its pure Essence forever abides in perfect patience and undisturbed tranquility.
Self-Realization
Then said Mahamati: Pray tell us, Blessed One, what is the nature of Selfrealization by reason of which we shall be able to attain Transcendental Intelligence?
The Blessed One Replied: Transcendental Intelligence rises when the intellectual-mind reaches its limit and, if things are to be realized in their true and
essence nature, its processes of mentation, which are based on particularized ideas, discriminations and judgments, must be transcended by an appeal to some higher faculty of cognition, if there be such a higher faculty. There is such a faculty in the intuitive-mind (Manas), which as we have seen is the link between the intellectual-mind and Universal Mind. While it is not an individualized organ like the intellectual-mind, it has that which is much better, direct dependence upon Universal Mind. While intuition does not give information that can be analyzed and discriminated, it gives that which is far superior, self-realization through identification.
Mahamati then asked the Blessed One, saying: Pray tell us, Blessed One, what clear understandings an earnest disciple should have if he is to be successful in the discipline that leads to self-realization?
The Blessed One replied: There are four things by the fulfilling of which an earnest disciple may gain self-realization of Noble Wisdom and become and Bodhisattva-Mahasattva: First, he must have a clear understanding that all things are only manifestations of the mind itself; second, he must discard the notion of birth, abiding and disappearance; third, he must clearly understand the ego-less-ness of both things and persons; and fourth, he must have a true
conception of what constitutes self-realization of Noble Wisdom, provided with these four understandings, earnest disciples may become Bodhisattvas and attain Transcendental Intelligence. As to the first; he must recognize and be fully convinced that this triple world is nothing but a complex manifestation of one’s mental activities; that it is devoid of selfness and its belongings; that there are no strivings, no comings, no goings. He must recognize and accept the fact that this triple world is manifested and imagined as real only under the influence of habit-energy that has been accumulated since the beginning-less past by reason of memory, false imagination, false-reasoning, and attachments to the multiplicities of objects and reactions in close relationship and in conformity to ideas of body-propertyand-abode.
As the to second; he must recognize and be convinced that all things are to be regarded as forms seen in a vision and a dream, empty of substance, un-born and without self-nature; that all things exist only by reason of a complicated network of causation which owes its rise to the discrimination and attachment and which eventuates in the rise of the mind-system and its belongings and evolvements.
As to the third, he must recognize and patiently accept the fact that his own mind and personality is also mind-constructed, that it is empty of substance, unborn and ego-less. With these three things clearly in mind, the Bodhisattva will be able to enter into the truth of image-less-ness.
As to the fourth, he must have a true conception of what constitutes selfrealization of Noble Wisdom. First, it is not comparable to the perceptions attained by the sense-mind, and neither is it comparable to the cognition of the discriminating and intellectual-mind. Both of these presuppose a difference between self and not self and the knowledge so attained is characterized by individuality and generality. Self-realization is based on identity and oneness; there is nothing to be discriminated nor predicated concerning it. But to enter into it the Bodhisattva must be free from all presuppositions and attachments to things, ideas and selfness.
Then said Mahamati to the Blessed One: Pray tell us, Blessed One, concerning the characteristics of deep attachments to existence and as to how we may become detached from existence? The Blessed One replied: When one tries to understand the significance of things by means of words and discriminations, there follow immeasurably deep-seated attachments to existence. For instance: there are the deep-seated attachments to signs of individuality, to causation, to the notion of being and non-being, to the discrimination of birth and death, of doing and of not-doing, to the habit of discrimination itself upon which philosophers are so dependent.
There are three attachments that are especially deep-seated in the minds of all: greed, anger and infatuation, which are based on lust, fear and pride. Back of these lies discrimination and desire which is procreative and is accompanied with excitement, avariciousness, and love of comfort and desire for eternal life; and, following, is a succession of rebirths on the five paths of existence and a continuation of attachments. But if these attachments are broken off, no signs of attachment nor of detachment will remain because they are based on things that are non-existent; when this truth is clearly understood the net of attachment is cleared away.
But depending upon and attaching itself to the triple combination which works in unison there is the rising and the continuation of the mind-system incessantly functioning, and because of it there is the deeply-felt and continuous assertion of the will-to-live. When the triple combination that causes the functioning of the mind-system ceases to exist, there is the triple emancipation and there is no further rising of any combination. When the existence and the non-existence of the external world are recognized as rising from the mind itself, then the Bodhisattva is prepared to enter into the state of imageless ness and therein to see into the emptiness which characterizes all discrimination and all the deep-seated attachments resulting there from. Therein he will see no signs of deep-rooted attachment nor detachment; therein he will see no one in bondage and no one in emancipation, expect those who themselves cherish bondage and emancipation, because in all things there is no "substance" to be taken hold of.
But so long as these discriminations are cherished by the ignorant and simpleminded they go on attaching themselves to them and, like the silkworms, go on spinning their thread of discrimination and enwrapping themselves and others, and are charmed with their prison. But to the wise there are no signs of attachment nor of detachment; all things are seen as abiding in solitude where there is no evolving of discrimination. Mahamati, you and all the Bodhisattvas should have your abode where you can see all things from the viewpoint of solitude.
Mahamati, when you and the other Bodhisattvas understand well the distinction between attachment and detachment, you will be in possession of skillful means for avoiding becoming attached to words according to which one proceeds to grasp meanings. Free from the domination of words you will be able to establish yourselves where there will be a "turning-about" in the deepest seat of consciousness by means of which you will attain self-realization of Noble Wisdom and be able to enter into all the Buddha-lands and assemblies. There you will be stamped with the stamp of the powers, self-command, the psychic faculties, and will be endowed with the wisdom and the power of the ten inexhaustible vows, and will become radiant with the variegated rays of the Transformation Bodies. Therewith you will shine without effort like the moon, the sun, the magic wishing-jewel, and at every stage will view things as being of perfect oneness with yourself, uncontaminated by any self-consciousness. Seeing that all things are like a dream, you will be able to enter into the stage of the Tathágatas and be able to deliver the discourses on the Dharma to the world of beings in accordance with their needs and be able to free them from all dualistic notions and false discriminations.
Mahamati, there are two ways of considering self-realization: namely, the teachings about it, and the realization itself. The teachings as variously given in the nine divisions of the doctrinal works, for the instructions of those who are inclined toward it, by making use of skillful means and expedients, are intended to awaken in all beings a true perception of the Dharma. The teachings
are designed to keep one away from all the dualistic notions of being and nonbeing and oneness and otherness.
Realization itself is within the inner consciousness. It is an inner experience that has no connection with the lower mind-system and its discriminations of words, ideas and philosophical speculations. It shines out with its own clear light to reveal the error and foolishness of mind-constructed teachings, to render impotent evil influences from without, and to guide one unerringly to the realm of the good non-out-flowings. Mahamati, when the earnest disciple and Bodhisattva is provided with these requirements, the way is open to his perfect attainment of self-realization of Noble Wisdom, and to the full enjoyment of the fruits that arise there from.
Then Mahamati asked the Blessed One, saying: Pray tell us, Blessed One, about the One Vehicle which the Blessed One has said characterizes the attainment of the inner self-realization of Noble Wisdom?
The Blessed One replied: In order to discard more easily discriminations and erroneous reasoning's, the Bodhisattva should retire by himself to a quiet, secluded place where he may reflect within himself without relying on anyone else, and there let him exert himself to make successive advances along the stages; this solitude is the characteristic feature of the inner attainment of selfrealization of Noble Wisdom.
I call this the One Vehicle, not because it is the One Vehicle, but because it is only in solitude that one is able to recognize and realize the path of the One Vehicle. So long as the mind is distracted and is making conscious effort, there can be no culmination as regards the various vehicles; it is only when the mind is alone and quiet that it is able to forsake the discriminations of the external world and seek realization of an inner realm where there is neither vehicle nor one who rides in it. I speak of the three vehicles in order to carry the ignorant. I do not speak much about the One Vehicle because there is no way by which earnest disciples and masters can realize Nirvana, unaided. According to the discourses of the Tathágatas earnest disciples should be segregated, disciplined, and trained in meditation and Dhyana whereby they are aided by many devices and expedients to realize emancipation. It is
because earnest disciples and masters have not fully destroyed the habit-energy of karma and the hindrances of discriminative knowledge and human passion that they are often unable to accept the twofold ego-less-ness and the inconceivable transformation death, that I preach the triple vehicle and not the One Vehicle. When earnest disciples have gotten rid of all their evil habit-energy and been able to realize the twofold ego-less-ness, then they will not be intoxicated by the bliss of the Samádhis and will be awakened into the super-realm of the good non-out-flowings. Being awakened into the realm of the good non-out-flowings, they will be able to gather up all the requisites for the attainment of Noble Wisdom, which is beyond conception and is of sovereign power. But really, Mahamati, there are no vehicles, and so I speak of the One Vehicle. Mahamati, the full recognition of
the One Vehicle has never been attained by either earnest disciples, masters, or even by the great Brahma; it has been attained only by the Tathágatas themselves. That is the reason that it is known as the One Vehicle. I do not speak much about it because there is no way by which earnest disciples can realize Nirvana unaided.
Then Mahamati asked the Blessed One, saying: What are the steps that will lead an awakened disciple toward the self-realization of Noble Wisdom?
The Blessed One replied: The beginning lies in the recognition that the external world is only a manifestation of the activities of the mind itself, and that the mind grasps it as an external world simply because of its habit of discrimination and false reasoning. The disciple must get into the habit of
looking at things truthfully. He must recognize the fact that the world has no self-nature that it is un-born, that it is like a passing cloud, like an imaginary wheel made by a revolving firebrand, like the castle of the Gandharvas, like the moon reflected in the ocean, like a vision, a mirage, a dream. He must come to understand that mind in its essence-nature has nothing to do with discrimination nor causation; he must not listen to discourses based on the imaginary terms and qualifications; he must understand that Universal Mind in its pure essence is a state of image-less-ness, that it is only because of the accumulated defilements on its face that body-property-and-abode appear to be its manifestations, that in its own pure nature it is unaffected and unaffecting by such changes as rising, abiding and destruction; he must fully understand that all these things come with the awakening of the notion of an
ego-soul and its conscious mind. Therefore, Mahamati, let those disciples who wish to realize Noble Wisdom by following the Tathágata Vehicle desist from all discrimination and erroneous reasoning about such notions as the elements that make up the aggregates of personality and its sense-world or about such ideas as causation, rising, abiding and destruction, and exercise themselves in the discipline of Dhyana that leads to the realization of Noble Wisdom. To practice Dhyana, the earnest disciple should retire to a quiet and solitary place, remembering that life-long habits of discriminative thinking cannot be broken off easily nor quickly. There are four kinds of concentrative meditation (Dhyana): The Dhyana practiced by the ignorant; the Dhyana devoted to the examination of meaning; the Dhyana with "Suchness" (Tathata) for its object; and the Dhyana of the Tathágatas.
The Dhyana practiced by the ignorant is the one resorted to by those who are following the example of the disciples and masters but who do not understand its purpose and, therefore, it becomes "still-sitting" with vacant minds. This Dhyana is practiced, also, by those who, despising the body, see it as a shadow and a skeleton full of suffering and impurity, and yet who cling to the notion of an ego, seek to attain emancipation by the mere cessation of thought.
The Dhyana devoted to the examination of meaning, is the one practiced by those who, perceiving the un-tenability of such ideas as self, other and both, which are held by the philosophers, and who have passed beyond the twofoldego-less-ness, devote Dhyana to an examination of the significance of ego-
lessness and the differentiations of the Bodhisattvas stages. The Dhyana with Tathata, or "Suchness", or Oneness, or Divine Name, for its object is practiced by those earnest disciples and masters who, while fully recognizing the twofold ego-less-ness and the imageless-ness of Tathata, yet cling to the notion of an ultimate Tathata. The Dhyana of the Tathágatas is the Dhyana of those who are entering upon the stage of Tathágata-hood and who, abiding in the triple bliss, which characterizes the self-realization of Noble Wisdom, are devoting themselves for the sake of all beings to the accomplishment of incomprehensible works for their emancipation. This is the pure Dhyana of the Tathágatas. When all lesser things and ideas are transcended and forgotten, and there remains only a
perfect state of imageless-ness where Tathágata and Tathata are merged into perfect Oneness, then the Buddhas will come together from all their Buddhalands and with shining hands resting on his forehead will welcome a new Tathágata.
Chapter VIII ===The Attainment of Self-Realization===
Then said Mahamati to the Blessed One: Pray tell us more as to what constitutes the state of self-realization?
The Blessed One replied: In the life of an earnest disciple there are two aspects that are to be distinguished: namely, the state of attachment to the self-natures arising from discrimination of himself and his field of consciousness to which he is related; and second, the excellent and exalted state of self-realization of Noble Wisdom. The state of attachment to the discriminations of the selfnatures of things, ideas, and selfhood is accompanied by
emotions of pleasure or aversion according to experience or as laid down in books of logic. Conforming himself to the ego-less-ness of things and holding back wrong views as to his own ego-ness, he should abandon these thoughts and hold himself firmly to the continuously ascending journey of the stages. The exalted state of self-realization as it relates to an earnest disciple is a state of mental concentration in which he seeks to identify himself with Noble Wisdom. In that effort he must seek to annihilate all vagrant thoughts and notions belonging to the externality of things, and all ideas of individuality and generality, of suffering and impermanence, and cultivate the noblest ideas of ego-less-ness and emptiness and imageless-ness; thus will he attain a realization
of truth that is free from passion and is ever serene. When this active effort at mental concentration is successful it is followed by a more passive, receptive state of Samádhi in which the earnest disciple will enter into the blissful abode of Noble Wisdom and experience its consummations in the transformations of Samapatti. This is an earnest disciple’s first experience of the exalted state of realization, but as yet there is no discarding of habit-energy nor escaping from the transformation of death.
Having attained this exalted and blissful state of realization as far as it can be attained by disciples, the Bodhisattva must not give himself up to the enjoyment of its bliss, for that would mean cessation, but should think compassionately of other beings and keep ever fresh his original vows; he should
never let himself rest nor exert himself in the bliss of the Samádhis. But, Mahamati, as earnest disciples go on trying to advance on the path that leads to full realization, there is one danger against which they must be on their guard. Disciples may not appreciate that the mind-system, because of its accumulated habit-energy, goes on functioning, more or less unconsciously, as long as they live. They may sometimes think that they can expedite the attainment of their goal of tranquilization by entirely suppressing the activities of the mind-system. This is a mistake, for even if the activities of the mind are suppressed, the mind will still go on functioning because the seeds of habitenergy will still remain in it. What they think is extinction of mind, is really the non-functioning of the mind’s external world to which
they are no longer attached. That is, the goal if tranquilization is to be reached not by suppressing all mind activity but by getting rid of discriminations and attachments. Then there are others who, afraid of the suffering incident to the discriminations of life and death, unwisely seek Nirvana. They have come to see that all things subject to discrimination have no reality and so imagine that Nirvana must consist in the annihilation of the senses and their fields of sensation; they do not appreciate that birth-and-death and Nirvana are not separate one from the other. They do not know that Nirvana is Universal Mind in its purity. Therefore, these stupid ones who cling to the notion that Nirvana is a world by itself that is outside what is seen of the mind, ignoring all the teachings
of the Tathágatas concerning the external world, go on rolling themselves along the wheel of birth-and-death. But when they experience the "turning-about" in their deepest consciousness, which will bring with it the perfect self-realization of Noble Wisdom, then they will understand. The true functioning of the mind is very subtle and difficult to be understood by young disciples, even masters with all their powers of right-knowledge and Samádhis often find it baffling. It is only the Tathágatas and the Bodhisattvas who are firmly established on the seventh stage who can fully understand its workings. Those earnest disciples and masters who wish to fully understand all the aspects of the different stages of Bodhisattva-hood by the aid of their rightknowledge must do so by becoming thoroughly convinced that objects of
discrimination are only seen to be so by the mind and, thus, by keeping themselves away from all discriminations and false reasoning’s which are also of the mind itself, by ever seeking to see things truly (yathabhutam), and by planting roots of goodness in Buddha-lands that know no limits made by differentiations.
To do all this, the Bodhisattva should keep himself away from all turmoil, social excitements and sleepiness; let him keep away from the treatises and writings of worldly philosophers, and from the ritual and ceremonies of professional priest-craft. Let him retire to a secluded place in the forest and there devote himself to the practice of the various spiritual disciplines, because it is only by so doing that he will become capable of attaining in this
world of multiplicities a true insight into the workings of Universal Mind in its Essence. There surrounded by his good friends the Buddhas, earnest disciples will become capable of understanding the significance of the mind-system and its place as a mediating agent between the external world and the Universal Mind and he will become capable of crossing the ocean of birth-and-death, which rises from ignorance, desire and deed. Having gained a thorough understanding of the mind-system, the three selfnatures, the twofold ego-less-ness, and established himself in the measure of self-realization that goes with that attainment, all of which may be gained by his right-knowledge, the way will be clear for the Bodhisattva’s further advance along the stages of Bodhisattva-hood. The disciple should then abandon the understanding of mind which he has gained by right-knowledge, which in
comparison with Noble Wisdom is like a lame donkey, and entering on the eighth stage of Bodhisattva-hood, he should then disciple himself in Noble Wisdom according to its three aspects. These aspects are: First, imageless-ness, which comes forth when all things belonging to discipleship, mastership, and philosophy are thoroughly mastered. Second, the power added by all the Buddhas by reason of their original vows including the identification of their lives and the sharing of their merit with all sentient lives. Third, the perfect self-realization that thus far has only been realized in a measure, as the Bodhisattva succeeds in detaching himself from viewing all things, including his own imagined ego-ness, in their phenomenality, and realizes the states of Samádhi and Samapatti whereby he surveys
the world as a vision and a dream, and being sustained by all the Buddhas, he will be able to pass on to the full attainment of the Tathágata stage, which is Noble Wisdom itself. This is the triplicity of the noble life and being furnished with this triplicity the perfect self-realization of Noble Wisdom has been attained. Then Mahamati asked the Blessed One, saying: Blessed One, is the purification of the evil out-flowings of the mind which come from clinging to the notions of an objective world and an empirical soul, gradual or instantaneous? The Blessed One replied: There are three characteristic out-flows of the mind, namely, the evil out-flowings that rise from thirst, grasping and
attachment; the evil out-flowings that arise from the illusions of the mind and the infatuations of egoism; and the good non-out-flowings that arise from Noble Wisdom. The evil out-flowings that take place from recognizing an external world, which in truth is only a manifestation of mind, and from becoming attached to it, are gradually purified and not instantaneously. Good behavior can only come by the path of restraint and effort. It is like a potter making pots that is done gradually and with attention and effort. It is like the mastery of comedy, dancing, singing, lute playing, writing, and any other art; it must be acquired gradually and laboriously. Its reward will be a clearing insight into the emptiness and transiency of all things.
The evil out-flowings that arise from the illusions of the mind and the infatuations of egoism, concerns the mental life more directly and are such things as fear, anger, hatred and pride; these are purified by study and meditation and that, too, must be attained gradually and not instantaneously. It is like the ‘amra’ fruit that ripens slowly; it is like grass, shrubs, herbs and trees that grow up from the earth gradually. Each must follow the path of study and meditation by himself gradually and with effort, but because of the original vows of the Bodhisattvas and all the Tathágatas who have devoted their merits and identified their lives with all animate life that all may be emancipated, they are not without aid and encouragement; but even with the aid of the Tathágatas, the purification of the evil out-flowings of the mind are at best slow and gradual, requiring both zeal and patience. Its reward is the
gradual understanding of the twofold ego-less-ness and its patience acceptance, and the feet well set on the stages of Bodhisattva-hood. But the good non-out-flowings that come with the self-realization of Noble Wisdom is a purification that comes instantaneously by the grace of the Tathágatas. It is like a mirror reflecting all forms and images instantaneously and without discrimination; it is like the sun or moon revealing all forms instantaneously and illuminating them dispassionately with its light. In the same way the Tathágatas lead earnest disciples to a state of imageless-ness; all the accumulations of habit-energy and karma that had been collecting since beginning-less time because of attachment to erroneous views which have been entertained regarding an ego-soul and its external world, are cleared away, revealing instantaneously the realm of Transcendental Intelligence that belongs
to Buddhahood. Just as Universal Mind defiled by accumulations of habitenergy and karma reveals multiplicities of ego-souls and their external worlds of false-imagination, so Universal Mind cleared of its defilements through the gradual purifications of the evil out-flowings that come by effort, study and meditation, and by the gradual self-realization of Noble Wisdom, at the long last, like the Dharmata Buddha shining forth spontaneously with the rays that issue from its pure Self-nature, shines forth instantaneously. By it the mentality of all Bodhisattvas is matured instantaneously: they find themselves in the palatial abodes of the Akanishtha heavens, themselves spontaneously radiating the various treasures of its spiritual abundance.
The Fruit of Self-Realization
Mahamati asked the Blessed One: Pray tell us, Blessed One, what is the fruitage that comes with the self-realization of Noble Wisdom? The Blessed One replied: First, there will come a clearing insight into the meaning and significance of things and following that will come an unfolding insight into the significance of the spiritual ideals (Paramitas) by reason of which the Bodhisattvas will be able to enter more deeply into the abode of imagelessness and be able to experience the higher Samádhis and gradually to pass through the higher stages of Bodhisattva-hood. After experiencing the "turning-about" in the deepest seat of consciousness, they will experience other Samádhis even to the highest, the Vajravimbopama,
which belongs to the Tathágatas and their transformations. They will be able to enter into the realm of consciousness that lies beyond the consciousness of the mind-system, even the consciousness of Tathágata-hood. They will become endowed with all the powers, psychic faculties, self-mastery, loving compassion, skillful means, and ability to enter into other Buddha-lands. Before they had attained self-realization of Noble Wisdom they had been influenced by the self-interests of egoism, but after they attain self-realization they will find themselves reacting spontaneously to the impulses of a great and compassionate heart endowed with skillful and boundless means and sincerely and wholly devoted to the emancipation of all beings. Mahamati said: Blessed One, tell us about the sustaining power of the Tathágatas by which the Bodhisattvas are aided to attain self-realization of Noble Wisdom?
The Blessed One replied: There are two kinds of sustaining power, which issue from the Tathágatas and are at the service of the Bodhisattvas, sustained by which the Bodhisattvas should prostrate themselves before them and show their appreciation by asking questions. The first kind of sustaining power is the Bodhisattva’s own adoration and faith in the Buddhas by reason of which the Buddhas are able to manifest themselves and render their aid and to ordain them with their own hands. The second kind of sustaining power is the power radiating from the Tathágatas that enables the Bodhisattvas to attain and to pass through the various Samádhis and Samapattis without becoming intoxicated by their bliss.
Being sustained by the power of the Buddhas, the Bodhisattva even at the first stage will be able to attain the Samádhi known as the Light of Mahayana. In that Samádhi Bodhisattvas will become conscious of the presence of the Tathágatas coming from all their different abodes in the ten quarters to impart to the Bodhisattvas their sustaining power in various ways. As the Bodhisattva Vajragarbha was sustained in his Samádhis and as many other Bodhisattvas of like degree and virtue have been sustained, so all earnest disciples and masters and Bodhisattvas may experience this sustaining power of the Buddhas in their Samádhis and Samapattis. The disciple’s faith and the Tathágata’s merit are two aspects of the same sustaining power and by it alone are the Bodhisattvas enabled to become one with the company of the Buddhas.
Whatever Samádhis, psychic faculties and teachings are realized by the Bodhisattvas, they are made possible only by the sustaining power of the Buddhas; if it were otherwise, the ignorant and the simple-minded might attain the same fruitage. Wherever the Tathágatas enter with their sustaining power there will be music, not only music made by human lips and played by human hands on various instruments, but there will be music among the grass and shrubs and trees, and in the mountains and towns and palaces and hovels; much more will there be music in the heart of those endowed with sentiency. The deaf, dumb and blind will be cured of their deficiencies and will rejoice in their emancipation. Such is the extraordinary virtue of the sustaining power imparted by the Tathágatas.
By the bestowal of this sustaining power, the Bodhisattvas are enabled to avoid the evils of passion, hatred and enslaving karma; they are enabled to transcend the Dhyana of the beginners and to advance beyond the experience and truth already attained; they are enabled to demonstrate the Paramitas; and finally, to attain the stage of Tathágata-hood. Mahamati, if it were not for this sustaining power, they would relapse into the ways and thoughts of the philosophers, easy-going disciples and the evil-minded, and would thus fall short of the highest attainment. For these reasons, earnest disciples and
sincere Bodhisattvas are sustained by the power of all the Tathágatas. Then said Mahamati: It has been said by the Blessed One that by fulfilling the six Paramitas, Buddhahood is realized. Pray tell us what the Paramitas are, and how they are to be fulfilled? The Blessed One replied: The Paramitas are ideals of spiritual perfection that are to be the guide of the Bodhisattvas on the path to self-realization.
There are six of them but they are to be considered in three different ways according to the progress of the Bodhisattva on the stages. At first they are to be considered as ideals for the worldly life; next as ideals for the mental life; and, lastly, as ideals of the spiritual and unitive life. In the worldly life where one is still holding tenaciously to the notions of an ego-soul and what concerns it and holding fast to the discriminations of dualism, if only for worldly benefits, one should cherish ideals of charity, good behavior, patience, zeal, thoughtfulness and wisdom. Even in the worldly life the practice of these virtues will bring rewards of happiness and success. Much more in the mind-world of earnest disciples and masters will their practice bring joys of emancipation, enlightenment and peace of mind, because the Paramitas are grounded on right-knowledge and lead to thoughts of Nirvana, even if the Nirvana of their thoughts is for themselves. In the mindworld the Paramitas become more ideal and more sympathetic; charity can no longer be expressed in the giving of impersonal gifts but will call for the more costly
gifts of sympathy and understanding; good behavior will call for something more than outward conformity to the five precepts because in the light of the Paramitas they must practice humility, simplicity, restraint and selfgiving. Patience will call for something more than forbearance with external circumstances and the temperaments of other people: it will now call for patience with one’s self. Zeal will call for something more than industry and outward show of earnestness: it will call for more self-control in the task of following the Noble Path and in manifesting the Dharma in one’s own life.
Thoughtfulness will give way to mindfulness wherein discriminated meanings and logical deductions and rationalizations will give way to intuitions of significance and spirit. The Paramita of Wisdom (Prajna) will no longer be concerned with pragmatic wisdom and erudition, but will reveal itself in its true perfect-ness of All-inclusive Truth, which is Love. The third aspect of the Paramitas as seen in the ideal perfection of the Tathágatas can only be fully understood by the Bodhisattva-Mahasattvas who are
devoted to the highest spiritual discipline and have fully understood that there is nothing to be seen in the world but that which issues from the mind itself; in whose minds the discrimination of dualities has ceased to function; and seizing and clinging has become non-existent. Thus free from all attachments to individual objects and ideas, their minds are free to consider ways of benefiting and giving happiness to others, even to all sentient beings. To the BodhisattvaMahasattvas the ideal of charity is shown in the self-yielding of the Tathágata’s hope of Nirvana that all may enjoy it together.
While having relations with an objective world there is no rising in the minds of the Tathágatas of discriminations between the interests of self and the interests of others, between good and evil, there is just the spontaneity and effortless actuality of perfect behavior. To practice patience with full knowledge of this and that, of grasp and grasping, but with no thought of discrimination nor of attachment, that is the Tathágatas Paramita of Patience. To exert oneself with energy from the first part of the night to its end in conformity with the disciplinary measures with no rising of discrimination as to
comfort or discomfort, that is the Tathágata’s Paramita of Zeal. Not to discriminate between self and others in thoughts of Nirvana, but to keep the mind fixed on Nirvana, that is the Paramita of Mindfulness. As to the Prajna-Paramita, which is Noble Wisdom, who can predicate it? When in Samádhi the mind ceases to discriminate and there is only perfect and love-filled imageless-ness, then an inscrutable "turning-about" will take place in the inmost consciousness and one will have attained selfrealization of Noble Wisdom that is the highest Prajna-Paramita.
Then Mahamati said to the Blessed One: You have spoken of an astral-body, a "mind-vision-body" (manomayakaya) which the Bodhisattvas are able to assume, as being one of the fruits of self-realization of Noble Wisdom: pray tell us, Blessed One, what is meant by such a transcendental body?
The Blessed One replied: There are three kinds of such transcendental bodies: First, there is one in which the Bodhisattva attains enjoyment of the Samádhis and Samapattis. Second, there is the one, which is assumed by the Tathágatas according to the class of beings to be sustained, and which achieves
and perfects spontaneously with no attachment and no effort. Third, there is the one in which the Tathágatas receive their intuition of Dharmakaya. The transcendental personality that enters into the enjoyment of the Samádhis comes with the third, fourth and fifth stages as the mentations of the mindsystem become quieted and waves of consciousness are no more stirred on the face of Universal Mind. In this state, the conscious-mind is still aware, in a measure, of the bliss being experienced by this cessation of the mind’s activities.
The second kind of transcendental personality is the kind assumed by Bodhisattvas and Tathágatas as bodies of transformation by which they demonstrate their original vows in the work of achieving and perfecting; it comes with the eighth stage of Bodhisattva-hood. When the Bodhisattva has a thoroughgoing penetration into the Maya-like nature of things and understands the dharma of imageless-ness, he will experience the "turning-about" in his deepest consciousness and will become able to experience the higher Samádhis even to the highest. By entering into these exalted Samádhis he attains a personality
that transcends the conscious-mind, by reason of which he obtains supernatural powers of self-mastery and activities because of which he is able to move as he wishes, as quickly as a dream changes as quickly as an image changes in a mirror. This transcendental body is not a product of the elements and yet there is something in it that is analogous to what is so produced; it is furnished with all the differences appertaining to the world of form but without their limitations; possessed of this "mind-vision-body" he is able to be present in all the assemblages in all the Buddha-lands. Just as his thoughts move
instantly and without hindrance over walls, rivers, trees, and mountains, and just as in memory he recalls and visits the scenes of his past experiences, so, while his mind keeps functioning in the body, his thoughts may be a hundred thousand yojanas away. In the same fashion the transcendental personality that experiences the Samádhi Vajravimbopama will be endowed with supernatural powers and psychic faculties and self-mastery by reason of which he will be able to follow the noble paths that lead to the assemblages of the Buddhas, moving about as freely as he may wish. But his wishes will no longer be
selfcentered nor tainted by discrimination and attachment, for this transcendental personality is not his old body, but is the transcendental embodiment of his original vows of self-yielding in order to bring all beings to maturity. The third kind of transcendental personality is so ineffable that it is able to attain intuitions of the Dharmakaya, that is, it attains intuitions of the boundless and inscrutable cognition of Universal Mind. As Bodhisattva-Mahasattvas attain the highest of the stages and become conversant with all the
treasures to be realized in Noble Wisdom, they will attain this inconceivable transformation-body which is the true nature of all the Tathágatas past, present and future, and will participate in the blissful peace which pervades the Dharma of all the Buddhas.
Discipleship: Lineage of the Arhats
Then Mahamati asked the Blessed One: Pray tell us how many kinds of disciples there are?
The Blessed One replied: There are as many kinds of disciples as there are individuals, but for convenience they may be divided into two groups: disciples
of the lineage of the Arhats, and disciples known as Bodhisattvas. Disciples of the lineage of the Arhats may be considered under two aspects: First, according to the number of times they will return to this life of birth-and-death; and second, according to their spiritual progress. Under the first aspect, they may be subdivided into three groups: The "Stream-entered," the "Once-returning," and the "Never-returning." The Stream-entered are those disciples, who having freed themselves from the attachments to the lower discriminations and who have cleansed themselves from
the twofold hindrances and who clearly understand the meaning of the twofold ego-less-ness, yet who still cling to the notion of individuality and generality and to their own ego-ness. They will advance along the stages to the sixth only to succumb to the entrancing bliss of the Samádhis. They will be reborn seven times, or five times, or three times, before they will be able to pass the sixth stage. The Once-returning are the Arhats, and the Never-returning are the Bodhisattvas who have reached the seventh stage.
The reasons for these gradations is because of their attachment to the three degrees of false-imagination: namely, faith in moral practices, doubt, and the view of their individual personality. When these three hindrances are overcome, they will be able to attain the higher stages. As to moral practices: the ignorant, simple-minded disciples obey the rules of morality, piety and penance, because they desire thereby to gain worldly advancement and happiness, with the added hope of being reborn in more favorable conditions. The Stream-entered ones do not cling to moral practices for any hope of reward
for their minds are fixed on the exalted state of self-realization; the reason they devote themselves to the details of morality is that they wish to master such truths as are in conformity with the undefiled out-flowings. As regards the hindrance of doubt in the Buddha’s teaching, that will continue so long as any of the notions of discrimination are cherished and will disappear when they disappear. Attachment to the view of individual personality will be gotten rid of as the disciple gains a more thorough understanding of the notions of being and non-being, self-nature and ego-less-ness, thereby getting rid
of the attachments to his own selfness that goes with those discriminations. By breaking up and clearing away these three hindrances the Stream-entered one will be able to discard all greed, anger and folly. As for the Once-returning Arhats; there was once in them the discrimination of form, signs, and appearances, but as they gradually learned by right-knowledge not to view individual objects under the aspect of quality and qualifying, and as they became acquainted with what marks the attainment of the
practice of Dhyana, they have reached the stage of enlightenment where in one more rebirth they will be able to put an end to the clinging to their own self-interests. Free from this burden of error and its attachments, the passions will no more assert themselves and the hindrances will be cleared away forever. Under the second aspect disciples may be grouped according to the spiritual progress they have attained, into four classes, namely, disciples (Sravaka),
masters (Pratyekabuddha), Arhats, and Bodhisattvas. The first class of disciples means well but they find it difficult to understand unfamiliar ideas. Their minds are joyful when studying about and practicing the things belonging to appearances that can be discriminated, but they become confused by the notion of an uninterrupted chain of causation, and they become fearful when they consider the aggregates that make up personality and its object world as being Maya-like, empty and ego-less. They were
able to advance to the fifth or sixth stage where they are able to do away with the rising of passions, but not with the notions that give rise to passion and, therefore, they are unable to get rid of the clinging to an ego-soul and its accompanying attachments, habits and habit-energy. In this same class the disciples are the earnest disciples of other faiths, who clinging to the notions of such things as, the soul as an external entity, Supreme Atman, Personal God, seek a Nirvana that is in harmony with them. There are others, more materialistic in their ideas, who think that all things exist in dependence upon
causation and, therefore, that Nirvana must be in like dependence. But none of these, earnest though they be, have gained an insight into the truth of the twofold ego-less-ness and are, therefore, of limited spiritual insights as regards deliverance and non-deliverance; for them there is no emancipation. They have great self-confidence but they can never gain a true knowledge of Nirvana until they have learned to disciple themselves in the patient acceptance of the twofold ego-less-ness.
The second class of masters are those who have gained a high degree of intellectual understanding of the truths concerning the aggregates that make up personality and its external world but who are filled with fear when they face the significance and consequences of these truths, and the demands which their learning makes upon them, that is, not to become attached to the external world and its manifold forms making for comfort and power, and to keep away from the entanglements of its social relations. They are attracted by the possibilities that are attainable by so doing, namely, the possession of
miraculous powers such as dividing the personality and appearing in different places at the same time, or manifesting bodies of transformation. To gain these powers they even resort to the solitary life, but this class of master never gets beyond the seductions of their learning and egoism, and their discourses are always in conformity with that characteristic and limitation. Among them are many earnest disciples who show a degree of spiritual insight that is characterized by sincerity and undismayed willingness to meet all the demands that the stages make upon them. When they see that all that makes up
the objective world is only a manifestation of mind, that it is without self-nature, un-born and egoless, they accept it without fear, and when they see their own ego-soul is also empty, un-born and ego-less, they are untroubled and undismayed, with earnest purpose they seek to adjust their lives to the full demands of these truths, but they cannot forget the notions that lie back of these facts, especially the notion of their own conscious ego-self and its relation to Nirvana. They are of the Stream-entered class.
The class known as Arhats are those earnest masters who belong to the returning class. But their spiritual insight they have reached the sixth and seventh stages. They have thoroughly understood the truth of the twofold egoless-ness and the imageless-ness of Reality; with them there is no more discrimination, nor passions, nor pride of egoism; they have gained an exalted insight and seen into the immensity of the Buddha-lands. By attaining an inner perception of the true nature of Universal Mind they are steadily purifying their habit-energy. The Arhats has attained emancipation, enlightenment, the Dhyanas, the
Samádhis, and his whole attention is given to the attainment of Nirvana, but the idea of Nirvana causes mental perturbations because he has the wrong idea of Nirvana. The notions of Nirvana in his mind are divided: he discriminates Nirvana from self, and self from others. He has attained some of the fruits of self-realization but he still thinks and discourses on the Dhyanas, subjects for meditation, the Samádhis, the fruits. He pride-fully says: "There are fetters, but I am disengaged from them." His is a double fault: he both denounces the vices of the ego, and still cling to its fetters. So long as he
continues to discriminate notions of Dhyana, Dhyana practice, subjects for Dhyana, right-knowledge and truth, there is a bewildered state of mind; he has not attained perfect emancipation. Emancipation comes with the acceptance of imageless-ness. He is master of the Dhyanas and enters into the Samádhis, but to reach the higher stages one must pass beyond the Dhyanas, the immeasurables, the world of no-form, and the bliss of the Samádhis into the Samapattis leading to the cessation of thought itself. The Dhyana practitioner, Dhyana, the subject of
Dhyana, the cessation of thought, once-returning, never-returning, all these are divided and bewildering states of mind. Not until all discrimination is abandoned is there perfect emancipation. Thus the Arhats, master of the Dhyanas, participating in the Samádhis, but unsupported by the Buddhas yields to the entrancing bliss of the Samádhis – and passes to his Nirvana. Disciples and masters and Arhats may ascend the stages up to the sixth. They perceive that the triple world is no more than mind itself; they perceive that
there is no becoming attached to the multiplicities of external objects except through the discriminations and activities of the mind itself; they perceive that there is no ego-soul; and, therefore, they attain a measure of tranquilization. But their tranquilization is not perfect every minute of their lives, for with them there is something effect producing, some grasped and grasping, some lingering trace of dualism and egoism. Though disengaged from the actively functioning passions they are still bound in with the habit energy of passion and, becoming intoxicated with the wine of the Samádhis, they will
have their abode in the realm of the out-flowings. Perfect tranquilization is possible only with the seventh stage. So long as their minds are in confusion, they cannot attain to a clear conviction as to the cessation of all multiplicity and the actuality of the perfect oneness of all things. In their minds the self-nature of things is still discriminated as good and bad, therefore, their minds are in confusion and they cannot pass beyond the sixth stage. But at the sixth stage all discrimination ceases as they become engrossed in the bliss of the Samádhis wherein they cherish the thought of Nirvana
and, as Nirvana is possible at the sixth stage, they pass into their Nirvana, but it is not the Nirvana of the Buddhas.
Bodhisattva-hood and Its Stages
Then said Mahamati to the Blessed One: Will you tell us now about the disciples who are Bodhisattvas?
The Blessed One replied: The Bodhisattvas are those earnest disciples who are enlightened by reason of their efforts to attain self-realization of Noble Wisdom and who have taken upon themselves the task of enlightening others. They have gained a clear understanding of the truth that all things are empty, unborn, and of a Maya-like nature; they have ceased from viewing things discriminatively and from considering them in their relations; they thoroughly understand the truth of twofold ego-less-ness and have adjusted themselves to it with patient acceptance; they have attained a definite realization of imageless-ness; and they are abiding in the perfect-knowledge that they have gained by self-realization of Noble Wisdom.
Well stamped by the seal of "Suchness" they entered upon the first of the Bodhisattva stages. The first stage is called the stage of Joy (Pranudita). Entering this stage is like passing out of the glare of the shadows into a realm of "noshadows"; it is like passing out of the noise and tumult of the crowded city into the quietness of solitude. The Bodhisattva feels within himself the awakening of a great heart of compassion and he utters his ten original vows: To honor and serve all Buddhas; to spread the knowledge and practice of the Dharma; to welcome all coming Buddhas; to practice the six Paramitas; to persuade all beings to embrace the Dharma; to attain a perfect understanding of the universe; to attain a perfect understanding of the mutuality of all beings; to attain perfect self-realization of the oneness of all the Buddhas and Tathágatas in self-nature, purpose and resources; to become acquainted with all skillful means for the carrying out of these vows for the emancipation of all beings; to realize supreme enlightenment through the perfect self-realization of Noble Wisdom, ascending the stages and entering Tathágata-hood.
In the spirit of these vows the Bodhisattva gradually ascends the stages to the sixth. All earnest disciples, masters and Arhats have ascended thus far, but being enchanted by the bliss of the Samádhis and not being supported by the powers of the Buddhas, they pass to their Nirvana. The same fate would befall the Bodhisattvas except for the sustaining power of the Buddhas, by that they are enabled to refuse to enter Nirvana until all beings can enter Nirvana with them. The Tathágatas point out to them the virtues of Buddhahood, which are beyond the conception of the intellectual-mind, and they encourage
and strengthen the Bodhisattvas not to give in to the enchantment of the bliss of the Samádhis, but to press on to further advancement along the stages. If the Bodhisattvas had entered Nirvana at this stage, and they would have done so without the sustaining power of the Buddhas, there would have been the cessation of all things and the family of the Tathágatas would have become extinct. Strengthened by the new strength that comes to them from the Buddhas and with more perfect insight that is theirs by reason of their advance in
selfrealization of Noble Wisdom, they re-examine the nature of the mind-system, the ego-less-ness of personality, and the part that grasping and attachment and habit-energy play in the unfolding drama of life; they re-examine the illusions of the fourfold logical analysis, and the various elements that enter into enlightenment and self-realization, and, in the thrill of their new powers of selfmastery, the Bodhisattvas enter upon the seventh stage of Far-going (Durangama).
Supported by the sustaining power of the Buddhas, the Bodhisattvas at this stage enter into the bliss of the Samádhi of perfect tranquilization. Owing to their original vows they are transported by emotions of love and compassion as they become aware of the part they are to perform in the carrying out of their vows for emancipation of all beings. Thus they do not enter into Nirvana, but, in truth, they too are already in Nirvana because in their emotions of love and
compassion there is no rising of discrimination; henceforth, with them, discrimination no more takes place. Because of Transcendental Intelligence only one conception is present – the promotion of the realization of Noble Wisdom. This is called the Bodhisattva’s Nirvana – the losing oneself in the bliss of perfect self-yielding. This is the seventh stage, the stage of Far-going.
The eighth stage is the stage of No-recession (Acala). Up to this stage, because of the defilements upon the face of Universal Mind caused by the
accumulation of habit-energy since beginning-less time, the mind-system and all that pertains to it has been evolved and sustained. The mind-system functioned by the discriminations of an external and objective world to which it became attached and by which it was perpetuated. But with the Bodhisattva’s attainment of the eighth stage there come a "turning-about" within his deepest seat of consciousness from self-centered egoism to universal compassion for all beings, by which he attains perfect self-realization of Noble Wisdom. There is an instant of cessation of the delusive activities of the whole mind-system; the dancing of the waves of habit-energy on the face of Universal Mind are forever stilled, revealing its own inherent quietness and solitude, the inconceivable Oneness of the Womb of Tathágata-hood. Henceforth there is no more looking outward upon an external world by senses and sense-minds, nor a discrimination of particularized concepts and ideas and propositions by an intellectual-mind, no more grasping, nor attachment, nor pride of egoism, nor habit-energy. Henceforth there is only the inner
experience of Noble Wisdom, which has been attained by entering into its perfect Oneness. Thus establishing himself at the eighth stage of No-recession, the Bodhisattva enters into the bliss of the ten Samádhis, but avoiding the path of the disciples and masters who yielded themselves up to their entrancing bliss and who passed to their Nirvanas, and supported by his vows and the Transcendental Intelligence which now is his and being sustained by the power of the Buddhas, he enters upon the higher paths that lead to Tathágata-hood.
He passes through the bliss of the Samádhis to assume the transformation body of a Tathágata that through him all beings may be emancipated. Mahamati, If there had been no Tathágata-womb and no Divine Mind then there would have been no rising and disappearance of the aggregates that make up personality and its external world, no rising and disappearance of ignorant people nor holy people, and no task for Bodhisattvas; therefore, while walking in the path of self-realization and entering into the enjoyments of the Samádhis, you must never abandon working hard for the emancipation of all beings and your self-
yielding love will never be in vain. To philosophers the conception of Tathágata-womb seems devoid of purity and soiled by these external manifestations, but it is not so understood by the Tathágatas, to them it is not a proposition of philosophy but an intuitive experience as real as though it was an amalaka fruit held in the palm of the hand. With the cessation of the mind-system and all its evolving discriminations, there is cessation of all strain and effort. It is like a man in a dream who imagines he is crossing a river and who exerts himself to the utmost to do so, who is suddenly awakened. Being awake, he thinks: "Is this real or is it unreal?" Being now enlightened he knows that it is neither real nor unreal. Thus when the Bodhisattva arrives at the eighth stage, he is able to see all things truthfully and, more than that, he is able to thoroughly understand the significance of all dream-like things of his life as to how they came to pass and as to how they pass away. Ever since beginning-less time the mind-system has perceived multiplicities of forms, conditions, and ideas, which the
thinking-mind has discriminated, and the empirical-mind has experienced, grasped, and clung to. From this has risen habit-energy that by its accumulation has conditioned the illusions of existence and non-existence, individuality and generality, and has thus perpetuated the dream-state of false-imagination. But now, to the Bodhisattvas of the eighth stage, life is past and is remembered, as it truly was – a passing dream. As long as the Bodhisattva had not passed the seventh stage, even though he had attained an intuitive understanding of the true meaning of life and its
Maya-like nature, and as to how the mind carried on its discriminations and attachments yet, nevertheless, the cherishing of the notions of these things had continued and, although he no longer experienced within himself any ardent desire for things nor any impulse to grasp them yet, nevertheless, the notions concerning them persisted and perfumed his efforts to practice the teachings of the Buddhas and to labor for the emancipation of all beings. Now, in the eighth stage, even the notions have passed away, and all effort and striving is seen to be unnecessary. The Bodhisattva’s Nirvana is perfect
tranquilization, but it is not extinction nor inertness; while there is an entire absence of discrimination and purpose, there is the freedom and spontaneity of potentiality that has come with the attainment and patient acceptance of the truths of ego-less-ness and imageless-ness. Here is perfect solitude, undisturbed by any gradation or continuous succession, but radiant with the potency and freedom of its selfnature, which is the self-nature of Noble Wisdom, blissfully peaceful with the serenity of Perfect Love.
Entering upon the eighth stage, with the "turning-about" at the deepest seat of consciousness, the Bodhisattva will become conscious that he has received the second kind of Transcendental-body (Manomayakaya). The transition from mortal-body to Transcendental-body has nothing to do with mortal death, for the old body continues to function and the old mind serves the needs of the old body, but now it is free from the control of mortal mind. There has been an inconceivable transformation-death (accintya-parinama-cyuti) by which the falseimagination of his particularized individual personality has been
transcended by a realization of his oneness with the universalized mind of Tathágata-hood, from which realization there will be no recession. With that realization he finds himself amply endowed with all the Tathágata’s powers, psychic faculties, and self-mastery, and, just as the good earth is the support of all beings in the world of desire (karmadathu), so the Tathágatas become the support of all beings in the Transcendental World of No-form.
The first seven of the Bodhisattva stages were in the realm of mind and the eighth, while transcending mind, was still in touch with it; but in the ninth stage of Transcendental Intelligence (Sadhumati), by reason of his perfect intelligence and insight into the imageless-ness of Divine Mind which he had attained by self-realization of Noble Wisdom, he is in the realm of Tathágatahood. Gradually the Bodhisattva will realize his Tathágata-nature and the possession of all its powers and psychic faculties, self-mastery, loving compassion, and skillful means, and by means of them will enter into all the
Buddha-lands. Making use of these new powers, the Bodhisattva will assume various transformation-bodies and personalities for the sake of benefiting others. Just as in the former mental life, imagination had risen from relativeknowledge, so now skillful means rise spontaneously from Transcendental Intelligence. It is like the magical gem that reflects instantaneously appropriate responses to one’s wishes. The Bodhisattva passes over to all the assemblages of the Buddhas and listens to them as they discourse on the dream-like nature of all things and concerning the truths that transcend all
notions of being and nonbeing, that have no relation to birth and death, nor to eternality nor extinction. Thus facing the Tathágatas as they discourse on Noble Wisdom that is far beyond the mental capacity of disciples and masters, he will attain a hundred thousand Samádhis, indeed, a hundred thousand Nayutas of kotis of Samádhis, and in the spirit of these Samádhis he will instantly pass from one Buddha-land to another, paying homage to all the Buddhas, being born into all the celestial mansions, manifesting Buddha-bodies, and himself discoursing on the Triple Treasure to lesser Bodhisattvas that they too
may partake of the fruits of selfrealization of Noble Wisdom. Thus passing beyond the last stage of Bodhisattva-hood, he becomes a Tathágata himself endowed with all the freedom of the Dharmakaya. The tenth stage belongs to the Tathágatas. Here the Bodhisattva will find himself seated upon a lotus-like throne in a splendid jewel-adorned palace and surrounded by Bodhisattvas of equal rank. Buddhas from all Buddha-lands will gather about him and with their pure and fragrant hands resting on his forehead will give
him ordination and recognition as one of themselves. Then they will assign him a Buddha-land that he may posses and perfect as his own. The tenth stage is called the Great Truth Cloud (Dharmamegha), inconceivable, inscrutable. Only the Tathágatas can realize perfect Imageless-ness and Oneness and Solitude. It is Mahesvara, the Radiant Land, the Pure Land, the Land of Fardistances; surrounding and surpassing the lesser worlds of form and desire (karmadathu), in which the Bodhisattva will find himself ‘atonement.’ Its rays of Noble Wisdom which is the self-nature of the Tathágatas, many-
colored, entrancing, auspicious, are transforming the triple world as other worlds have been transformed in the past, and still other worlds will be transformed in the future. But in the Perfect Oneness of Noble Wisdom there is no gradation nor succession nor effort. The tenth stage is the first, the first is the eighth, and the eighth is the fifth, the fifth the seventh: what gradation can there be where perfect Image-less-ness and Oneness prevail? And what is the reality of Noble Wisdom? It is the ineffable potency of the Dharmakaya; it has no
bounds nor limits; it surpasses all the Buddha-lands, and pervades the Akanistha and the heavenly mansions of the Tushita (Heavens).
Tathágata-hood, Which Is Noble Wisdom
Then said Mahamati to the Blessed One: It has been taught in the canonical books that the Buddhas are subject to neither birth nor destruction, and you have said that "the Un-born" is one of the names of the Tathágatas; does that mean that the Tathágata is a non-entity?
The Blessed One replied: The Tathágata is not a non-entity nor is he to be conceived as other things are as neither born nor disappearing, nor is he subject to causation, not is he without significance; yet I refer to him as "The Un-born." There is yet another name for the Tathágata. "The Mind-appearing One" (Manomayakaya) which his Essence-body assumes at will in the transformations incident to his work of emancipation. This is beyond the understanding of common disciples and masters and even beyond the full comprehension of those Bodhisattvas who remain in the seventh stage. Yes, Mahamati, "The Un-born" is
synonymous with Tathágata.
Then Mahamati said: If the Tathágatas are un-born, there does not seem to be anything to take hold of – no entity – or is there something that bears another name than entity? And what can that "something" be? The Blessed One replied: Objects are frequently known by different names according to different aspects that they present, the god Indra is sometimes known
as Shakra, and sometimes as Purandara. These different names are sometimes used interchangeably and sometimes they are discriminated, but different objects are not to be imagined because of the different names, nor are they without individuation. The same can be said of myself as I appear in this world of patience before ignorant people and where I am known by uncounted trillions of names. They address me by different names not realizing that they are all names of the one Tathágata. Some recognize me as Tathágata, some as the self-existent one, some as Gautama the Ascetic, some as Buddha. Then there are
others who recognize me as Brahma, as Vishnu, as Ishvara; some see me as Sun, as Moon; some as a reincarnation of the ancient sages; some as one of "ten powers"; some as Rama, some as Indra, and some as Varuna. Still there are others who speak of me as The Un-born, as Emptiness, as "Suchness," as Truth, as Reality, as Ultimate Principle; still there are others who see me as Dharmakaya, as Nirvana, as the Eternal; some speak of me as sameness, as non duality, as un-dying, as formless; some think of me as the doctrine of Buddhacausation, or of Emancipation, or of the Noble Path; and some think of me as
Divine Mind and Noble Wisdom. Thus in this world and in other worlds am I known by these uncounted names, but they all see me as the moon is seen in the water. Though they all honor, praise and esteem me, they do not fully understand the meaning and significance of the words they use; not having their own self-realization of Truth they cling to the words of their canonical books, or to what has been told to them, or to what they have imagined, and fail to see that the name they are using is only one of the many names of the Tathágata. In their studies they follow the mere words of the text vainly trying to gain the true meaning, instead of having confidence in the one "text" where self-confirming Truth is revealed, that is, having confidence in the selfrealization of noble Wisdom. Then said Mahamati: Pray tell us, Blessed One, about the self-nature of the Tathágatas? The Blessed One replied: If the Tathágata is to be described by such expressions as made or un-made, effect or cause, we would have to describe him as
neither made, nor un-made, nor effect, nor cause; but if we so described him we would be guilty of dualistic discrimination. If the Tathágata is something made, he would be impermanent; if he is impermanent anything made would be a Tathágata. If he is something un-made, then all effort to realize Tathágata-hood would be useless. That which is neither an effect or cause, is neither a being nor a non-being, and that which is neither a being nor non-being is outside the four propositions. The four propositions belong to worldly usage; that which is outside them is no more than a word, like a barren-woman’s
child; so are all the terms concerning the Tathágata to be understood. When it is said that all things are ego-less, it means that all things are devoid of self-hood. Each thing may have its own individuality—the being of a horse is not of cow nature—it is such as it is of its own nature and is thus discriminated by the ignorant, but, nevertheless, its own nature is of the nature of a dream or vision. That is why the ignorant and the simpleminded, who are in the habit of discriminating appearances, fail to understand the
significance of ego-less-ness. It is not until discrimination is gotten rid of that the fact that all things are empty, un-born and without self-nature can be appreciated. Mahamati, all these expressions as applied to the Tathágatas are without meaning, for that which is none of these is something removed from all measurement, and that which is removed from all measurement turns into a meaningless word; that which is a mere word is something un-born; that which is
un-born is not subject to destruction; that which is not subject to destruction is like space and space is neither effect nor cause; that which is neither effect nor cause is something unconditioned; that which is unconditioned is beyond all reasoning; that which is beyond all reasoning, -- that is the Tathágata. The self nature of Tathágata-hood is far removed from all predicates and measurements; the self-nature of Tathágata-hood is Noble Wisdom.
Then Mahamati said to the Blessed One: Are the Tathágatas permanent or impermanent?
The Blessed One replied: The Tathágatas are neither permanent nor impermanent; if either is asserted there is error connected with the creating agencies for, according to the philosophers, the creating agencies are something uncreated and permanent. But the Tathágatas are not connected with the socalled creating agencies and in that sense he is impermanent. If he is said to be impermanent then he is connected with things that are created for they also are
impermanent. For these reasons the Tathágatas are neither permanent nor impermanent. Neither can the Tathágatas be said to be permanent in the sense that space is said to be permanent, or that the horns of a hare can be said to be permanent for, being unreal, they exclude all ideas of permanency or impermanency. This does not apply to the Tathágatas because they come fourth from the habitenergy of ignorance, which is connected with the mind-system and the elements that make up personality. The triple world originates from the
discrimination of unrealities and where discrimination takes place there is duality and the notion of permanency and impermanency, but the Tathágatas do not rise from the discrimination of unrealities. Thus, as long as there is discrimination there will be the notion of permanency and impermanency; when discrimination is done away with, Noble Wisdom, which is based on the significance of solitude, will be established. However, there is another sense in which the Tathágatas may be said to be permanent. Transcendental Intelligence rising with the attainment of
enlightenment is of a permanent nature. This Truth-essence, which is discoverable in the enlightenment of all who are enlightened, is realizable as the regulative and sustaining principle of Reality, which forever abides. The Transcendental Intelligence attained intuitively by the Tathágatas by their selfrealization of Noble Wisdom, is a realization of their own self-nature, in this sense the Tathágatas are permanent. The eternal-unthinkable of the Tathágatas is the "Suchness" of noble Wisdom realized within themselves. It is both eternal and beyond thought. It conforms to the idea of a cause and yet
is beyond existence and non-existence. Because it is the exalted state of Noble-Wisdom, it has its own character. Because it is the cause of highest Reality, it is its own causation. Its eternality is not derived from reasoning’s based on external notions of being and non-being, nor of eternality nor non-eternality. Being classed under the same head as space, cessation, Nirvana, it is eternal. Because it has nothing to do with existence and non- existence, it is no creator; because it has nothing to do with creation, nor with being and non-being, but is only revealed in the exalted state of noble
Wisdom, it is truly eternal. When the twofold passions are destroyed, and the twofold hindrances are cleared away, and the twofold ego-less-ness is fully understood, and the inconceivable transformation death of the Bodhisattva is attained – that which remains is the self-nature of the Tathágatas. When the teachings of the Dharma are fully understood and are perfectly realized by the disciples and masters that which is realized in their deepest consciousness is their own
Buddha-nature revealed as Tathágata.
In a true sense there are four kinds of sameness relating to Buddha-nature: there is sameness of letters, sameness of words, sameness of meaning, and sameness of Essence. The name of the Buddha is spelt: B-U-D-D-H-A; the letters are the same when used for any Buddha or Tathágata. When the Brahmans teach they use various words, and when the Tathágatas teach they use the very same words; in respect to the words there is a same-ness between us. In the teachings of all the Tathágatas there is a same-ness of meaning. Among all the Buddhas there is a sameness of Buddha nature. They all have the thirty-two marks of excellence and the eighty minor signs of bodily perfection; there is no distinction among them except as they manifest various transformations according to the different dispositions of beings who are to be disciplined and emancipated by various means. In the Ultimate Essence, which is Dharmakaya, all the Buddhas of the past, present and future, are of one same-ness.
Then said Mahamati to the Blessed One: It has been said by the Blessed One that from the night of Enlightenment to the night of the Parinirvana, the Tathágata has uttered no word nor ever will utter a word. In what deep meaning is this true?
The Blessed One replied: By two reasons of deepest meaning is it true: In the light of Truth self-realized by Noble Wisdom, and in the Truth of an eternally abiding Reality. The self-realization of Noble Wisdom by all Tathágatas is the same as my own self-realization of Noble Wisdom; there is no more,
no less, no difference, and all the Tathágatas bear witness that the state of self-realization is free from words and discriminations and has nothing to do with the dualistic way of speaking, that is, all beings receive the teachings of the Tathágatas through self-realization of Noble Wisdom, not though words of discrimination. Again Mahamati, there has always been an eternally abiding reality. The "substance" of Truth (Dharmadhatu) abides forever whether a Tathágata appears in
the world or not. So does the Reason of all things (dharmata) eternally abide; so does Reality (paramartha) abide and keep its order. What has been realized by myself and all other Tathágatas is this Reality (Dharmakaya), the eternally abiding self-orderliness of Reality; the "Suchness" (tathata) of all things; the realness of things (bhutata); Noble Wisdom, which is Truth itself. The sun radiates its splendor spontaneously on all alike and with no words of explanation; in like manner do the Tathágatas radiate the Truth of Noble Wisdom with no recourse to words and to all alike. For these reasons is
it stated by me that from the night of enlightenment to the night of the Tathágata’s Parinirvana, he has not uttered, nor will he utter, one word. And the same is true of all the Buddhas. Then said Mahamati: Blessed one, you speak of the sameness of all Buddhas, but in other places you have spoken of Dharmata-Buddha, Nishyanda-Buddha and Nirmana-Buddha as though they were different from each other; how can they be the same and yet different?
The Blessed One replied: I speak of the different Buddhas as opposed to the views of the philosophers who base their teachings on the reality of an external world of from and who cherish discrimination and attachments arising there from; against the teachings of these philosophers I disclose the NirmanaBuddha, the Buddha of Transformations. In the many transformations of the Tathágata stage, the Nirmana-Buddha establishes such matters as charity, morality, patience, thoughtfulness, and tranquillization: by right-knowledge he teaches the true understanding of Maya-like nature of the elements that
make up personality and its external world; he teaches the true nature of the mindsystem as a whole and in the distinctions of its forms, functions and ways of performance. In a deeper sense, the Nirmana-Buddha symbolizes the principles of differentiation and integration by reason of which all component things are distributed, all complexities simplified, all thoughts analyzed; at the same time it symbolizes the harmonizing, unifying power of sympathy and compassion; it removes all obstacles, it harmonizes all differences, it brings into perfect Oneness the discordant many. For the emancipation of all beings
the Bodhisattvas and Tathágatas assume bodies of transformation and employ many skilful devices, this is the work of the Nirmana-Buddha. For the enlightenment of the Bodhisattvas and their sustaining along the stages, the Inconceivable is made realizable. The Nishyanda-Buddha, the "Out-flowingBuddha," though Transcendental Intelligence, reveals the true meaning and significance of appearances, discrimination, attachment; and of the power of habit-energy which is accumulated by them and conditions them; and of the un-born-ness, the emptiness, the ego-less-ness of all things. Because of
Transcendental Intelligence and the purification of the evil out-flowings of life, all dualistic views of existence and non existence are transcended and by self realization of Noble Wisdom the true image-less-ness of Reality is made manifest. The inconceivable glory of Buddhahood is made manifest in rays of Noble Wisdom; Noble Wisdom is the self-nature of the Tathágatas. This is the work of the Nishyanda-Buddha. In a deeper sense, the Nishyanda-Buddha symbolizes the emergence of the principles of intellection and compassion but as yet undifferentiated and in perfect balance, potential but un-manifest.
at from the in-going side of the Bodhisattva, Nishyanda-Buddha is seen in the glorified bodies of the Tathágatas; looked at from the fourth-going side of Buddhahood, Nishyanda-Buddha is seen in the radiant personalities of the Tathágatas ready and eager to manifest the inherent Love and Wisdom of the Dharmakaya.
Dharmata-Buddha is Buddhahood in its self-nature of perfect oneness in whom absolute Tranquility prevails. As noble Wisdom, Dharmata-Buddha transcends all
differentiated knowledge, is the goal of intuitive self-realization, and is the self-nature of the Tathágatas. As Noble Wisdom, Dharmata-Buddha is the ultimate Principle of Reality from which all things derive their being and truthfulness, but which in itself transcends all predicates. Dharmata-Buddha is the central sun, which holds all, illumines all. Its inconceivable Essence is made manifest in the "out-flowing" glory of Nishyanda-Buddha and in the transformations of the Nirmana-Buddha.
Then said Mahamati: Pray tell us, Blessed One, more about the Dharmakaya? The Blessed One replied: We have been speaking of it in terms of Buddhahood, but it is inscrutable and beyond predicate we may just as well speak of it as the Truth-body, or the Truth-principle of ultimate Reality (Paramartha). This Ultimate Principle of Reality may be considered as it is manifested under
seven aspects: First, as Citta-gocara, it is the world of spiritual experience and the abode of the Tathágatas on their outgoing mission of emancipation. It is Noble Wisdom manifested as the principle of irradiancy and individuation. Second, as Jnana, it is the mind-world and its principle of the intellection and consciousness. Third as Dristi, it is the realm of dualism which is the physical world of birth and death wherein are manifested all the differentiations of thinker, thinking, and thought about and where-in are manifested the principles of sensation, perception, discrimination, desire,
attachment and suffering. Fourth, because of the greed, anger, infatuation, suffering and need of the physical world incident to discrimination and attachment, it reveals a world beyond the realm of dualism wherein it appears as the integrating principle of charity and sympathy. Fifth, in a realm still higher, which is the abode of the Bodhisattva stages, and is analogous to the mind-world, where the interests of heart transcend those of the mind, it appears as the principle of
compassion and self-giving. Sixth, in the spiritual realm where the Bodhisattvas attain Buddhahood, it appears as the principle of perfect Love (Karuna). Here the last clinging to an ego-self is abandoned and the Bodhisattva enters into his selfrealization of noble Wisdom, which is the bliss of the Tathágata’s perfect enjoyment of his inmost nature. Seventh as Prajna it is the active aspect of the Ultimate Principle wherein both the forth going and the in-coming principles are alike implicit and potential, and wherein both Wisdom and Love are in perfect balance, harmony and the Oneness.
These are the seven aspects of the ultimate Principle of the Dharmakaya, by reason of which all things are made manifest and perfected and then reintegrated, and all remaining within its inscrutable Oneness, with no signs of individuation, nor beginning, nor succession, nor ending, we speak of it as
Dharmakaya, as Ultimate Principle, as Buddhahood, as Nirvana; what matters it? They are only other names for Noble-Wisdom.
Mahamati, you and all Bodhisattva-Mahasattvas should avoid the erroneous reasoning of the philosophers and seek for self-realization of Noble Wisdom.
Thus have I heard. Upon a time Buddha sojourned inNirvana
Then said Mahamati to the Blessed One: Pray tell us about Nirvana?
The Blessed one replied: the term, Nirvana, is used with many different meanings, by different people, but these people may be divided into four groups: There are people who are suffering, or who are afraid of suffering, and who think of Nirvana; there are philosophers who try to discriminate Nirvana; there are the class of disciples who think of Nirvana in relation to themselves; and finally there is the Nirvana of the Buddhas.
Those who are suffering or who fear suffering, think of Nirvana as an escape and recompense. They imagine that Nirvana consists in the future annihilation of the senses and the sense-minds; they are not aware that universal mind and nirvana are one, and that this life-and-death world and Nirvana are not to be
separated. These ignorant ones, instead of meditating on the image-less-ness of Nirvana, talk of different ways of emancipation. Being ignorant of, or not understanding, the teachings of the Tathágatas, they cling to the notion of Nirvana that is outside what is seen of the mind and, thus, go on rolling themselves along with the wheel of life and death. As to the Nirvanas discriminated by the philosophers: there really are none. Some philosophers conceive Nirvana to be found where the mind-system no more operates owing to the cessation of the elements that make up personality and its world; or is found where there is utter indifference to the objective world and its impermanency. Some conceive Nirvana to be a state where there is no recollection of the past or present, just as when a lamp is extinguished,
or when a seed is burnt, or when a fire goes out; because then there is the cessation of all the substrata, which is explained by the philosophers as the non-rising of discrimination. But this is not Nirvana, because Nirvana does not consist in simple annihilation and vacuity. Again, some philosophers explain deliverance as though it was the mere stopping of discrimination, as when the wind stops blowing, or as when one by self-effort gets rid of the dualistic view of knower and known, or gets rid of the notions of permanency and impermanency; or gets rid of the notions of good and evil; or overcomes passion by means of knowledge--to them Nirvana is deliverance. Some, seeing in "form" the bearer of pain alarmed by the notion of "form" and look for happiness in a world of "no-form." Some conceive that in consideration of individuality and generality recognizable in all things inner
and outer, that there is no destruction and that all beings maintain their being forever and, in this eternality, see Nirvana. Others see the eternally of things in the conception of Nirvana as the absorption of the finite-soul in the supreme Atman; or who see all things as a manifestation of the vital-force of some Supreme Sprit to which all return; and some, who are especially silly, declare that there are two primary things, a primary substance and a primary soul, that react differently upon each other and thus produce all things from the transformations of qualities; some think that the world is born of action and interaction and that no other cause is necessary; others think that Ishvara is free creator of all things; clinging to these foolish notions, there is no awakening, and they consider Nirvana to consist in the fact that there is no awakening.
Some imagine that Nirvana is where self-nature exists in its own right, unhampered by other self-natures, as the variegated feathers of a peacock, or various precious crystals, or the pointed-ness of a thorn. Some conceive being to be Nirvana, some non-being, while others conceive that all things and Nirvana are not to be distinguished from one another. Some, thinking that time is the creator and that as the rise of the world depends on time; they conceive that Nirvana consists in the recognition of time as Nirvana. Some think that there will be Nirvana when the "twenty-five" truths are generally accepted, or when the king observes the six virtues, and some religionists think that Nirvana is the attainment of paradise.
These views severally advanced by the philosophers with their various seasonings are not in accord with logic nor are they acceptable to the wise. They all
conceive Nirvana dualistically and in some causal connection; by these discriminations philosophers imagine Nirvana, but where there is no rising and no disappearing, how can there be discrimination? Each philosopher relying on his own textbook from which he draws his understanding, sins against the truth, because truth is not where he imagines it to be. The only result is that it sets his mind to wandering about and becoming more confused as Nirvana is not to be found by mental searching, the more his mind becomes confused the more he confuses other people. As to the notion of Nirvana as held by disciples and masters who still cling to the notion of an ego-self, and who try to find it by going off by themselves into solitude: their notion of Nirvana is an eternity of bliss like the bliss of the Samádhis-for themselves. They recognize that the world is
only a manifestation of mind and that all discriminations are of the mind, and so they forsake social relations and practice various spiritual disciplines and in solitude seek selfrealization of Noble Wisdom by self-effort. They follow the stages to the sixth and attain the bliss of the Samádhis, but as they are still clinging to egoism they do not attain the "turning-about" at the deepest seat of consciousness and, therefore, they are not free from the thinking-mind and the accumulation of its habit-energy. Clinging to the bliss of the Samádhis, they pass to their Nirvana, but it is not the Nirvana of the Tathágatas. They are of those who have "entered the stream"; they must return to this world of life and death. Then said Mahamati to the Blessed One: When the Bodhisattvas yield up their stock of merit for the emancipation of all beings, they become spiritually one
with all animate life; they themselves may be purified, but in others there yet remain unexhausted evil and un-matured karma. Pray tell us, Blessed One, how the Bodhisattvas are given assurance of Nirvana? And what is the Nirvana of the Bodhisattvas?
The Blessed One replied: Mahamati, this assurance is not an assurance of numbers nor logic; it is not the mind that is to be assured but the heart. The Bodhisattva’s assurance comes with the unfolding insight that follows passion hindrances cleared away, knowledge hindrance purified, and ego-less-ness clearly perceived and patiently accepted. As the mortal-mind ceases to discriminate, there is no more thirst for life, no more sex-lust, no more thirst for
learning, no more thirst for eternal life; with the disappearance of these fourfold thirsts, there is no more accumulation of habit-energy; with no more accumulation of habit-energy the defilements on the face of the Universal Mind clear away, and the Bodhisattva attains self-realization of Noble Wisdom that is the heart’s assurance of Nirvana. There are Bodhisattvas here and in other Buddha-lands, who are sincerely devoted to the Bodhisattva’s mission and yet who cannot wholly forget the bliss of the Samádhis and the peace of Nirvana-for themselves. The teaching of Nirvana in which there is no substrate left behind, is revealed according to a hidden meaning for the sake of these disciples who still cling to thoughts of Nirvana for themselves, that they may be inspired to exert themselves in the
Bodhisattva’s mission of emancipation for all beings. The TransformationBuddhas teach a doctrine of Nirvana to meet conditions as they find them, and to give encouragement to the timid and selfish. In order to turn their thoughts away from themselves and to encourage them to a deeper compassion and more earnest zeal for others, they are given assurance as to the future by the sustaining power of the Buddhas of Transformation, but not by the DharmataBuddha. The Dharma, which establishes the Truth of Noble Wisdom, belongs to the realm of the Dharmata-Buddha. To the Bodhisattvas to the seventh and eighth stages, Transcendental Intelligence is revealed by the Dharmata-Buddha and the Path is pointed out to them, which they are to follow. In the perfect selfrealization of Noble Wisdom that fallows the inconceivable transformation death of the Bodhisattva’s individualized will-control, he no longer lives
unto himself, but the life that he lives thereafter is the Tathágata’s universalized life as manifested in its transformations. In this perfect self-realization of Noble Wisdom the Bodhisattva realizes that for the Buddhas there is no Nirvana. The death of a Buddha, the great Parinirvana, is neither destruction nor death, else would it be birth and continuation. If it were destruction, it would be an effect-producing deed, which is not. Neither is it a vanishing nor abandonment, neither is it attainment, nor is it of no attainment; neither is it of one significance nor of no significance, for there is no Nirvana for the Buddhas.
The Tathágata’s Nirvana is where it is recognized that there is nothing but what is seen of the mind itself; is where, recognizing the nature of the self-mind, one no longer cherishes the dualisms of discrimination; is where there is no more thirst nor grasping; is where there is no more attachment to external things. Nirvana is where the thinking-mind with
all its discriminations, attachments, aversions and egoism is forever put away; is where logical measures, as they are seen to be inert, are no longer seized upon; is where even the notion of truth is treated with indifference because of its causing
bewilderment; is where, getting rid of the four propositions, there is insight into the abode of Reality. Nirvana is where the twofold passions have subsided and the twofold hindrances are cleared away and the twofold ego-less-ness is patiently accepted; is where, by the attainment of the "turning-
about" in the deepest seat of consciousness, self-realization of Noble Wisdom is fully entered into, that is the Nirvana of the Tathágatas.
Nirvana is where the Bodhisattva stages are passed one after another; is where the sustaining power of the Buddhas upholds the Bodhisattvas in the bliss of the Samádhis; is where compassion for others transcends all thoughts of self; is where the Tathágata stage is finally realized.
Nirvana is the realm of the Dharmata-Buddha; it is where the manifestation of Noble Wisdom that is Buddhahood expresses itself in Perfect Love for all; it is where the manifestation of Perfect Love that is Tathágata-hood expresses itself
in Noble Wisdom for the enlightenment of all- -there, indeed, is Nirvana!
There are two classes of those who may not enter the Nirvana of the Tathágatas: there are those who have abandoned the Bodhisattva ideals, saying, they are not in conformity with the sutras, the codes of morality, nor with
emancipation. Then there are the true Bodhisattvas who, on account of their original vows made for the sake of all beings, saying, "So long as they do not attain Nirvana, I will not attain it for myself," voluntarily keep themselves out of
Nirvana. But no beings are left outside by the will of the Tathágatas; some day each and every one will be influenced by the wisdom and love of the Tathágatas of Transformation to lay up a stock of merit and ascend the stages. But, if they only realized it, they are already in the Tathágata’s Nirvana for, in Noble Wisdom, all things are in Nirvana from the beginning. The End
see also:The Heart Sutra