Articles by alphabetic order
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 Ā Ī Ñ Ś Ū Ö Ō
1 2 3 4 5 6 7 8 9 0


Difference between revisions of "Mahaprajnaparamita Sastra"

From Tibetan Buddhist Encyclopedia
Jump to navigation Jump to search
(Created page with "thumb|250px| <poem> The Mahaprajnaparamita Sutra was an encyclopedic collection of Prajnaparamita texts, usually attributed ...")
 
m (Text replacement - "]]]" to "]])")
 
(25 intermediate revisions by 5 users not shown)
Line 1: Line 1:
 
[[File:Nagarjuna_at_Samye_Ling_Monastery.JPG‎|thumb|250px|]]
 
[[File:Nagarjuna_at_Samye_Ling_Monastery.JPG‎|thumb|250px|]]
 
<poem>
 
<poem>
The Mahaprajnaparamita Sutra was an encyclopedic collection of Prajnaparamita texts, usually attributed to Nagarjuna, translated into Chinese by Xuanzang and his assistants.[1] Alternatively, this name refers to the Large Sutra on the Perfection of Wisdom (Skt. Pancavimsatisahasrika-prajnaparamita-sutra, meaning 25,000-Line Perfection of Wisdom Sutra) (Chinese: 摩訶般若波羅蜜多經; pinyin: Móhē Bōrě Bōluómìduō Jīng, whence the name Mahaprajnaparamita Sutra)
+
The [[Mahaprajnaparamita Sutra]] was an {{Wiki|encyclopedic}} collection of [[Prajnaparamita]] texts, usually attributed to [[Nagarjuna]], translated into {{Wiki|Chinese}} by [[Xuanzang]] and his assistants.[1] Alternatively, this [[name]] refers to the Large [[Sutra]] on the [[Perfection]] of [[Wisdom]] (Skt. [[Pancavimsatisahasrika-prajnaparamita]]-[[sutra]])], meaning 25,000-Line [[Perfection]] of [[Wisdom]] [[Sutra]]) ({{Wiki|Chinese}}: [[摩訶般若波羅蜜多經]]; pinyin: [[Móhē Bōrě Bōluómìduō Jīng]], whence the [[name]] [[Mahaprajnaparamita Sutra]])
  
 +
Selections from [[Nagarjuna’s]] Treatise on The [[Great Perfection]] of [[Wisdom]] (Skt. [[Mahaprajnaparamita-shastra]]; Jp. [[Daichido-ron]]
  
 +
Composed by [[Nagarjuna]] [[Bodhisattva]]
  
Selections from Nagarjuna’s Treatise on The Great Perfection of Wisdom (Skt. Mahaprajnaparamita-shastra; Jp. Daichido-ron
+
{{Wiki|Chinese}} Translation by Yiao [[Chin]] [[Tripitaka]] [[Master]] [[Kumarajiva]]
  
 +
English Translation by Ben Yong Shr
  
 +
[[File:17494.jpg|thumb|250px|]]
  
 +
There is a most wonderful country near the [[Himalayas]],
  
 +
abundant with [[joy]] and various [[treasures]] called [[Kosala]].
  
Composed by Nagarjuna Bodhisattva
+
The {{Wiki|solar}} race, the sons of the [[Sakyas]] is where I was born. My [[heart]] renouncing [[aging]], [[sickness]] and [[death]], I left home seeking the way of the [[Buddhas]].
Chinese Translation by Yiao Chin Tripitaka Master Kumarajiva
 
English Translation by Ben Yong Shr
 
[[File:17494.jpg|thumb|250px|]]
 
There is a most wonderful country near the Himalayas,
 
abundant with joy and various treasures called Kosala.
 
The solar race, the sons of the Sakyas is where I was born. My heart renouncing aging, sickness and death, I left home seeking the way of the Buddhas.
 
The power of impermanence is very great, ignorant or wise, poor or wealthy,having attained the path or not yet attained the path, all are unable to avoid it!
 
Not by clever speech or wonderful treasures, not by deceit or argument, Like a fire incinerating 10 000 things, is the characteristic of impermanence.
 
As the sunlight illuminates all equally, flowers mature and open.
 
If the flowers are not yet mature, they should not be forced to blossom.
 
The Buddha is the same, preaching the Dharma with an equal mind.
 
Those with wholesome roots are matured, those not yet mature do not open.
 
Worldly knowledge other than Dharma, is no different from brute animals.
 
Seeking correct knowledge of the way, one is liberated from old age and death and enters Nirvana!
 
Inferior people seek purity with the eye; this is the false path of ignorance.
 
Their hearts are full off bonds and defilements, how can the eye see the pure way?
 
If the eye can see the pure way, what is the use of the treasure of wisdom and virtue?
 
There is no such thing as seeking purity with the eye; purity is by wisdom and virtue.
 
——————————————
 
Selections from Nagarjuna’s Treatise on The Great Perfection of Wisdom
 
[[File:0069.JPG|thumb|250px|]]
 
  Translated by Bhiksu Dharmamitra.
 
  
(Mahaapraj~naapaaramitaa Upadesha) is an immense exegesis to the Mahaapraj~naapaaramitaa Sutra in 25,000 lines. Classically, it is preserved only in a 100-fascicle Chinese edition translated from Sanskrit in 405c.e. by Kumarajiva, the brilliant and prolific translator-monk who was the premier transmitter to the Chinese of the Maadhyamika teachings of Nagarjuna. Although presented in the form of an exegesis, it is actually a compendium of Dharma jewels as interpreted by one of the most illustrious Indian masters of the Middle Way. All material is rendered directly from the Chinese (Taisho).
+
The [[power]] of [[impermanence]] is very great, [[ignorant]] or [[wise]], poor or wealthy,having [[attained]] the [[path]] or not yet [[attained]] the [[path]], all are unable to avoid it!
  
  CODE KEY
+
Not by clever [[speech]] or wonderful [[treasures]], not by [[deceit]] or argument, Like a [[fire]] incinerating 10 000 things, is the [[characteristic]] of [[impermanence]].
  
•A = Analogies, Similes, Metaphors
+
As the sunlight illuminates all equally, [[flowers]] mature and open.
  
•D = Dharma Discussions
+
If the [[flowers]] are not yet mature, they should not be forced to blossom.
  
•L = Lists Explained
+
The [[Buddha]] is the same, preaching the [[Dharma]] with an {{Wiki|equal}} [[mind]].
  
•S = Stories (Usually illustrating concepts)
+
Those with [[wholesome]] [[roots]] are matured, those not yet mature do not open.
  
•T = Terms Explained
+
[[Worldly]] [[knowledge]] other than [[Dharma]], is no different from brute [[animals]].
  
•V = Verses (Usually in summation or praise of concepts)
+
Seeking correct [[knowledge]] of the way, one is {{Wiki|liberated}} from [[old age]] and [[death]] and enters [[Nirvana]]!
[[File:Nagarjuna tibet.jpg|thumb|250px|]]
 
From Fasicle 006
 
  
The Ten Similes
+
{{Wiki|Inferior}} [[people]] seek [[purity]] with the [[eye]]; this is the false [[path]] of [[ignorance]].
  
(T25.101c6-105c18 [fasc.6])
+
Their hearts are full off bonds and [[defilements]], how can the [[eye]] see the [[pure]] way?
  
Sutra: They understood all dharmas as being like a [magically- conjured] illusion, like a mirage, like the moon reflected in water, like empty space, like an echo, like the city of the Gandharvas, like a dream, like a shadow, like an image in a mirror, and like a [supernatural] transformation.
+
If the [[eye]] can see the [[pure]] way, what is the use of the [[treasure]] of [[wisdom]] and [[virtue]]?
  
Upadesha: These ten similes are set forth for the sake of explaining [the nature of] empty dharmas. [Like a Magically- conjured Illusion]
+
There is no such thing as seeking [[purity]] with the [[eye]]; [[purity]] is by [[wisdom]] and [[virtue]].
  
Question: If all dharmas are like a magically- conjured illusion, why is it then that dharmas have that by which they can be viewed, heard, smelled, tasted, touched, and that by which they can be objects of awareness? If it were actually the case that nothing whatsoever existed, it should not be the case that [dharmas] have “that by which they can be viewed” and so forth until we come to “that by which they can be objects of awareness.”  Furthermore, if they are nonexistent and we thus only see them as a function of erroneous perception, why then don’t we see sounds and hear [visual] forms? If [dharmas] are all equally empty and nonexistent, why is it that there are those which can be perceived and those which cannot be perceived? If it were the case that “all dharmas are empty” [as you claim], then it should be that for any given finger, an extra fingernail would be nonexistent in just the same manner as the original fingernail is “nonexistent.” Why then don’t we see a second fingernail [on any of our fingers]? [In fact], we only see the original fingernail. Because of this fact, we know that it is because the original fingernail actually is existent that it can be seen, whereas it is because an extra fingernail is actually nonexistent that it can not be seen.
+
——————————————
  
Reply: Although the characteristics of dharmas are empty, still, there is discrimination [which distinguishes] that which may be perceived and that which cannot be perceived. For example, although one may know that magically- conjured illusions of elephants, horses and other such phenomena are unreal, still, their forms may be seen, their sounds may be heard, and they may manifest in corresponding opposition to the six sense faculties without there being any error or confusion in that regard. This situation is the same with respect to dharmas. This is as referred to in The Virtuous Woman Scripture (Theriisuutra):
+
Selections from [[Nagarjuna’s]] Treatise on The [[Great Perfection]] of [[Wisdom]]
[[File:009 n.jpg|thumb|250px|]]
 
Virtuous Woman addressed the Buddha, inquiring, “World Honored One, does ignorance exist internally or not?” The Buddha replied, “No.” “Does it exist externally or not?” The Buddha replied, “No.” “Does it exist [both] internally and externally, or not?” The Buddha replied, “No.” “World Honored One, does this ignorance come forth [into the present] from the past, or not?” The Buddha replied, “No.” “Does it proceed from the present on to the future or not?” The Buddha replied, “No.” “Does this ignorance have that which is produced and that which is destroyed or not?” The Buddha replied, “No.” “Is there or is there not a dharma with a fixed and actual nature [of which we may say], ‘This is ignorance?’” The Buddha replied, “No.” At that time Virtuous Woman again addressed the Buddha, asking, “If it is the case that ignorance does not exist internally, does not exist externally, also does not exist both internally and externally, does not come into the present from the past, does not proceed into the future from the present, and is devoid of a true and actual nature, how can it be that there is a conditioning of ‘action’ arising from ‘ignorance,’ and so forth until we come to the accumulation of a multitude of sufferings? World Honored One, it is as if there were a tree. If it were the case that it had no roots, how could it succeed in putting forth a trunk, limbs, branches, leaves, flowers and fruit?” The Buddha replied, “Although the marks of all dharmas are empty, because the foolish common person has not learned this and because he has no wisdom, he thereby, in the midst of [empty dharmas], generates all manner of afflictions. Afflictions causally condition the creation of physical, verbal and mental karmic deeds. Karmic activity causally conditions the creation of a later bodily incarnation. The [possession of a] body causally conditions the undergoing of suffering and the experiencing of pleasure. [However], there is not herein any actual creation of afflictions. Also, there are no physical, verbal or mental deeds. Additionally, there is no one who undergoes suffering or bliss. This is analogous to a magician producing magically- conjured illusions of all manner of phenomena. What do you think? As for that which is created through magically- conjured illusions, is it internally existent, or not?” She replied, “It is not.” “Is it externally existent?” She replied, “It is not.” “Is it both internally and externally existent?” She replied, “It is not.” “Does it or does it not come from the past into the present or proceed from the present on into the future?” She replied, “It does not.” “Within that magically- conjured illusion, is there or is there not anything which is produced or which is destroyed?” She replied, “There is not.” “Is there or is there not actually any single dharma which is created by this magically- conjured illusion?” She replied, “There is not.” The Buddha asked, “In a magically- conjured illusion of a musical performance, do you or do you not see anything or hear anything?” She replied, “I both hear things and see things.” The Buddha asked Virtuous Woman, “If a magically- conjured illusion is empty, deceptive and devoid of reality, how is it that there is able to be the creation of a musical performance from within the magically- conjured illusion?” Virtuous Woman addressed the Buddha, saying, “World Honored One, “The characteristics of magically- conjured illusions are just this way. Although they are devoid of any basis, still they can be heard and seen.” The Buddha said, “Ignorance is just the same as this. Although it is not internally existent, is not externally existent, is not both internally and externally existent, does not come into the present from the past, does not proceed forth from the present on into the future, is devoid of an actual nature, and is devoid of that which is produced and that which is destroyed, still, ignorance causally conditions the creation of actions and so forth until we come to [causally conditions] the accumulation of a multitude of sufferings. And just as when a magically- conjured illusion ceases, that which is summoned forth by that magically- conjured illusion also ceases, so too it is in the case of ignorance. When ignorance is brought to an end, actions are also brought to an end and so forth until we come to the accumulation of a multitude of sufferings is also brought to an end.” Additionally, this simile of a magically- conjured illusion serves to demonstrate to beings that all conditioned dharmas are insubstantial. It is as if to say that all actions are like a magically- conjured illusion which deceives little children. They belong to the sphere of causes and conditions. They are not inherently existent and they do not endure for long. Therefore it states here that all the bodhisattvas are aware of all dharmas as being like a magically- conjured illusion. [Like a Mirage] As for [the simile] “like a mirage…,” a mirageappears on account of sunlight and the moving about of the dust by the wind. In the midst of a vast wilderness, this phenomenon may resemble “wild horses.” On first observing it, an unknowledgable person may think that it is water. The features characteristic of manhood or womanhood are also like this. The sunlight of the fetters and afflictions heats up the dusts of karmic formations. The wind of improper reflective thought blows about in the vast wilderness of transmigration. One who is devoid of wisdom looks upon a given set of characteristics as constituting manhood or womanhood. It is [phenomena such as] these which are referred to as being like a mirage. Furthermore, if one sees a mirage from a distance one may think that it is water. However, if one draws closer, there is no perception of water. [The situation of] a person lacking in wisdom is also like this. If he is distant from the Dharma of the sages, he is not aware of the nonexistence of self, is not aware of the emptiness of dharmas, and, in the midst of the intrinsically empty dharmas of the aggregates, sense realms and sense fields, he engenders [in his thoughts] characteristics of personhood, characteristics of manhood, and characteristics of womanhood. But, if he draws near to the Dharma of the sages, then he becomes aware of the actual mark of all dharmas. At this time all of the various kinds of false and deceptive erroneous thought are entirely eliminated. It is on account of this that it states here that the bodhisattvas are aware of all dharmas as being like a mirage. [Like the Moon {reflected} in the Water] As for [the simile] “Like the moon [reflected] in the water”, the moon actually resides in space whereas its reflection appears in the water. The moon of the mark of actual Dharma resides in the empty space of the reality limit and the nature of the dharma of suchness, however in the water of the minds of the common gods and men, there appears the mark of a self and that which belongs to a self. Because of this, they are referred to as being like the moon [reflected in] the water. Then again, this situation is like that of a small child who sees the moon in the water, is delighted thereby, and then desires to sieze hold of it. Adults observe this and then laugh. People who are lacking in wisdom are just like this. On account of entertaining the view of the body [as the basis of individuality], they [erroneously] discern the existence of a self. Because they are lacking in actual wisdom, they perceive all manner of dharmas and having perceived them, they take delight in them and desire to grasp at the various characteristics: the characteristics of manhood, the characteristics of womanhood, and so forth. But the sages who have gained the Way laugh at this. This is as described in a verse: Just like the moon in water or the waters of a mirage, Obtaining wealth within a dream, seeking life in the midst of death. So there are men who truly do aspire herein for gains. Delusions of such people do bring forth the sage’s smile. Furthermore, just as when one sees the reflection of the moon in still water, but, when that water is roiled, one no longer sees it, so too, though one may view the reflection of a self, arrogance and the fetters in the stagnant water of ignorance- laden thought, if one roils those mental waters with the staff of actual wisdom, one no longer sees reflections of a self and other such fetters. It is on account of this that it states here that the bodhisattvas are aware of all dharmas as being like the moon reflected in the water. [Like Space] As for [the simile] “like space,” this refers to merely possessing a name while being devoid of any actual dharma. Space, is not a visible dharma. On account of being observed from a great distance, the visible light alters [its appearance] so that one sees a light blue color. All dharmas are just like this. They are empty and devoid of anything which exists. On account of being distant from the actual wisdom of the non- outflow state, one foresakes the actual mark [of dharmas] and perceives the existence of others, a self, men, women, houses, cities, suburbs and all manner of other various phenomena. The mind attaches to them just a a small child in looking up at a clear sky thinks that there is an actual form there. There have been people who have flown to extremely high altitudes and yet have not observed anything whatsoever there. It is on account of observing from a great distance that one is of the opinion that [space] is blue in color. All dharmas are just like this. It is because of this that it is stated that they are like space. Alternatively, [one might say that] they are like space in the sense of being eternally pure. People are of the opinion that a murky cover of clouds is impure. The situation with regard to dharmas is just like this. Although they are always pure in nature, on account of the dark haze of sensual desire, aversion, and so forth, people come to regard them as impure. This circumstance is described in a verse: As when the summer skies are thundrous, flashing and torrential, The dark clouds and engulfing mists are fouled with the impure, The common man devoid of wisdom is also just like this: All manner of afflictions always cover up his mind. As in the days of winter when the sun comes forth at times, But usually is obscured by the clouds of turbid vapors, Although one’s gained the first fruition or has reached the second path, He still is covered over by defilement of desires. As in the springtime when the sun attempts its brilliant shining, But still it is obscured at times, enveiled by shadowy clouds, Though at the third fruitionone has left desire’s defilement, Still, ignorance and arrogance, mere traces, veil the mind. As on an autumn day no clouds encroach and hide the sun, And as the great sea’s waters when beheld are seen as clear, His mind has done the [sages'] work and reached no outflows’ realm. The arhat has attained a state of purity like this. Additionally, space has no beginning, nothing in between and no end. Dharmas are the same in this respect. Moreover, this is just as the Buddha declared to Subhuuti in The Mahaayaana, “Space has no past time, no intervening time, and no future time. Dharmas are also this way.” That scripture will be discussed extensively herein. For these reasons, it is said that dharmas are like space.
 
  
Question: Space is an actually existent dharma. How is this so? If it were the case that space is devoid of any actual dharma, then, whether [we speak of] raising or lowering, coming forth or going away, retracting or extending, going out or coming in, or any other circumstance wherein something is done, there ought to be nothing [which could be done at all] as there would be no place in which to move.
+
[[File:0069.JPG|thumb|250px|]]
  
Reply: If space were an actually- existent dharma, space ought to have a location in which it resides. How so? If there were no place in which it resided, then there would be no dharma. If it were the case that space resided in openings, then this would be a case of space residing in the midst of space. On account of this, it should not be the case that space resides in openings. If one holds that [space] resides in that which is solid, because this solid entity is non- space, [space] cannot reside in it, as [that which is solid] can’t take anything in. Moreover, you say that the place in which [space] resides is just space [itself]. But [space] is analogous to a rock cliff which, within its solidity, has no place for anything to reside. If it has no place in which it resides, then there is no space. Because space has no place in which it resides, there is no space. Then again, because there is no characteristic, there is no space. Each and every dharma has characteristics. It is on account of the existence of characteristics that we know there exists a given a dharma. For example, earth is characterized by solidity, water is characterized by moisture, fire is characterized by heat, wind is characterized by movement, consciousness is characterized by awareness, wisdom is characterized by understanding, the world is characterized by production and extinction [i.e. birth and death], and nirva is characterized by eternal extinction. Because this space is devoid of characteristics, it is nonexistent.
+
Translated by [[Bhiksu]] [[Dharmamitra]].
  
Question: Space does possess characteristics. Because you are unaware of this you claim that it is nonexistent. Absence of form is the characteristic of space.
+
(Mahaapraj~naapaaramitaa [[Upadesha]])]) is an immense {{Wiki|exegesis}} to the [[Mahaapraj~naapaaramitaa Sutra]] in 25,000 lines. Classically, it is preserved only in a 100-fascicle {{Wiki|Chinese}} edition translated from [[Sanskrit]] in 405c.e. by [[Kumarajiva]], the brilliant and prolific [[translator]]-[[monk]] who was the premier transmitter to the {{Wiki|Chinese}} of the [[Maadhyamika]] teachings of [[Nagarjuna]]. Although presented in the [[form]] of an {{Wiki|exegesis}}, it is actually a compendium of [[Dharma]] [[jewels]] as interpreted by one of the most illustrious [[Indian]] [[masters]] of the [[Middle Way]]. All material is rendered directly from the {{Wiki|Chinese}} ([[Taisho]]).
  
Reply: This is not so. Absence of form indicates only separateness among forms and there is no other [additional] dharma indicated thereby. This is analogous to [the situation which obtains] when a lamp goes out. There is no additional dharma [in that case either]. Because of this, there is no characteristic [indicative] of space. Moreover, [there is another reason that one can say that] this dharma of space is nonexistent. How so? It is because of form that you hold that the absence of form is the characteristic of space. If that were the case, then prior to the production of form, there is no characteristic of space. Additionally, you maintain that form is an impermanent dharma whereas space is a permanent dharma. [If this were the case], then it ought to be that prior to the existence of form there was a previously- existent dharma of space since it is [supposedly] a permanent dharma. But if form was not yet existent, then there would not have been [at that time] any such [contrasting and defining] “absence of form.” If there were no “absence of form,” then there would have been no characteristic [indicating the supposed existence] of space. If there is no characteristic, then there is no dharma. Because of this, [one should know that] space only possesses a name and is devoid of any reality. As it is with space, so too it is with dharmas. They only possess a false name but are devoid of reality. It is on account of this that the bodhisattvas are aware of all dharmas as being like space. [Like an Echo] As for [the simile] “like an echo,” it is just as when one is in a narrow valley in the deep mountains, or as when one is in a deep and precipitous ravine, or as when one is in a large, empty building. Whether it be one’s voice or the sound of striking something, there is [another] sound which arises from the given sound which we then refer to as an “echo.” A person who is unknowledgeable about this will be of the opinion that [the echo] is [some other] person’s voice. However, one who is wise will think, “This sound was not created by anyone. It was merely on account of the sounds contacting [a barrier] that there then arose another sound which we refer to as an ‘echo.’” The phenomenon of echoes is “empty” but is able to deceive the faculty of hearing. This is analogous to the [process which occurs] when a person is about to speak. The air in the oral cavity which we refer to as udna goes back [down the windpipe] and when it reaches the diaphragm, having contacted the diaphragm, an echoing sound then comes forth. When the echoing sound comes forth, it may encounter and return from seven different locations. It is this which is referred to as the voice. This is as stated in verse:
+
CODE KEY
  
Udaana is the name of breath.
+
•A = Analogies, Similes, Metaphors
  
It strikes the diaphragm, then ascends.
+
•D = [[Dharma]] Discussions
  
This breath contacts in seven places:
+
•L = Lists Explained
  
The neck, the gums, the teeth and lips,
+
•S = Stories (Usually illustrating [[Wikipedia:concept|concepts]])
  
The tongue, the throat, the chest as well.
+
•T = Terms Explained
  
Herein it is that voice is born.
+
•V = Verses (Usually in summation or praise of [[Wikipedia:concept|concepts]])
  
The fool he fails to understand this,
+
[[File:Nagarjuna tibet.jpg|thumb|250px|]]
  
Deludedly attached, he’s angry and stupid.
+
From Fasicle 006
  
The Middle person, having wisdom,
+
The Ten Similes
  
Isn’t angry or attached,
+
(T25.101c6-105c18 [fasc.6])
  
And doesn’t take up stupid actions,
+
[[Sutra]]: They understood all [[dharmas]] as [[being]] like a [{{Wiki|magically}}- conjured] [[illusion]], like a {{Wiki|mirage}}, like the {{Wiki|moon}} reflected in [[water]], like [[empty]] [[space]], like an {{Wiki|echo}}, like the city of the [[Gandharvas]], like a [[dream]], like a shadow, like an image in a [[mirror]], and like a ([[supernatural]]) [[transformation]].
  
But just accords with dharmas’ marks.
+
[[Upadesha]]: These ten similes are set forth for the sake of explaining [the [[nature]] of] [[empty]] [[dharmas]]. Like a Magically- conjured [[Illusion]])
  
In bending, straightening, flexing, extending,
+
Question: If all [[dharmas]] are like a {{Wiki|magically}}- conjured [[illusion]], why is it then that [[dharmas]] have that by which they can be viewed, [[heard]], smelled, tasted, touched, and that by which they can be [[objects]] of [[awareness]]? If it were actually the case that [[nothing]] whatsoever existed, it should not be the case that ([[dharmas]]) have “that by which they can be viewed” and so forth until we come to “that by which they can be [[objects]] of [[awareness]].” Furthermore, if they are [[Wikipedia:Nothing|nonexistent]] and we thus only see them as a [[function]] of erroneous [[perception]], why then don’t we see {{Wiki|sounds}} and hear ([[visual]]) [[forms]]? If ([[dharmas]]) are all equally [[empty]] and [[Wikipedia:Nothing|nonexistent]], why is it that there are those which can be [[perceived]] and those which cannot be [[perceived]]? If it were the case that “all [[dharmas]] are [[empty]]” [as you claim], then it should be that for any given finger, an extra fingernail would be [[Wikipedia:Nothing|nonexistent]] in just the same [[manner]] as the original fingernail is “[[Wikipedia:Nothing|nonexistent]].” Why then don’t we see a second fingernail [on any of our fingers]? [In fact], we only see the original fingernail. Because of this fact, we know that it is because the original fingernail actually is [[existent]] that it can be seen, whereas it is because an extra fingernail is actually [[Wikipedia:Nothing|nonexistent]] that it can not be seen.
  
In going, coming, issuing speech.
+
Reply: Although the [[characteristics]] of [[dharmas]] are [[empty]], still, there is {{Wiki|discrimination}} [which distinguishes] that which may be [[perceived]] and that which cannot be [[perceived]]. For example, although one may know that {{Wiki|magically}}- conjured [[illusions]] of [[elephants]], [[horses]] and other such [[phenomena]] are unreal, still, their [[forms]] may be seen, their {{Wiki|sounds}} may be [[heard]], and they may [[manifest]] in corresponding [[opposition]] to the six [[sense]] [[faculties]] without there [[being]] any error or {{Wiki|confusion}} in that regard. This situation is the same with [[respect]] to [[dharmas]]. This is as referred to in The [[Virtuous]] Woman [[Scripture]] (Theriisuutra):
  
In all of this, there’s no one acting.
+
[[File:009 n.jpg|thumb|250px|]]
  
Is it magical conjuration?
+
[[Virtuous]] Woman addressed the [[Buddha]], inquiring, “[[World Honored One]], does [[ignorance]] [[exist]] internally or not?” The [[Buddha]] replied, “No.” “Does it [[exist]] externally or not?” The [[Buddha]] replied, “No.” “Does it [[exist]] [both] internally and externally, or not?” The [[Buddha]] replied, “No.” “[[World Honored One]], does this [[ignorance]] come forth [into the {{Wiki|present}}] from the {{Wiki|past}}, or not?” The [[Buddha]] replied, “No.” “Does it proceed from the {{Wiki|present}} on to the {{Wiki|future}} or not?” The [[Buddha]] replied, “No.” “Does this [[ignorance]] have that which is produced and that which is destroyed or not?” The [[Buddha]] replied, “No.” “Is there or is there not a [[dharma]] with a fixed and actual [[nature]] [of which we may say], ‘This is [[ignorance]]?’” The [[Buddha]] replied, “No.” At that [[time]] [[Virtuous]] Woman again addressed the [[Buddha]], asking, “If it is the case that [[ignorance]] does not [[exist]] internally, does not [[exist]] externally, also does not [[exist]] both internally and externally, does not come into the {{Wiki|present}} from the {{Wiki|past}}, does not proceed into the {{Wiki|future}} from the {{Wiki|present}}, and is devoid of a true and actual [[nature]], how can it be that there is a {{Wiki|conditioning}} of ‘[[action]]’ [[arising]] from ‘[[ignorance]],’ and so forth until we come to the [[accumulation]] of a multitude of [[sufferings]]? [[World]] [[Honored One]], it is as if there were a [[tree]]. If it were the case that it had no [[roots]], how could it succeed in putting forth a trunk, limbs, branches, leaves, [[flowers]] and [[fruit]]?” The [[Buddha]] replied, “Although the marks of all [[dharmas]] are [[empty]], because the [[foolish]] common [[person]] has not learned this and because he has no [[wisdom]], he thereby, in the midst of ([[empty]] [[dharmas]]), generates all [[manner]] of [[afflictions]]. [[Afflictions]] [[causally]] [[condition]] the creation of [[physical]], [[verbal]] and [[mental]] [[karmic]] [[deeds]]. [[Karmic]] [[activity]] [[causally]] [[conditions]] the creation of a later [[bodily]] [[incarnation]]. The [possession of a] [[body]] [[causally]] [[conditions]] the undergoing of [[suffering]] and the experiencing of [[pleasure]]. [However], there is not herein any actual creation of [[afflictions]]. Also, there are no [[physical]], [[verbal]] or [[mental]] [[deeds]]. Additionally, there is no one who undergoes [[suffering]] or [[bliss]]. This is analogous to a [[Wikipedia:Magician(paranormal)|magician]] producing {{Wiki|magically}}- conjured [[illusions]] of all [[manner]] of [[phenomena]]. What do you think? As for that which is created through {{Wiki|magically}}- conjured [[illusions]], is it internally [[existent]], or not?” She replied, “It is not.” “Is it externally [[existent]]?” She replied, “It is not.” “Is it both internally and externally [[existent]]?”
 +
[[File:00x200as.jpg|thumb|250px|]]
 +
She replied, “It is not.” “Does it or does it not come from the {{Wiki|past}} into the {{Wiki|present}} or proceed from the {{Wiki|present}} on into the {{Wiki|future}}?” She replied, “It does not.” “Within that {{Wiki|magically}}- conjured [[illusion]], is there or is there not anything which is produced or which is destroyed?” She replied, “There is not.” “Is there or is there not actually any single [[dharma]] which is created by this {{Wiki|magically}}- conjured [[illusion]]?” She replied, “There is not.” The [[Buddha]] asked, “In a {{Wiki|magically}}- conjured [[illusion]] of a musical performance, do you or do you not see anything or hear anything?” She replied, “I both hear things and see things.” The [[Buddha]] asked [[Virtuous]] Woman, “If a {{Wiki|magically}}- conjured [[illusion]] is [[empty]], deceptive and devoid of [[reality]], how is it that there is [[able]] to be the creation of a musical performance from within the {{Wiki|magically}}- conjured [[illusion]]?” [[Virtuous]] Woman addressed the [[Buddha]], saying, “[[World Honored One]], “The [[characteristics]] of {{Wiki|magically}}- conjured [[illusions]] are just this way. Although they are devoid of any basis, still they can be [[heard]] and seen.” The [[Buddha]] said, “[[Ignorance]] is just the same as this. Although it is not internally [[existent]], is not externally [[existent]], is not both internally and externally [[existent]], does not come into the {{Wiki|present}} from the {{Wiki|past}}, does not proceed forth from the {{Wiki|present}} on into the {{Wiki|future}}, is devoid of an actual [[nature]], and is devoid of that which is produced and that which is destroyed, still, [[ignorance]] [[causally]] [[conditions]] the creation of [[actions]] and so forth until we come to ([[causally]] [[conditions]]) the [[accumulation]] of a multitude of [[sufferings]]. And just as when a {{Wiki|magically}}- conjured [[illusion]] ceases, that which is summoned forth by that {{Wiki|magically}}- conjured [[illusion]] also ceases, so too it is in the case of [[ignorance]]. When [[ignorance]] is brought to an end, [[actions]] are also brought to an end and so forth until we come to the [[accumulation]] of a multitude of [[sufferings]] is also brought to an end.” Additionally, this simile of a {{Wiki|magically}}- conjured [[illusion]] serves to demonstrate to [[beings]] that all [[conditioned]] [[dharmas]] are insubstantial. It is as if to say that all [[actions]] are like a {{Wiki|magically}}- conjured [[illusion]] which deceives little children. They belong to the [[sphere]] of [[causes]] and [[conditions]]. They are not inherently [[existent]] and they do not endure for long. Therefore it states here that all the [[bodhisattvas]] are {{Wiki|aware}} of all [[dharmas]] as [[being]] like a {{Wiki|magically}}- conjured [[illusion]]. [Like a {{Wiki|Mirage}}] As for [the simile] “like a {{Wiki|mirage}}…,” a mirageappears on account of sunlight and the moving about of the dust by the [[wind]]. In the midst of a vast wilderness, this [[phenomenon]] may resemble “wild [[horses]].” On first observing it, an unknowledgable [[person]] may think that it is [[water]].
 +
[[File:PhatAdiDa3.jpg|thumb|250px|]]
 +
The {{Wiki|features}} [[characteristic]] of manhood or womanhood are also like this. The sunlight of the [[fetters]] and [[afflictions]] heats up the dusts of [[karmic]] [[formations]]. The [[wind]] of improper reflective [[thought]] blows about in the vast wilderness of [[transmigration]]. One who is devoid of [[wisdom]] looks upon a given set of [[characteristics]] as constituting manhood or womanhood. It is ([[phenomena]] such as] these which are referred to as [[being]] like a {{Wiki|mirage}}. Furthermore, if one sees a {{Wiki|mirage}} from a distance one may think that it is [[water]]. However, if one draws closer, there is no [[perception]] of [[water]]. [The situation of] a [[person]] lacking in [[wisdom]] is also like this. If he is distant from the [[Dharma]] of the [[sages]], he is not {{Wiki|aware}} of the [[nonexistence]] of [[self]], is not {{Wiki|aware}} of the [[emptiness]] of [[dharmas]], and, in the midst of the intrinsically [[empty]] [[dharmas]] of the [[aggregates]], [[sense]] [[realms]] and [[sense]] fields, he engenders [in his [[thoughts]]) [[characteristics]] of {{Wiki|personhood}}, [[characteristics]] of manhood, and [[characteristics]] of womanhood. But, if he draws near to the [[Dharma]] of the [[sages]], then he becomes {{Wiki|aware}} of the actual mark of all [[dharmas]]. At this [[time]] all of the various kinds of false and deceptive erroneous [[thought]] are entirely eliminated. It is on account of this that it states here that the [[bodhisattvas]] are {{Wiki|aware}} of all [[dharmas]] as [[being]] like a {{Wiki|mirage}}. [Like the {{Wiki|Moon}} {reflected} in the [[Water]]) As for [the simile] “Like the {{Wiki|moon}} [reflected] in the [[water]]”, the {{Wiki|moon}} actually resides in [[space]] whereas its {{Wiki|reflection}} appears in the [[water]]. The {{Wiki|moon}} of the mark of actual [[Dharma]] resides in the [[empty]] [[space]] of the [[reality]] limit and the [[nature]] of the [[dharma]] of [[suchness]], however in the [[water]] of the [[minds]] of the common [[gods]] and men, there appears the mark of a [[self]] and that which belongs to a [[self]]. Because of this, they are referred to as [[being]] like the {{Wiki|moon}} [reflected in] the [[water]]. Then again, this situation is like that of a small child who sees the {{Wiki|moon}} in the [[water]], is [[delighted]] thereby, and then [[desires]] to sieze hold of it. Adults observe this and then [[laugh]]. [[People]] who are lacking in [[wisdom]] are just like this. On account of entertaining the [[view]] of the [[body]] [as the basis of [[individuality]]), they [erroneously] discern the [[existence]] of a [[self]]. Because they are lacking in actual [[wisdom]], they {{Wiki|perceive}} all [[manner]] of [[dharmas]] and having [[perceived]] them, they take [[delight]] in them and [[desire]] to [[grasp]] at the various [[characteristics]]: the [[characteristics]] of manhood, the [[characteristics]] of womanhood, and so forth. But the [[sages]] who have gained the Way [[laugh]] at this. This is as described in a verse:
 +
[[File:PhatAdiDa8.jpg|thumb|250px|]]
 +
Just like the {{Wiki|moon}} in [[water]] or the waters of a {{Wiki|mirage}}, Obtaining [[wealth]] within a [[dream]], seeking [[life]] in the midst of [[death]]. So there are men who truly do aspire herein for gains. [[Delusions]] of such [[people]] do bring forth the sage’s [[smile]]. Furthermore, just as when one sees the {{Wiki|reflection}} of the {{Wiki|moon}} in still [[water]], but, when that [[water]] is roiled, one no longer sees it, so too, though one may [[view]] the {{Wiki|reflection}} of a [[self]], [[arrogance]] and the [[fetters]] in the stagnant [[water]] of [[ignorance]]- laden [[thought]], if one roils those [[mental]] waters with the [[staff]] of actual [[wisdom]], one no longer sees reflections of a [[self]] and other such [[fetters]]. It is on account of this that it states here that the [[bodhisattvas]] are {{Wiki|aware}} of all [[dharmas]] as [[being]] like the {{Wiki|moon}} reflected in the [[water]]. [Like [[Space]]) As for [the simile] “like [[space]],” this refers to merely possessing a [[name]] while [[being]] devoid of any actual [[dharma]]. [[Space]], is not a [[visible]] [[dharma]]. On account of [[being]] observed from a great distance, the [[visible]] [[light]] alters [its [[appearance]]) so that one sees a [[light]] blue {{Wiki|color}}. All [[dharmas]] are just like this. They are [[empty]] and devoid of anything which [[exists]]. On account of [[being]] distant from the actual [[wisdom]] of the non- outflow [[state]], one foresakes the actual mark [of [[dharmas]]) and [[perceives]] the [[existence]] of others, a [[self]], men, women, houses, cities, suburbs and all [[manner]] of other various [[phenomena]]. The [[mind]] attaches to them just a a small child in looking up at a clear sky [[thinks]] that there is an actual [[form]] there. There have been [[people]] who have flown to extremely high altitudes and yet have not observed anything whatsoever there. It is on account of observing from a great distance that one is of the opinion that ([[space]]) is blue in {{Wiki|color}}. All [[dharmas]] are just like this. It is because of this that it is stated that they are like [[space]]. Alternatively, [one might say that] they are like [[space]] in the [[sense]] of [[being]] eternally [[pure]]. [[People]] are of the opinion that a murky cover of clouds is [[impure]]. The situation with regard to [[dharmas]] is just like this. Although they are always [[pure]] in [[nature]], on account of the dark haze of {{Wiki|sensual}} [[desire]], [[aversion]], and so forth, [[people]] come to regard them as [[impure]]. This circumstance is described in a verse: As when the summer skies are thundrous, flashing and torrential, The dark clouds and engulfing mists are fouled with the [[impure]], The common man devoid of [[wisdom]] is also just like this:
 +
[[File:011664 n.jpg|thumb|250px|]]
 +
All [[manner]] of [[afflictions]] always cover up his [[mind]]. As in the days of winter when the {{Wiki|sun}} comes forth at times, But usually is obscured by the clouds of turbid vapors, Although one’s gained the first [[fruition]] or has reached the second [[path]], He still is covered over by [[defilement]] of [[desires]]. As in the springtime when the {{Wiki|sun}} attempts its brilliant shining, But still it is obscured at times, enveiled by shadowy clouds, Though at the third fruitionone has left desire’s [[defilement]], Still, [[ignorance]] and [[arrogance]], mere traces, [[veil]] the [[mind]]. As on an autumn day no clouds encroach and hide the {{Wiki|sun}}, And as the great sea’s waters when beheld are seen as clear, His [[mind]] has done the ([[sages]]'] work and reached no outflows’ [[realm]]. The [[arhat]] has [[attained]] a [[state]] of [[purity]] like this. Additionally, [[space]] has no beginning, [[nothing]] in between and no end. [[Dharmas]] are the same in this [[respect]]. Moreover, this is just as the [[Buddha]] declared to Subhuuti in The [[Mahaayaana]], “[[Space]] has no {{Wiki|past}} [[time]], no intervening [[time]], and no {{Wiki|future}} [[time]]. [[Dharmas]] are also this way.” That [[scripture]] will be discussed extensively herein. For these [[reasons]], it is said that [[dharmas]] are like [[space]].
  
Or mechanical wooden people?
+
Question: [[Space]] is an actually [[existent]] [[dharma]]. How is this so? If it were the case that [[space]] is devoid of any actual [[dharma]], then, whether [we speak of] raising or lowering, coming forth or going away, retracting or extending, going out or coming in, or any other circumstance wherein something is done, there ought to be [[nothing]] [which could be done at all] as there would be no place in which to move.
 +
[[File:02 o.jpg|thumb|250px|]]
 +
Reply: If [[space]] were an actually- [[existent]] [[dharma]], [[space]] ought to have a location in which it resides. How so? If there were no place in which it resided, then there would be no [[dharma]]. If it were the case that [[space]] resided in openings, then this would be a case of [[space]] residing in the midst of [[space]]. On account of this, it should not be the case that [[space]] resides in openings. If one holds that ([[space]]) resides in that which is solid, because this solid [[entity]] is non- [[space]], ([[space]]) cannot reside in it, as [that which is solid] can’t take anything in. Moreover, you say that the place in which ([[space]]) resides is just [[space]] [itself]. But ([[space]]) is analogous to a rock cliff which, within its {{Wiki|solidity}}, has no place for anything to reside. If it has no place in which it resides, then there is no [[space]]. Because [[space]] has no place in which it resides, there is no [[space]]. Then again, because there is no [[characteristic]], there is no [[space]]. Each and every [[dharma]] has [[characteristics]]. It is on account of the [[existence]] of [[characteristics]] that we know there [[exists]] a given a [[dharma]]. For example, [[earth]] is characterized by {{Wiki|solidity}}, [[water]] is characterized by {{Wiki|moisture}}, [[fire]] is characterized by heat, [[wind]] is characterized by {{Wiki|movement}}, [[consciousness]] is characterized by [[awareness]], [[wisdom]] is characterized by [[understanding]], the [[world]] is characterized by production and [[extinction]] [i.e. [[birth]] and [[death]]), and nirva is characterized by [[eternal]] [[extinction]]. Because this [[space]] is devoid of [[characteristics]], it is [[Wikipedia:Nothing|nonexistent]].
  
Or the stuff that’s born of dreams?
+
Question: [[Space]] does possess [[characteristics]]. Because you are unaware of this you claim that it is [[Wikipedia:Nothing|nonexistent]]. Absence of [[form]] is the [[characteristic]] of [[space]].
 
+
[[File:Bindu554.jpg|thumb|250px|]]
Is “self” but warmth of energy pent up?
+
Reply: This is not so. Absence of [[form]] indicates only separateness among [[forms]] and there is no other [additional] [[dharma]] indicated thereby. This is analogous to [the situation which obtains] when a [[lamp]] goes out. There is no additional [[dharma]] [in that case either]. Because of this, there is no [[characteristic]] [indicative] of [[space]]. Moreover, [there is another [[reason]] that one can say that] this [[dharma]] of [[space]] is [[Wikipedia:Nothing|nonexistent]]. How so? It is because of [[form]] that you hold that the absence of [[form]] is the [[characteristic]] of [[space]]. If that were the case, then prior to the production of [[form]], there is no [[characteristic]] of [[space]]. Additionally, you maintain that [[form]] is an [[impermanent]] [[dharma]] whereas [[space]] is a [[permanent]] [[dharma]]. [If this were the case], then it ought to be that prior to the [[existence]] of [[form]] there was a previously- [[existent]] [[dharma]] of [[space]] since it is [supposedly] a [[permanent]] [[dharma]]. But if [[form]] was not yet [[existent]], then there would not have been [at that [[time]]) any such [contrasting and defining] “absence of [[form]].” If there were no “absence of [[form]],” then there would have been no [[characteristic]] [indicating the supposed [[existence]]) of [[space]]. If there is no [[characteristic]], then there is no [[dharma]]. Because of this, [one should know that] [[space]] only possesses a [[name]] and is devoid of any [[reality]]. As it is with [[space]], so too it is with [[dharmas]]. They only possess a false [[name]] but are devoid of [[reality]]. It is on account of this that the [[bodhisattvas]] are {{Wiki|aware}} of all [[dharmas]] as [[being]] like [[space]]. [Like an {{Wiki|Echo}}] As for [the simile] “like an {{Wiki|echo}},” it is just as when one is in a narrow valley in the deep [[mountains]], or as when one is in a deep and precipitous ravine, or as when one is in a large, [[empty]] building. Whether it be one’s {{Wiki|voice}} or the [[sound]] of striking something, there is [another] [[sound]] which arises from the given [[sound]] which we then refer to as an “{{Wiki|echo}}.” A [[person]] who is unknowledgeable about this will be of the opinion that [the {{Wiki|echo}}] is [some other] person’s {{Wiki|voice}}. However, one who is [[wise]] will think, “This [[sound]] was not created by anyone. It was merely on account of the {{Wiki|sounds}} contacting [a barrier] that there then arose another [[sound]] which we refer to as an ‘{{Wiki|echo}}.’” The [[phenomenon]] of echoes is “[[empty]]” but is [[able]] to deceive the {{Wiki|faculty}} of [[hearing]]. This is analogous to the [process which occurs] when a [[person]] is about to speak. The [[air]] in the oral cavity which we refer to as udna goes back [down the windpipe] and when it reaches the {{Wiki|diaphragm}}, having contacted the {{Wiki|diaphragm}}, an echoing [[sound]] then comes forth. When the echoing [[sound]] comes forth, it may encounter and return from seven different locations. It is this which is referred to as the {{Wiki|voice}}. This is as stated in verse:
 
+
[[File:PhatAdiDa9.jpg|thumb|250px|]]
Does it exist or does it not*?
+
[[Udaana]] is the [[name]] of [[breath]].
  
 +
It strikes the {{Wiki|diaphragm}}, then ascends.
 +
This [[breath]] contacts in seven places:
 +
The neck, the gums, the {{Wiki|teeth}} and lips,
 +
The {{Wiki|tongue}}, the {{Wiki|throat}}, the {{Wiki|chest}} as well.
 +
Herein it is that {{Wiki|voice}} is born.
 +
The fool he fails to understand this,
 +
[[File:024x680.jpg|thumb|250px|]]
 +
Deludedly [[attached]], he’s [[angry]] and stupid.
 +
The Middle [[person]], having [[wisdom]],
 +
Isn’t [[angry]] or [[attached]],
 +
And doesn’t take up stupid [[actions]],
 +
But just accords with [[dharmas]]’ marks.
 +
In bending, straightening, flexing, extending,
 +
In going, coming, issuing [[speech]].
 +
In all of this, there’s no one acting.
 +
Is it [[magical]] conjuration?
 +
[[File:03714567.jpg|thumb|250px|]]
 +
Or mechanical wooden [[people]]?
 +
Or the stuff that’s born of [[dreams]]?
 +
Is “[[self]]” but warmth of [[energy]] pent up?
 +
Does it [[exist]] or does it not*?
 
Just who is it that comprehends this?
 
Just who is it that comprehends this?
 
+
This bony frame that’s [[bound]] with [[tendons]]
This bony frame that’s bound with tendons
+
Is [[able]] to utter {{Wiki|sounds}} of [[speech]]
 
+
Like molten {{Wiki|iron}} thrown in [[water]].
Is able to utter sounds of speech
+
It is for these [[reasons]] [discussed above] that it is said that
 
+
[[File:Pho-hien-2.jpg|thumb|250px|]]
Like molten iron thrown in water.
+
the [[bodhisattvas]] are {{Wiki|aware}} of all [[dharmas]] as [[being]] like an {{Wiki|echo}}.
 
+
[Like the City of the [[Gandharvas]])
It is for these reasons [discussed above] that it is said that
+
As for [the simile] “like the city of the [[Gandharvas]],” when the
 
+
{{Wiki|sun}} first rises, one sees the city gates, the buildings, the
the bodhisattvas are aware of all dharmas as being like an echo.
+
watchtowers, the {{Wiki|palaces}}, and travellers leaving and entering. As the
 
+
{{Wiki|sun}} rises higher, [the city] gradually disappears. One is only [[able]] to
[Like the City of the Gandharvas]
+
{{Wiki|perceive}} this city with the [[eyes]] and thus it is devoid of any [[reality]].
 
+
This is what is meant by the city of the [[Gandharvas]].
As for [the simile] “like the city of the Gandharvas,” when the
 
 
 
sun first rises, one sees the city gates, the buildings, the
 
 
 
watchtowers, the palaces, and travellers leaving and entering. As the
 
 
 
sun rises higher, [the city] gradually disappears. One is only able to
 
 
 
perceive this city with the eyes and thus it is devoid of any reality.
 
 
 
This is what is meant by the city of the Gandharvas.
 
 
 
 
There once was a man who was at first unable to see the city of
 
There once was a man who was at first unable to see the city of
 
+
[[File:Black Manjushri kl.jpg|thumb|250px|]]
the Gandharvas, but who, at dawn, looked towards the east and saw it.
+
the [[Gandharvas]], but who, at dawn, looked towards the {{Wiki|east}} and saw it.
 
+
He [[thought]] that there would actually be {{Wiki|music}} there and thus set out
He thought that there would actually be music there and thus set out
+
swiftly in search of it. As he grew progressively closer, it gradually
 
+
faded until, when the {{Wiki|sun}} was high in the sky, it vanished altogether.
swiftly in search of it. As he grew progressively closer, it gradually
 
 
 
faded until, when the sun was high in the sky, it vanished altogether.
 
 
 
 
As he became hungry, thirsty and extremely discouraged, he gazed into
 
As he became hungry, thirsty and extremely discouraged, he gazed into
 
+
the distance and, [[seeing]] the heat waves as a {{Wiki|mirage}}, [[thought]] that they
the distance and, seeing the heat waves as a mirage, thought that they
+
were a [[body]] of [[water]], and then ran quickly to reach it. But as he grew
 
+
closer, it gradually disappeared. Exhausted and distressed, he reached
were a body of water, and then ran quickly to reach it. But as he grew
+
[[File:Phussa Buddha.jpg|thumb|250px|]]
 
+
a narrow valley deep in the [[mountains]] and, yelling out and wailing, he
closer, it gradually disappeared. Exhausted and distressed, he reached
+
heard an {{Wiki|echo}} and [[thought]] that there were [[people]] who lived there, sought
 
 
a narrow valley deep in the mountains and, yelling out and wailing, he
 
 
 
heard an echo and thought that there were people who lived there, sought
 
 
 
 
to find them and, utterly exhausted, still did not see anyone at all.
 
to find them and, utterly exhausted, still did not see anyone at all.
 
+
Then he [[thought]] it over and understood, whereupon his [[thoughts]] of
Then he thought it over and understood, whereupon his thoughts of
+
[[craving]] and yearning ceased.
 
+
[[People]] who are lacking in [[wisdom]] are just like this. Amidst the
craving and yearning ceased.
+
[[empty]] [[aggregates]], [[sense]] [[realms]], and [[sense]] fields, they {{Wiki|perceive}} the
 
+
[[existence]] of a [[self]] and the [[existence]] of [[dharmas]]. Through [[thoughts]] of
People who are lacking in wisdom are just like this. Amidst the
+
[[File:Phật A-di-đà.jpg|thumb|250px|]]
 
+
{{Wiki|sensual}} [[desire]] and [[aversion]] they become [[attached]] and crazily run off in
empty aggregates, sense realms, and sense fields, they perceive the
+
the four [[directions]], pursuing [[pleasure]] and becoming [[self]]- [[obsessed]].
 
+
Through inverted [[views]], they are deceived and deluded and bring
existence of a self and the existence of dharmas. Through thoughts of
+
themselves to the most extreme [[degree]] of anguish. But if one employs
 
+
[[wisdom]] and thereby becomes {{Wiki|aware}} of the [[nonexistence]] of a [[self]] and of
sensual desire and aversion they become attached and crazily run off in
+
the [[nonexistence]] of actual [[dharmas]], then at this [[time]] the yearning
 
+
[[arising]] from [[cognitive]] [[inversion]] ceases.
the four directions, pursuing pleasure and becoming self- obsessed.
+
Moreover, the city of the [[Gandharvas]] is a non- city, but in
 
+
their [[thoughts]], [[people]] [[imagine]] it to be a city. The common [[person]] is
Through inverted views, they are deceived and deluded and bring
+
[[File:037705 monk afp.jpg|thumb|250px|]]
 
+
also just like this. In that which is not a [[body]], he imagines the
themselves to the most extreme degree of anguish. But if one employs
+
[[existence]] of a [[body]]. In that which is not a [[mind]], he imagines the
 
+
[[existence]] of a [[mind]].
wisdom and thereby becomes aware of the nonexistence of a self and of
 
 
 
the nonexistence of actual dharmas, then at this time the yearning
 
 
 
arising from cognitive inversion ceases.
 
 
 
Moreover, the city of the Gandharvas is a non- city, but in
 
 
 
their thoughts, people imagine it to be a city. The common person is
 
 
 
also just like this. In that which is not a body, he imagines the
 
 
 
existence of a body. In that which is not a mind, he imagines the
 
 
 
existence of a mind.
 
 
 
 
Question: A single example would be sufficient for one to
 
Question: A single example would be sufficient for one to
 
+
understand [the {{Wiki|concept}}]. Why employ more comparisons?
understand [the concept]. Why employ more comparisons?
 
 
 
 
Reply: I have responded to this question earlier [in the text].
 
Reply: I have responded to this question earlier [in the text].
 
+
This [[Mahayana]] is like the waters of a great ocean. All [[dharmas]] are
This Mahyana is like the waters of a great ocean. All dharmas are
+
entirely contained within it. Because of the many [[causes]] and [[conditions]]
 
+
[[File:PICT0044.jpg|thumb|250px|]]
entirely contained within it. Because of the many causes and conditions
 
 
 
 
associated with the Mahaayana, there is no fault in employing many
 
associated with the Mahaayana, there is no fault in employing many
 
+
comparisons. Additionally, because the [[bodhisattvas]] are possessed of
comparisons. Additionally, because the bodhisattvas are possessed of
+
extremely profound and keen [[wisdom]], all [[manner]] of [[dharmic]] methods, all
 
+
[[manner]] of [[causes]] and [[conditions]], and all [[manner]] of comparisons are
extremely profound and keen wisdom, all manner of dharmic methods, all
+
employed to demolish all [[dharmas]]. It is for the sake of facilitating a
 
+
person’s [[understanding]] that it is appropriate to draw extensively upon
manner of causes and conditions, and all manner of comparisons are
 
 
 
employed to demolish all dharmas. It is for the sake of facilitating a
 
 
 
person’s understanding that it is appropriate to draw extensively upon
 
 
 
 
comparisons.
 
comparisons.
 
+
Additionally, nowhere in the [[Dharma]] of the Hearers is there
Additionally, nowhere in the Dharma of the Hearers is there
+
found this “city of the [[Gandharvas]]” comparison. They do possess all
 
+
[[File:0478.jpg|thumb|250px|]]
found this “city of the Gandharvas” comparison. They do possess all
+
[[manner]] of other comparisons illustrative of [[impermanence]]: [[Form]] is like
 
+
a {{Wiki|mass}} of foam; [[feelings]] are like bubbles; [[perceptions]] are like a
manner of other comparisons illustrative of impermanence: Form is like
+
{{Wiki|mirage}}; [[karmic]] [[formations]] are like the banana ([[tree]] trunk];
 
+
[[consciousness]] is like a [[magical]] conjuration or like a {{Wiki|magically}}-
a mass of foam; feelings are like bubbles; perceptions are like a
+
conjured “net.” In [this] [[sutra]], comparisons are employed [to
 
+
demonstrate] [[emptiness]]. This “city of the [[Gandharvas]]” comparison is
mirage; karmic formations are like the banana [tree trunk];
 
 
 
consciousness is like a magical conjuration or like a magically-
 
 
 
conjured “net.” In [this] sutra, comparisons are employed [to
 
 
 
demonstrate] emptiness. This “city of the Gandharvas” comparison is
 
 
 
 
used herein because it is different.
 
used herein because it is different.
 
+
Question: In the [[Dharma]] of the Hearers, a city is employed as a
Question: In the Dharma of the Hearers, a city is employed as a
+
simile for the [[body]]. Why then is this “city of the [[Gandharvas]]” simile
 
 
simile for the body. Why then is this “city of the Gandharvas” simile
 
 
 
 
used here?
 
used here?
 
+
[[File:Picture-4.jpg|thumb|250px|]]
Reply: In the Dharma of the Hearers, that simile of the city
+
Reply: In the [[Dharma]] of the [[Hearers]], that simile of the city
 
+
[leaves intact] the multitude of [[conditions]] as actually [[existent]]. [In
[leaves intact] the multitude of conditions as actually existent. [In
 
 
 
 
that simile], only the “city” itself is [intended to be shown as] a
 
that simile], only the “city” itself is [intended to be shown as] a
 
+
false appellation. [However, in this simile here of] the city of the
false appellation. [However, in this simile here of] the city of the
+
[[Gandharvas]], the multitude of [[conditions]] themselves are also [intended to
 
+
be shown as] [[Wikipedia:Nothing|nonexistent]]. They are like a “[[wheel]]” created by a whirling
Gandharvas, the multitude of conditions themselves are also [intended to
+
firebrand which only [seems to [[exist]] by] deceiving a man’s [[eyes]]. In the
 
+
[[Dharma]] of the Hearers, the city is employed as a simile for the sake of
be shown as] nonexistent. They are like a “wheel” created by a whirling
+
demolishing [the {{Wiki|concept}} of] a “[[self]].” Herein, it is because the sharp
 
+
[[faculties]] of the [[bodhisattvas]] have [allowed them] to enter deeply into
firebrand which only [seems to exist by] deceiving a man’s eyes. In the
+
the [[emptiness]] of all [[dharmas]] that the city of the [[Gandharvas]] is employed
 
 
Dharma of the Hearers, the city is employed as a simile for the sake of
 
 
 
demolishing [the concept of] a “self.” Herein, it is because the sharp
 
 
 
faculties of the bodhisattvas have [allowed them] to enter deeply into
 
 
 
the emptiness of all dharmas that the city of the Gandharvas is employed
 
 
 
 
as a simile.
 
as a simile.
 
+
For these [[reasons]], it states that [all [[dharmas]] are] like the
For these reasons, it states that [all dharmas are] like the
+
city of the [[Gandharvas]].
 
+
[Like a [[Dream]])
city of the Gandharvas.
+
As for [the simile] “like a [[dream]],” it is just as in a [[dream]]
 
+
wherein there is [[nothing]] whatsoever which is {{Wiki|real}} and yet we believe
[Like a Dream]
+
that there is something which is {{Wiki|real}}. Upon [[awakening]] we realize that
 
+
there was [[nothing]] at all and then, ironically, [[laugh]] at ourselves. So
As for [the simile] “like a dream,” it is just as in a dream
+
too it is with [[people]]. In the slumber of the [[fetters]], although [[reality]]
 
+
is [[Wikipedia:Nothing|nonexistent]], still, they become [[attached]]. When they gain the Way
wherein there is nothing whatsoever which is real and yet we believe
+
they then [[become aware]] that there is [[nothing]] which is {{Wiki|real}} and then
 
+
[[laugh]] at themselves. It is because of this that it says “like a [[dream]].”
that there is something which is real. Upon awakening we realize that
+
Then again, as for [[dreams]], it is on account of the [[power]] of
 
+
[[sleep]] that even though there are no [[dharmas]], one nonetheless [[perceives]]
there was nothing at all and then, ironically, laugh at ourselves. So
+
them. [[People]] are just like this. It is on account of the [[power]] of the
 
+
[[sleep]] of [[ignorance]] that, [in the midst of] all [[manner]] of ([[phenomena]]
too it is with people. In the slumber of the fetters, although reality
+
which] do not [[exist]], we nonetheless {{Wiki|perceive}} them to [[exist]]: the so-
 
+
called “[[self]]”, “that which belongs to the [[self]],” “manhood,” “womanhood,”
is nonexistent, still, they become attached. When they gain the Way
 
 
 
they then become aware that there is nothing which is real and then
 
 
 
laugh at themselves. It is because of this that it says “like a dream.”
 
 
 
Then again, as for dreams, it is on account of the power of
 
 
 
sleep that even though there are no dharmas, one nonetheless perceives
 
 
 
them. People are just like this. It is on account of the power of the
 
 
 
sleep of ignorance that, [in the midst of] all manner of [phenomena
 
 
 
which] do not exist, we nonetheless perceive them to exist: the so-
 
 
 
called “self”, “that which belongs to the self,” “manhood,” “womanhood,”
 
 
 
 
and so forth.
 
and so forth.
 
+
Moreover, just as in a [[dream]], wherein although there is [[nothing]]
Moreover, just as in a dream, wherein although there is nothing
+
to be [[joyful]] about and yet one is [[joyful]], there is [[nothing]] to be hateful
 
+
about and yet one is hateful, and there is [[nothing]] to be frightened
to be joyful about and yet one is joyful, there is nothing to be hateful
+
about and yet one is frightened, so too it is with the [[beings]] who
 
+
inhabit the [[three realms]]. On account of the slumber of [[ignorance]], even
about and yet one is hateful, and there is nothing to be frightened
 
 
 
about and yet one is frightened, so too it is with the beings who
 
 
 
inhabit the three realms. On account of the slumber of ignorance, even
 
 
 
 
though they ought not to be hateful, still they are hateful, even though
 
though they ought not to be hateful, still they are hateful, even though
 
+
they ought not to be [[joyful]], still they are [[joyful]], and even though they
they ought not to be joyful, still they are joyful, and even though they
 
 
 
 
ought not to be frightened, still they are frightened.
 
ought not to be frightened, still they are frightened.
 
+
Additionally, there are five kinds of [[dreams]]: Where one’s
Additionally, there are five kinds of dreams: Where one’s
+
[[physical]] [[health]] is out of [[balance]], if heat [[energy]] is excessive then one
 
+
tends more often to [[dream]] of [[seeing]] [[fire]] or [[seeing]] [[yellow]] or [[seeing]] red.
physical health is out of balance, if heat energy is excessive then one
+
If cold [[energy]] is excessive then one tends more often to see [[water]] or to
 
+
see whiteness. If [[wind]] [[energy]] is excessive then one tends more often to
tends more often to dream of seeing fire or seeing yellow or seeing red.
+
see flying ([[phenomena]]) or to see blackness. Also, on account of more
 
+
often [[thinking]] about and remembering that which one has [[heard]] or seen,
If cold energy is excessive then one tends more often to see water or to
+
one then sees [those very same matters] in [[dreams]]. Or perhaps a [[deva]]
 
+
bestows a [[dream]] wishing to [[cause]] one to [[become aware]] of a forthcoming
see whiteness. If wind energy is excessive then one tends more often to
+
event. In all of these five kinds of [[dreams]], there is [[nothing]] which is
 
+
real and yet we erroneously [[view]] [such [[phenomena]]).
see flying [phenomena] or to see blackness. Also, on account of more
+
[[People]] are just the same as this. On account of the [[causes]] and
 
+
[[conditions]] deriving from the [[power]] of “the [false] [[view]] of
often thinking about and remembering that which one has heard or seen,
+
[[individuality]]”, the [[beings]] of the [[five paths]] of [[rebirth]] may {{Wiki|perceive}} the
 
+
[[existence]] of four types of “[[self]]”: “The [[form]] [[aggregate]] is my [[self]]”;
one then sees [those very same matters] in dreams. Or perhaps a deva
+
“[[form]] is the location of my [[self]]”; “[[form]] is contained within my [[self]]”;
 
+
or “my [[self]] is contained within [[form]].” Just as this is the case with
bestows a dream wishing to cause one to become aware of a forthcoming
+
[[form]], so too it may be with [[feelings]], [[perceptions]], [[karmic]] [[formations]], or
 
+
[[consciousness]], so that [when these] four [subsidiary [[views]] are
event. In all of these five kinds of dreams, there is nothing which is
+
correlated with each of these] five ([[aggregates]]), twenty [possible
 
+
subsidiary [[views]] may result]. But when one gains the Way and
real and yet we erroneously view [such phenomena].
+
[[experiences]] the [[awakening]] of actual [[wisdom]], one becomes {{Wiki|aware}} that there
 
+
is [[nothing]] [in that [[dream]]) which is actual.
People are just the same as this. On account of the causes and
+
Question: One should not say that [[dreams]] are devoid of [[reality]].
 
+
Why [not]? When the [[thought]] ([[arising]] from] [[consciousness]] encounters
conditions deriving from the power of “the [false] view of
+
[the appropriate] [[causes]] and [[conditions]] it then gives rise to
 
+
[[consciousness]] in the midst of a [[dream]]. There are all [[manner]] of
individuality”, the beings of the five paths of rebirth may perceive the
+
[[conditions]]. In the absence of these [[conditions]], how would [[consciousness]]
 
 
existence of four types of “self”: “The form aggregate is my self”;
 
 
 
“form is the location of my self”; “form is contained within my self”;
 
 
 
or “my self is contained within form.” Just as this is the case with
 
 
 
form, so too it may be with feelings, perceptions, karmic formations, or
 
 
 
consciousness, so that [when these] four [subsidiary views are
 
 
 
correlated with each of these] five [aggregates], twenty [possible
 
 
 
subsidiary views may result]. But when one gains the Way and
 
 
 
experiences the awakening of actual wisdom, one becomes aware that there
 
 
 
is nothing [in that dream] which is actual.
 
 
 
Question: One should not say that dreams are devoid of reality.
 
 
 
Why [not]? When the thought [arising from] consciousness encounters
 
 
 
[the appropriate] causes and conditions it then gives rise to
 
 
 
consciousness in the midst of a dream. There are all manner of
 
 
 
conditions. In the absence of these conditions, how would consciousness
 
 
 
 
be produced?
 
be produced?
 
+
Reply: As for that which is [[Wikipedia:Nothing|nonexistent]], although one should not
Reply: As for that which is nonexistent, although one should not
+
see it, one nonetheless sees it. In a [[dream]] one may see a [[person]] who
 
+
has horns on his {{Wiki|head}}. Or perhaps, in a [[dream]], one may see the [[body]]
see it, one nonetheless sees it. In a dream one may see a person who
+
flying through [[space]]. But in [[actuality]], [[people]] have no horns, nor does
 
+
the [[body]] fly. Therefore [these [[dream]] [[experiences]]) are devoid of
has horns on his head. Or perhaps, in a dream, one may see the body
+
[[reality]].
 
+
Question: It is a fact that there are such things as [[human]] heads
flying through space. But in actuality, people have no horns, nor does
+
and it is also a {{Wiki|matter}} of fact that elsewhere there are horns. It is
 
+
on account of a [[mental]] [[deception]] that one sees a [[person]] with horns on
the body fly. Therefore [these dream experiences] are devoid of
+
his {{Wiki|head}}. It is a fact that [[space]] [[exists]] and it is also a fact that
 
+
there is such a thing as flying. It is on account of a [[mental]] [[deception]]
reality.
+
that one sees the [[body]] flying. It is not [therefore] the case that
 
+
[these [[dream]] [[experiences]]) are devoid of [[reality]].
Question: It is a fact that there are such things as human heads
+
Reply: Although there actually do [[exist]] [[human]] heads and although
 
+
there actually do [[exist]] horns, nonetheless, ([[seeing]]) men’s heads which
and it is also a matter of fact that elsewhere there are horns. It is
+
have grown horns is a case of erroneous [[perception]].
 
+
Question: The [[world]] is immense and the [[causes]] and [[conditions]]
on account of a mental deception that one sees a person with horns on
+
[originating in] previous lifetimes are of all [[manner]] of different
 
+
types. It may be that there are other countries wherein there are
his head. It is a fact that space exists and it is also a fact that
+
[[people]] whose heads have grown horns. Perhaps there are those who have
 
 
there is such a thing as flying. It is on account of a mental deception
 
 
 
that one sees the body flying. It is not [therefore] the case that
 
 
 
[these dream experiences] are devoid of reality.
 
 
 
Reply: Although there actually do exist human heads and although
 
 
 
there actually do exist horns, nonetheless, [seeing] men’s heads which
 
 
 
have grown horns is a case of erroneous perception.
 
 
 
Question: The world is immense and the causes and conditions
 
 
 
[originating in] previous lifetimes are of all manner of different
 
 
 
types. It may be that there are other countries wherein there are
 
 
 
people whose heads have grown horns. Perhaps there are those who have
 
 
 
 
but one hand and one foot, or those who are only one foot tall, or those
 
but one hand and one foot, or those who are only one foot tall, or those
 
+
who have nine heads. Why then should we consider it so strange for a
who have nine heads. Why then should we consider it so strange for a
+
[[person]] to have horns?
 
+
Reply: Although it could be that there are [[people]] in another
person to have horns?
+
country who have horns, still, when a [[person]] native to this country whom
 
+
one personally [[recognizes]] appears in a [[dream]] with horns on his head,
Reply: Although it could be that there are people in another
+
that ([[appearance]]) cannot be [explained through resort to such a
 
+
{{Wiki|hypothesis}}]. Furthermore, when one sees in a [[dream]] a boundary to [[space]],
country who have horns, still, when a person native to this country whom
+
an end to one of the [[directions]], or a final point in [[time]], how could
 
+
such a circumstance be possessed of any [[reality]]? Wherein is there a
one personally recognizes appears in a dream with horns on his head,
+
place devoid of [[space]], devoid of [[direction]] or devoid of [[time]]? It is on
 
+
account of these [points that we explain that [[phenomena]] seen] in [[dreams]]
that [appearance] cannot be [explained through resort to such a
+
are [[Wikipedia:Nothing|nonexistent]] and yet we still {{Wiki|perceive}} them as [[existent]].
 
 
hypothesis]. Furthermore, when one sees in a dream a boundary to space,
 
 
 
an end to one of the directions, or a final point in time, how could
 
 
 
such a circumstance be possessed of any reality? Wherein is there a
 
 
 
place devoid of space, devoid of direction or devoid of time? It is on
 
 
 
account of these [points that we explain that phenomena seen] in dreams
 
 
 
are nonexistent and yet we still perceive them as existent.
 
 
 
 
You previously asked how it could be that, in the absence of
 
You previously asked how it could be that, in the absence of
 
+
[actual] [[conditions]], [[consciousness]] nonetheless arises. Although there
[actual] conditions, consciousness nonetheless arises. Although there
+
are no [[conditions]] corresponding to the five [[sense]] [[objects]], still,
 
+
because of a process of [[transformation]] wrought by the [[power]] of one’s [[own]]
are no conditions corresponding to the five sense objects, still,
+
{{Wiki|contemplation}} and [[remembrance]], the [[condition]] of a [[dharma]] [as an [[object]]
 
+
of [[mind]]) may nonetheless arise. [For instance]: if a [[person]] [merely]
because of a process of transformation wrought by the power of one’s own
+
speaks of the [[existence]] of [someone with] two heads, one may, with that
 
+
statement as a [[cause]], generate a [corresponding] [[thought]]. The fact
contemplation and remembrance, the condition of a dharma [as an object
+
that, even though things in [[dreams]] are [[Wikipedia:Nothing|nonexistent]], we nonetheless see
 
+
them as [[existent]] is just the same as this. So too it is with all
of mind] may nonetheless arise. [For instance]: if a person [merely]
+
[[dharmas]]. Although all [[dharmas]] are [[Wikipedia:Nothing|nonexistent]], still we are [[able]] to see
 
+
them, are [[able]] to hear them, and are [[able]] to be {{Wiki|aware}} of them. This is
speaks of the existence of [someone with] two heads, one may, with that
 
 
 
statement as a cause, generate a [corresponding] thought. The fact
 
 
 
that, even though things in dreams are nonexistent, we nonetheless see
 
 
 
them as existent is just the same as this. So too it is with all
 
 
 
dharmas. Although all dharmas are nonexistent, still we are able to see
 
 
 
them, are able to hear them, and are able to be aware of them. This is
 
 
 
 
as described in a verse:
 
as described in a verse:
 
+
Like [[dreams]], like [[magical]] conjurations,
Like dreams, like magical conjurations,
+
Like [towns in which] [[gandharvas]] [dwell],
 
+
Just so with every single [[dharma]]:
Like [towns in which] gandharvas [dwell],
 
 
 
Just so with every single dharma:
 
 
 
 
They all are just the same as these.
 
They all are just the same as these.
 
+
It is for these [[reasons]] [discussed above] that it says that the
It is for these reasons [discussed above] that it says that the
+
[[bodhisattvas]] are {{Wiki|aware}} of all [[dharmas]] as [[being]] like a [[dream]].
 
 
bodhisattvas are aware of all dharmas as being like a dream.
 
 
 
 
[Like a Shadow]
 
[Like a Shadow]
 
 
As for [the simile] “like a shadow”, a shadow is something which
 
As for [the simile] “like a shadow”, a shadow is something which
 
+
can only be seen but which cannot be grasped. All [[dharmas]] are also just
can only be seen but which cannot be grasped. All dharmas are also just
+
like this. The [[eye]] and the other [[faculties]] are [[able]] to see, hear, be
 
+
{{Wiki|aware}} of and {{Wiki|cognize}} them, but they still cannot actually be gotten at.
like this. The eye and the other faculties are able to see, hear, be
 
 
 
aware of and cognize them, but they still cannot actually be gotten at.
 
 
 
 
This is as explained in a verse:
 
This is as explained in a verse:
 
+
This [[wisdom]] which is actual,
This wisdom which is actual,
 
 
 
 
It cannot from four sides be grasped.
 
It cannot from four sides be grasped.
 
 
It’s like an enormous conflagration
 
It’s like an enormous conflagration
 
 
Which itself cannot be touched.
 
Which itself cannot be touched.
 
+
The [[dharmas]] cannot be accepted
The dharmas cannot be accepted
 
 
 
 
And neither should they be accepted.
 
And neither should they be accepted.
 
+
Moreover, just as with a shadow where when one shines a [[light]] it
Moreover, just as with a shadow where when one shines a light it
+
[[manifests]], but when one does not shine it it is [[Wikipedia:Nothing|nonexistent]], when the
 
+
[[fetters]] and [[afflictions]] block the [[light]] of [[correct views]] there [[manifests]]
manifests, but when one does not shine it it is nonexistent, when the
+
the shadow of the mark of a [[self]] and of the mark of [[dharmas]].
 
+
Additionally, just as with a shadow where when a [[person]] goes,
fetters and afflictions block the light of correct views there manifests
+
[the shadow] goes, when a [[person]] moves, the [shadow] moves, and when a
 
+
[[person]] stops, the [shadow] stops, so to it is with the shadows of
the shadow of the mark of a self and of the mark of dharmas.
+
[[wholesome]] and [[unwholesome]] [[karmic]] [[actions]]: when one moves on to a {{Wiki|future}}
 
+
[[life]], [the [[karmic]] shadows] also move along and when one abides in the
Additionally, just as with a shadow where when a person goes,
+
{{Wiki|present}} [[life]], [the [[karmic]] shadows] abide as well. Because the
 
+
retribution is not cut off, when offenses or [[merit]] ripen, then they come
[the shadow] goes, when a person moves, the [shadow] moves, and when a
+
forth. This is as explained in a verse:
 
+
Even in [[space]] it will chase along after.
person stops, the [shadow] stops, so to it is with the shadows of
+
And deep into [[mountains]] ‘midst boulders pursues.
 
+
To the depths of the [[earth]] it will follow behind us.
wholesome and unwholesome karmic actions: when one moves on to a future
 
 
 
life, [the karmic shadows] also move along and when one abides in the
 
 
 
present life, [the karmic shadows] abide as well. Because the
 
 
 
retribution is not cut off, when offenses or merit ripen, then they come
 
 
 
forth. This is as explained in a verse:
 
 
 
Even in space it will chase along after.
 
 
 
And deep into mountains ‘midst boulders pursues.
 
 
 
To the depths of the earth it will follow behind us.
 
 
 
 
And will plunge into ocean’s [deep] waters as well.
 
And will plunge into ocean’s [deep] waters as well.
 
 
It everywhere constantly follows, pursuing.
 
It everywhere constantly follows, pursuing.
 
+
The shadow of [[actions]] will not go away.
The shadow of actions will not go away.
+
It is on account of this that it says that all [[dharmas]] are like
 
+
a shadow. Furthermore, just as a shadow is [[empty]] and [[Wikipedia:Nothing|nonexistent]] such
It is on account of this that it says that all dharmas are like
 
 
 
a shadow. Furthermore, just as a shadow is empty and nonexistent such
 
 
 
 
that if one seeks for something actual in it one cannot succeed, so too
 
that if one seeks for something actual in it one cannot succeed, so too
 
+
it is with all [[dharmas]] for they are [[empty]] and devoid of anything which
it is with all dharmas for they are empty and devoid of anything which
 
 
 
 
is actual.
 
is actual.
 
+
Question: This {{Wiki|matter}} of a shadow [[being]] [[empty]] and devoid of
Question: This matter of a shadow being empty and devoid of
+
anything which [[exists]] is not the case. How so? In the [[Abhidharma]], it
 
+
says, “What is meant by the [[sense]] field of [[form]]? [It refers to] blue,
anything which exists is not the case. How so? In the Abhidharma, it
+
[[yellow]], red, white, black, azure, purple, [[light]], shadows, and so forth,
 
+
as well as the three kinds of created [[form]] associated with [[physical]] [[actions]].”
says, “What is meant by the sense field of form? [It refers to] blue,
+
This is what is meant by the [[sense]] field of [[visible]] [[form]]. How then can you say
 
+
that [shadows] are [[Wikipedia:Nothing|nonexistent]]?
yellow, red, white, black, azure, purple, light, shadows, and so forth,
+
Moreover, it is the case that shadows actually [[exist]] because
 
+
they are possessed of [[causes]] and [[conditions]]. [For example], the [[cause]]
as well as the three kinds of created form associated with physical actions.”  
+
may be a [[tree]] and the [[condition]] may be [[brightness]]. When these two
 
+
factors come together there is the creation of a shadow. How can you
This is what is meant by the sense field of visible form. How then can you say
+
say that they are [[Wikipedia:Nothing|nonexistent]]? If there are no shadows then it ought to
 
+
be the case that all other [[dharmas]] possessed of [corresponding] [[causes]]
that [shadows] are nonexistent?
+
and [[conditions]] are [[Wikipedia:Nothing|nonexistent]] as well.
 
+
Additionally, the [[form]] of these shadows can be seen. [This is
Moreover, it is the case that shadows actually exist because
+
true of] their length, their size, their [[relative]] coarseness, and their
 
+
contours. When the [[shape]] itself moves, the shadow also moves. These
they are possessed of causes and conditions. [For example], the cause
+
matters can all be seen. For these [[reasons]], it should be that they are
 
+
[admitted as [[being]]) [[existent]].
may be a tree and the condition may be brightness. When these two
+
Reply: Shadows are truly [[empty]] and [[Wikipedia:Nothing|nonexistent]]. As for your
 
+
citation of explanations from the [[Abhidharma]], these exegeses of the
factors come together there is the creation of a shadow. How can you
+
meaning of the [[Abhidharma]] are explanations created by [[people]]. There are
 
+
particular [[dharmic]] access methods the intent of which [[people]] misapprend
say that they are nonexistent? If there are no shadows then it ought to
+
and thus become [[attached]] to as [[being]] actual.
 
 
be the case that all other dharmas possessed of [corresponding] causes
 
 
 
and conditions are nonexistent as well.
 
 
 
Additionally, the form of these shadows can be seen. [This is
 
 
 
true of] their length, their size, their relative coarseness, and their
 
 
 
contours. When the shape itself moves, the shadow also moves. These
 
 
 
matters can all be seen. For these reasons, it should be that they are
 
 
 
[admitted as being] existent.
 
 
 
Reply: Shadows are truly empty and nonexistent. As for your
 
 
 
citation of explanations from the Abhidharma, these exegeses of the
 
 
 
meaning of the Abhidharma are explanations created by people. There are
 
 
 
particular dharmic access methods the intent of which people misapprend
 
 
 
and thus become attached to as being actual.
 
 
 
 
Take for instance the explanation of the Vibhaa.saa which holds
 
Take for instance the explanation of the Vibhaa.saa which holds
 
+
that infinitesimally minute fine {{Wiki|particles}} cannot be broken up and
that infinitesimally minute fine particles cannot be broken up and
+
cannot be burned up. If this were the case then they would be eternally
 
+
[[existent]]. Additionally, with regard to [[dharmas]] of the [[three periods]] of
cannot be burned up. If this were the case then they would be eternally
+
[[time]], [it claims that] they reside in the {{Wiki|future}} and come forth into the
 
+
{{Wiki|present}} and that they move on from the {{Wiki|present}} and go on into the {{Wiki|past}}
existent. Additionally, with regard to dharmas of the three periods of
+
and that in doing so [[nothing]] whatsoever is lost. If this were the case
 
+
then that would be a case of [[eternalism]]. Moreover, it says that all
time, [it claims that] they reside in the future and come forth into the
+
[[conditioned]] [[dharmas]] undergo a ([[constant]]) process of [instantaneous] re-
 
+
production and re- [[extinction]] and do not abide at all. If this were the
present and that they move on from the present and go on into the past
+
case then it would be a sign of {{Wiki|annihilationism}}. How so? Because they
 
+
previously existed and now do not [[exist]]. All [[manner]] of [[unorthodox]]
and that in doing so nothing whatsoever is lost. If this were the case
+
explanations such as these contradict the [[Buddha’s]] words. One may not
 
+
employ this as corroboration for [the [[view]] that] shadows [actually
then that would be a case of eternalism. Moreover, it says that all
+
[[exist]]).
 
+
Now these [shadows] are different from [[form]] [[dharmas]]. When [[form]]
conditioned dharmas undergo a [constant] process of [instantaneous] re-
+
[[dharmas]] are produced they must possess {{Wiki|fragrance}} or {{Wiki|flavor}} or
 
+
{{Wiki|tangibility}} or some other [such [[characteristic]]). Shadows then are not
production and re- extinction and do not abide at all. If this were the
+
like this and on this account are [[Wikipedia:Nothing|nonexistent]]. For instance, a [[vase]] is
 
+
cognizable through two of the [[faculties]], namely the eye’s ([[visual]])
case then it would be a sign of annihilationism. How so? Because they
+
{{Wiki|faculty}} and the body’s [{{Wiki|tactile}}] {{Wiki|faculty}}. If a shadow is [[existent]] then
 
+
it too should be [[Wikipedia:Cognition|cognized]] by two [[faculties]]. But there is no such case.
previously existed and now do not exist. All manner of unorthodox
+
For these [[reasons]], it is not the case that there [[exists]] any actual
 
+
[[phenomenon]] in shadows. They are only a [[dharma]] which deceives the [[eye]].
explanations such as these contradict the Buddha’s words. One may not
+
They are unreal in just the same way as the “[[wheel]]” which one produces
 
 
employ this as corroboration for [the view that] shadows [actually
 
 
 
exist].
 
 
 
Now these [shadows] are different from form dharmas. When form
 
 
 
dharmas are produced they must possess fragrance or flavor or
 
 
 
tangibility or some other [such characteristic]. Shadows then are not
 
 
 
like this and on this account are nonexistent. For instance, a vase is
 
 
 
cognizable through two of the faculties, namely the eye’s [visual]
 
 
 
faculty and the body’s [tactile] faculty. If a shadow is existent then
 
 
 
it too should be cognized by two faculties. But there is no such case.
 
 
 
For these reasons, it is not the case that there exists any actual
 
 
 
phenomenon in shadows. They are only a dharma which deceives the eye.
 
 
 
They are unreal in just the same way as the “wheel” which one produces
 
 
 
 
by picking up a firebrand and whirling it rapidly around in a circle.
 
by picking up a firebrand and whirling it rapidly around in a circle.
 
+
Shadows are [[Wikipedia:Nothing|nonexistent]] entities. If shadows were [[existent]] entities, it
Shadows are nonexistent entities. If shadows were existent entities, it
+
ought to be that they could be broken or destroyed. [However], as long
 
+
as the [[form]] [which casts the shadow] {{Wiki|remains}} undestroyed, the shadow is
ought to be that they could be broken or destroyed. [However], as long
+
never damaged. For this [[reason]], [shadows] are [[empty]]. Additionally,
 
+
because shadows are directly associated with their [[forms]] they are not
as the form [which casts the shadow] remains undestroyed, the shadow is
+
inherently [[existent]]. They are therefore [[empty]]. Although they are
 
+
[[empty]], the [[mind]] nonetheless generates an [associated] [[visual]] [[perception]].
never damaged. For this reason, [shadows] are empty. Additionally,
+
For these [[reasons]], it says that all [[dharmas]] are like shadows.
 
+
[Like Images in a [[Mirror]])
because shadows are directly associated with their forms they are not
+
As for [the simile] “like images in a [[mirror]],” [all [[dharmas]]) are
 
+
like images in a [[mirror]] [in the [[sense]] that] the images in a [[mirror]] are
inherently existent. They are therefore empty. Although they are
+
not created by the [[mirror]], are not created by the visage [which gazes
 
+
into it], are not created by the [[person]] who holds the [[mirror]], are not
empty, the mind nonetheless generates an [associated] visual perception.
 
 
 
For these reasons, it says that all dharmas are like shadows.
 
 
 
[Like Images in a Mirror]
 
 
 
As for [the simile] “like images in a mirror,” [all dharmas] are
 
 
 
like images in a mirror [in the sense that] the images in a mirror are
 
 
 
not created by the mirror, are not created by the visage [which gazes
 
 
 
into it], are not created by the person who holds the mirror, are not
 
 
 
 
spontaneously produced, and are not [created] in the absence of
 
spontaneously produced, and are not [created] in the absence of
 
+
[corresponding] [[causes]] and [[conditions]].
[corresponding] causes and conditions.
+
How is it that they are not created by the [[mirror]]? As long as
 
+
the visage has not yet presented itself before the [[mirror]], there is no
How is it that they are not created by the mirror? As long as
+
[such] image. For this [[reason]], it is not the case that the image is
 
+
created by the [[mirror]].
the visage has not yet presented itself before the mirror, there is no
+
How is it that they are not created by the countenance? In the
 
+
absence of a [[mirror]] there are no images.
[such] image. For this reason, it is not the case that the image is
+
How is it that it is not the case that the holder of the [[mirror]]
 
+
creates them? In the absence of a [[mirror]] and in the absence of a
created by the mirror.
 
 
 
How is it that they are not created by the countenance? In the
 
 
 
absence of a mirror there are no images.
 
 
 
How is it that it is not the case that the holder of the mirror
 
 
 
creates them? In the absence of a mirror and in the absence of a
 
 
 
 
countenance, there are no images.
 
countenance, there are no images.
 
 
How is it that it is not the case that [the image] is
 
How is it that it is not the case that [the image] is
 
+
spontaneously created? If there does not yet [[exist]] a [[mirror]] and if
spontaneously created? If there does not yet exist a mirror and if
+
there does not yet [[exist]] a countenance, then there is no image. The
 
+
image must await the [[mirror]] and must await the countenance, and only
there does not yet exist a countenance, then there is no image. The
+
afterward may it then come into [[existence]].
 
 
image must await the mirror and must await the countenance, and only
 
 
 
afterward may it then come into existence.
 
 
 
 
How is it that it is not the case that [the image is created] in
 
How is it that it is not the case that [the image is created] in
 
+
the absence of [[causes]] and [[conditions]]? If there were no [corresponding]
the absence of causes and conditions? If there were no [corresponding]
+
[[causes]] and [[conditions]], then it should be that [the image] [[exists]]
 
+
eternally. If it existed eternally, then even were one to dispense with
causes and conditions, then it should be that [the image] exists
+
the [[mirror]] and dispense with the countenance, it should still be the
 
+
case that it would come forth of its [[own]] accord. For this [[reason]], it is
eternally. If it existed eternally, then even were one to dispense with
+
not the case that [the image is created] in the absence of [[causes]] and
 
+
[[conditions]].
the mirror and dispense with the countenance, it should still be the
+
All [[dharmas]] are also just this way. It is not the case that
 
+
they are [[self]]- created, that they are created by another, that they are
case that it would come forth of its own accord. For this reason, it is
+
created by both, or that they are created in the absence of [[causes]] and
 
+
[[conditions]].
not the case that [the image is created] in the absence of causes and
+
How is it that it is not the case that they are [[self]]- created?
 
+
It is because a [[self]] cannot be gotten at, because all [[causally]]- produced
conditions.
+
[[dharmas]] are not inherently [[existent]], and because all [[dharmas]] are
 
+
associated with [[causes]] and [[conditions]]. Therefore it is not the case
All dharmas are also just this way. It is not the case that
+
that they are [[self]]- created.
 
+
As for it not [[being]] the case that ([[dharmas]]) are created by an
they are self- created, that they are created by another, that they are
+
“other,” because they themselves are [[Wikipedia:Nothing|nonexistent]], “others” are
 
+
[[Wikipedia:Nothing|nonexistent]] as well. If they were created by something “other,” then
created by both, or that they are created in the absence of causes and
+
the [[power]] of offenses and [[merit]] would be lost. Creation by an “other”
 
+
would be one of two cases: good or bad. If it were a case of good
conditions.
 
 
 
How is it that it is not the case that they are self- created?
 
 
 
It is because a self cannot be gotten at, because all causally- produced
 
 
 
dharmas are not inherently existent, and because all dharmas are
 
 
 
associated with causes and conditions. Therefore it is not the case
 
 
 
that they are self- created.
 
 
 
As for it not being the case that [dharmas] are created by an
 
 
 
“other,” because they themselves are nonexistent, “others” are
 
 
 
nonexistent as well. If they were created by something “other,” then
 
 
 
the power of offenses and merit would be lost. Creation by an “other”
 
 
 
would be one of two cases: good or bad. If it were a case of good
 
 
 
 
[creation by an "other"], then it ought to be the case that it bestowed
 
[creation by an "other"], then it ought to be the case that it bestowed
 
+
complete blissfulness. If it were a case of bad [creation by an
complete blissfulness. If it were a case of bad [creation by an
+
"other"], then it ought to be the case that it bestowed total [[suffering]].
 
 
"other"], then it ought to be the case that it bestowed total suffering.
 
 
 
 
If [on the other hand, the resultant situation] is a mixture of
 
If [on the other hand, the resultant situation] is a mixture of
 
+
[[suffering]] and [[bliss]], then what would be the [[causes]] and [[conditions]] behind
suffering and bliss, then what would be the causes and conditions behind
+
bestowing [[bliss]]? And what would be the [[causes]] and [[conditions]] behind
 
+
bestowing [[suffering]]?
bestowing bliss? And what would be the causes and conditions behind
+
If [one posits creation] by “both” [a [[self]] and an other], then
 
+
[that {{Wiki|thesis}} is possessed of] two faults, namely [the just- discussed]
bestowing suffering?
+
fault of [positing] [[self]]- [creation] as well as the fault of [positing
 
 
If [one posits creation] by “both” [a self and an other], then
 
 
 
[that thesis is possessed of] two faults, namely [the just- discussed]
 
 
 
fault of [positing] self- [creation] as well as the fault of [positing
 
 
 
 
creation by] an other.
 
creation by] an other.
 
+
If it were the case that there were no [[causes]] and [[conditions]]
If it were the case that there were no causes and conditions
+
behind the arisal of [[suffering]] and [[bliss]], then [[people]] ought to be [[able]]
 
+
to be eternally blissful and entirely free of [[suffering]]. If there were
behind the arisal of suffering and bliss, then people ought to be able
+
no [associated] [[causes]] or [[conditions]], then [[people]] ought not to [bother
 
+
with] engaging in [[causes]] conducing to [[bliss]] and avoiding [[causes]]
to be eternally blissful and entirely free of suffering. If there were
+
conducing to [[suffering]]. [However], it most certainly is the case that
 
+
each and every [[dharma]] has [associated] [[causes]] and [[conditions]]. It is on
no [associated] causes or conditions, then people ought not to [bother
+
account of [[stupidity]] that [[people]] are unaware of this. [The situation]
 
+
is analogous to looking to [[wood]] when seeking to have a [[fire]], looking to
with] engaging in causes conducing to bliss and avoiding causes
+
the ground when seeking a source of [[water]], and looking to a fan when
 
+
desirous of a breeze. There are all [[manner]] of [examples] such as these
conducing to suffering. [However], it most certainly is the case that
+
and they each have [their associated] [[causes]] and [[conditions]].
 
+
As for these combined [[causes]] and [[conditions]] of [[suffering]] and
each and every dharma has [associated] causes and conditions. It is on
+
[[bliss]], one has generated [[karmic]] [[causes]] from previous [[incarnations]]. In
 
+
the {{Wiki|present}} [[life]], in accordance with the [[conditions]] presented by one’s
account of stupidity that people are unaware of this. [The situation]
 
 
 
is analogous to looking to wood when seeking to have a fire, looking to
 
 
 
the ground when seeking a source of water, and looking to a fan when
 
 
 
desirous of a breeze. There are all manner of [examples] such as these
 
 
 
and they each have [their associated] causes and conditions.
 
 
 
As for these combined causes and conditions of suffering and
 
 
 
bliss, one has generated karmic causes from previous incarnations. In
 
 
 
the present life, in accordance with the conditions presented by one’s
 
 
 
 
acting either wholesomely or improperly, one reaps from this [a
 
acting either wholesomely or improperly, one reaps from this [a
 
+
corresponding] [[suffering]] or [[bliss]]. As regards these multifarious [[causes]]
corresponding] suffering or bliss. As regards these multifarious causes
+
and [[conditions]] of [[suffering]] and [[bliss]], if in looking into the {{Wiki|matter}} one
 
+
does so in accordance with [[reality]], [one finds that] there is no [[person]]
and conditions of suffering and bliss, if in looking into the matter one
+
who creates them and no [[person]] who undergoes them. The five [[empty]]
 
+
[[aggregates]] create them and the five [[empty]] [[aggregates]] undergo them.
does so in accordance with reality, [one finds that] there is no person
+
When a [[person]] who is devoid of [[wisdom]] [[experiences]] [[pleasure]],
 
+
under the [[influence]] of [[lustful]] [[thought]], he becomes [[attached]]. When such
who creates them and no person who undergoes them. The five empty
+
a [[person]] [[experiences]] [[suffering]], then he becomes [[angry]]. When this [[bliss]]
 
+
[[dies]] away, he once more seeks after and craves to [[experience]] it yet
aggregates create them and the five empty aggregates undergo them.
+
again. [Such [[people]]) are like a little toddler gazing at particular
 
+
reflections in a [[mirror]] who is [[pleased]] thereby and becomes
When a person who is devoid of wisdom experiences pleasure,
+
affectionately [[attached]] to them, such that when they disappear, he
 
+
breaks the [[mirror]] in seeking to find them [again]. A knowledgable adult
under the influence of lustful thought, he becomes attached. When such
+
laughs at this. When a [[person]] loses [[bliss]] and then proceeds to seek
 
+
after it again, he is just the same as this, and just so, his [[actions]]
a person experiences suffering, then he becomes angry. When this bliss
+
are amusing to a [[sage]] who has gained the Way. It is for this [[reason]]
 
+
that it says that [[dharmas]] are like images in a [[mirror]].
dies away, he once more seeks after and craves to experience it yet
+
Moreover, just as the images in a [[mirror]] are actually [[empty]], are
 
+
not produced and not destroyed, and are [a mere] [[deception]] and [[delusion]]
again. [Such people] are like a little toddler gazing at particular
+
of the [[visual]] [[faculties]] of the common [[person]], so too it is with all
 
+
[[dharmas]]. They are [[empty]], devoid of [[actuality]], are neither produced nor
reflections in a mirror who is pleased thereby and becomes
+
destroyed, and they deceive and delude the [[visual]] [[faculties]] of the
 
+
common [[person]].
affectionately attached to them, such that when they disappear, he
+
Question: The images in a [[mirror]] arise from [[causes]] and
 
+
[[conditions]]. There is a countenance. There is a [[mirror]]. There is a
breaks the mirror in seeking to find them [again]. A knowledgable adult
+
[[person]] who holds the [[mirror]]. There is [[brightness]]. Because these
 
+
factors come together an image is produced. Because this image may give
laughs at this. When a person loses bliss and then proceeds to seek
+
rise to either {{Wiki|worry}} or [[delight]], it is at the same [[time]] both a [[cause]] and
 
+
an effect. How can one say that it is actually [[empty]] and neither
after it again, he is just the same as this, and just so, his actions
 
 
 
are amusing to a sage who has gained the Way. It is for this reason
 
 
 
that it says that dharmas are like images in a mirror.
 
 
 
Moreover, just as the images in a mirror are actually empty, are
 
 
 
not produced and not destroyed, and are [a mere] deception and delusion
 
 
 
of the visual faculties of the common person, so too it is with all
 
 
 
dharmas. They are empty, devoid of actuality, are neither produced nor
 
 
 
destroyed, and they deceive and delude the visual faculties of the
 
 
 
common person.
 
 
 
Question: The images in a mirror arise from causes and
 
 
 
conditions. There is a countenance. There is a mirror. There is a
 
 
 
person who holds the mirror. There is brightness. Because these
 
 
 
factors come together an image is produced. Because this image may give
 
 
 
rise to either worry or delight, it is at the same time both a cause and
 
 
 
an effect. How can one say that it is actually empty and neither
 
 
 
 
produced nor destroyed?
 
produced nor destroyed?
 
+
Reply: That which is produced from [[causes]] and [[conditions]] is not
Reply: That which is produced from causes and conditions is not
+
itself inherently [[existent]] and is therefore [[empty]]. If a given [[dharma]]
 
+
were actually [inherently] [[existent]], it should not be [that it is] a
itself inherently existent and is therefore empty. If a given dharma
+
product of [[causes]] and [[conditions]]. How is this so? If within those
 
+
[antecedent] [[causes]] and [[conditions]] there already existed [predisposing]
were actually [inherently] existent, it should not be [that it is] a
+
[[causes]] and [[conditions]], then [those antecedent [[causes]] and [[conditions]])
 
+
would be useless. If within those [antecedent] [[causes]] and [[conditions]]
product of causes and conditions. How is this so? If within those
+
there did not already [[exist]] [predisposing] [[causes]] and [[conditions]], then
 
 
[antecedent] causes and conditions there already existed [predisposing]
 
 
 
causes and conditions, then [those antecedent causes and conditions]
 
 
 
would be useless. If within those [antecedent] causes and conditions
 
 
 
there did not already exist [predisposing] causes and conditions, then
 
 
 
 
in that case too they would be useless.
 
in that case too they would be useless.
 
 
By way of analogy, if within milk there already existed yoghurt,
 
By way of analogy, if within milk there already existed yoghurt,
 
+
then this milk does not constitute a [[cause]] for [the production of]
then this milk does not constitute a cause for [the production of]
+
yoghurt. This is because the yoghurt already [[exists]]. If it previously
 
+
contained no yoghurt, then that would be the same case as with [[water]]
yoghurt. This is because the yoghurt already exists. If it previously
+
which contains no yoghurt. The milk does not constitute a [[cause]] in this
 
+
case either. If it is the case that there is no [[cause]] [therein] and yet
contained no yoghurt, then that would be the same case as with water
+
yoghurt [[exists]], why is yoghurt not produced from within [[water]]?
 
 
which contains no yoghurt. The milk does not constitute a cause in this
 
 
 
case either. If it is the case that there is no cause [therein] and yet
 
 
 
yoghurt exists, why is yoghurt not produced from within water?
 
 
 
 
[Even] if it were [actually] the case that milk constituted the
 
[Even] if it were [actually] the case that milk constituted the
 
+
[[cause]] and [[condition]] for [the production of] yoghurt, milk itself is not
cause and condition for [the production of] yoghurt, milk itself is not
+
inherently [[existent]] [for] milk itself arises from [[causes]] and [[conditions]].
 
+
Milk comes from a {{Wiki|cow}}. A {{Wiki|cow}} is produced from [[water]] and grass. In this
inherently existent [for] milk itself arises from causes and conditions.
+
[[manner]], one may [trace back] endlessly and [find that] in every case
 
+
there are [[causes]] and [[conditions]]. For this [[reason]], within the [[causes]] and
Milk comes from a cow. A cow is produced from water and grass. In this
+
[[conditions]], one cannot say that the result [[exists]]. One cannot say that
 
+
they do not [[exist]]. One cannot say that they both [[exist]] and do not
manner, one may [trace back] endlessly and [find that] in every case
+
[[exist]]. And one cannot say that they neither [[exist]] nor do not [[exist]].
 
+
All [[dharmas]] arise from [[causes]] and [[conditions]] and are devoid of an
there are causes and conditions. For this reason, within the causes and
+
[[inherent]] [[nature]], just like the images in a [[mirror]]. This is as explained
 
 
conditions, one cannot say that the result exists. One cannot say that
 
 
 
they do not exist. One cannot say that they both exist and do not
 
 
 
exist. And one cannot say that they neither exist nor do not exist.
 
 
 
All dharmas arise from causes and conditions and are devoid of an
 
 
 
inherent nature, just like the images in a mirror. This is as explained
 
 
 
 
in a verse:
 
in a verse:
 
+
If a [[dharma]] from [[cause]] and [[condition]] arises,
If a dharma from cause and condition arises,
+
This [[dharma]] in [[nature]] is actually [[empty]].
 
+
[For] if it’s the case that this [[dharma’s]] not [[empty]],
This dharma in nature is actually empty.
+
It does not [[exist]] based on [[cause]] and [[conditions]].
 
+
It’s just like the images found in a [[mirror]],
[For] if it’s the case that this dharma’s not empty,
+
Not [made by] the [[mirror]], not [made by] the visage,
 
+
Nor [made by] the [[person]] who holds up the [[mirror]].
It does not exist based on cause and conditions.
+
It’s not [[self]]- [created] nor barren of [[cause]].
 
+
It is not [[existent]], nor is it not [[existent]],
It’s just like the images found in a mirror,
+
Nor is it both [[existent]] and devoid of [[existence]].
 
+
Not even these words here are granted [[acceptance]].
Not [made by] the mirror, not [made by] the visage,
+
When according with this, then it’s the [[Middle Way]].
 
+
It is for these [[reasons]] that it says that all [[dharmas]] are like
Nor [made by] the person who holds up the mirror.
+
images in a [[mirror]].
 
+
[Like {[[Supernatural]]} Transformations]
It’s not self- [created] nor barren of cause.
+
As for [the simile] “like a ([[supernatural]]) [[transformation]],” [it
 
+
refers to] the fourteen [[transformational]] [[mind]]- [states]. In the first
It is not existent, nor is it not existent,
+
dhyaana, there are two: one associated with the [[desire realm]] and one
 
+
associated with the first dhyaana. In the second dhyaana, there are
Nor is it both existent and devoid of existence.
+
three: one associated with the [[desire realm]], one associated with the
 
+
first dhyaana, and one associated with the second dhyaana. In the third
Not even these words here are granted acceptance.
+
dhyaana there are four: one associated with the [[desire realm]], one
 
 
When according with this, then it’s the Middle Way.
 
 
 
It is for these reasons that it says that all dharmas are like
 
 
 
images in a mirror.
 
 
 
[Like {Supernatural} Transformations]
 
 
 
As for [the simile] “like a [supernatural] transformation,” [it
 
 
 
refers to] the fourteen transformational mind- [states]. In the first
 
 
 
dhyaana, there are two: one associated with the desire realm and one
 
 
 
associated with the first dhyaana. In the second dhyaana, there are
 
 
 
three: one associated with the desire realm, one associated with the
 
 
 
first dhyaana, and one associated with the second dhyaana. In the third
 
 
 
dhyaana there are four: one associated with the desire realm, one
 
 
 
 
associated withthe first dhyaana, one associated with the second
 
associated withthe first dhyaana, one associated with the second
 
+
dhyaana, and one associated with the third [[dhyana]]. In the fourth
dhyaana, and one associated with the third dhyana. In the fourth
+
dhyaana, there are five: one associated with the [[desire realm]], one
 
 
dhyaana, there are five: one associated with the desire realm, one
 
 
 
 
associated with the first dhyaana, one associated with the second
 
associated with the first dhyaana, one associated with the second
 
 
dhyaana, one associated with the third dhyaana, and one associated with
 
dhyaana, one associated with the third dhyaana, and one associated with
 
 
the fourth dhyaana.
 
the fourth dhyaana.
 
+
[From within] these fourteen [[transformational]] [[mind]]- [states] one
[From within] these fourteen transformational mind- [states] one
+
is capable of performing eight kinds of transformations: The first is
 
+
that one is [[able]] to shrink ([[phenomena]]) down even to the size of a
is capable of performing eight kinds of transformations: The first is
+
dustmote. The second is that one is [[able]] [[to expand]] ([[phenomena]]) up even
 
+
to the extent that they fill up [[empty]] [[space]]. The third is that one is
that one is able to shrink [phenomena] down even to the size of a
+
[[able]] to lighten ([[phenomena]]) even to the point that they weigh only as
 
+
much as swan’s down. The fourth is that one is freely [[able]] to perform
dustmote. The second is that one is able to expand [phenomena] up even
+
all [[manner]] of transformations such as changing the large into the small
 
+
and the long into the short. The fifth is that one is [[able]] to be
to the extent that they fill up empty space. The third is that one is
+
possessed of the [[power]] of the sovereign (One is possessed of great [[power]]
 
+
such that among [[people]], there are none to which one must submit.
able to lighten [phenomena] even to the point that they weigh only as
+
Therefore it says, “one is possessed of the [[power]] of the sovereign.”).
 
+
The sixth is that one is [[able]] to [instantaneously] traverse long
much as swan’s down. The fourth is that one is freely able to perform
+
distances. The seventh is that one is [[able]] to [[cause]] the [[earth]] to move.
 
+
The eighth is that one is [[able]] to obtain whatever one wishes. One is
all manner of transformations such as changing the large into the small
+
[[able]] to multiply [his] one [[body]] into many [[bodies]], is [[able]] to make many
 
+
[[bodies]] become one [[body]], is [[able]] to pass even through walls of stone, is
and the long into the short. The fifth is that one is able to be
+
[[able]] to walk on [[water]], is [[able]] to stride through [[space]], is [[able]] to {{Wiki|touch}}
 
+
the {{Wiki|sun}} and the {{Wiki|moon}}, and is [[able]] to [[transform]] the four [[great elements]],
possessed of the power of the sovereign (One is possessed of great power
+
changing [[earth]] into [[water]], [[water]] into [[earth]], [[fire]] into [[wind]], [[wind]] into
 
+
[[fire]], stone into {{Wiki|gold}}, and {{Wiki|gold}} into stone.
such that among people, there are none to which one must submit.
 
 
 
Therefore it says, “one is possessed of the power of the sovereign.”).
 
 
 
The sixth is that one is able to [instantaneously] traverse long
 
 
 
distances. The seventh is that one is able to cause the earth to move.
 
 
 
The eighth is that one is able to obtain whatever one wishes. One is
 
 
 
able to multiply [his] one body into many bodies, is able to make many
 
 
 
bodies become one body, is able to pass even through walls of stone, is
 
 
 
able to walk on water, is able to stride through space, is able to touch
 
 
 
the sun and the moon, and is able to transform the four great elements,
 
 
 
changing earth into water, water into earth, fire into wind, wind into
 
 
 
fire, stone into gold, and gold into stone.
 
 
 
 
Alternately, [it may be said that] there are four classes of
 
Alternately, [it may be said that] there are four classes of
 
+
transformations: Within the [[desire realm]], through resort to herbs or
transformations: Within the desire realm, through resort to herbs or
+
[[precious]] [[objects]] or conjuration, one is [[able]] to [[transform]] any
 
+
[[phenomenon]]. [[People]] with [[superknowledges]] are [[able]] on account of the
precious objects or conjuration, one is able to transform any
+
[[power]] of their [[psychic]] [[power]] to [[transform]] all [[manner]] of [[phenomena]]. The
 
+
[[beings]] which comprise that class which includes [[devas]], [[dragons]], [[ghosts]]
phenomenon. People with superknowledges are able on account of the
+
and [[spirits]], on account of the [[power]] which comes as part of the
 
+
retribution associated with those modes of [[rebirth]], are [[able]] to
power of their psychic power to transform all manner of phenomena. The
+
[[transform]] all [[manner]] of [[phenomena]]. In the [[form realm]], on account of the
 
+
retribution associated with that [[realm]] of [[rebirth]] and on account of the
beings which comprise that class which includes devas, dragons, ghosts
+
[[cultivation]] of the [[power]] of the absorptions, [those [[beings]]) are [[able]] to
 
+
[[transform]] all [[manner]] of [[phenomena]].
and spirits, on account of the power which comes as part of the
+
Just as a transformationally- produced [[person]], as {{Wiki|distinct}} from
 
+
an [[incarnate]] [[human]], has no [[birth]], [[aging]], [[sickness]] or [[death]], has neither
retribution associated with those modes of rebirth, are able to
+
[[suffering]] nor [[bliss]], and is is on this account [[empty]] and devoid of
 
+
[[reality]], so too it is for all [[dharmas]]. In every case they are devoid of
transform all manner of phenomena. In the form realm, on account of the
+
production, abiding and [[extinction]]. For this [[reason]] it says that all
 
+
[[dharmas]] are like ([[supernatural]]) transformations.
retribution associated with that realm of rebirth and on account of the
 
 
 
cultivation of the power of the absorptions, [those beings] are able to
 
 
 
transform all manner of phenomena.
 
 
 
Just as a transformationally- produced person, as distinct from
 
 
 
an incarnate human, has no birth, aging, sickness or death, has neither
 
 
 
suffering nor bliss, and is is on this account empty and devoid of
 
 
 
reality, so too it is for all dharmas. In every case they are devoid of
 
 
 
production, abiding and extinction. For this reason it says that all
 
 
 
dharmas are like [supernatural] transformations.
 
 
 
 
Additionally, that which is transformationally- produced is
 
Additionally, that which is transformationally- produced is
 
+
devoid of anything [which would qualify as] a fixed [[entity]]. It is
devoid of anything [which would qualify as] a fixed entity. It is
+
solely based upon the arisal of [[thought]] that there is anything which is
 
 
solely based upon the arisal of thought that there is anything which is
 
 
 
 
created and in every case, [that which is created] is devoid of
 
created and in every case, [that which is created] is devoid of
 
+
[[actuality]]. The [[human]] [[body]] is also just like this, for it is
actuality. The human body is also just like this, for it is
+
fundamentally devoid of anything constituting a [[cause]]. It is solely on
 
+
the basis of the [[thought]] [generated in] previous [[incarnations]] that the
fundamentally devoid of anything constituting a cause. It is solely on
+
[[body]] of this [[incarnation]] is produced. In every case there is [[nothing]]
 
+
whatsoever [therein] which is {{Wiki|real}}. It is for this [[reason]] [too] that it
the basis of the thought [generated in] previous incarnations that the
+
is said that all [[dharmas]] are like a ([[supernatural]]) [[transformation]].
 
+
[Moreover], just as it is the case that when the [[thought]] which
body of this incarnation is produced. In every case there is nothing
+
produces a ([[supernatural]]) [[transformation]] ceases, that [corresponding]
 
+
transformationally- produced ([[entity]]) perishes, so too it is with all
whatsoever [therein] which is real. It is for this reason [too] that it
+
[[dharmas]]: When the [[causes]] and [[conditions]] [underlying any given [[dharma]])
 
+
perish, their [corresponding] effects also perish. They are not
is said that all dharmas are like a [supernatural] transformation.
+
inherently [[existent]] [and in that [[respect]]) are just the same way as
 
+
transformationally- produced [[phenomena]], which although actually [[empty]],
[Moreover], just as it is the case that when the thought which
+
are [[able]] nonetheless to [[influence]] [[beings]] to [[experience]] the anguish of
 
+
{{Wiki|worry}}, [[anger]], [[joy]], and [[delusion]]. All [[dharmas]] are just like this:
produces a [supernatural] transformation ceases, that [corresponding]
+
Although they are [[empty]] and devoid of any [[reality]], they are [[able]]
 
+
nonetheless to [[influence]] [[beings]] to give rise to [[delight]], [[anger]], {{Wiki|worry}}
transformationally- produced [entity] perishes, so too it is with all
+
and so forth. It is for this [[reason]] [too] that it is said that all
 
+
[[dharmas]] are like ([[supernatural]]) transformations.
dharmas: When the causes and conditions [underlying any given dharma]
+
Furthermore, just as transformationally- produced [[dharmas]] are
 
 
perish, their [corresponding] effects also perish. They are not
 
 
 
inherently existent [and in that respect] are just the same way as
 
 
 
transformationally- produced phenomena, which although actually empty,
 
 
 
are able nonetheless to influence beings to experience the anguish of
 
 
 
worry, anger, joy, and delusion. All dharmas are just like this:
 
 
 
Although they are empty and devoid of any reality, they are able
 
 
 
nonetheless to influence beings to give rise to delight, anger, worry
 
 
 
and so forth. It is for this reason [too] that it is said that all
 
 
 
dharmas are like [supernatural] transformations.
 
 
 
Furthermore, just as transformationally- produced dharmas are
 
 
 
 
devoid of anything in the beginning, devoid of anything in the middle
 
devoid of anything in the beginning, devoid of anything in the middle
 
+
and devoid of anything afterwards, so too it is with all [[dharmas]]. And
and devoid of anything afterwards, so too it is with all dharmas. And
 
 
 
 
just as when transformationally- generated entities are produced, there
 
just as when transformationally- generated entities are produced, there
 
 
is nowhere from which they come and just as when they perish there is no
 
is nowhere from which they come and just as when they perish there is no
 
+
place to which they go, so too it is with all [[dharmas]].
place to which they go, so too it is with all dharmas.
+
Additionally, just as the [[characteristics]] of transformationally-
 
+
produced entities are [[pure]], like [[space]], devoid of anything to which
Additionally, just as the characteristics of transformationally-
+
[[defilement]] could adhere, and are not sullied by either offenses or
 
+
[[merit]], so too it is with all [[dharmas]]. Just so, the [[nature]] of [[dharmas]] is
produced entities are pure, like space, devoid of anything to which
+
[[suchness]]. The [[ultimate reality]] of [[suchness]] is naturally and eternally
 
+
[[pure]]. This [situation] is analogous to that of the four great [[rivers]] of
defilement could adhere, and are not sullied by either offenses or
+
Jambudvpa which, each [[holding]] the waters of five hundred subsidiary
 
+
[[rivers]] containing all [[manner]] of [[impurities]], flow into the waters of the
merit, so too it is with all dharmas. Just so, the nature of dharmas is
+
great ocean and thereupon become entirely [[pure]].
 
 
suchness. The ultimate reality of suchness is naturally and eternally
 
 
 
pure. This [situation] is analogous to that of the four great rivers of
 
 
 
Jambudvpa which, each holding the waters of five hundred subsidiary
 
 
 
rivers containing all manner of impurities, flow into the waters of the
 
 
 
great ocean and thereupon become entirely pure.
 
 
 
 
Question: One should not say that transformationally- produced
 
Question: One should not say that transformationally- produced
 
+
entities are [[empty]]. How is this so? The [[mind]] [which produces]
entities are empty. How is this so? The mind [which produces]
+
transformations is gained through the [[cultivation]] of the absorptions.
 
+
It is from this [[mind]] that all [[manner]] of transformations are created.
transformations is gained through the cultivation of the absorptions.
+
Whether these ([[transformational]] entities] are [[people]] or whether they are
 
+
[[dharmas]], still, these transformations are possessed of [[causes]] and are
It is from this mind that all manner of transformations are created.
+
possessed of effects. How then can they be [[empty]]?
 
+
Reply: This [[concern]] was already addressed in [the section on]
Whether these [transformational entities] are people or whether they are
+
the “like a shadow” [simile]. We shall now address it further.
 
+
Although the [[causes]] and [[conditions]] [[exist]], the transformationally-
dharmas, still, these transformations are possessed of causes and are
+
produced effects are [[empty]]. This is comparable to the [[nonexistence]] of
 
+
the topics of [[speech]]. Although a [[thought]] arises and the {{Wiki|mouth}} speaks
possessed of effects. How then can they be empty?
+
forth words, still, one may not, merely through [[thought]] and words, bring
 
+
something into [[existence]]. That of which one speaks is not thereby
Reply: This concern was already addressed in [the section on]
+
[[existent]]. Even if it existed [in some [[sense]]), it would be like {{Wiki|speaking}}
 
+
of the [[existence]] of a second {{Wiki|head}} or of a third hand. Although they are
the “like a shadow” [simile]. We shall now address it further.
+
produced [in a [[sense]]) from one’s [[thought]] and one’s {{Wiki|mouth}}, still, one may
 
+
not claim that there [actually] [[exists]] thereby any [{{Wiki|real}}] {{Wiki|head}} or any
Although the causes and conditions exist, the transformationally-
+
[{{Wiki|real}}] hand.
 
+
This is just as set forth by the [[Buddha]], “One [[contemplates]] the
produced effects are empty. This is comparable to the nonexistence of
+
unproduced and thereby gains [[liberation]] from that which is produced.
 
+
One relies on the [[unconditioned]] and thereby gains [[liberation]] from that
the topics of speech. Although a thought arises and the mouth speaks
+
which is [[conditioned]].” Although one [[contemplates]] unproduced [[dharmas]] as
 
+
being [[Wikipedia:Nothing|nonexistent]], still they are operative in the [[realm]] of [[causes]] and
forth words, still, one may not, merely through thought and words, bring
+
[[conditions]]. This is also the case with the [[unconditioned]]. Although
 
+
transformations are [[empty]], still they are [[able]] to bring about [[mental]]
something into existence. That of which one speaks is not thereby
+
[[causes]] and [[conditions]]. Although the other nine similes, “like a
 
+
{{Wiki|magically}}- conjured [[illusion]],” “like a {{Wiki|mirage}},” and so forth are [[empty]],
existent. Even if it existed [in some sense], it would be like speaking
+
they are nonetheless [[able]] to bring about the arisal of all [[manner]] of
 
+
[[thought]].
of the existence of a second head or of a third hand. Although they are
+
Moreover, though one may seek among the six classes of [[causation]]
 
+
and the four classes of [[conditions]] for these ([[supernatural]])
produced [in a sense] from one’s thought and one’s mouth, still, one may
+
transformations, still, one is unable to find them therein. Because the
 
+
six classes of [[causation]] and four classes of [[conditions]] do not
not claim that there [actually] exists thereby any [real] head or any
 
 
 
[real] hand.
 
 
 
This is just as set forth by the Buddha, “One contemplates the
 
 
 
unproduced and thereby gains liberation from that which is produced.
 
 
 
One relies on the unconditioned and thereby gains liberation from that
 
 
 
which is conditioned.” Although one contemplates unproduced dharmas as
 
 
 
being nonexistent, still they are operative in the realm of causes and
 
 
 
conditions. This is also the case with the unconditioned. Although
 
 
 
transformations are empty, still they are able to bring about mental
 
 
 
causes and conditions. Although the other nine similes, “like a
 
 
 
magically- conjured illusion,” “like a mirage,” and so forth are empty,
 
 
 
they are nonetheless able to bring about the arisal of all manner of
 
 
 
thought.
 
 
 
Moreover, though one may seek among the six classes of causation
 
 
 
and the four classes of conditions for these [supernatural]
 
 
 
transformations, still, one is unable to find them therein. Because the
 
 
 
six classes of causation and four classes of conditions do not
 
 
 
 
correspond with these [transformations], [such transformations] are,
 
correspond with these [transformations], [such transformations] are,
 
+
therefore, [[empty]].
therefore, empty.
+
Furthermore, [[emptiness]] is not [judged] on the basis of
 
+
invisibility. It is on account of their [[being]] devoid of any actual
Furthermore, emptiness is not [judged] on the basis of
+
[[function]] that ([[phenomena]]) are [judged] to be [[empty]]. It is for this
 
+
[[reason]] that it is said that all [[dharmas]] are like ([[supernatural]])
invisibility. It is on account of their being devoid of any actual
 
 
 
function that [phenomena] are [judged] to be empty. It is for this
 
 
 
reason that it is said that all dharmas are like [supernatural]
 
 
 
 
transformations.
 
transformations.
 
+
Question: If all [[dharmas]] and the [[subjects]] of the ten similes are
Question: If all dharmas and the subjects of the ten similes are
+
all identically [[empty]], why are only these ten matters employed as
 
+
similes? Why not use [[mountains]], [[rivers]], stone walls and so forth as
all identically empty, why are only these ten matters employed as
 
 
 
similes? Why not use mountains, rivers, stone walls and so forth as
 
 
 
 
similes?
 
similes?
 
+
Reply: Although all [[dharmas]] are [[empty]], still, there are
Reply: Although all dharmas are empty, still, there are
+
{{Wiki|distinctions}} among them: There are those the [[emptiness]] of which is
 
+
difficult to understand and there are those the [[emptiness]] of which is
distinctions among them: There are those the emptiness of which is
+
easy to understand. Now, those for which [[emptiness]] is readily
 
+
comprehended are employed herein as similes for those the [[emptiness]] of
difficult to understand and there are those the emptiness of which is
+
which is only understood with difficulty.
 
+
Moreover, there are two kinds of [[dharmas]]: those which constitute
easy to understand. Now, those for which emptiness is readily
+
a locus for [[attachment]] of the [[mind]] and those which do not constitute a
 
+
locus for [[attachment]] of the [[mind]]. [Herein], those points to which the
comprehended are employed herein as similes for those the emptiness of
+
[[mind]] does not attach are employed to [[release]] the [[mind]] from those points
 
 
which is only understood with difficulty.  
 
 
 
Moreover, there are two kinds of dharmas: those which constitute
 
 
 
a locus for attachment of the mind and those which do not constitute a
 
 
 
locus for attachment of the mind. [Herein], those points to which the
 
 
 
mind does not attach are employed to release the mind from those points
 
 
 
 
to which it does attach.
 
to which it does attach.
 
 
Question: How is it that the [topics] of these ten similes
 
Question: How is it that the [topics] of these ten similes
 
+
constitute places to which the [[mind]] does not attach?
constitute places to which the mind does not attach?
+
Reply: These ten [[phenomena]] do not dwell for long. It is because
 
+
they arise readily and perish readily. For this [[reason]] they constitute
Reply: These ten phenomena do not dwell for long. It is because
+
points to which the [[mind]] does not attach.
 
+
Moreover, there are those who are {{Wiki|aware}} that the [topics of] the
they arise readily and perish readily. For this reason they constitute
+
ten similes constitute [[dharmas]] which deceive and delude the {{Wiki|ears}} and the
 
+
[[eyes]]. Because [those same {{Wiki|individuals}}] are unaware that all [[dharmas]] are
points to which the mind does not attach.
+
[[empty]], these ([[subjects]]) are used as similes for all [[dharmas]]. If there
 
+
are [[people]] who become [[mentally]] [[attached]] to these ten similes, who do not
Moreover, there are those who are aware that the [topics of] the
+
understand them and who raise all [[manner]] of arguments in [[order]] to
 
+
establish that they do [in fact] [[exist]], then these ten similes are not
ten similes constitute dharmas which deceive and delude the ears and the
+
useful for them. One should [instead] set forth alternate [[dharmic]]
 
+
access methods for their [[benefit]].
eyes. Because [those same individuals] are unaware that all dharmas are
+
Question: As for all [[dharmas]] [[being]] [[empty]], not produced and not
 
+
destroyed, I was already entirely knowledgable as regards the [[emptiness]]
empty, these [subjects] are used as similes for all dharmas. If there
+
referred to through the various comparisons and various [[causes]] and
 
+
[[conditions]] set forth within this [[discussion]] of the ten similes. If all
are people who become mentally attached to these ten similes, who do not
+
[[dharmas]] are [[empty]], one ought not to set forth these similes. If one
 
+
sets forth these similes, then this is contrary to [[emptiness]].
understand them and who raise all manner of arguments in order to
+
Reply: My explanation of [[emptiness]] is for the sake of refuting
 
+
the [[existence]] of all [[dharmas]]. Now, as for what has been said here, if
establish that they do [in fact] exist, then these ten similes are not
+
it is a setting forth of [[existence]], that has already been refuted. If
 
+
it is a setting forth of [[nonexistence]], then one ought not to challenge
useful for them. One should [instead] set forth alternate dharmic
+
it. This is analogous to [the [[actions]] of] the [[bhikshu]] charged with
 
+
maintaining [[order]] when he, with loud {{Wiki|voice}} and upraised hand, calls out,
access methods for their benefit.
+
“[[Silence]] in the Assembly!” This is done for the {{Wiki|purpose}} of employing
 
+
[[speech]] to cut off all [[speech]] and is not done for the {{Wiki|purpose}} of
Question: As for all dharmas being empty, not produced and not
+
soliciting further [[speech]]. For this [[reason]] [it should be understood
 
 
destroyed, I was already entirely knowledgable as regards the emptiness
 
 
 
referred to through the various comparisons and various causes and
 
 
 
conditions set forth within this discussion of the ten similes. If all
 
 
 
dharmas are empty, one ought not to set forth these similes. If one
 
 
 
sets forth these similes, then this is contrary to emptiness.
 
 
 
Reply: My explanation of emptiness is for the sake of refuting
 
 
 
the existence of all dharmas. Now, as for what has been said here, if
 
 
 
it is a setting forth of existence, that has already been refuted. If
 
 
 
it is a setting forth of nonexistence, then one ought not to challenge
 
 
 
it. This is analogous to [the actions of] the bhikshu charged with
 
 
 
maintaining order when he, with loud voice and upraised hand, calls out,
 
 
 
“Silence in the Assembly!” This is done for the purpose of employing
 
 
 
speech to cut off all speech and is not done for the purpose of
 
 
 
soliciting further speech. For this reason [it should be understood
 
 
 
 
that], although one engages in an explanation demonstrating that all
 
that], although one engages in an explanation demonstrating that all
 
+
[[dharmas]] are [[empty]] and neither produced nor destroyed, one does so
dharmas are empty and neither produced nor destroyed, one does so
+
[solely] out of [[compassionate]] regard for [[beings]]. Although there is a
 
+
[[discussion]], it is not a case of [establishing anything as] [[existent]]. It
[solely] out of compassionate regard for beings. Although there is a
+
is for these [[reasons]] [discussed above] that it is said that all [[dharmas]]
 
+
are like a ([[supernatural]]) [[transformation]].
discussion, it is not a case of [establishing anything as] existent. It
 
 
 
is for these reasons [discussed above] that it is said that all dharmas
 
 
 
are like a [supernatural] transformation.
 
 
 
 
————————————————————————
 
————————————————————————
 
 
End Notes:
 
End Notes:
 
+
“They,” refers to the great [[bodhisattvas]], those “mahaasattvas” who
“They,” refers to the great bodhisattvas, those “mahaasattvas” who
+
constitute the [[Sutra’s]] current topic.
 
+
[[Gandharvas]] are a class of [[heavenly musicians]]. They gain their
constitute the Sutra’s current topic. [Return to text.]
+
[[sustenance]] from fine fragrances ([[incense]], etc.).
 
+
[[Lamotte]] apparently failed to understand the passage, mistranslated it,
Gandharvas are a class of heavenly musicians. They gain their
 
 
 
sustenance from fine fragrances (incense, etc.). [Return to text.]
 
 
 
Lamotte apparently failed to understand the passage, mistranslated it,
 
 
 
 
and then mentioned in a note that the point of the comparison evades
 
and then mentioned in a note that the point of the comparison evades
 
+
him.
him. [Return to text.]
+
She refers here to the twelvefold chain of [[causation]].
 
+
Literally: “flames,” or by derivation, “heat waves.” But the context
She refers here to the twelvefold chain of causation. [Return to text.]
+
and the [[Sanskrit]] both indicate that “{{Wiki|mirage}}” is intended.
 
+
In fact, “wild [[horses]]” was a classical term for “{{Wiki|mirage}}.”
Literally: “flames,” or by derivation, “heat waves.” But the context
+
This is typical summer weather in a {{Wiki|monsoon}} climate such as [[India’s]].
 
+
This line refers to first and second stage [[arhatship]].
and the Sanskrit both indicate that “mirage” is intended. [Return to text.]
+
This refers to [[Third stage]] [[arhatship]].
 
+
The [[syntax]] and terseness of this statement may seem to [[veil]] the {{Wiki|concept}}:
In fact, “wild horses” was a classical term for “mirage.” [Return to text.]
+
[[Nothing]] more can reside inside of [[space]] (not even [[space]] itself) anymore
 
+
than something more can reside inside of an already solid rock. Because
This is typical summer weather in a monsoon climate such as India’s.
+
there is “no vacancy” in either case, the [[fallacy]] in maintaining that
 
+
the place in which [[space]] resides is [[space]] itself (i.e. “openings,” or
[Return to text.]
+
“spaces.”) is analogous to the more obvious [[fallacy]] of maintaining that
 
+
there is room to fit something more inside of an already solid {{Wiki|mass}} of
This line refers to first and second stage arhatship. [Return to text.]
+
rock. ([[Lamotte]] repeatedly failed to note the two different meanings for
 
+
the [[character]] “shih” [actual/solid] which occur here in close proximity
This refers to Third stage arhatship. [Return to text.]
 
 
 
The syntax and terseness of this statement may seem to veil the concept:
 
 
 
Nothing more can reside inside of space (not even space itself) anymore
 
 
 
than something more can reside inside of an already solid rock. Because
 
 
 
there is “no vacancy” in either case, the fallacy in maintaining that
 
 
 
the place in which space resides is space itself (i.e. “openings,” or
 
 
 
“spaces.”) is analogous to the more obvious fallacy of maintaining that
 
 
 
there is room to fit something more inside of an already solid mass of
 
 
 
rock. (Lamotte repeatedly failed to note the two different meanings for
 
 
 
the character “shih” [actual/solid] which occur here in close proximity
 
 
 
 
and was thus forced to be rather “creative” with his translation.)
 
and was thus forced to be rather “creative” with his translation.)
 
+
A “Middle [[person]]hews to the [[Middle Way]] or, more specifically
[Return to text.]
+
exemplifies the [[Maadhyamika]] [[doctrine]] of [[Nagarjuna]].
 
+
The four lines ending here are missing in [[Lamotte]] (p.368- 9).
A “Middle person” hews to the Middle Way or, more specifically
+
This is a reference to the four inverted [[views]]: [[seeing]] [[purity]] in the
 
+
[[impure]] (in the [[body]]), [[seeing]] [[bliss]] where there is no enduring [[pleasure]]
exemplifies the Maadhyamika doctrine of Nagarjuna. [Return to text.]
+
(in the [[feelings]]), [[seeing]] [[permanence]] amidst the [[impermanent]] (in one’s
 
+
[[thoughts]]), and [[seeing]] a “[[self]]” where none can be found (in the
The four lines ending here are missing in Lamotte (p.368- 9). [Return to text.]
+
“[[dharmas]],” i.e. in those [[elemental]] components of [[existence]] to which the
 
+
[[illusion]] of a [[self]] is readily reduced.)
This is a reference to the four inverted views: seeing purity in the
 
 
 
impure (in the body), seeing bliss where there is no enduring pleasure
 
 
 
(in the feelings), seeing permanence amidst the impermanent (in one’s
 
 
 
thoughts), and seeing a “self” where none can be found (in the
 
 
 
“dharmas,” i.e. in those elemental components of existence to which the
 
 
 
illusion of a self is readily reduced.) [Return to text.]
 
 
 
 
The translation of the last clause in this sentence is still tentative.
 
The translation of the last clause in this sentence is still tentative.
 
+
See Leo M. Pruden’s English rendering of the [[Abhidharmakosha]].
See Leo M. Pruden’s English rendering of the Abhidharmakosha. [Return to text.]
+
{{Wiki|Eternalism}} and {{Wiki|annihilationism}} were shown by the [[Buddha]] to be extreme
 
+
and erroneous [[views]] which do not accord with [[reality]] and which fail to
Eternalism and annihilationism were shown by the Buddha to be extreme
+
embody the [[truth]] of the [[Middle Way]].
 
+
Lest the highly {{Wiki|theoretical}} [[language]] disguise the {{Wiki|practical}} application
and erroneous views which do not accord with reality and which fail to
+
of this argument, it would do us well to note that [[Nagarjuna]] is
 
+
referring here to a commonly- held [[belief]] (with which we are amply
embody the truth of the Middle Way. [Return to text.]
+
familiar) that the [[world]] and the [[beings]] who populate it were somehow
 
+
created by some exogenous force like “[[God]],” hence the [[direction]] of the
Lest the highly theoretical language disguise the practical application
+
argument which points directly to the [[inherent]] irrationalities of such a
 
+
[[view]].
of this argument, it would do us well to note that Nagarjuna is
+
The five “[[aggregates]]” or [[skandhas]] are: [[forms]] (such as the [[body]]),
 
+
[[feelings]], [[perceptions]], [[karmic]] [[formations]] or formative forces, and
referring here to a commonly- held belief (with which we are amply
+
[[consciousness]]. The tendency to personalize things finds [[beings]] viewing
 
+
one or more of these [[aggregates]] as constituting an enduring and
familiar) that the world and the beings who populate it were somehow
+
{{Wiki|independent}} [[individuality]] or “[[self]].” We have been encouraged by the
 
+
[[Buddha]] to understand that such [[views]] are not only erroneous but also
created by some exogenous force like “God,” hence the direction of the
+
conducive to “[[self]]”- inflicted [[suffering]]. [Return to text.]
 
+
This parenthetical note is actually part of the {{Wiki|Chinese}} text and most
argument which points directly to the inherent irrationalities of such a
+
likely was added during the translation process.
 
+
In his translation of the [[Abhidharmakosha]], Pruden renders the six
view. [Return to text.]
+
classes of [[cause]] as: [[cause]] or [[reason]] for [[existence]]; coexistent [[cause]];
 
+
parallel [[cause]]; associated [[cause]]; [[universal]] [[cause]]; and retributive
The five “aggregates” or skandhas are: forms (such as the body),
+
[[cause]], and renders the [[four conditions]] as: [[causes]] as a [[condition]]; an
 
+
{{Wiki|equal}} and immediately antecedent [[condition]]; an [[object]] as [[condition]]; and
feelings, perceptions, karmic formations or formative forces, and
+
a predominating [[influence]] as [[condition]].
 
+
Beginning at this point, the rest of the ten similes [[discussion]] is
consciousness. The tendency to personalize things finds beings viewing
+
missing in [[Lamotte]].
 
 
one or more of these aggregates as constituting an enduring and
 
 
 
independent individuality or “self.” We have been encouraged by the
 
 
 
Buddha to understand that such views are not only erroneous but also
 
 
 
conducive to “self”- inflicted suffering. [Return to text.]
 
 
 
This parenthetical note is actually part of the Chinese text and most
 
 
 
likely was added during the translation process. [Return to text.]
 
 
 
In his translation of the Abhidharmakosha, Pruden renders the six
 
 
 
classes of cause as: cause or reason for existence; coexistent cause;
 
 
 
parallel cause; associated cause; universal cause; and retributive
 
 
 
cause, and renders the four conditions as: causes as a condition; an
 
 
 
equal and immediately antecedent condition; an object as condition; and
 
 
 
a predominating influence as condition. [Return to text.]
 
 
 
Beginning at this point, the rest of the ten similes discussion is
 
 
 
missing in Lamotte. [Return to text.]
 
 
 
 
————————————————————————
 
————————————————————————
 
+
On the [[Nature]] of [[Dharmas]]
On the Nature of Dharmas
 
 
 
 
(T25.107a11-14 [fasc.6])
 
(T25.107a11-14 [fasc.6])
 
+
Those [[dharmas]] [[arising]] from [[cause]] and [[conditions]],
Those dharmas arising from cause and conditions,
+
‘Tis these which we know as but mere [[empty]] marks.
 
 
‘Tis these which we know as but mere empty marks.
 
 
 
 
They also are known as just false appellations,
 
They also are known as just false appellations,
 
 
But also reveal the Way of the Middle.
 
But also reveal the Way of the Middle.
 
+
Now if there’s a [[dharma]] that’s actually [[existent]],
Now if there’s a dharma that’s actually existent,
+
It shouldn’t revert then to be [[Wikipedia:Nothing|nonexistent]].
 
+
If now [[Wikipedia:Nothing|nonexistent]] having previously existed,
It shouldn’t revert then to be nonexistent.
+
It then would just be but an {{Wiki|annihilation}}.
 
+
They’re neither [[eternal]] nor {{Wiki|annihilated}}.
If now nonexistent having previously existed,
+
Nor are they [[existent]] or devoid of [[existence]].
 
+
The place of [[mind’s]] [[consciousness]] is wholly [[extinguished]],
It then would just be but an annihilation.
+
The [[power]] of words is exhausted as well.
 
 
They’re neither eternal nor annihilated.
 
 
 
Nor are they existent or devoid of existence.
 
 
 
The place of mind’s consciousness is wholly extinguished,
 
 
 
The power of words is exhausted as well.
 
 
 
 
————————————————————————
 
————————————————————————
 
+
The [[Bodhisattva’s]] [[Reality]]-Based Skillfulness
The Bodhisattva’s Reality-Based Skillfulness
 
 
 
 
(T25.107a17-108a18 [fasc.6])
 
(T25.107a17-108a18 [fasc.6])
 
+
[[Sutra]]: They were [[skillful]] in bringing about [[deliverance]] in
Sutra: They were skillful in bringing about deliverance in
+
accordance with [[reality]].
 
+
[[Upadesha]]: There are [[dharmas]] propounded by followers of other
accordance with reality.
+
[[paths]] which, although they are [[able]] to bring about “[[deliverance]]” of
 
+
[[beings]], do so in a way which does not accord with [[reality]]. How is this
Upadesha: There are dharmas propounded by followers of other
+
so? It is because of the deficits [[inherent]] in the multifarious
 
+
erroneous [[views]] and [[fetters]] [which they promote].
paths which, although they are able to bring about “deliverance” of
+
Although the {{Wiki|adherents}} of the [[Two Vehicles]] teachings do have
 
+
those whom they bring to [[deliverance]], they effect [[deliverance]] through
beings, do so in a way which does not accord with reality. How is this
+
inappropriate methods. How is this so? This is on account of the fact
 
+
that, because they do not possess [[omniscience]], their [[skillful]] means-
so? It is because of the deficits inherent in the multifarious
+
based [[thought]] is scant. Only the [[bodhisattvas]] are [[able]] to effect
 
+
[[deliverance]] in accordance with [[reality]]. The [[difference]] here is
erroneous views and fetters [which they promote].
+
analogous to that between two ferrymen on a [[river]], one of whom relies on
 
 
Although the adherents of the Two Vehicles teachings do have
 
 
 
those whom they bring to deliverance, they effect deliverance through
 
 
 
inappropriate methods. How is this so? This is on account of the fact
 
 
 
that, because they do not possess omniscience, their skillful means-
 
 
 
based thought is scant. Only the bodhisattvas are able to effect
 
 
 
deliverance in accordance with reality. The difference here is
 
 
 
analogous to that between two ferrymen on a river, one of whom relies on
 
 
 
 
a raft fashioned of reeds and floats, and the other of whom employs a
 
a raft fashioned of reeds and floats, and the other of whom employs a
 
+
ship. There is an obvious [[difference]] in the [[relative]] [[merits]] of the two
ship. There is an obvious difference in the relative merits of the two
+
approaches to ferrying [[people]] across. The [[bodhisattva’s]] [[skillful]]
 
+
[[deliverance]] of [[beings]] is just like this.
approaches to ferrying people across. The bodhisattva’s skillful
 
 
 
deliverance of beings is just like this.
 
 
 
 
Then again, one might say that this is comparable to methods of
 
Then again, one might say that this is comparable to methods of
 
+
[[healing]] {{Wiki|disease}}. [[Bitter]] herbs, needles and cauterization induce [[pain]] in
healing disease. Bitter herbs, needles and cauterization induce pain in
+
the process of effecting a cure. On the other hand, one may use a
 
+
method of [[healing]] such as the miraculous [[medicine]] known as
the process of effecting a cure. On the other hand, one may use a
+
Shuddhashaantaa, which the {{Wiki|patient}} needs only lay [[eyes]] upon to effect
 
+
the complete cure of a multitude of maladies. Although the two methods
method of healing such as the miraculous medicine known as
+
are the same in the [[sense]] that they both bring about the alleviation of
 
+
{{Wiki|disease}}, still, there is a [[difference]] as regards [[relative]] {{Wiki|superiority}} of
Shuddhashaantaa, which the patient needs only lay eyes upon to effect
+
technique. The respective approaches employed by the Hearers and the
 
+
[[Bodhisattvas]] in the [[teaching]] and [[deliverance]] of [[people]] correspond to
the complete cure of a multitude of maladies. Although the two methods
 
 
 
are the same in the sense that they both bring about the alleviation of
 
 
 
disease, still, there is a difference as regards relative superiority of
 
 
 
technique. The respective approaches employed by the Hearers and the
 
 
 
Bodhisattvas in the teaching and deliverance of people correspond to
 
 
 
 
this analogy.
 
this analogy.
 
+
The [[teaching]] of the Hearers consists in gaining the Way through
The teaching of the Hearers consists in gaining the Way through
 
 
 
 
the rigorous implementation of the dhuutaa’nga practices, and through
 
the rigorous implementation of the dhuutaa’nga practices, and through
 
+
sitting in dhyaana [[meditation]], applying oneself with diligent [[mind]] in
sitting in dhyaana meditation, applying oneself with diligent mind in
+
the beginning, middle and final periods of the night. The [[teaching]] of
 
+
the [[bodhisattvas]] consists in achieving [[purification]] of the [[mind]] through
the beginning, middle and final periods of the night. The teaching of
+
contemplating the mark of all [[dharmas]] as [[being]] devoid of either that
 
+
which binds or that which {{Wiki|liberates}}. This is as illustrated in the The
the bodhisattvas consists in achieving purification of the mind through
+
[[Life]] of Ma~njushrii:
 
+
[The Story of [[Prasannendriya]] and [[Agramati]])
contemplating the mark of all dharmas as being devoid of either that
+
Ma~njushrii adddressed the [[Buddha]], saying, “Greatly [[Virtuous]]
 
+
One, in the {{Wiki|past}}, during the course of my previous lifetimes,
which binds or that which liberates. This is as illustrated in the The
+
{{Wiki|innumerable}} asa.mkhyeya [[kalpas]] ago, there was at that [[time]] a [[Buddha]]
 
+
named “[[King]] of the [[Lion’s Roar]]” (Si.mhanaadaraaja). The [[lifespan]] of
Life of Ma~njushrii:
+
that [[Buddha]] and the [[beings]] in that [[world]] was a hundred thousand ko.tis
 
+
of [[nayutas]] of years. That [[Buddha]] employed the [[teaching]] of the [[Three Vehicles]] in delivering [[beings]].
[The Story of Prasannendriya and Agramati]
+
The [[name]] of that country was Thousand Rays of [[Light]]. The [[trees]]
 
+
in that country were made of the seven kinds of [[jewels]]. Those [[trees]]
Ma~njushrii adddressed the Buddha, saying, “Greatly Virtuous
+
emitted {{Wiki|sounds}} extolling the {{Wiki|innumerable}} [[pure]] [[dharmas]] as well as {{Wiki|sounds}}
 
+
proclaiming [[emptiness]], marklessness, wishlessness, nonproduction,
One, in the past, during the course of my previous lifetimes,
+
nonextinction, and the [[nonexistence]] of anything whatsoever. When [[beings]]
 
+
heard these {{Wiki|sounds}} their [[minds]] were {{Wiki|liberated}} and they gained the Way.
innumerable asa.mkhyeya kalpas ago, there was at that time a Buddha
+
At that [[time]] when the [[Buddha]] [[King]] of the [[Lion’s Roar]] proclaimed
 
+
the [[Dharma]], during the first assembly, ninety- nine ko.tis of [[people]]
named “King of the Lion’s Roar” (Si.mhanaadaraaja). The lifespan of
+
gained the way of [[arhatship]]. Within the assembly of [[bodhisattvas]], it
 
+
was the same. All of these [[bodhisattvas]] gained the [[patience]] [[arising]]
that Buddha and the beings in that world was a hundred thousand ko.tis
+
from [[realization]] of the nonproduction of [[dharmas]]. They took up all
 
+
[[manner]] of [[Dharma]] methods and saw {{Wiki|innumerable}} [[buddhas]]. They paid their
of nayutas of years. That Buddha employed the teaching of the Three
+
respects to them, made [[offerings]] to them and were [[able]] to bring an
 
+
{{Wiki|innumerable}} and [[incalculable]] multitude of [[beings]] to [[deliverance]]. They
Vehicles in delivering beings.
+
gained {{Wiki|innumerable}} dhaara.ni accesses and were [[able]] to realize
 
+
{{Wiki|innumerable}} samaadhis of all different kinds. Those [[bodhisattvas]] who
The name of that country was Thousand Rays of Light. The trees
 
 
 
in that country were made of the seven kinds of jewels. Those trees
 
 
 
emitted sounds extolling the innumerable pure dharmas as well as sounds
 
 
 
proclaiming emptiness, marklessness, wishlessness, nonproduction,
 
 
 
nonextinction, and the nonexistence of anything whatsoever. When beings
 
 
 
heard these sounds their minds were liberated and they gained the Way.
 
 
 
At that time when the Buddha King of the Lion’s Roar proclaimed
 
 
 
the Dharma, during the first assembly, ninety- nine ko.tis of people
 
 
 
gained the way of arhatship. Within the assembly of bodhisattvas, it
 
 
 
was the same. All of these bodhisattvas gained the patience arising
 
 
 
from realization of the nonproduction of dharmas. They took up all
 
 
 
manner of Dharma methods and saw innumerable buddhas. They paid their
 
 
 
respects to them, made offerings to them and were able to bring an
 
 
 
innumerable and incalculable multitude of beings to deliverance. They
 
 
 
gained innumerable dhaara.ni accesses and were able to realize
 
 
 
innumerable samaadhis of all different kinds. Those bodhisattvas who
 
 
 
 
had but recently established their resolve and who had newly entered the
 
had but recently established their resolve and who had newly entered the
 
+
gate of the Way were inexpressably numerous. The {{Wiki|innumerable}} adornments
gate of the Way were inexpressably numerous. The innumerable adornments
+
of this [[buddhaland]] exhausted the descriptive [[power]] of words.
 
+
At that [[time]], when that [[buddha]] had completed his [[teaching]] and
of this buddhaland exhausted the descriptive power of words.
+
[[conversion]] of [[beings]], he entered upon the [[nirvana]] without residue. His
 
+
[[Dharma]] dwelt in the [[world]] for sixty thousand years. [Eventually], the
At that time, when that buddha had completed his teaching and
+
[[Dharma]] [[sound]] of those [[trees]] ceased to come forth. At that [[time]] there
 
+
were two [[bodhisattva]] [[bhikshus]], one of whom was named [[Prasannendriya]]
conversion of beings, he entered upon the nirvana without residue. His
+
(lit. “[[Joyous]] Faculty”), and the second of whom was named [[Agramati]] (lit.
 
+
“{{Wiki|Superior}} {{Wiki|Intellect}}”). As for this [[Dharma]] [[Master]] [[Prasannendriya]], in his
Dharma dwelt in the world for sixty thousand years. [Eventually], the
+
comportment he was [[virtuous]] and in his [[character]] he was direct.
 
+
However, he did not repudiate [[worldly]] [[dharmas]], nor did he indulge in
Dharma sound of those trees ceased to come forth. At that time there
+
making discriminations as to what was good and what was bad. The
 
+
[[disciples]] of [[Prasannendriya]] were {{Wiki|intelligent}}, were [[pleased]] by [[Dharma]] and
were two bodhisattva bhikshus, one of whom was named Prasannendriya
+
[[delighted]] in listening to the most abstruse levels of meaning. Their
 
+
[[master]] did not devote himself to praising the [[virtues]] of having but few
(lit. “Joyous Faculty”), and the second of whom was named Agramati (lit.
+
[[desires]] and [[knowing]] when enough is enough, nor did he extol the [[merits]]
 
+
of the prohibitions or cultivate the ([[ascetic]]) dhuutaa’nga practices.
“Superior Intellect”). As for this Dharma Master Prasannendriya, in his
+
He simply proclaimed that the [[true mark]] of all [[dharmas]] is [[pure]]. He told
 
+
his [[disciples]], “All [[dharmas]], even if they are characterized by {{Wiki|sensual}}
comportment he was virtuous and in his character he was direct.
+
[[desire]], characterized by [[anger]], or characterized by [[delusion]],- the marks
 
+
of all of these [[dharmas]] are [[identical]] to the [[true mark]] of all [[dharmas]].
However, he did not repudiate worldly dharmas, nor did he indulge in
+
There is [[nothing]] therein by which to be hung up or obstructed.” He
 
+
employed this [[skillful means]] to instruct his [[disciples]] and afford them
making discriminations as to what was good and what was bad. The
+
entry into the “single- mark” [[wisdom]]. At that [[time]], his [[disciples]] had
 
+
no more [[hatred]] or [[resentment]] with [[respect]] to other [[people]]. Because
disciples of Prasannendriya were intelligent, were pleased by Dharma and
+
their [[thoughts]] were free of [[resentment]], they gained the [[patience]] with
 
+
regard to [[beings]]. Because they gained the [[patience]] with regard to
delighted in listening to the most abstruse levels of meaning. Their
+
[[beings]], they were then [[able]] to realize the [[patience]] with regard to
 
+
[[dharmas]]. Abiding in actual [[Dharma]] they were unmoving like [[mountains]].
master did not devote himself to praising the virtues of having but few
+
The [[Dharma]] [[Master]] [[Agramati]] was [[pure]] in his [[observance]] of the
 
+
prohibitions. He cultivated the twelve dhuutaa’nga practices, achieved
desires and knowing when enough is enough, nor did he extol the merits
+
the four dhyaana and four [[formless]] samaadhis. The [[disciples]] of [[Agramati]]
 
+
were of dull [[faculties]] and were much inclined to make discriminations as
of the prohibitions or cultivate the [ascetic] dhuutaa’nga practices.
+
to this [[being]] [[pure]] and that [[being]] [[impure]] and thus their [[minds]] moved and
 
 
He simply proclaimed that the true mark of all dharmas is pure. He told
 
 
 
his disciples, “All dharmas, even if they are characterized by sensual
 
 
 
desire, characterized by anger, or characterized by delusion,- the marks
 
 
 
of all of these dharmas are identical to the true mark of all dharmas.
 
 
 
There is nothing therein by which to be hung up or obstructed.” He
 
 
 
employed this skillful means to instruct his disciples and afford them
 
 
 
entry into the “single- mark” wisdom. At that time, his disciples had
 
 
 
no more hatred or resentment with respect to other people. Because
 
 
 
their thoughts were free of resentment, they gained the patience with
 
 
 
regard to beings. Because they gained the patience with regard to
 
 
 
beings, they were then able to realize the patience with regard to
 
 
 
dharmas. Abiding in actual Dharma they were unmoving like mountains.
 
 
 
The Dharma Master Agramati was pure in his observance of the
 
 
 
prohibitions. He cultivated the twelve dhuutaa’nga practices, achieved
 
 
 
the four dhyaana and four formless samaadhis. The disciples of Agramati
 
 
 
were of dull faculties and were much inclined to make discriminations as
 
 
 
to this being pure and that being impure and thus their minds moved and
 
 
 
 
were turned.
 
were turned.
 
+
There was one [[time]] when [[Agramati]] went into the town and, having
There was one time when Agramati went into the town and, having
+
arrived at the house of one of Prasannendriya’s [[disciples]], sat down in
 
+
the appointed seat and proceeded to extol the [[observance]] of the
arrived at the house of one of Prasannendriya’s disciples, sat down in
+
prohibitions, limitation of [[desires]], [[knowing]] when enough was enough,
 
+
[[cultivating]] the dhuutaa’nga practices, and extolling also the [[taking up]]
the appointed seat and proceeded to extol the observance of the
+
of dhyaana [[meditation]] and the [[cultivation]] of stillness in a quiet place.
 
+
Additionally, he proceeded to disparage [[Prasannendriya]], saying, “When
prohibitions, limitation of desires, knowing when enough was enough,
+
this man speaks [[Dharma]], he instructs [[people]] in a way which [[influences]]
 
+
them to enter into erroneous [[views]]. He speaks of [[lust]], [[hatred]], and
cultivating the dhuutaa’nga practices, and extolling also the taking up
+
[[delusion]] as [[being]] devoid of any [[characteristics]] which should constitute
 
+
an impediment. He is a man whose conduct is rather mixed. He is not
of dhyaana meditation and the cultivation of stillness in a quiet place.
+
entirely [[pure]].”
 
+
This [[disciple]] was one possessed of sharp [[faculties]] and who had
Additionally, he proceeded to disparage Prasannendriya, saying, “When
+
achieved the [[patience]] with regard to [[dharmas]]. He asked [[Agramati]],
 
+
“Greatly [[Virtuous]] One, by what [[characteristic]] does one know this [[dharma]]
this man speaks Dharma, he instructs people in a way which influences
+
of {{Wiki|sensual}} [[desire]]?”
 
+
He replied, “{{Wiki|Sensual}} [[desire]] is characterized by [[afflictions]].”
them to enter into erroneous views. He speaks of lust, hatred, and
+
[The [[layperson]]) asked, “Do these [[desire]]- associated [[afflictions]]
 
 
delusion as being devoid of any characteristics which should constitute
 
 
 
an impediment. He is a man whose conduct is rather mixed. He is not
 
 
 
entirely pure.”
 
 
 
This disciple was one possessed of sharp faculties and who had
 
 
 
achieved the patience with regard to dharmas. He asked Agramati,
 
 
 
“Greatly Virtuous One, by what characteristic does one know this dharma
 
 
 
of sensual desire?”
 
 
 
He replied, “Sensual desire is characterized by afflictions.”
 
 
 
[The layperson] asked, “Do these desire- associated afflictions
 
 
 
 
reside externally or do they reside internally?”
 
reside externally or do they reside internally?”
 
+
([[Agramati]]) replied, “These [[desire]]- associated [[afflictions]] do not
[Agramati] replied, “These desire- associated afflictions do not
+
reside internally nor do they reside externally. If they resided
 
 
reside internally nor do they reside externally. If they resided
 
 
 
 
internally, then it shouldn’t be the case that they rely on external
 
internally, then it shouldn’t be the case that they rely on external
 
+
[[causes]] and [[conditions]] for their arisal. If they resided externally,
causes and conditions for their arisal. If they resided externally,
+
then they should have [[nothing]] to do with me and should not therefore be
 
+
[[able]] to afflict me.”
then they should have nothing to do with me and should not therefore be
+
The [[layperson]] then declared, “If it’s the case that {{Wiki|sensual}}
 
+
[[desire]] does not come from inside or from outside or from the {{Wiki|east}} or
able to afflict me.”
+
from the {{Wiki|west}} or from the {{Wiki|south}} or from the {{Wiki|north}} or from any of the
 
 
The layperson then declared, “If it’s the case that sensual
 
 
 
desire does not come from inside or from outside or from the east or
 
 
 
from the west or from the south or from the north or from any of the
 
 
 
 
four midpoints or from above or below, and if it is the case that one
 
four midpoints or from above or below, and if it is the case that one
 
 
can search everywhere and be entirely unable to find any actual
 
can search everywhere and be entirely unable to find any actual
 
+
[[characteristic]], this [[dharma]] then is neither produced nor destroyed. If
characteristic, this dharma then is neither produced nor destroyed. If
+
it is devoid of any mark of production or [[extinction]], it is [[empty]] and
 
+
entirely devoid of anything whatsoever which [[exists]]. How then can it be
it is devoid of any mark of production or extinction, it is empty and
+
that it is [[able]] to be {{Wiki|afflictive}}?”
 
+
After [[Agramati]] had listened to this declaration, he was not
entirely devoid of anything whatsoever which exists. How then can it be
+
[[pleased]] and was unable to offer a reply. He got up from his seat and
 
+
said words to this effect, “[[Prasannendriya]] has engaged in an extensive
that it is able to be afflictive?”
+
[[deception]] of many [[people]] and has influenced them to take up an improper
 
+
[[path]].”
After Agramati had listened to this declaration, he was not
+
This [[Agramati]] [[Bodhisattva]] had not yet studied the dhaara.ni of
 
+
[[sound]]. When he [[heard]] words which had been spoken by the [[Buddha]], he was
pleased and was unable to offer a reply. He got up from his seat and
+
[[delighted]]. When he [[heard]] the [[doctrines]] of other [[paths]], he was filled
 
+
with [[aversion]]. When he [[heard]] of the [[three roots]] of [[unwholesomeness]] then
said words to this effect, “Prasannendriya has engaged in an extensive
+
he would be [[displeased]]. When he [[heard]] of the [[three roots]] of
 
+
[[wholesomeness]] then he would be greatly [[delighted]]. When he [[heard]] of
deception of many people and has influenced them to take up an improper
+
[[birth]] and [[death]] then he would become worried. When he [[heard]] of [[nirvana]]
 
+
then he would be [[happy]]. He departed from that layperson’s house, went
path.”
+
to the {{Wiki|forest}}, entered the [[monastery]], and announced to the [[bhikshus]],
 
+
“You should all be {{Wiki|aware}} that this [[Prasannendriya]] [[bodhisattva]] has
This Agramati Bodhisattva had not yet studied the dhaara.ni of
+
engaged in deceptions whereby he has extensively influenced [[people]] to
 
+
engage in the [[unwholesome]] and the improper. How is this so? He has
sound. When he heard words which had been spoken by the Buddha, he was
+
said, ‘As for the [[characteristics]] of [[lust]], [[anger]] and [[delusion]] as well as
 
+
those of all other [[dharmas]],– they are all characterized by mutual
delighted. When he heard the doctrines of other paths, he was filled
 
 
 
with aversion. When he heard of the three roots of unwholesomeness then
 
 
 
he would be displeased. When he heard of the three roots of
 
 
 
wholesomeness then he would be greatly delighted. When he heard of
 
 
 
birth and death then he would become worried. When he heard of nirvana
 
 
 
then he would be happy. He departed from that layperson’s house, went
 
 
 
to the forest, entered the monastery, and announced to the bhikshus,
 
 
 
“You should all be aware that this Prasannendriya bodhisattva has
 
 
 
engaged in deceptions whereby he has extensively influenced people to
 
 
 
engage in the unwholesome and the improper. How is this so? He has
 
 
 
said, ‘As for the characteristics of lust, anger and delusion as well as
 
 
 
those of all other dharmas,– they are all characterized by mutual
 
 
 
 
nonobstruction.’”
 
nonobstruction.’”
 
+
At this [[time]] [[Prasannendriya]] [[thought]], “This man is extremely
At this time Prasannendriya thought, “This man is extremely
+
hateful, is covered over by [[unwholesome]] [[karma]], and is going to fall into
 
+
committing a grave offense. I should now speak the most profound
hateful, is covered over by unwholesome karma, and is going to fall into
+
[[Dharma]]. Although he will gain [[nothing]] from it now, it will constitute
 
+
for him a [[cause]] and [[condition]] for the [[path]] of [[Buddhahood]] in a {{Wiki|future}}
committing a grave offense. I should now speak the most profound
+
age. Then Prasennendriya called an assembly of the Sa.mgha and
 
 
Dharma. Although he will gain nothing from it now, it will constitute
 
 
 
for him a cause and condition for the path of Buddhahood in a future
 
 
 
age. Then Prasennendriya called an assembly of the Sa.mgha and
 
 
 
 
singlemindedly uttered a verse:
 
singlemindedly uttered a verse:
 
+
One’s {{Wiki|sensual}} desire’s [[identical]] with the Way.
One’s sensual desire’s identical with the Way.
+
And so it is with [[hate]] and [[delusion]].
 
 
And so it is with hate and delusion.
 
 
 
 
In just this way amidst these three,
 
In just this way amidst these three,
 
+
One finds the Way of {{Wiki|innumerable}} [[buddhas]].
One finds the Way of innumerable buddhas.
 
 
 
 
So if a man discriminates
 
So if a man discriminates
 
+
‘Twixt [[lust]] and [[hate]], [[delusion]] and Way,
‘Twixt lust and hate, delusion and Way,
+
This man strays far away from [[Buddha]]
 
+
Just as [[heaven’s]] far from [[earth]].
This man strays far away from Buddha
+
The Way, [[lust]], [[hatred]] and [[delusion]]
 
+
Are all one [[dharma]], all the same.
Just as heaven’s far from earth.
+
Should one who hears this cringe in {{Wiki|fear}},
 
+
He’s far away from [[Buddha’s]] [[path]].
The Way, lust, hatred and delusion
+
The [[dharma]] of lust’s not born or destroyed,
 
+
And cannot [[cause]] the [[mind]] [[affliction]],
Are all one dharma, all the same.
+
But if one has a [[view]] of [[self]],
 
+
This [[lust]] leads forth to states of woe.
Should one who hears this cringe in fear,
+
[[Seeing]] [[dharmas]] of [[existence]] and [[nonexistence]] as different,
 
+
One can’t leave [[existence]] or [[Wikipedia:Existence|nonexistence]].
He’s far away from Buddha’s path.
+
But [[knowing]] [[existence]] and [[nonexistence]] as same,
 
+
Transcending supremely, one achieves [[Buddha’s]] Way.
The dharma of lust’s not born or destroyed,
+
He spoke more than seventy verses of this sort. At that [[time]],
 
+
30,000 [[devas]] gained the [[patience]] [[arising]] from [[awareness]] of the
And cannot cause the mind affliction,
+
nonproduction of [[dharmas]]. Eighteen thousand Hearers, because they did
 
+
not [[cling]] to any [[dharmas]], achieved [[liberation]]. At that [[time]] [[Agramati]]
But if one has a view of self,
+
[[bodhisattva]] fell into the [[hells]] where he underwent [[sufferings]] for an
 
+
[[immeasurable]] period of ten million ko.tis of years. When he emerged
This lust leads forth to states of woe.
+
again and was born among men, for 740,000 [[existences]], he was always
 
+
slandered. He did not even hear the [[word]] “[[buddha]]” for an {{Wiki|innumerable}}
Seeing dharmas of existence and nonexistence as different,
+
number of [[kalpas]]. When these offenses gradually became lighter he was
 
+
[[able]] to hear the [[Buddha’s]] [[Dharma]]. He left home as a [[monk]] for the sake
One can’t leave existence or nonexistence.
+
of the Way, but he [eventually] gave up the [[precepts]]. In this [[manner]],
 
+
for 63,000 [[existences]], he always foresook the [[precepts]]. Then, for an
But knowing existence and nonexistence as same,
+
{{Wiki|innumerable}} number of [[existences]] he became a shrama.na but, although he
 
+
no longer set aside the [[precepts]], his [[faculties]] were [still] dark and dull.
Transcending supremely, one achieves Buddha’s Way.
+
This [[Prasannendriya]] [[bodhisattva]] is now a [[buddha]] far away to the
 
+
[[east]], 100,000 ko.tis of [[buddhalands]] away. His land is known as “Jeweled
He spoke more than seventy verses of this sort. At that time,
+
Adornment” and his [[buddha]] [[name]] is “{{Wiki|Sun}}- Surpassing [[Brilliance]] [[King]]”.
 
+
Ma~njushrii said, “At that [[time]], the [[bhikshu]] [[Agramati]] was
30,000 devas gained the patience arising from awareness of the
+
myself. I observe that for such a period of [[time]] I endured this
 
+
[[immeasurable]] amount of [[suffering]].”
nonproduction of dharmas. Eighteen thousand Hearers, because they did
+
Ma~njushrii again addressed the [[Buddha]], saying, “If there be a
 
+
man who seeks the way of the [[Three Vehicles]] and who doesn’t wish to
not cling to any dharmas, achieved liberation. At that time Agramati
+
undergo all [[manner]] of [[suffering]], he should not [employ the
 
+
discriminating [[mind]] to] break up the mark of all [[dharmas]] and then
bodhisattva fell into the hells where he underwent sufferings for an
 
 
 
immeasurable period of ten million ko.tis of years. When he emerged
 
 
 
again and was born among men, for 740,000 existences, he was always
 
 
 
slandered. He did not even hear the word “buddha” for an innumerable
 
 
 
number of kalpas. When these offenses gradually became lighter he was
 
 
 
able to hear the Buddha’s Dharma. He left home as a monk for the sake
 
 
 
of the Way, but he [eventually] gave up the precepts. In this manner,
 
 
 
for 63,000 existences, he always foresook the precepts. Then, for an
 
 
 
innumerable number of existences he became a shrama.na but, although he
 
 
 
no longer set aside the precepts, his faculties were [still] dark and dull.
 
 
 
This Prasannendriya bodhisattva is now a buddha far away to the
 
 
 
east, 100,000 ko.tis of buddhalands away. His land is known as “Jeweled
 
 
 
Adornment” and his buddha name is “Sun- Surpassing Brilliance King”.
 
 
 
Ma~njushrii said, “At that time, the bhikshu Agramati was
 
 
 
myself. I observe that for such a period of time I endured this
 
 
 
immeasurable amount of suffering.”
 
 
 
Ma~njushrii again addressed the Buddha, saying, “If there be a
 
 
 
man who seeks the way of the Three Vehicles and who doesn’t wish to
 
 
 
undergo all manner of suffering, he should not [employ the
 
 
 
discriminating mind to] break up the mark of all dharmas and then
 
 
 
 
cherish hatefulness based thereon.”
 
cherish hatefulness based thereon.”
 
+
The [[Buddha]] asked Ma~njushrii, “What benefits did you gain from
The Buddha asked Ma~njushrii, “What benefits did you gain from
 
 
 
 
listening to these verses?”
 
listening to these verses?”
 
+
He replied, “When I [[heard]] these verses, I achieved the ending of
He replied, “When I heard these verses, I achieved the ending of
+
the multitude of [[sufferings]] and in [[life]] after [[life]] developed sharp
 
+
[[faculties]] and [[wisdom]]. I became [[able]] to understand the profound [[Dharma]]
the multitude of sufferings and in life after life developed sharp
+
and [[able]] to expound the [[profound meaning]]. I became foremost among the
 
+
[[bodhisattvas]] in this regard.”
faculties and wisdom. I became able to understand the profound Dharma
+
Examples such as these illustrate [[skillful]] explanation of the
 
+
mark of all [[dharmas]]. This is what is meant by “They were [[skillful]] in
and able to expound the profound meaning. I became foremost among the
+
bringing about [[deliverance]] in accordance with [[reality]].”
 
 
bodhisattvas in this regard.”
 
 
 
Examples such as these illustrate skillful explanation of the
 
 
 
mark of all dharmas. This is what is meant by “They were skillful in
 
 
 
bringing about deliverance in accordance with reality.”
 
 
 
 
————————————————————————
 
————————————————————————
 
 
End Notes:
 
End Notes:
 
+
“They were [[skillful]]…” The [[Sutra]] refers here to the [[bodhisattvas]] in
“They were skillful…”  The Sutra refers here to the bodhisattvas in
+
attendance upon the [[Buddha]] when he delivered these teachings on the
 
+
[[perfection]] of [[wisdom]]. [Return to text.]
attendance upon the Buddha when he delivered these teachings on the
+
Shuddhashaantaa. We borrow Lamotte’s educated guess as to the proper
 
+
[[Sanskrit]] reconstruction of the {{Wiki|Chinese}} “su t’uo shan t’uo.” [Return to text.]
perfection of wisdom. [Return to text.]
+
Dhuutaa’nga practices. This refers to twelve beneficial [[ascetic]]
 
+
practices specifically recommended by the [[Buddha]]. [Return to text.]
Shuddhashaantaa. We borrow Lamotte’s educated guess as to the proper
+
Asa.mkhyeya [[kalpas]]. A [[kalpa]] is a [[cosmic]] cycle of [[time]] commensurate with
 
+
the [[lifespan]] of a [[world]] system. Asa.mkhyeya means “{{Wiki|innumerable}}” and
Sanskrit reconstruction of the Chinese “su t’uo shan t’uo.” [Return to text.]
+
here refers to an immeasurably long period of [[cosmic]] [[time]] comprised of
 
+
an {{Wiki|innumerable}} number of [[births]] and [[deaths]] of [[world]] systems. [Return to text.]
Dhuutaa’nga practices. This refers to twelve beneficial ascetic
+
“…hung up or obstructed.” Please note: This [[teaching]] does not
 
+
constitute an endorsement of [[desire]], [[aversion]] and [[delusion]]. Its
practices specifically recommended by the Buddha. [Return to text.]
+
[[intention]] is to {{Wiki|diminish}} [[attachments]], not multiply them, and thus it
 
+
does not in the least negate or {{Wiki|diminish}} the importance of the
Asa.mkhyeya kalpas. A kalpa is a cosmic cycle of time commensurate with
+
[[traditional]] and standard [[moral]] and [[ethical]] proscriptions. Though useful
 
 
the lifespan of a world system. Asa.mkhyeya means “innumerable” and
 
 
 
here refers to an immeasurably long period of cosmic time comprised of
 
 
 
an innumerable number of births and deaths of world systems. [Return to text.]
 
 
 
“…hung up or obstructed.” Please note: This teaching does not
 
 
 
constitute an endorsement of desire, aversion and delusion. Its
 
 
 
intention is to diminish attachments, not multiply them, and thus it
 
 
 
does not in the least negate or diminish the importance of the
 
 
 
traditional and standard moral and ethical proscriptions. Though useful
 
 
 
 
for countering a tendency to make polarizing discriminations which may
 
for countering a tendency to make polarizing discriminations which may
 
+
constitute one of the most recalcitrant [[obstacles]] to [[liberation]], still,
constitute one of the most recalcitrant obstacles to liberation, still,
+
it does presume a pre- [[existing]] [[awareness]] of the need to eliminate the
 
+
above-mentioned [[three poisons]] from one’s [[thoughts]], words and [[actions]].
it does presume a pre- existing awareness of the need to eliminate the
+
“States of woe” is not a [[Buddhist]] {{Wiki|euphemism}} for the short- term [[psychic]]
 
+
[[pain]] which may follow in the aftermath of a libidinous excursion.
above-mentioned three poisons from one’s thoughts, words and actions.
 
 
 
[Return to text.]
 
 
 
“States of woe” is not a Buddhist euphemism for the short- term psychic
 
 
 
pain which may follow in the aftermath of a libidinous excursion.
 
 
 
 
Rather, it is a technical term referring specifically to repeated
 
Rather, it is a technical term referring specifically to repeated
 
+
[[reincarnation]] in the lower [[realms]], [[realms]] characterized by intense and
reincarnation in the lower realms, realms characterized by intense and
+
unremitting [[pain]] as well as by such complete [[psychic]] submersion that the
 
+
prospects of regaining [[human]] [[incarnation]] in the foreseeable {{Wiki|future}} are
unremitting pain as well as by such complete psychic submersion that the
+
quite scant. It may serve us well to note that this line constitutes
 
+
Prasannendriya’s warning label. In [[essence]], it tells us, “Unless we are
prospects of regaining human incarnation in the foreseeable future are
+
entirely free of a [[view]] of [[self]] (and no one is free of such an
 
+
[[affliction]] who has not already [[realized]] [[arhatship]]) the [[three poisons]] of
quite scant. It may serve us well to note that this line constitutes
+
[[desire]], [[aversion]] and [[delusion]] still conduce to [[karmic]] [[misery]].” [Back to text.]
 
+
“…gave up the [[precepts]].” This [[character]] which I have translated
Prasannendriya’s warning label. In essence, it tells us, “Unless we are
 
 
 
entirely free of a view of self (and no one is free of such an
 
 
 
affliction who has not already realized arhatship) the three poisons of
 
 
 
desire, aversion and delusion still conduce to karmic misery.” [Back to text.]
 
 
 
“…gave up the precepts.” This character which I have translated
 
 
 
 
variously as “foresaking,” “giving up,” or “setting aside” of the
 
variously as “foresaking,” “giving up,” or “setting aside” of the
 +
[[precepts]] does not necessarily imply {{Wiki|transgression}} but does at least
 +
signify a formal [[retreat]] from [[monastic]] {{Wiki|status}} to the typically less rigorous
 +
preceptual standards of lay [[life]].
  
precepts does not necessarily imply transgression but does at least
 
 
signify a formal retreat from monastic status to the typically less rigorous
 
 
preceptual standards of lay life.
 
 
</poem>
 
</poem>
 
{{R}}
 
{{R}}
 
[http://www.saddharmapundarika.com/?p=341 www.saddharmapundarika.com]
 
[http://www.saddharmapundarika.com/?p=341 www.saddharmapundarika.com]
 
[[Category:Mahaprajnaparamita Sastra]]
 
[[Category:Mahaprajnaparamita Sastra]]

Latest revision as of 23:37, 4 April 2016

Nagarjuna at Samye Ling Monastery.JPG

The Mahaprajnaparamita Sutra was an encyclopedic collection of Prajnaparamita texts, usually attributed to Nagarjuna, translated into Chinese by Xuanzang and his assistants.[1] Alternatively, this name refers to the Large Sutra on the Perfection of Wisdom (Skt. Pancavimsatisahasrika-prajnaparamita-sutra)], meaning 25,000-Line Perfection of Wisdom Sutra) (Chinese: 摩訶般若波羅蜜多經; pinyin: Móhē Bōrě Bōluómìduō Jīng, whence the name Mahaprajnaparamita Sutra)

Selections from Nagarjuna’s Treatise on The Great Perfection of Wisdom (Skt. Mahaprajnaparamita-shastra; Jp. Daichido-ron

Composed by Nagarjuna Bodhisattva

Chinese Translation by Yiao Chin Tripitaka Master Kumarajiva

English Translation by Ben Yong Shr

17494.jpg


There is a most wonderful country near the Himalayas,

abundant with joy and various treasures called Kosala.

The solar race, the sons of the Sakyas is where I was born. My heart renouncing aging, sickness and death, I left home seeking the way of the Buddhas.

The power of impermanence is very great, ignorant or wise, poor or wealthy,having attained the path or not yet attained the path, all are unable to avoid it!

Not by clever speech or wonderful treasures, not by deceit or argument, Like a fire incinerating 10 000 things, is the characteristic of impermanence.

As the sunlight illuminates all equally, flowers mature and open.

If the flowers are not yet mature, they should not be forced to blossom.

The Buddha is the same, preaching the Dharma with an equal mind.

Those with wholesome roots are matured, those not yet mature do not open.

Worldly knowledge other than Dharma, is no different from brute animals.

Seeking correct knowledge of the way, one is liberated from old age and death and enters Nirvana!

Inferior people seek purity with the eye; this is the false path of ignorance.

Their hearts are full off bonds and defilements, how can the eye see the pure way?

If the eye can see the pure way, what is the use of the treasure of wisdom and virtue?

There is no such thing as seeking purity with the eye; purity is by wisdom and virtue.

——————————————

Selections from Nagarjuna’s Treatise on The Great Perfection of Wisdom

0069.JPG


Translated by Bhiksu Dharmamitra.

(Mahaapraj~naapaaramitaa Upadesha)]) is an immense exegesis to the Mahaapraj~naapaaramitaa Sutra in 25,000 lines. Classically, it is preserved only in a 100-fascicle Chinese edition translated from Sanskrit in 405c.e. by Kumarajiva, the brilliant and prolific translator-monk who was the premier transmitter to the Chinese of the Maadhyamika teachings of Nagarjuna. Although presented in the form of an exegesis, it is actually a compendium of Dharma jewels as interpreted by one of the most illustrious Indian masters of the Middle Way. All material is rendered directly from the Chinese (Taisho).

CODE KEY

•A = Analogies, Similes, Metaphors

•D = Dharma Discussions

•L = Lists Explained

•S = Stories (Usually illustrating concepts)

•T = Terms Explained

•V = Verses (Usually in summation or praise of concepts)

Nagarjuna tibet.jpg


From Fasicle 006

The Ten Similes

(T25.101c6-105c18 [fasc.6])

Sutra: They understood all dharmas as being like a [[[Wikipedia:magically|magically]]- conjured] illusion, like a mirage, like the moon reflected in water, like empty space, like an echo, like the city of the Gandharvas, like a dream, like a shadow, like an image in a mirror, and like a (supernatural) transformation.

Upadesha: These ten similes are set forth for the sake of explaining [the nature of] empty dharmas. Like a Magically- conjured Illusion)

Question: If all dharmas are like a magically- conjured illusion, why is it then that dharmas have that by which they can be viewed, heard, smelled, tasted, touched, and that by which they can be objects of awareness? If it were actually the case that nothing whatsoever existed, it should not be the case that (dharmas) have “that by which they can be viewed” and so forth until we come to “that by which they can be objects of awareness.” Furthermore, if they are nonexistent and we thus only see them as a function of erroneous perception, why then don’t we see sounds and hear (visual) forms? If (dharmas) are all equally empty and nonexistent, why is it that there are those which can be perceived and those which cannot be perceived? If it were the case that “all dharmas are empty” [as you claim], then it should be that for any given finger, an extra fingernail would be nonexistent in just the same manner as the original fingernail is “nonexistent.” Why then don’t we see a second fingernail [on any of our fingers]? [In fact], we only see the original fingernail. Because of this fact, we know that it is because the original fingernail actually is existent that it can be seen, whereas it is because an extra fingernail is actually nonexistent that it can not be seen.

Reply: Although the characteristics of dharmas are empty, still, there is discrimination [which distinguishes] that which may be perceived and that which cannot be perceived. For example, although one may know that magically- conjured illusions of elephants, horses and other such phenomena are unreal, still, their forms may be seen, their sounds may be heard, and they may manifest in corresponding opposition to the six sense faculties without there being any error or confusion in that regard. This situation is the same with respect to dharmas. This is as referred to in The Virtuous Woman Scripture (Theriisuutra):

009 n.jpg


Virtuous Woman addressed the Buddha, inquiring, “World Honored One, does ignorance exist internally or not?” The Buddha replied, “No.” “Does it exist externally or not?” The Buddha replied, “No.” “Does it exist [both] internally and externally, or not?” The Buddha replied, “No.” “World Honored One, does this ignorance come forth [into the present] from the past, or not?” The Buddha replied, “No.” “Does it proceed from the present on to the future or not?” The Buddha replied, “No.” “Does this ignorance have that which is produced and that which is destroyed or not?” The Buddha replied, “No.” “Is there or is there not a dharma with a fixed and actual nature [of which we may say], ‘This is ignorance?’” The Buddha replied, “No.” At that time Virtuous Woman again addressed the Buddha, asking, “If it is the case that ignorance does not exist internally, does not exist externally, also does not exist both internally and externally, does not come into the present from the past, does not proceed into the future from the present, and is devoid of a true and actual nature, how can it be that there is a conditioning of ‘actionarising from ‘ignorance,’ and so forth until we come to the accumulation of a multitude of sufferings? World Honored One, it is as if there were a tree. If it were the case that it had no roots, how could it succeed in putting forth a trunk, limbs, branches, leaves, flowers and fruit?” The Buddha replied, “Although the marks of all dharmas are empty, because the foolish common person has not learned this and because he has no wisdom, he thereby, in the midst of (empty dharmas), generates all manner of afflictions. Afflictions causally condition the creation of physical, verbal and mental karmic deeds. Karmic activity causally conditions the creation of a later bodily incarnation. The [possession of a] body causally conditions the undergoing of suffering and the experiencing of pleasure. [However], there is not herein any actual creation of afflictions. Also, there are no physical, verbal or mental deeds. Additionally, there is no one who undergoes suffering or bliss. This is analogous to a magician producing magically- conjured illusions of all manner of phenomena. What do you think? As for that which is created through magically- conjured illusions, is it internally existent, or not?” She replied, “It is not.” “Is it externally existent?” She replied, “It is not.” “Is it both internally and externally existent?”

00x200as.jpg

She replied, “It is not.” “Does it or does it not come from the past into the present or proceed from the present on into the future?” She replied, “It does not.” “Within that magically- conjured illusion, is there or is there not anything which is produced or which is destroyed?” She replied, “There is not.” “Is there or is there not actually any single dharma which is created by this magically- conjured illusion?” She replied, “There is not.” The Buddha asked, “In a magically- conjured illusion of a musical performance, do you or do you not see anything or hear anything?” She replied, “I both hear things and see things.” The Buddha asked Virtuous Woman, “If a magically- conjured illusion is empty, deceptive and devoid of reality, how is it that there is able to be the creation of a musical performance from within the magically- conjured illusion?” Virtuous Woman addressed the Buddha, saying, “World Honored One, “The characteristics of magically- conjured illusions are just this way. Although they are devoid of any basis, still they can be heard and seen.” The Buddha said, “Ignorance is just the same as this. Although it is not internally existent, is not externally existent, is not both internally and externally existent, does not come into the present from the past, does not proceed forth from the present on into the future, is devoid of an actual nature, and is devoid of that which is produced and that which is destroyed, still, ignorance causally conditions the creation of actions and so forth until we come to (causally conditions) the accumulation of a multitude of sufferings. And just as when a magically- conjured illusion ceases, that which is summoned forth by that magically- conjured illusion also ceases, so too it is in the case of ignorance. When ignorance is brought to an end, actions are also brought to an end and so forth until we come to the accumulation of a multitude of sufferings is also brought to an end.” Additionally, this simile of a magically- conjured illusion serves to demonstrate to beings that all conditioned dharmas are insubstantial. It is as if to say that all actions are like a magically- conjured illusion which deceives little children. They belong to the sphere of causes and conditions. They are not inherently existent and they do not endure for long. Therefore it states here that all the bodhisattvas are aware of all dharmas as being like a magically- conjured illusion. [Like a Mirage] As for [the simile] “like a mirage…,” a mirageappears on account of sunlight and the moving about of the dust by the wind. In the midst of a vast wilderness, this phenomenon may resemble “wild horses.” On first observing it, an unknowledgable person may think that it is water.

PhatAdiDa3.jpg

The features characteristic of manhood or womanhood are also like this. The sunlight of the fetters and afflictions heats up the dusts of karmic formations. The wind of improper reflective thought blows about in the vast wilderness of transmigration. One who is devoid of wisdom looks upon a given set of characteristics as constituting manhood or womanhood. It is (phenomena such as] these which are referred to as being like a mirage. Furthermore, if one sees a mirage from a distance one may think that it is water. However, if one draws closer, there is no perception of water. [The situation of] a person lacking in wisdom is also like this. If he is distant from the Dharma of the sages, he is not aware of the nonexistence of self, is not aware of the emptiness of dharmas, and, in the midst of the intrinsically empty dharmas of the aggregates, sense realms and sense fields, he engenders [in his thoughts) characteristics of personhood, characteristics of manhood, and characteristics of womanhood. But, if he draws near to the Dharma of the sages, then he becomes aware of the actual mark of all dharmas. At this time all of the various kinds of false and deceptive erroneous thought are entirely eliminated. It is on account of this that it states here that the bodhisattvas are aware of all dharmas as being like a mirage. [Like the Moon {reflected} in the Water) As for [the simile] “Like the moon [reflected] in the water”, the moon actually resides in space whereas its reflection appears in the water. The moon of the mark of actual Dharma resides in the empty space of the reality limit and the nature of the dharma of suchness, however in the water of the minds of the common gods and men, there appears the mark of a self and that which belongs to a self. Because of this, they are referred to as being like the moon [reflected in] the water. Then again, this situation is like that of a small child who sees the moon in the water, is delighted thereby, and then desires to sieze hold of it. Adults observe this and then laugh. People who are lacking in wisdom are just like this. On account of entertaining the view of the body [as the basis of individuality), they [erroneously] discern the existence of a self. Because they are lacking in actual wisdom, they perceive all manner of dharmas and having perceived them, they take delight in them and desire to grasp at the various characteristics: the characteristics of manhood, the characteristics of womanhood, and so forth. But the sages who have gained the Way laugh at this. This is as described in a verse:

PhatAdiDa8.jpg

Just like the moon in water or the waters of a mirage, Obtaining wealth within a dream, seeking life in the midst of death. So there are men who truly do aspire herein for gains. Delusions of such people do bring forth the sage’s smile. Furthermore, just as when one sees the reflection of the moon in still water, but, when that water is roiled, one no longer sees it, so too, though one may view the reflection of a self, arrogance and the fetters in the stagnant water of ignorance- laden thought, if one roils those mental waters with the staff of actual wisdom, one no longer sees reflections of a self and other such fetters. It is on account of this that it states here that the bodhisattvas are aware of all dharmas as being like the moon reflected in the water. [Like Space) As for [the simile] “like space,” this refers to merely possessing a name while being devoid of any actual dharma. Space, is not a visible dharma. On account of being observed from a great distance, the visible light alters [its appearance) so that one sees a light blue color. All dharmas are just like this. They are empty and devoid of anything which exists. On account of being distant from the actual wisdom of the non- outflow state, one foresakes the actual mark [of dharmas) and perceives the existence of others, a self, men, women, houses, cities, suburbs and all manner of other various phenomena. The mind attaches to them just a a small child in looking up at a clear sky thinks that there is an actual form there. There have been people who have flown to extremely high altitudes and yet have not observed anything whatsoever there. It is on account of observing from a great distance that one is of the opinion that (space) is blue in color. All dharmas are just like this. It is because of this that it is stated that they are like space. Alternatively, [one might say that] they are like space in the sense of being eternally pure. People are of the opinion that a murky cover of clouds is impure. The situation with regard to dharmas is just like this. Although they are always pure in nature, on account of the dark haze of sensual desire, aversion, and so forth, people come to regard them as impure. This circumstance is described in a verse: As when the summer skies are thundrous, flashing and torrential, The dark clouds and engulfing mists are fouled with the impure, The common man devoid of wisdom is also just like this:

011664 n.jpg

 All manner of afflictions always cover up his mind. As in the days of winter when the sun comes forth at times, But usually is obscured by the clouds of turbid vapors, Although one’s gained the first fruition or has reached the second path, He still is covered over by defilement of desires. As in the springtime when the sun attempts its brilliant shining, But still it is obscured at times, enveiled by shadowy clouds, Though at the third fruitionone has left desire’s defilement, Still, ignorance and arrogance, mere traces, veil the mind. As on an autumn day no clouds encroach and hide the sun, And as the great sea’s waters when beheld are seen as clear, His mind has done the (sages'] work and reached no outflows’ realm. The arhat has attained a state of purity like this. Additionally, space has no beginning, nothing in between and no end. Dharmas are the same in this respect. Moreover, this is just as the Buddha declared to Subhuuti in The Mahaayaana, “Space has no past time, no intervening time, and no future time. Dharmas are also this way.” That scripture will be discussed extensively herein. For these reasons, it is said that dharmas are like space.

Question: Space is an actually existent dharma. How is this so? If it were the case that space is devoid of any actual dharma, then, whether [we speak of] raising or lowering, coming forth or going away, retracting or extending, going out or coming in, or any other circumstance wherein something is done, there ought to be nothing [which could be done at all] as there would be no place in which to move.

02 o.jpg

Reply: If space were an actually- existent dharma, space ought to have a location in which it resides. How so? If there were no place in which it resided, then there would be no dharma. If it were the case that space resided in openings, then this would be a case of space residing in the midst of space. On account of this, it should not be the case that space resides in openings. If one holds that (space) resides in that which is solid, because this solid entity is non- space, (space) cannot reside in it, as [that which is solid] can’t take anything in. Moreover, you say that the place in which (space) resides is just space [itself]. But (space) is analogous to a rock cliff which, within its solidity, has no place for anything to reside. If it has no place in which it resides, then there is no space. Because space has no place in which it resides, there is no space. Then again, because there is no characteristic, there is no space. Each and every dharma has characteristics. It is on account of the existence of characteristics that we know there exists a given a dharma. For example, earth is characterized by solidity, water is characterized by moisture, fire is characterized by heat, wind is characterized by movement, consciousness is characterized by awareness, wisdom is characterized by understanding, the world is characterized by production and extinction [i.e. birth and death), and nirva is characterized by eternal extinction. Because this space is devoid of characteristics, it is nonexistent.

Question: Space does possess characteristics. Because you are unaware of this you claim that it is nonexistent. Absence of form is the characteristic of space.

Bindu554.jpg

Reply: This is not so. Absence of form indicates only separateness among forms and there is no other [additional] dharma indicated thereby. This is analogous to [the situation which obtains] when a lamp goes out. There is no additional dharma [in that case either]. Because of this, there is no characteristic [indicative] of space. Moreover, [there is another reason that one can say that] this dharma of space is nonexistent. How so? It is because of form that you hold that the absence of form is the characteristic of space. If that were the case, then prior to the production of form, there is no characteristic of space. Additionally, you maintain that form is an impermanent dharma whereas space is a permanent dharma. [If this were the case], then it ought to be that prior to the existence of form there was a previously- existent dharma of space since it is [supposedly] a permanent dharma. But if form was not yet existent, then there would not have been [at that time) any such [contrasting and defining] “absence of form.” If there were no “absence of form,” then there would have been no characteristic [indicating the supposed existence) of space. If there is no characteristic, then there is no dharma. Because of this, [one should know that] space only possesses a name and is devoid of any reality. As it is with space, so too it is with dharmas. They only possess a false name but are devoid of reality. It is on account of this that the bodhisattvas are aware of all dharmas as being like space. [Like an Echo] As for [the simile] “like an echo,” it is just as when one is in a narrow valley in the deep mountains, or as when one is in a deep and precipitous ravine, or as when one is in a large, empty building. Whether it be one’s voice or the sound of striking something, there is [another] sound which arises from the given sound which we then refer to as an “echo.” A person who is unknowledgeable about this will be of the opinion that [the echo] is [some other] person’s voice. However, one who is wise will think, “This sound was not created by anyone. It was merely on account of the sounds contacting [a barrier] that there then arose another sound which we refer to as an ‘echo.’” The phenomenon of echoes is “empty” but is able to deceive the faculty of hearing. This is analogous to the [process which occurs] when a person is about to speak. The air in the oral cavity which we refer to as udna goes back [down the windpipe] and when it reaches the diaphragm, having contacted the diaphragm, an echoing sound then comes forth. When the echoing sound comes forth, it may encounter and return from seven different locations. It is this which is referred to as the voice. This is as stated in verse:

PhatAdiDa9.jpg

Udaana is the name of breath.

It strikes the diaphragm, then ascends.
This breath contacts in seven places:
The neck, the gums, the teeth and lips,
The tongue, the throat, the chest as well.
Herein it is that voice is born.
The fool he fails to understand this,

024x680.jpg

Deludedly attached, he’s angry and stupid.
The Middle person, having wisdom,
Isn’t angry or attached,
And doesn’t take up stupid actions,
But just accords with dharmas’ marks.
In bending, straightening, flexing, extending,
In going, coming, issuing speech.
In all of this, there’s no one acting.
Is it magical conjuration?

03714567.jpg

Or mechanical wooden people?
Or the stuff that’s born of dreams?
Is “self” but warmth of energy pent up?
Does it exist or does it not*?
Just who is it that comprehends this?
This bony frame that’s bound with tendons
Is able to utter sounds of speech
Like molten iron thrown in water.
It is for these reasons [discussed above] that it is said that

Pho-hien-2.jpg

the bodhisattvas are aware of all dharmas as being like an echo.
[Like the City of the Gandharvas)
As for [the simile] “like the city of the Gandharvas,” when the
sun first rises, one sees the city gates, the buildings, the
watchtowers, the palaces, and travellers leaving and entering. As the
sun rises higher, [the city] gradually disappears. One is only able to
perceive this city with the eyes and thus it is devoid of any reality.
This is what is meant by the city of the Gandharvas.
There once was a man who was at first unable to see the city of

Black Manjushri kl.jpg

the Gandharvas, but who, at dawn, looked towards the east and saw it.
He thought that there would actually be music there and thus set out
swiftly in search of it. As he grew progressively closer, it gradually
faded until, when the sun was high in the sky, it vanished altogether.
As he became hungry, thirsty and extremely discouraged, he gazed into
the distance and, seeing the heat waves as a mirage, thought that they
were a body of water, and then ran quickly to reach it. But as he grew
closer, it gradually disappeared. Exhausted and distressed, he reached

Phussa Buddha.jpg

a narrow valley deep in the mountains and, yelling out and wailing, he
heard an echo and thought that there were people who lived there, sought
to find them and, utterly exhausted, still did not see anyone at all.
Then he thought it over and understood, whereupon his thoughts of
craving and yearning ceased.
People who are lacking in wisdom are just like this. Amidst the
empty aggregates, sense realms, and sense fields, they perceive the
existence of a self and the existence of dharmas. Through thoughts of

Phật A-di-đà.jpg

sensual desire and aversion they become attached and crazily run off in
the four directions, pursuing pleasure and becoming self- obsessed.
Through inverted views, they are deceived and deluded and bring
themselves to the most extreme degree of anguish. But if one employs
wisdom and thereby becomes aware of the nonexistence of a self and of
the nonexistence of actual dharmas, then at this time the yearning
arising from cognitive inversion ceases.
Moreover, the city of the Gandharvas is a non- city, but in
their thoughts, people imagine it to be a city. The common person is

037705 monk afp.jpg

also just like this. In that which is not a body, he imagines the
existence of a body. In that which is not a mind, he imagines the
existence of a mind.
Question: A single example would be sufficient for one to
understand [the concept]. Why employ more comparisons?
Reply: I have responded to this question earlier [in the text].
This Mahayana is like the waters of a great ocean. All dharmas are
entirely contained within it. Because of the many causes and conditions

PICT0044.jpg

associated with the Mahaayana, there is no fault in employing many
comparisons. Additionally, because the bodhisattvas are possessed of
extremely profound and keen wisdom, all manner of dharmic methods, all
manner of causes and conditions, and all manner of comparisons are
employed to demolish all dharmas. It is for the sake of facilitating a
person’s understanding that it is appropriate to draw extensively upon
comparisons.
Additionally, nowhere in the Dharma of the Hearers is there
found this “city of the Gandharvas” comparison. They do possess all

0478.jpg

manner of other comparisons illustrative of impermanence: Form is like
a mass of foam; feelings are like bubbles; perceptions are like a
mirage; karmic formations are like the banana (tree trunk];
consciousness is like a magical conjuration or like a magically-
conjured “net.” In [this] sutra, comparisons are employed [to
demonstrate] emptiness. This “city of the Gandharvas” comparison is
used herein because it is different.
Question: In the Dharma of the Hearers, a city is employed as a
simile for the body. Why then is this “city of the Gandharvas” simile
used here?

Picture-4.jpg

Reply: In the Dharma of the Hearers, that simile of the city
[leaves intact] the multitude of conditions as actually existent. [In
that simile], only the “city” itself is [intended to be shown as] a
false appellation. [However, in this simile here of] the city of the
Gandharvas, the multitude of conditions themselves are also [intended to
be shown as] nonexistent. They are like a “wheel” created by a whirling
firebrand which only [seems to exist by] deceiving a man’s eyes. In the
Dharma of the Hearers, the city is employed as a simile for the sake of
demolishing [the concept of] a “self.” Herein, it is because the sharp
faculties of the bodhisattvas have [allowed them] to enter deeply into
the emptiness of all dharmas that the city of the Gandharvas is employed
as a simile.
For these reasons, it states that [all dharmas are] like the
city of the Gandharvas.
[Like a Dream)
As for [the simile] “like a dream,” it is just as in a dream
wherein there is nothing whatsoever which is real and yet we believe
that there is something which is real. Upon awakening we realize that
there was nothing at all and then, ironically, laugh at ourselves. So
too it is with people. In the slumber of the fetters, although reality
is nonexistent, still, they become attached. When they gain the Way
they then become aware that there is nothing which is real and then
laugh at themselves. It is because of this that it says “like a dream.”
Then again, as for dreams, it is on account of the power of
sleep that even though there are no dharmas, one nonetheless perceives
them. People are just like this. It is on account of the power of the
sleep of ignorance that, [in the midst of] all manner of (phenomena
which] do not exist, we nonetheless perceive them to exist: the so-
called “self”, “that which belongs to the self,” “manhood,” “womanhood,”
and so forth.
Moreover, just as in a dream, wherein although there is nothing
to be joyful about and yet one is joyful, there is nothing to be hateful
about and yet one is hateful, and there is nothing to be frightened
about and yet one is frightened, so too it is with the beings who
inhabit the three realms. On account of the slumber of ignorance, even
though they ought not to be hateful, still they are hateful, even though
they ought not to be joyful, still they are joyful, and even though they
ought not to be frightened, still they are frightened.
Additionally, there are five kinds of dreams: Where one’s
physical health is out of balance, if heat energy is excessive then one
tends more often to dream of seeing fire or seeing yellow or seeing red.
If cold energy is excessive then one tends more often to see water or to
see whiteness. If wind energy is excessive then one tends more often to
see flying (phenomena) or to see blackness. Also, on account of more
often thinking about and remembering that which one has heard or seen,
one then sees [those very same matters] in dreams. Or perhaps a deva
bestows a dream wishing to cause one to become aware of a forthcoming
event. In all of these five kinds of dreams, there is nothing which is
real and yet we erroneously view [such phenomena).
People are just the same as this. On account of the causes and
conditions deriving from the power of “the [false] view of
individuality”, the beings of the five paths of rebirth may perceive the
existence of four types of “self”: “The form aggregate is my self”;
form is the location of my self”; “form is contained within my self”;
or “my self is contained within form.” Just as this is the case with
form, so too it may be with feelings, perceptions, karmic formations, or
consciousness, so that [when these] four [subsidiary views are
correlated with each of these] five (aggregates), twenty [possible
subsidiary views may result]. But when one gains the Way and
experiences the awakening of actual wisdom, one becomes aware that there
is nothing [in that dream) which is actual.
Question: One should not say that dreams are devoid of reality.
Why [not]? When the thought (arising from] consciousness encounters
[the appropriate] causes and conditions it then gives rise to
consciousness in the midst of a dream. There are all manner of
conditions. In the absence of these conditions, how would consciousness
be produced?
Reply: As for that which is nonexistent, although one should not
see it, one nonetheless sees it. In a dream one may see a person who
has horns on his head. Or perhaps, in a dream, one may see the body
flying through space. But in actuality, people have no horns, nor does
the body fly. Therefore [these dream experiences) are devoid of
reality.
Question: It is a fact that there are such things as human heads
and it is also a matter of fact that elsewhere there are horns. It is
on account of a mental deception that one sees a person with horns on
his head. It is a fact that space exists and it is also a fact that
there is such a thing as flying. It is on account of a mental deception
that one sees the body flying. It is not [therefore] the case that
[these dream experiences) are devoid of reality.
Reply: Although there actually do exist human heads and although
there actually do exist horns, nonetheless, (seeing) men’s heads which
have grown horns is a case of erroneous perception.
Question: The world is immense and the causes and conditions
[originating in] previous lifetimes are of all manner of different
types. It may be that there are other countries wherein there are
people whose heads have grown horns. Perhaps there are those who have
but one hand and one foot, or those who are only one foot tall, or those
who have nine heads. Why then should we consider it so strange for a
person to have horns?
Reply: Although it could be that there are people in another
country who have horns, still, when a person native to this country whom
one personally recognizes appears in a dream with horns on his head,
that (appearance) cannot be [explained through resort to such a
hypothesis]. Furthermore, when one sees in a dream a boundary to space,
an end to one of the directions, or a final point in time, how could
such a circumstance be possessed of any reality? Wherein is there a
place devoid of space, devoid of direction or devoid of time? It is on
account of these [points that we explain that phenomena seen] in dreams
are nonexistent and yet we still perceive them as existent.
You previously asked how it could be that, in the absence of
[actual] conditions, consciousness nonetheless arises. Although there
are no conditions corresponding to the five sense objects, still,
because of a process of transformation wrought by the power of one’s own
contemplation and remembrance, the condition of a dharma [as an object
of mind) may nonetheless arise. [For instance]: if a person [merely]
speaks of the existence of [someone with] two heads, one may, with that
statement as a cause, generate a [corresponding] thought. The fact
that, even though things in dreams are nonexistent, we nonetheless see
them as existent is just the same as this. So too it is with all
dharmas. Although all dharmas are nonexistent, still we are able to see
them, are able to hear them, and are able to be aware of them. This is
as described in a verse:
Like dreams, like magical conjurations,
Like [towns in which] gandharvas [dwell],
Just so with every single dharma:
They all are just the same as these.
It is for these reasons [discussed above] that it says that the
bodhisattvas are aware of all dharmas as being like a dream.
[Like a Shadow]
As for [the simile] “like a shadow”, a shadow is something which
can only be seen but which cannot be grasped. All dharmas are also just
like this. The eye and the other faculties are able to see, hear, be
aware of and cognize them, but they still cannot actually be gotten at.
This is as explained in a verse:
This wisdom which is actual,
It cannot from four sides be grasped.
It’s like an enormous conflagration
Which itself cannot be touched.
The dharmas cannot be accepted
And neither should they be accepted.
Moreover, just as with a shadow where when one shines a light it
manifests, but when one does not shine it it is nonexistent, when the
fetters and afflictions block the light of correct views there manifests
the shadow of the mark of a self and of the mark of dharmas.
Additionally, just as with a shadow where when a person goes,
[the shadow] goes, when a person moves, the [shadow] moves, and when a
person stops, the [shadow] stops, so to it is with the shadows of
wholesome and unwholesome karmic actions: when one moves on to a future
life, [the karmic shadows] also move along and when one abides in the
present life, [the karmic shadows] abide as well. Because the
retribution is not cut off, when offenses or merit ripen, then they come
forth. This is as explained in a verse:
Even in space it will chase along after.
And deep into mountains ‘midst boulders pursues.
To the depths of the earth it will follow behind us.
And will plunge into ocean’s [deep] waters as well.
It everywhere constantly follows, pursuing.
The shadow of actions will not go away.
It is on account of this that it says that all dharmas are like
a shadow. Furthermore, just as a shadow is empty and nonexistent such
that if one seeks for something actual in it one cannot succeed, so too
it is with all dharmas for they are empty and devoid of anything which
is actual.
Question: This matter of a shadow being empty and devoid of
anything which exists is not the case. How so? In the Abhidharma, it
says, “What is meant by the sense field of form? [It refers to] blue,
yellow, red, white, black, azure, purple, light, shadows, and so forth,
as well as the three kinds of created form associated with physical actions.”
This is what is meant by the sense field of visible form. How then can you say
that [shadows] are nonexistent?
Moreover, it is the case that shadows actually exist because
they are possessed of causes and conditions. [For example], the cause
may be a tree and the condition may be brightness. When these two
factors come together there is the creation of a shadow. How can you
say that they are nonexistent? If there are no shadows then it ought to
be the case that all other dharmas possessed of [corresponding] causes
and conditions are nonexistent as well.
Additionally, the form of these shadows can be seen. [This is
true of] their length, their size, their relative coarseness, and their
contours. When the shape itself moves, the shadow also moves. These
matters can all be seen. For these reasons, it should be that they are
[admitted as being) existent.
Reply: Shadows are truly empty and nonexistent. As for your
citation of explanations from the Abhidharma, these exegeses of the
meaning of the Abhidharma are explanations created by people. There are
particular dharmic access methods the intent of which people misapprend
and thus become attached to as being actual.
Take for instance the explanation of the Vibhaa.saa which holds
that infinitesimally minute fine particles cannot be broken up and
cannot be burned up. If this were the case then they would be eternally
existent. Additionally, with regard to dharmas of the three periods of
time, [it claims that] they reside in the future and come forth into the
present and that they move on from the present and go on into the past
and that in doing so nothing whatsoever is lost. If this were the case
then that would be a case of eternalism. Moreover, it says that all
conditioned dharmas undergo a (constant) process of [instantaneous] re-
production and re- extinction and do not abide at all. If this were the
case then it would be a sign of annihilationism. How so? Because they
previously existed and now do not exist. All manner of unorthodox
explanations such as these contradict the Buddha’s words. One may not
employ this as corroboration for [the view that] shadows [actually
exist).
Now these [shadows] are different from form dharmas. When form
dharmas are produced they must possess fragrance or flavor or
tangibility or some other [such characteristic). Shadows then are not
like this and on this account are nonexistent. For instance, a vase is
cognizable through two of the faculties, namely the eye’s (visual)
faculty and the body’s [[[Wikipedia:tactile|tactile]]] faculty. If a shadow is existent then
it too should be cognized by two faculties. But there is no such case.
For these reasons, it is not the case that there exists any actual
phenomenon in shadows. They are only a dharma which deceives the eye.
They are unreal in just the same way as the “wheel” which one produces
by picking up a firebrand and whirling it rapidly around in a circle.
Shadows are nonexistent entities. If shadows were existent entities, it
ought to be that they could be broken or destroyed. [However], as long
as the form [which casts the shadow] remains undestroyed, the shadow is
never damaged. For this reason, [shadows] are empty. Additionally,
because shadows are directly associated with their forms they are not
inherently existent. They are therefore empty. Although they are
empty, the mind nonetheless generates an [associated] visual perception.
For these reasons, it says that all dharmas are like shadows.
[Like Images in a Mirror)
As for [the simile] “like images in a mirror,” [all dharmas) are
like images in a mirror [in the sense that] the images in a mirror are
not created by the mirror, are not created by the visage [which gazes
into it], are not created by the person who holds the mirror, are not
spontaneously produced, and are not [created] in the absence of
[corresponding] causes and conditions.
How is it that they are not created by the mirror? As long as
the visage has not yet presented itself before the mirror, there is no
[such] image. For this reason, it is not the case that the image is
created by the mirror.
How is it that they are not created by the countenance? In the
absence of a mirror there are no images.
How is it that it is not the case that the holder of the mirror
creates them? In the absence of a mirror and in the absence of a
countenance, there are no images.
How is it that it is not the case that [the image] is
spontaneously created? If there does not yet exist a mirror and if
there does not yet exist a countenance, then there is no image. The
image must await the mirror and must await the countenance, and only
afterward may it then come into existence.
How is it that it is not the case that [the image is created] in
the absence of causes and conditions? If there were no [corresponding]
causes and conditions, then it should be that [the image] exists
eternally. If it existed eternally, then even were one to dispense with
the mirror and dispense with the countenance, it should still be the
case that it would come forth of its own accord. For this reason, it is
not the case that [the image is created] in the absence of causes and
conditions.
All dharmas are also just this way. It is not the case that
they are self- created, that they are created by another, that they are
created by both, or that they are created in the absence of causes and
conditions.
How is it that it is not the case that they are self- created?
It is because a self cannot be gotten at, because all causally- produced
dharmas are not inherently existent, and because all dharmas are
associated with causes and conditions. Therefore it is not the case
that they are self- created.
As for it not being the case that (dharmas) are created by an
“other,” because they themselves are nonexistent, “others” are
nonexistent as well. If they were created by something “other,” then
the power of offenses and merit would be lost. Creation by an “other”
would be one of two cases: good or bad. If it were a case of good
[creation by an "other"], then it ought to be the case that it bestowed
complete blissfulness. If it were a case of bad [creation by an
"other"], then it ought to be the case that it bestowed total suffering.
If [on the other hand, the resultant situation] is a mixture of
suffering and bliss, then what would be the causes and conditions behind
bestowing bliss? And what would be the causes and conditions behind
bestowing suffering?
If [one posits creation] by “both” [a self and an other], then
[that thesis is possessed of] two faults, namely [the just- discussed]
fault of [positing] self- [creation] as well as the fault of [positing
creation by] an other.
If it were the case that there were no causes and conditions
behind the arisal of suffering and bliss, then people ought to be able
to be eternally blissful and entirely free of suffering. If there were
no [associated] causes or conditions, then people ought not to [bother
with] engaging in causes conducing to bliss and avoiding causes
conducing to suffering. [However], it most certainly is the case that
each and every dharma has [associated] causes and conditions. It is on
account of stupidity that people are unaware of this. [The situation]
is analogous to looking to wood when seeking to have a fire, looking to
the ground when seeking a source of water, and looking to a fan when
desirous of a breeze. There are all manner of [examples] such as these
and they each have [their associated] causes and conditions.
As for these combined causes and conditions of suffering and
bliss, one has generated karmic causes from previous incarnations. In
the present life, in accordance with the conditions presented by one’s
acting either wholesomely or improperly, one reaps from this [a
corresponding] suffering or bliss. As regards these multifarious causes
and conditions of suffering and bliss, if in looking into the matter one
does so in accordance with reality, [one finds that] there is no person
who creates them and no person who undergoes them. The five empty
aggregates create them and the five empty aggregates undergo them.
When a person who is devoid of wisdom experiences pleasure,
under the influence of lustful thought, he becomes attached. When such
a person experiences suffering, then he becomes angry. When this bliss
dies away, he once more seeks after and craves to experience it yet
again. [Such people) are like a little toddler gazing at particular
reflections in a mirror who is pleased thereby and becomes
affectionately attached to them, such that when they disappear, he
breaks the mirror in seeking to find them [again]. A knowledgable adult
laughs at this. When a person loses bliss and then proceeds to seek
after it again, he is just the same as this, and just so, his actions
are amusing to a sage who has gained the Way. It is for this reason
that it says that dharmas are like images in a mirror.
Moreover, just as the images in a mirror are actually empty, are
not produced and not destroyed, and are [a mere] deception and delusion
of the visual faculties of the common person, so too it is with all
dharmas. They are empty, devoid of actuality, are neither produced nor
destroyed, and they deceive and delude the visual faculties of the
common person.
Question: The images in a mirror arise from causes and
conditions. There is a countenance. There is a mirror. There is a
person who holds the mirror. There is brightness. Because these
factors come together an image is produced. Because this image may give
rise to either worry or delight, it is at the same time both a cause and
an effect. How can one say that it is actually empty and neither
produced nor destroyed?
Reply: That which is produced from causes and conditions is not
itself inherently existent and is therefore empty. If a given dharma
were actually [inherently] existent, it should not be [that it is] a
product of causes and conditions. How is this so? If within those
[antecedent] causes and conditions there already existed [predisposing]
causes and conditions, then [those antecedent causes and conditions)
would be useless. If within those [antecedent] causes and conditions
there did not already exist [predisposing] causes and conditions, then
in that case too they would be useless.
By way of analogy, if within milk there already existed yoghurt,
then this milk does not constitute a cause for [the production of]
yoghurt. This is because the yoghurt already exists. If it previously
contained no yoghurt, then that would be the same case as with water
which contains no yoghurt. The milk does not constitute a cause in this
case either. If it is the case that there is no cause [therein] and yet
yoghurt exists, why is yoghurt not produced from within water?
[Even] if it were [actually] the case that milk constituted the
cause and condition for [the production of] yoghurt, milk itself is not
inherently existent [for] milk itself arises from causes and conditions.
Milk comes from a cow. A cow is produced from water and grass. In this
manner, one may [trace back] endlessly and [find that] in every case
there are causes and conditions. For this reason, within the causes and
conditions, one cannot say that the result exists. One cannot say that
they do not exist. One cannot say that they both exist and do not
exist. And one cannot say that they neither exist nor do not exist.
All dharmas arise from causes and conditions and are devoid of an
inherent nature, just like the images in a mirror. This is as explained
in a verse:
If a dharma from cause and condition arises,
This dharma in nature is actually empty.
[For] if it’s the case that this dharma’s not empty,
It does not exist based on cause and conditions.
It’s just like the images found in a mirror,
Not [made by] the mirror, not [made by] the visage,
Nor [made by] the person who holds up the mirror.
It’s not self- [created] nor barren of cause.
It is not existent, nor is it not existent,
Nor is it both existent and devoid of existence.
Not even these words here are granted acceptance.
When according with this, then it’s the Middle Way.
It is for these reasons that it says that all dharmas are like
images in a mirror.
[Like {Supernatural} Transformations]
As for [the simile] “like a (supernatural) transformation,” [it
refers to] the fourteen transformational mind- [states]. In the first
dhyaana, there are two: one associated with the desire realm and one
associated with the first dhyaana. In the second dhyaana, there are
three: one associated with the desire realm, one associated with the
first dhyaana, and one associated with the second dhyaana. In the third
dhyaana there are four: one associated with the desire realm, one
associated withthe first dhyaana, one associated with the second
dhyaana, and one associated with the third dhyana. In the fourth
dhyaana, there are five: one associated with the desire realm, one
associated with the first dhyaana, one associated with the second
dhyaana, one associated with the third dhyaana, and one associated with
the fourth dhyaana.
[From within] these fourteen transformational mind- [states] one
is capable of performing eight kinds of transformations: The first is
that one is able to shrink (phenomena) down even to the size of a
dustmote. The second is that one is able to expand (phenomena) up even
to the extent that they fill up empty space. The third is that one is
able to lighten (phenomena) even to the point that they weigh only as
much as swan’s down. The fourth is that one is freely able to perform
all manner of transformations such as changing the large into the small
and the long into the short. The fifth is that one is able to be
possessed of the power of the sovereign (One is possessed of great power
such that among people, there are none to which one must submit.
Therefore it says, “one is possessed of the power of the sovereign.”).
The sixth is that one is able to [instantaneously] traverse long
distances. The seventh is that one is able to cause the earth to move.
The eighth is that one is able to obtain whatever one wishes. One is
able to multiply [his] one body into many bodies, is able to make many
bodies become one body, is able to pass even through walls of stone, is
able to walk on water, is able to stride through space, is able to touch
the sun and the moon, and is able to transform the four great elements,
changing earth into water, water into earth, fire into wind, wind into
fire, stone into gold, and gold into stone.
Alternately, [it may be said that] there are four classes of
transformations: Within the desire realm, through resort to herbs or
precious objects or conjuration, one is able to transform any
phenomenon. People with superknowledges are able on account of the
power of their psychic power to transform all manner of phenomena. The
beings which comprise that class which includes devas, dragons, ghosts
and spirits, on account of the power which comes as part of the
retribution associated with those modes of rebirth, are able to
transform all manner of phenomena. In the form realm, on account of the
retribution associated with that realm of rebirth and on account of the
cultivation of the power of the absorptions, [those beings) are able to
transform all manner of phenomena.
Just as a transformationally- produced person, as distinct from
an incarnate human, has no birth, aging, sickness or death, has neither
suffering nor bliss, and is is on this account empty and devoid of
reality, so too it is for all dharmas. In every case they are devoid of
production, abiding and extinction. For this reason it says that all
dharmas are like (supernatural) transformations.
Additionally, that which is transformationally- produced is
devoid of anything [which would qualify as] a fixed entity. It is
solely based upon the arisal of thought that there is anything which is
created and in every case, [that which is created] is devoid of
actuality. The human body is also just like this, for it is
fundamentally devoid of anything constituting a cause. It is solely on
the basis of the thought [generated in] previous incarnations that the
body of this incarnation is produced. In every case there is nothing
whatsoever [therein] which is real. It is for this reason [too] that it
is said that all dharmas are like a (supernatural) transformation.
[Moreover], just as it is the case that when the thought which
produces a (supernatural) transformation ceases, that [corresponding]
transformationally- produced (entity) perishes, so too it is with all
dharmas: When the causes and conditions [underlying any given dharma)
perish, their [corresponding] effects also perish. They are not
inherently existent [and in that respect) are just the same way as
transformationally- produced phenomena, which although actually empty,
are able nonetheless to influence beings to experience the anguish of
worry, anger, joy, and delusion. All dharmas are just like this:
Although they are empty and devoid of any reality, they are able
nonetheless to influence beings to give rise to delight, anger, worry
and so forth. It is for this reason [too] that it is said that all
dharmas are like (supernatural) transformations.
Furthermore, just as transformationally- produced dharmas are
devoid of anything in the beginning, devoid of anything in the middle
and devoid of anything afterwards, so too it is with all dharmas. And
just as when transformationally- generated entities are produced, there
is nowhere from which they come and just as when they perish there is no
place to which they go, so too it is with all dharmas.
Additionally, just as the characteristics of transformationally-
produced entities are pure, like space, devoid of anything to which
defilement could adhere, and are not sullied by either offenses or
merit, so too it is with all dharmas. Just so, the nature of dharmas is
suchness. The ultimate reality of suchness is naturally and eternally
pure. This [situation] is analogous to that of the four great rivers of
Jambudvpa which, each holding the waters of five hundred subsidiary
rivers containing all manner of impurities, flow into the waters of the
great ocean and thereupon become entirely pure.
Question: One should not say that transformationally- produced
entities are empty. How is this so? The mind [which produces]
transformations is gained through the cultivation of the absorptions.
It is from this mind that all manner of transformations are created.
Whether these (transformational entities] are people or whether they are
dharmas, still, these transformations are possessed of causes and are
possessed of effects. How then can they be empty?
Reply: This concern was already addressed in [the section on]
the “like a shadow” [simile]. We shall now address it further.
Although the causes and conditions exist, the transformationally-
produced effects are empty. This is comparable to the nonexistence of
the topics of speech. Although a thought arises and the mouth speaks
forth words, still, one may not, merely through thought and words, bring
something into existence. That of which one speaks is not thereby
existent. Even if it existed [in some sense), it would be like speaking
of the existence of a second head or of a third hand. Although they are
produced [in a sense) from one’s thought and one’s mouth, still, one may
not claim that there [actually] exists thereby any [[[Wikipedia:real|real]]] head or any
[[[Wikipedia:real|real]]] hand.
This is just as set forth by the Buddha, “One contemplates the
unproduced and thereby gains liberation from that which is produced.
One relies on the unconditioned and thereby gains liberation from that
which is conditioned.” Although one contemplates unproduced dharmas as
being nonexistent, still they are operative in the realm of causes and
conditions. This is also the case with the unconditioned. Although
transformations are empty, still they are able to bring about mental
causes and conditions. Although the other nine similes, “like a
magically- conjured illusion,” “like a mirage,” and so forth are empty,
they are nonetheless able to bring about the arisal of all manner of
thought.
Moreover, though one may seek among the six classes of causation
and the four classes of conditions for these (supernatural)
transformations, still, one is unable to find them therein. Because the
six classes of causation and four classes of conditions do not
correspond with these [transformations], [such transformations] are,
therefore, empty.
Furthermore, emptiness is not [judged] on the basis of
invisibility. It is on account of their being devoid of any actual
function that (phenomena) are [judged] to be empty. It is for this
reason that it is said that all dharmas are like (supernatural)
transformations.
Question: If all dharmas and the subjects of the ten similes are
all identically empty, why are only these ten matters employed as
similes? Why not use mountains, rivers, stone walls and so forth as
similes?
Reply: Although all dharmas are empty, still, there are
distinctions among them: There are those the emptiness of which is
difficult to understand and there are those the emptiness of which is
easy to understand. Now, those for which emptiness is readily
comprehended are employed herein as similes for those the emptiness of
which is only understood with difficulty.
Moreover, there are two kinds of dharmas: those which constitute
a locus for attachment of the mind and those which do not constitute a
locus for attachment of the mind. [Herein], those points to which the
mind does not attach are employed to release the mind from those points
to which it does attach.
Question: How is it that the [topics] of these ten similes
constitute places to which the mind does not attach?
Reply: These ten phenomena do not dwell for long. It is because
they arise readily and perish readily. For this reason they constitute
points to which the mind does not attach.
Moreover, there are those who are aware that the [topics of] the
ten similes constitute dharmas which deceive and delude the ears and the
eyes. Because [those same individuals] are unaware that all dharmas are
empty, these (subjects) are used as similes for all dharmas. If there
are people who become mentally attached to these ten similes, who do not
understand them and who raise all manner of arguments in order to
establish that they do [in fact] exist, then these ten similes are not
useful for them. One should [instead] set forth alternate dharmic
access methods for their benefit.
Question: As for all dharmas being empty, not produced and not
destroyed, I was already entirely knowledgable as regards the emptiness
referred to through the various comparisons and various causes and
conditions set forth within this discussion of the ten similes. If all
dharmas are empty, one ought not to set forth these similes. If one
sets forth these similes, then this is contrary to emptiness.
Reply: My explanation of emptiness is for the sake of refuting
the existence of all dharmas. Now, as for what has been said here, if
it is a setting forth of existence, that has already been refuted. If
it is a setting forth of nonexistence, then one ought not to challenge
it. This is analogous to [the actions of] the bhikshu charged with
maintaining order when he, with loud voice and upraised hand, calls out,
Silence in the Assembly!” This is done for the purpose of employing
speech to cut off all speech and is not done for the purpose of
soliciting further speech. For this reason [it should be understood
that], although one engages in an explanation demonstrating that all
dharmas are empty and neither produced nor destroyed, one does so
[solely] out of compassionate regard for beings. Although there is a
discussion, it is not a case of [establishing anything as] existent. It
is for these reasons [discussed above] that it is said that all dharmas
are like a (supernatural) transformation.
————————————————————————
End Notes:
“They,” refers to the great bodhisattvas, those “mahaasattvas” who
constitute the Sutra’s current topic.
Gandharvas are a class of heavenly musicians. They gain their
sustenance from fine fragrances (incense, etc.).
Lamotte apparently failed to understand the passage, mistranslated it,
and then mentioned in a note that the point of the comparison evades
him.
She refers here to the twelvefold chain of causation.
Literally: “flames,” or by derivation, “heat waves.” But the context
and the Sanskrit both indicate that “mirage” is intended.
In fact, “wild horses” was a classical term for “mirage.”
This is typical summer weather in a monsoon climate such as India’s.
This line refers to first and second stage arhatship.
This refers to Third stage arhatship.
The syntax and terseness of this statement may seem to veil the concept:
Nothing more can reside inside of space (not even space itself) anymore
than something more can reside inside of an already solid rock. Because
there is “no vacancy” in either case, the fallacy in maintaining that
the place in which space resides is space itself (i.e. “openings,” or
“spaces.”) is analogous to the more obvious fallacy of maintaining that
there is room to fit something more inside of an already solid mass of
rock. (Lamotte repeatedly failed to note the two different meanings for
the character “shih” [actual/solid] which occur here in close proximity
and was thus forced to be rather “creative” with his translation.)
A “Middle person” hews to the Middle Way or, more specifically
exemplifies the Maadhyamika doctrine of Nagarjuna.
The four lines ending here are missing in Lamotte (p.368- 9).
This is a reference to the four inverted views: seeing purity in the
impure (in the body), seeing bliss where there is no enduring pleasure
(in the feelings), seeing permanence amidst the impermanent (in one’s
thoughts), and seeing a “self” where none can be found (in the
dharmas,” i.e. in those elemental components of existence to which the
illusion of a self is readily reduced.)
The translation of the last clause in this sentence is still tentative.
See Leo M. Pruden’s English rendering of the Abhidharmakosha.
Eternalism and annihilationism were shown by the Buddha to be extreme
and erroneous views which do not accord with reality and which fail to
embody the truth of the Middle Way.
Lest the highly theoretical language disguise the practical application
of this argument, it would do us well to note that Nagarjuna is
referring here to a commonly- held belief (with which we are amply
familiar) that the world and the beings who populate it were somehow
created by some exogenous force like “God,” hence the direction of the
argument which points directly to the inherent irrationalities of such a
view.
The five “aggregates” or skandhas are: forms (such as the body),
feelings, perceptions, karmic formations or formative forces, and
consciousness. The tendency to personalize things finds beings viewing
one or more of these aggregates as constituting an enduring and
independent individuality or “self.” We have been encouraged by the
Buddha to understand that such views are not only erroneous but also
conducive to “self”- inflicted suffering. [Return to text.]
This parenthetical note is actually part of the Chinese text and most
likely was added during the translation process.
In his translation of the Abhidharmakosha, Pruden renders the six
classes of cause as: cause or reason for existence; coexistent cause;
parallel cause; associated cause; universal cause; and retributive
cause, and renders the four conditions as: causes as a condition; an
equal and immediately antecedent condition; an object as condition; and
a predominating influence as condition.
Beginning at this point, the rest of the ten similes discussion is
missing in Lamotte.
————————————————————————
On the Nature of Dharmas
(T25.107a11-14 [fasc.6])
Those dharmas arising from cause and conditions,
‘Tis these which we know as but mere empty marks.
They also are known as just false appellations,
But also reveal the Way of the Middle.
Now if there’s a dharma that’s actually existent,
It shouldn’t revert then to be nonexistent.
If now nonexistent having previously existed,
It then would just be but an annihilation.
They’re neither eternal nor annihilated.
Nor are they existent or devoid of existence.
The place of mind’s consciousness is wholly extinguished,
The power of words is exhausted as well.
————————————————————————
The Bodhisattva’s Reality-Based Skillfulness
(T25.107a17-108a18 [fasc.6])
Sutra: They were skillful in bringing about deliverance in
accordance with reality.
Upadesha: There are dharmas propounded by followers of other
paths which, although they are able to bring about “deliverance” of
beings, do so in a way which does not accord with reality. How is this
so? It is because of the deficits inherent in the multifarious
erroneous views and fetters [which they promote].
Although the adherents of the Two Vehicles teachings do have
those whom they bring to deliverance, they effect deliverance through
inappropriate methods. How is this so? This is on account of the fact
that, because they do not possess omniscience, their skillful means-
based thought is scant. Only the bodhisattvas are able to effect
deliverance in accordance with reality. The difference here is
analogous to that between two ferrymen on a river, one of whom relies on
a raft fashioned of reeds and floats, and the other of whom employs a
ship. There is an obvious difference in the relative merits of the two
approaches to ferrying people across. The bodhisattva’s skillful
deliverance of beings is just like this.
Then again, one might say that this is comparable to methods of
healing disease. Bitter herbs, needles and cauterization induce pain in
the process of effecting a cure. On the other hand, one may use a
method of healing such as the miraculous medicine known as
Shuddhashaantaa, which the patient needs only lay eyes upon to effect
the complete cure of a multitude of maladies. Although the two methods
are the same in the sense that they both bring about the alleviation of
disease, still, there is a difference as regards relative superiority of
technique. The respective approaches employed by the Hearers and the
Bodhisattvas in the teaching and deliverance of people correspond to
this analogy.
The teaching of the Hearers consists in gaining the Way through
the rigorous implementation of the dhuutaa’nga practices, and through
sitting in dhyaana meditation, applying oneself with diligent mind in
the beginning, middle and final periods of the night. The teaching of
the bodhisattvas consists in achieving purification of the mind through
contemplating the mark of all dharmas as being devoid of either that
which binds or that which liberates. This is as illustrated in the The
Life of Ma~njushrii:
[The Story of Prasannendriya and Agramati)
Ma~njushrii adddressed the Buddha, saying, “Greatly Virtuous
One, in the past, during the course of my previous lifetimes,
innumerable asa.mkhyeya kalpas ago, there was at that time a Buddha
named “King of the Lion’s Roar” (Si.mhanaadaraaja). The lifespan of
that Buddha and the beings in that world was a hundred thousand ko.tis
of nayutas of years. That Buddha employed the teaching of the Three Vehicles in delivering beings.
The name of that country was Thousand Rays of Light. The trees
in that country were made of the seven kinds of jewels. Those trees
emitted sounds extolling the innumerable pure dharmas as well as sounds
proclaiming emptiness, marklessness, wishlessness, nonproduction,
nonextinction, and the nonexistence of anything whatsoever. When beings
heard these sounds their minds were liberated and they gained the Way.
At that time when the Buddha King of the Lion’s Roar proclaimed
the Dharma, during the first assembly, ninety- nine ko.tis of people
gained the way of arhatship. Within the assembly of bodhisattvas, it
was the same. All of these bodhisattvas gained the patience arising
from realization of the nonproduction of dharmas. They took up all
manner of Dharma methods and saw innumerable buddhas. They paid their
respects to them, made offerings to them and were able to bring an
innumerable and incalculable multitude of beings to deliverance. They
gained innumerable dhaara.ni accesses and were able to realize
innumerable samaadhis of all different kinds. Those bodhisattvas who
had but recently established their resolve and who had newly entered the
gate of the Way were inexpressably numerous. The innumerable adornments
of this buddhaland exhausted the descriptive power of words.
At that time, when that buddha had completed his teaching and
conversion of beings, he entered upon the nirvana without residue. His
Dharma dwelt in the world for sixty thousand years. [Eventually], the
Dharma sound of those trees ceased to come forth. At that time there
were two bodhisattva bhikshus, one of whom was named Prasannendriya
(lit. “Joyous Faculty”), and the second of whom was named Agramati (lit.
Superior Intellect”). As for this Dharma Master Prasannendriya, in his
comportment he was virtuous and in his character he was direct.
However, he did not repudiate worldly dharmas, nor did he indulge in
making discriminations as to what was good and what was bad. The
disciples of Prasannendriya were intelligent, were pleased by Dharma and
delighted in listening to the most abstruse levels of meaning. Their
master did not devote himself to praising the virtues of having but few
desires and knowing when enough is enough, nor did he extol the merits
of the prohibitions or cultivate the (ascetic) dhuutaa’nga practices.
He simply proclaimed that the true mark of all dharmas is pure. He told
his disciples, “All dharmas, even if they are characterized by sensual
desire, characterized by anger, or characterized by delusion,- the marks
of all of these dharmas are identical to the true mark of all dharmas.
There is nothing therein by which to be hung up or obstructed.” He
employed this skillful means to instruct his disciples and afford them
entry into the “single- mark” wisdom. At that time, his disciples had
no more hatred or resentment with respect to other people. Because
their thoughts were free of resentment, they gained the patience with
regard to beings. Because they gained the patience with regard to
beings, they were then able to realize the patience with regard to
dharmas. Abiding in actual Dharma they were unmoving like mountains.
The Dharma Master Agramati was pure in his observance of the
prohibitions. He cultivated the twelve dhuutaa’nga practices, achieved
the four dhyaana and four formless samaadhis. The disciples of Agramati
were of dull faculties and were much inclined to make discriminations as
to this being pure and that being impure and thus their minds moved and
were turned.
There was one time when Agramati went into the town and, having
arrived at the house of one of Prasannendriya’s disciples, sat down in
the appointed seat and proceeded to extol the observance of the
prohibitions, limitation of desires, knowing when enough was enough,
cultivating the dhuutaa’nga practices, and extolling also the taking up
of dhyaana meditation and the cultivation of stillness in a quiet place.
Additionally, he proceeded to disparage Prasannendriya, saying, “When
this man speaks Dharma, he instructs people in a way which influences
them to enter into erroneous views. He speaks of lust, hatred, and
delusion as being devoid of any characteristics which should constitute
an impediment. He is a man whose conduct is rather mixed. He is not
entirely pure.”
This disciple was one possessed of sharp faculties and who had
achieved the patience with regard to dharmas. He asked Agramati,
“Greatly Virtuous One, by what characteristic does one know this dharma
of sensual desire?”
He replied, “Sensual desire is characterized by afflictions.”
[The layperson) asked, “Do these desire- associated afflictions
reside externally or do they reside internally?”
(Agramati) replied, “These desire- associated afflictions do not
reside internally nor do they reside externally. If they resided
internally, then it shouldn’t be the case that they rely on external
causes and conditions for their arisal. If they resided externally,
then they should have nothing to do with me and should not therefore be
able to afflict me.”
The layperson then declared, “If it’s the case that sensual
desire does not come from inside or from outside or from the east or
from the west or from the south or from the north or from any of the
four midpoints or from above or below, and if it is the case that one
can search everywhere and be entirely unable to find any actual
characteristic, this dharma then is neither produced nor destroyed. If
it is devoid of any mark of production or extinction, it is empty and
entirely devoid of anything whatsoever which exists. How then can it be
that it is able to be afflictive?”
After Agramati had listened to this declaration, he was not
pleased and was unable to offer a reply. He got up from his seat and
said words to this effect, “Prasannendriya has engaged in an extensive
deception of many people and has influenced them to take up an improper
path.”
This Agramati Bodhisattva had not yet studied the dhaara.ni of
sound. When he heard words which had been spoken by the Buddha, he was
delighted. When he heard the doctrines of other paths, he was filled
with aversion. When he heard of the three roots of unwholesomeness then
he would be displeased. When he heard of the three roots of
wholesomeness then he would be greatly delighted. When he heard of
birth and death then he would become worried. When he heard of nirvana
then he would be happy. He departed from that layperson’s house, went
to the forest, entered the monastery, and announced to the bhikshus,
“You should all be aware that this Prasannendriya bodhisattva has
engaged in deceptions whereby he has extensively influenced people to
engage in the unwholesome and the improper. How is this so? He has
said, ‘As for the characteristics of lust, anger and delusion as well as
those of all other dharmas,– they are all characterized by mutual
nonobstruction.’”
At this time Prasannendriya thought, “This man is extremely
hateful, is covered over by unwholesome karma, and is going to fall into
committing a grave offense. I should now speak the most profound
Dharma. Although he will gain nothing from it now, it will constitute
for him a cause and condition for the path of Buddhahood in a future
age. Then Prasennendriya called an assembly of the Sa.mgha and
singlemindedly uttered a verse:
One’s sensual desire’s identical with the Way.
And so it is with hate and delusion.
In just this way amidst these three,
One finds the Way of innumerable buddhas.
So if a man discriminates
‘Twixt lust and hate, delusion and Way,
This man strays far away from Buddha
Just as heaven’s far from earth.
The Way, lust, hatred and delusion
Are all one dharma, all the same.
Should one who hears this cringe in fear,
He’s far away from Buddha’s path.
The dharma of lust’s not born or destroyed,
And cannot cause the mind affliction,
But if one has a view of self,
This lust leads forth to states of woe.
Seeing dharmas of existence and nonexistence as different,
One can’t leave existence or nonexistence.
But knowing existence and nonexistence as same,
Transcending supremely, one achieves Buddha’s Way.
He spoke more than seventy verses of this sort. At that time,
30,000 devas gained the patience arising from awareness of the
nonproduction of dharmas. Eighteen thousand Hearers, because they did
not cling to any dharmas, achieved liberation. At that time Agramati
bodhisattva fell into the hells where he underwent sufferings for an
immeasurable period of ten million ko.tis of years. When he emerged
again and was born among men, for 740,000 existences, he was always
slandered. He did not even hear the wordbuddha” for an innumerable
number of kalpas. When these offenses gradually became lighter he was
able to hear the Buddha’s Dharma. He left home as a monk for the sake
of the Way, but he [eventually] gave up the precepts. In this manner,
for 63,000 existences, he always foresook the precepts. Then, for an
innumerable number of existences he became a shrama.na but, although he
no longer set aside the precepts, his faculties were [still] dark and dull.
This Prasannendriya bodhisattva is now a buddha far away to the
east, 100,000 ko.tis of buddhalands away. His land is known as “Jeweled
Adornment” and his buddha name is “Sun- Surpassing Brilliance King”.
Ma~njushrii said, “At that time, the bhikshu Agramati was
myself. I observe that for such a period of time I endured this
immeasurable amount of suffering.”
Ma~njushrii again addressed the Buddha, saying, “If there be a
man who seeks the way of the Three Vehicles and who doesn’t wish to
undergo all manner of suffering, he should not [employ the
discriminating mind to] break up the mark of all dharmas and then
cherish hatefulness based thereon.”
The Buddha asked Ma~njushrii, “What benefits did you gain from
listening to these verses?”
He replied, “When I heard these verses, I achieved the ending of
the multitude of sufferings and in life after life developed sharp
faculties and wisdom. I became able to understand the profound Dharma
and able to expound the profound meaning. I became foremost among the
bodhisattvas in this regard.”
Examples such as these illustrate skillful explanation of the
mark of all dharmas. This is what is meant by “They were skillful in
bringing about deliverance in accordance with reality.”
————————————————————————
End Notes:
“They were skillful…” The Sutra refers here to the bodhisattvas in
attendance upon the Buddha when he delivered these teachings on the
perfection of wisdom. [Return to text.]
Shuddhashaantaa. We borrow Lamotte’s educated guess as to the proper
Sanskrit reconstruction of the Chinese “su t’uo shan t’uo.” [Return to text.]
Dhuutaa’nga practices. This refers to twelve beneficial ascetic
practices specifically recommended by the Buddha. [Return to text.]
Asa.mkhyeya kalpas. A kalpa is a cosmic cycle of time commensurate with
the lifespan of a world system. Asa.mkhyeya means “innumerable” and
here refers to an immeasurably long period of cosmic time comprised of
an innumerable number of births and deaths of world systems. [Return to text.]
“…hung up or obstructed.” Please note: This teaching does not
constitute an endorsement of desire, aversion and delusion. Its
intention is to diminish attachments, not multiply them, and thus it
does not in the least negate or diminish the importance of the
traditional and standard moral and ethical proscriptions. Though useful
for countering a tendency to make polarizing discriminations which may
constitute one of the most recalcitrant obstacles to liberation, still,
it does presume a pre- existing awareness of the need to eliminate the
above-mentioned three poisons from one’s thoughts, words and actions.
“States of woe” is not a Buddhist euphemism for the short- term psychic
pain which may follow in the aftermath of a libidinous excursion.
Rather, it is a technical term referring specifically to repeated
reincarnation in the lower realms, realms characterized by intense and
unremitting pain as well as by such complete psychic submersion that the
prospects of regaining human incarnation in the foreseeable future are
quite scant. It may serve us well to note that this line constitutes
Prasannendriya’s warning label. In essence, it tells us, “Unless we are
entirely free of a view of self (and no one is free of such an
affliction who has not already realized arhatship) the three poisons of
desire, aversion and delusion still conduce to karmic misery.” [Back to text.]
“…gave up the precepts.” This character which I have translated
variously as “foresaking,” “giving up,” or “setting aside” of the
precepts does not necessarily imply transgression but does at least
signify a formal retreat from monastic status to the typically less rigorous
preceptual standards of lay life.

Source

www.saddharmapundarika.com