The Lankavatara Sutra

6/13/2016
TheLankavataraSutra.AMahayanaText
TheLankavataraSutra
AMahayanaText
Translatedforthefirsttimefrom
theoriginalSanskritby
DAISETZTEITAROSUZUKI
CONTENTS
Preface
xi
Introduction
xiii
CHAPTERONE.RAVANA,LORDOFLANKA,ASKSFOR
INSTRUCTION
(1)*
CHAPTERTWO.COLLECTIONOFALLTHEDHARMAS
22
(22)
I.
MahamatiPraisestheBuddhawithVerses
22
(22)
II.
Mahamati's"OneHundredandEightQuestions"
23
(23)
III.
"TheOneHundredandEightNegations"
31
(34)
IV.
ConcerningtheVijnanas
33
(37)
V.
SevenKindsofSelfnature(svabhava)
35
(39)
VI.
SevenKindsofFirstPrinciple(paramartha),and
thePhilosophers'WrongViewsregardingthe
35
MindRejected
(39)
VII.
ErroneousViewsheldbySomeBrahmansand
SramanasConcerningCausation,Continuation,
etc.TheBuddhistViewsConcerningSuch
SubjectsasAlayavijnana,Nirvana,Mindonly,
etc.AttainmentsoftheBodhisattva
36
(40)
VIII.
TheBodhisattva'sDisciplinghimselfinSelf
realisation
39
(43)
IX.
TheEvolutionandFunctionoftheVijnanasThe
SpiritualDisciplineoftheBodhisattvaVerseson 39
theAlayaoceanandVijnanawaves
(43)
X.
TheBodhisattvaistoUnderstandthe
SignificationofMindonly
44
(49)
XI(a).
TheThreeAspectsofNobleWisdom(aryajnana) 44
(49)
XI(b).
TheAttainmentoftheTathagatakaya
(50)
http://lirs.ru/do/lanka_eng/lankanondiacritical.htm
45
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XII.
LogicontheHare'sHorns
46
(51)
XIII.
VersesontheAlayavijnanaandMindonly
49
(54)
XIV.
PurificationoftheOutflows,Instantaneousand
Gradual
49
(55)
XV.
NishyandaBuddha,DharmataBuddha,and
NirmanaBuddha
51
(56)
XVI.
TheSravaka'sRealisationandAttachmenttothe
NotionofSelfnature
52
(58)
XVII.
TheEternalUnthinkable
53
(59)
XVIII.
NirvanaandAlayavijnana
55
(61)
XIX.
AllThingsareUnborn
55
(62)
XX.
TheFiveClassesofSpiritualInsight
56
(63)
XXI.
VersesontheTripleVehicle
58
(65)
XXII.
TwoClassesoftheIcchantika
58
(65)
XXIII.
TheThreeFormsofSvabhava
59
(67)
XXIV.
TheTwofoldEgolessness(nairatmyadvaya
lakshana)
60
(68)
XXV.
AssertionandRefutation(samaropapavada)
62
(70)
XXVI.
TheBodhisattvaAssumesVariousPersonalities
64
(72)
XXVII.
OnEmptiness(sunyata),Nobirth,andNon
duality
65
(73)
XXVIII.
TheTathagataGarbhaandtheEgosoul
68
(77)
XXIX.
AVerseonthePhilosophers'Discriminations
70
(79)
XXX.
TheFourThingsNeededfortheConstitutionof
Bodhisattvahood
70
(79)
XXXI.
OnCausation(SixKinds),andtheRiseof
Existence
72
(82)
XXXII.
FourFormsofWorddiscrimination
75
(85)
XXXIII.
OnWordandDiscriminationandtheHighest
Reality
76
(86)
XXXIV.
VersesonRealityanditsRepresentations
77
(88)
XXXV.
Mindonly,Multitudinousness,andAnalogies,
withanInterpolationontheDualisticNotionof
Existence
78
(88)
XXXVI.
TheTeaching(dharmadesana)oftheTathagatas
84
(96)
XXXVII.
FourKindsofDhyana
85
(97)
XXXVIII.
OnNirvana
86
(98)
XXXIX.
TwoCharacteristicsofSelfnature
87
(99)
XL.
TwoKindsoftheBuddha'sSustainingPower
(adhishthana)
87
(100)
XLI.
OntheChainofCausation(pratityasamutpada)
90
(103)
XLII.
Words(abhilapa)andRealities(bhava)
91
(104)
XLIII.
OnEternalityofSound(nityasabda),theNature
ofError(bhranta),andPerversion(viparyasa)
92
(106)
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XLIV.
OntheNatureofMaya
95
(109)
XLV.
ThatAllThingsareUnborn
96
(110)
XLVI.
OnName,Sentence,Syllable,andTheirMeaning 97
(112)
XLVII.
OnInexplicableStatements(vyakritani)
98
(114)
XLVIII.
AllThingsareandarenot(VersesonFourForms
99
ofExplanation)
(115)
XLIX.
OntheSravakas,Srotaapanna,Sakridagamin,
Anagamin,andArhatontheThreeKnots
(samyojani)
100 (116)
L.
TheIntellect(buddhi),Examiningand
Discrimnating
105 (122)
LI.
TheElements,PrimaryandSecondary
106 (123)
LII.
TheFiveSkandhas
107 (124)
LIII.
FourKindsofNirvanaandtheEightVijnanas
108 (126)
LIV.
TheFalseImaginationRegardingTwelve
Subjects
110 (127)
LV.
VersesontheCitta,Parikalpita,Paratantra,and
Parinishpanna
112 (130)
LVI.
TheOneVehicleandtheTripleVehicle
114 (133)
CHAPTERTHREE.ONIMPERMANENCY
118 (136)
LVII.
ThreeFormsoftheWillbody(manomayakaya)
LVIII.
TheFiveImmediacies(pancanantaryani)Desire
120 (138)
asMotherandIgnoranceasFather
LIX.
TheBuddhanature(buddhata)
122 (140)
LX.
TheIdentity(samata)ofBuddhahoodandits
FourAspects
122 (141)
LXI.
NotaWordUtteredbytheBuddhaSelf
realisationandanEternallyabidingReality
123 (142)
LXII.
OnBeingandNonBeingRealismandNihilism
125 (144)
LXIII.
RealisationandWordteaching
127 (147)
LXIV.
Discrimination,anExternalWorld,Dualism,and
129 (149)
Attachment
LXV.
TheRelationbetweenWords(ruta)andMeaning
133 (154)
(artha)
LXVI.
OnKnowledge,Absolute(jnana)andRelative
(vijnana)
135 (156)
LXVII.
NineTransformations(parinama)
137 (158)
LXVIII.
TheDeepseatedAttachmenttoExistence
138 (160)
LXIX.
Selfnature,Reality,Imagination,Truthof
Solitude,etc
141 (163)
LXX.
TheThesisofNobirth
144 (166)
LXXI.
TrueKnowledgeandIgnorance
146 (169)
LXXII.
SelfrealisationandtheDiscoursingonit
148 (171)
LXXIII.
OntheLokayatika
149 (173)
118 (136)
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LXXIV.
VariousViewsofNirvana
LXXV.
IsTathagatahoodSomethingMade?ItsRelation
161 (187)
totheSkandhas,toEmancipation,toKnowledge
LXXVI.
TheTathagataVariouslyDesignatedRelation
BetweenWordsandMeaningNotaWord
UtteredbytheBuddha
164 (191)
LXXVII.
Causation,Nobirth,Selfmind,Nirvana
170 (197)
LXXVIII.
VersesonNobirthandCausation
172 (200)
LXXIX.
VariousViewsofImpermanency
176 (204)
CHAPTERFOUR.ONINTUITIVEUNDERSTANDING
LXXX.
PerfectTranquillisationAttainedbySravakas,
Pratyekabuddhas,andBodhisattvasStagesof
Bodhisattvahood
CHAPTERFIVE.ONTHEDEDUCTIONOFTHE
PERMANENCYOFTATHAGATAHOOD
LXXXI.
PermanencyofTathagatahood
CHAPTERSIX.ONMOMENTARINESS
157 (182)
182 (211)
182 (211)
187 (217)
187 (217)
190 (220)
LXXXII.
TheTathagatagarbhaandtheAlayavijnana
190 (220)
LXXXIII.
TheFiveDharmas,andTheirRelationtothe
ThreeSvabhavas
193 (224)
LXXXIV.
TheFiveDharmas
197 (228)
LXXXV.
TathagataandSandsoftheGanga
198 (229)
LXXXVI.
MomentarinesstheEightVijnanas
202 (234)
LXXXVII. ThreeKindsoftheParamitas
204 (236)
LXXXVIII. ViewsonMomentarinessDiscrimination
206 (238)
CHAPTERSEVEN.ONTRANSFORMATION
LXXXIX.
OnTransformation
207 (240)
207 (240)
CHAPTEREIGHT.ONMEATEATING
211 (244)
CHAPTERNINE.THEDHARANIS
223 (260)
SAGATHAKAM
226 (264)
APPENDIX
297
OriginalEditionPublishedinLondonin1932.
BasedupontheSanskriteditionofBunyuNanjo(1923).
PublishedinInternetbydo1@yandex.ru,May2004,2005.(Rev.2)Forfreedistributiononly.
Note: This version of The Lankavatara Sutra have stripped diacritical marks completely for easy
text search and Internet friendliness. To view this text with full diacritics go to the nonstripped
versionhere.
RevisionLog:
Rev.1:May2004:FirstOCR,proofreadingandHTMLmakeup.
Rev.2:Apr2005:Minorspellingcorrections.Nondiacriticalversion.
Rev.2a:Sep2005:Minorcorrections,thankstoyukan@daolao.ru.(inprogress)(Lastcorrection
16Jun2008)
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PREFACE
It is more than seven years now since I began the study of the Lankavatara Sutra quite
seriously,butowingtovariousinterruptionsIhavenotbeenabletocarryoutmyplanasspeedily
asIwished.Myfriendsindifferentfieldsoflifehavebeenkindandgenerousinvariousways,
andInowsendouttotheperusaloftheEnglishreadingpublicthishumbleworkofmine.There
areyetmanydifficultandobscurepassagesintheSutra,whichIhavebeenunabletounravelto
myownsatisfaction.Allsuchimperfectionsaretobecorrectedbycompetentscholars.Ishallbe
fullycontentifIhavemadetheunderstandingofthissignificantMahayanatexteasierthanbefore,
even though this may be only to a very slight degree. In China Buddhist scholars profoundly
learnedandendowedwithspiritualinsightsmadethreeorfourattemptsextendingoveraperiodof
about two hundred and fifty years to give an intelligible rendering of the Lankavatara. It goes
without saying that these have helped immensely the present translator. May his also prove a
steppingboardhoweverfeebletowardsafullerinterpretationoftheSutra!
ThepresentEnglishtranslationisbasedontheSanskriteditionofBunyuNanjo'spublished
bytheOtaniUniversityPressin1923.
IammostgratefultoMrDwightGoddardofThetford,Vermont,U.S.A.,whoagainhelped
mebytypingtheentiremanuscriptofthepresentbook.ToAssistmeinthiswaywasindeedpart
oftheobjectofhisthirdvisittothissideofthePacific.SaysConfucius,"Isitnotdelightfulto
haveafriendcomefromafar?"Thesayingappliesmostappropriately,tothiscase.
ItwasfortunateforthewriterthathecouldsecurethesupportandhelpoftheKeimeikwai,a
corporationorganisedtohelpresearchworkofscholarsinvariousfieldsofcultureforwithoutit
hisworkmighthavedraggedonyetforsometimetocome.Thereissomuchtobeaccomplished
beforehehastoappearatthecourtofEmmaDaiwo,towhomhecouldsay,"Hereismywork
humblethoughitis,Ihavetriedtodomyparttothefullextentofmypower."Thewriterrenders
his grateful acknowledgment here to all the advisers of the Society who kindly voted for the
speedy culmination of this literary taska task which he tenderly wishes would do something
towardsabetterappreciationbytheWestofthesourcesofEasternlifeandculture.
Whateverliteraryworkthepresentauthorisabletoputbeforethereader,hecannotpasson
withoutmentioninginitthenameofhisgood,unselfish,publicmindedBuddhistfriend,Yakichi
Ataka,whoisalwayswillingtohelphimineverypossibleway.Ifnotforhim,theauthorcould
neverhavecarriedouthisplanstotheextenthehassofaraccomplished.Materially,novisible
results can be expected of this kind of undertaking, and yet a scholar has his worldly needs to
meet.Unlesswecreateoneofthesefinedaysanidealcommunityinwhicheverymemberofit
canputforthallhisorhernaturalendowmentsandmoralenergiesinthedirectionbestfittedto
developthemandinthewaymostusefultoallothermembersgenerallyandindividually,many
obstaclesaresuretobarthepassageofthosewhowouldattemptthingsofnocommercialvalue.
Untilthen,Bodhisattvasofallkindsaresorelyneededeverywhere.Andisthisnottheteachingof
theLankavataraSutra, which in its English garb now lies before his friend as well as all other
readers?
Thanks are also due to the writer's wife who went over the whole manuscript to give it
whateverliteraryimprovementitpossesses,toMrHokeiIdzumiwhogavehelpfulsuggestionsin
thereadingoftheoriginaltext,andtoProfessorYengaTeramotoforhisungrudgingcooperation
alongthelineofTibetanknowledge.
DAISETZTEITAROSUZUKI
Kyoto,November,1931(thesixthyearofShowa)
INTRODUCTION
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ForthosewhohavealreadyreadmyStudiesintheLankavataraSutra1,nospecialwordsare
needed here. But to those who are not yet quite familiar with the teachings of Mahayana
Buddhism an expository introduction to the principal theses of the Lanka may be welcome.
Without something of preliminary knowledge as to what the Sutra proposes to teach, it will be
difficulttocomprehendthetextintelligently.Forthoughtsofdeepsignificationarepresentedina
most unsystematic manner. As I said in my Studies, the Lanka is a memorandum kept by a
Mahayanamaster,inwhichheputdownperhapsalltheteachingsofimportanceacceptedbythe
Mahayanafollowersofhisday.Heapparentlydidnottrytogivethemanyorder,anditispossible
thatthelaterredactorswerenotverycarefulinkeepingfaithfullywhateverordertherewasinthe
beginning, thus giving the text a still more disorderly appearance. The introduction that follows
mayalsoserveasonetoMahayanaBuddhismgenerally.
I
TheClassificationofBeings
From the Mahayana point of view, beings are divisible into two heads: those that are
enlightened and those that are ignorant. The former are called Buddhas including also
Bodhisattvas,Arhats,andPratyekabuddhaswhilethelattercomprisealltherestofbeingsunder
the general designation of bala or balaprithagjanabala meaning "undeveloped", "puerile", or
"ignorant", and prithagjana "people different" from the enlightened, that is, the multitudes, or
peopleofordinarytype,whosemindsarefoundengrossedinthepursuitofegotisticpleasuresand
unawakened to the meaning of life. This class is also known as Sarvasattva, "all beings" or
sentient beings. The Buddha wants to help the ignorant, hence the Buddhist teaching and
discipline.
1PublishedbyGeorgeRoutledgeandSons,London.1930.Pp.xxxii+464.
TheBuddha
AlltheBuddhistteachingsunfoldthemselvesaroundtheconceptionofBuddhahood.When
thisisadequatelygrasped,Buddhistphilosophywithallitscomplicationsandsuperadditionswill
becomeluminous.WhatistheBuddha?
AccordingtoMahamatitheBodhisattvaMahasattva,whoistheinterlocutoroftheBuddha
in the Lanka, the Buddha is endowed with transcendental knowledge (prajna) and a great
compassionate heart (karuna). With the former he realises that this world of particulars has no
reality, is devoid of an egosubstance (anatman) and that in this sense it resembles Maya or a
visionaryflowerintheair.Asthusitisabovethecategoryofbeingandnonbeing,itisdeclared
tobepure(visuddha)andabsolute(vivikta)andfreefromconditions(animitta).ButtheBuddha's
transcendentalwisdomisnotalwaysabidinginthishighaltitude,becausebeinginstigatedbyan
irresistiblepowerwhichinnerlypusheshimbackintoaregionofbirthanddeath,hecomesdown
among us and lives with us, who are ignorant and lost in the darkness of the passions (klesa).
NirvanaisnottheultimateabodeofBuddhahood,norisenlightenment.Loveandcompassionis
whatessentiallyconstitutestheselfnatureoftheAllknowingOne(sarvajna).
TheBuddhaasLove
TheBuddha'sloveisnotsomethingegocentered.Itisawillforcewhichdesiresandactsin
therealmoftwofoldegolessness,itisabovethedualismofbeingandnonbeing,itrisesfroma
heartofnondiscrimination,itmanifestsitselfintheconductofpurposelessness(anabhogacarya).
ItistheTathagata'sgreatlove(mahakaruna)ofallbeings,whichneverceasesuntileveryoneof
them is happily led to the final asylum of Nirvana for he refuses as long as there is a single
unsavedsoultoenjoytheblissofSamadhitowhichheisentitledbyhislongspiritualdiscipline.
TheTathagataisindeedtheonewho,endowedwithaheartofallembracingloveandcompassion,
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regardsallbeingsasiftheywerehisonlychild.IfhehimselfentersintoNirvana,noworkwillbe
done in the world where discrimination (vtkalpa) goes on and multitudinousness (vicitrata)
prevails.Forthisreason,herefusestoleavethisworldofrelativity,allhisthoughtsaredirected
towards the ignorant and suffering masses of beings, for whom he is willing to sacrifice his
enjoymentofabsoluterealityandselfabsorption(samadhisukhabhutakotyavinivarya).
SkilfulMeans
The essential nature of love is to devise, to create, to accommodate itself to varying
changingcircumstances,andtothistheBuddha'sloveisnoexception.Heiseverdevisingforthe
enlightenmentandemancipationofallsentientbeings.Thisistechnicallyknownastheworking
of Skilful Means (upayakausalya). Upaya is the outcome of Prajna and Karuna. When Love
worriesitselfoverthedestinyoftheignorant,Wisdom,sotospeak,weavesanetofSkilfulMeans
whereby to catch them up from the depths of the ocean called BirthandDeath (samsara). By
UpayathustheonenessofrealitywhereintheBuddha'senlightenedmindabidestransformsitself
intothemanifoldnessofparticularexistences.
Thereisagem known as Mani which is perfectly transparent and colourlessinitself,and
just because of this characteristic it reflects in it varieties of colours (vicitrarupa). In the same
waytheBuddhaisconceivedbybeingsinthesamewayhisteachingisinterpretedbythemthat
is, each one recognises the Buddha and his teaching according to his disposition (asaya),
understanding (citta), prejudice (anusaya), propensity (adhimukti), and circumstance (gati).
Again,theBuddhatreatshisfellowbeingsasanexpertphysiciantreatshispatientssufferingfrom
various forms of illness. The ultimate aim is to cure them, but as ailments differ medicines and
treatmentscannotbethesame.ForthisreasonitissaidthattheBuddhaspeaksonelanguageof
enlightenment, which reverberates in the ears of his hearers in all possible sounds. Upaya may
thusbeconsideredinawayduetotheinfinitedifferentiationofindividualcharactersratherthan
tothedeliberatecontrivanceoftranscendentalwisdomonthepartoftheBuddha.
OneBuddhawithManyNames
AlltheBuddhasareofoneessence,theyarethesameasfarastheirinnerenlightenment,
theirDharmakaya,andtheirbeingfurnishedwiththethirtytwomajorandtheeightyminormarks
ofexcellenceareconcerned.Butwhentheywishtotrainbeingsaccordingtotheircharacters,they
assumevarietiesofformsappearingdifferentlytodifferentbeings,andthustherearemanytitles
andappellationsoftheBuddhaastobebeyondcalculation(asamkhyeya).
One noteworthy fact about thisthe Buddha's assuming so many names, is that he is not
onlyknowninvariouspersonalnamesbutalsogivenanumberofabstracttitlessuchasNobirth,
Emptiness,Suchness,Reality,Nirvana,Eternity,Sameness,Trueness,Cessation,etc.TheBuddha
isthuspersonalaswellasmetaphysical.
The Lanka here does not forget to add that though the Buddha is known by so many
different names, he is thereby neither fattened nor emaciated, as he is like the moon in water
neitherimmersednoremerging.Thissimileisgenerallyregardedasbestdescribingtherelationof
unityandmultiplicity,ofoneabsoluterealityandthisworldofnamesandforms.
TransformationbodiesoftheBuddha
WhiletheTrikayadogmaisnotyetfullydevelopedintheLanka,eachmemberofthetrinity
istreaceableinsuchideasasDharmatabuddha,Vipakabuddha,andNirmanabuddha.Thenotion
ofthetransformationbodyinevitablyfollowsfromtheBuddha'sdesiretosavetheignorantwhose
mindsarenotenlightenedenoughtoseestraightwayintotheessenceofBuddhahood.Astheyare
not clearsighted, something is to be devised to lead them to the right path, and this something
must be in accord with their mentalities. If not, they are sure to go astray farther and farther. If
theyarenotcapableofgraspingBuddhataasitis,letthemhavesomethingofitandgraduallybe
developed.ThetheoryofUpaya(skilfulmeans)isalsothetheoryofManomayakaya,willbody.
Astheincarnationofagreatcompassionateheart,theBuddhaoughttobeabletotakeanyformhe
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wisheswhenheseesthesufferingsofsentientbeings.ThewillbodyisapartoftheBuddha'splan
ofworldsalvation.ThisisoneofthereasonswhyBuddhismisoftenregardedaspolytheisticand
atthesametimepantheistic.
TheBodhisattvaandHisTenVows
In Mahayana Buddhism the Buddha is not the only agent who is engaged in the work of
enlighteningorsavingtheworld.Whileheisabletotransformhimselfintoasmanyformsasare
requiredbysentientbeings,heisalsoassistedbyhisfollowersor"sons"(putra,suta,oraurasa)
astheyarecalledintheMahayanasutras.BodhisattvasarethusthesonsoftheBuddhaandapply
themselves most arduously and most assiduously to the cause of Buddhism. In fact, the actual
workofworldsalvation,wecansay,iscarriedonbythesespiritualsoldiersundertheleadership
oftheBuddha.Thelatterissometimesfelttobetooremote,tooserene,toosuperhuman,andhis
sightisoftenlostinthemidstofourworldlystruggles.ButtheBodhisattvaisalwayswithus,and
ever ready to be our confidant, for he is felt by us to share the same passions, impulses, and
aspirationswhicharesuchgreatdisturbing,thoughennoblingtoo,forcesofourhumanlife.
To state the truth, sentient beings are all Bodhisattvas, however ignorant and ready to err
theymaybe.TheyareallJinaputras,thesonsoftheVictorious,andharbourinthemselvesevery
possibility of attaining enlightenment. The Bodhisattvas who have gone up successively all the
rungsoftheBhumiladder,andwhoarethuscapableofextendingtheirhelpoverus,arereallyour
ownbrethren.Therefore,MahamatioftheLankaopenshisquestionsgenerallywiththis:"Iand
otherBodhisattvas,etc."Mahamatiisourmouthpiecevoicingourwantsandaspirations.
Thus is not the place to consider historically how the conception evolved in Buddhism
whoseprimitiveobjectseemstohaveconsistedintherealisationofArhatship.Butwecanstate
this that the essence of Bodhisattvahood is an unequivocal affirmation of the social, altruistic
nature of humankind. Whatever enlightenment one gains, it must be shared by one's fellow
beings. This idea is classically expressed in the Mahayana by the socalled "Ten Vows of
Samantabhadra".TheBodhisattvaisamanof"inexhaustiblevows''(dasanishthapada). Without
theseheisnothimself.Tosavetheworld,tobringallhisfellowbeingsuptothesamelevelof
thought and feeling where he himself is, and not to rest, not to enter into Nirvana until this is
accomplished, how infinitely long and how inexpressively arduous the task may be. This is the
Bodhisattva. Vowing to save all beings, which is technically known as Purvapranidhana in
Mahayanaterminology,cannotevenforamomentbeseparatedfromthelifeoftheBodhisattva.
TheBuddhabeingsurroundedbythesenoblemindedsonscannotfailfinallytoreleaseall
beingsfromthebondageofkarmaandignoranceandthirstforlife.Withthisinview,heisalways
inspiring the Bodhisattvas with his sovereign power (prabhava) and sustaining (adhishthana)
themintheireffortstobringenlightenmentinthewholetripleworld.
TheIgnorant
Lifeasitislivedbymostofusisapainfulbusiness,forwehavetoenduremuchinvarious
ways.Ourdesiresarethwarted,ourwishesarecrushed,andtheworstisthatwedonotknowhow
togetoutofthiswhirlpoolofgreed,anger,andinfatuation.Weareattheextremeendofexistence
opposedtothatoftheBuddha.Howcanweleapovertheabyssandreachtheothershore?
TheMahayanadiagnosisoftheconditionsinwhichallsentientbeingsareplacedisthatthey
areallnursedbydesire(trishna) as mother who is Accompanied by pleasure (nandi)andanger
(raga),whileignorance(avidya)isfather.Tobecuredofthedisease,therefore,theymustputan
end to the continuous activities of this dualistic poisoning. When this is done, there is a state
called emancipation (vimoksha) which is full of bliss. The Buddhist question is thus: "How is
emancipationpossible?"AndhererisestheMahayanasystemofphilosophy.
TheTurningback(paravritti)
To this philosophy, a special paragraph is devoted below. I wish here to say a few words
concerning the important psychological event known as Paravritti in the Lanka and other
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Mahayana literature. Paravritti literally means "turning up" or "turning back" or "change"
technically, it is a spiritual change or transformation which takes place in the mind, especially
suddenly,andIhavecalledit"revulsion"inmyStudiesintheLankavatara,which,itwillbeseen,
somewhat corresponds to what is known as "conversion" among the psychological students of
religion.
ItissignificantthattheMahayanahasbeeninsistenttourgeitsfollowerstoexperiencethis
psychologicaltransformationintheirpracticallife.Amereintellectualunderstandingofthetruth
isnotenoughinthelifeofaBuddhistthetruthmustbedirectlygrasped,personallyexperienced,
intuitivelypenetratedintoforthenitwillbedistilledintolifeanddetermineitscourse.
ThisParavritti,accordingtotheLanka,takesplaceintheAlayavijnanaorAllconserving
Mind,whichisassumedtoexistbehindourindividualempiricalconsciousnesses.TheAlayaisa
metaphysicalentity,andnopsychologicalanalysiscanreachit.Whatweordinarilyknowasthe
AlayaisitsworkingthrougharelativemindTheMahayanacallsthisphaseoftheAlayataintedor
defiled (klishta) and tells us to be cleansed of it in order to experience a Paravritti for the
attainmentofultimatereality.
Paravritti in another sense, therefore, is purification (visuddhi). In Buddhism terms of
colouring are much used, and becoming pure, free from all pigment, means that the Alaya is
thoroughly washed off its dualistic accretion or outflow (asrava), that is, that the Tathagata has
effected his work of purification in the mind of a sentient being, which has so far failed to
perceiveitsownonenessandallness.Beingpureistoremaininitsownselfhoodorselfnature
(svabhava). While Paravritti is psychological, it still retains its intellectual flavour as most
Buddhisttermsdo.
SelfdisciplineandtheBuddha'sPower
As long as Paravritti is an experience and not mere understanding, it is evident that self
discipline plays an important role in the Buddhist life. This is insisted upon in the Lanka as is
illustrated in the use of such phrases as "Do not rely on others" (aparapraneya) "Strive
yourselves"(sikshitavyam),etc.ButatthesametimewemustnotforgetthefactthattheLanka
also emphasises the necessity of the Buddha's power being added to the Bodhisattvas, in their
upwardcourseofspiritualdevelopmentandintheaccomplishmentoftheirgreattaskofworld
salvation.IftheywerenotthussoconstantlysustainedbythemiraculouspoweroftheBuddha,
theywouldspeedilyfallintothegroupofthephilosophersandSravakas,andtheywouldneverbe
abletoattainsupremeenlightenmentandpreachthedoctrineofuniversalemancipation.Indeed,
whentheBuddhasowishes,evensuchinanimateobjectsasmountains,woods,palaces,etc.will
resound with the voice of the Buddha how much more the Bodhisattvas who are his spiritual
inheritors!
The doctrine of Adhishthana gains all the more significance when we consider the
developmentofMahayanaBuddhismintothedoctrineofsalvationbyfaithalone.Thepowerofa
Bodhisattva's original vows may also be judged as being derived from the Buddha. If the
possibilityofenlightenmentisduetotheAdhishthanaorPrabhavaoftheBuddha,allthewonders
that are to take place by the strength of the enlightenment must be inferred ultimately to issue
fromthefountainheadofBuddhahooditself.
AtanyratetheMahayanaideaoftheBuddhabeingabletoimparthispowertoothersmarks
one of those epochmaking deviations which set off the Mahayana from socalled primitive or
original Buddhism. When the Buddha comes to be considered capable of Adhishthana, the next
stephisdevoteesarelogicallyledtotakewouldbetheideaofvicarioussufferingoratonement.
Givingpowertoanotherisapositiveideawhilesufferingforanothermaybesaidtobeanegative
one. Though this latter is strangely absent in the Lanka, the Gandavyuha as well as the
Prajnaparamitaarequiteeloquentinelucidatingthedoctrineofvicarioussuffering.Accordingto
this doctrine, whatever suffering one is enduring may be transferred on to another if the latter
sincerely desires out of his unselfish and allembracing love for others, to take these sufferings
upon himself so that the real sufferers may not only be relieved of them but escape their evil
consequences,thusenablinghimtoadvancemoreeasilyandsuccessfullytowardstheattainment
oftheblissfullife.Thisgoesquiteagainsttheideaofindividualresponsibility.Butreallyreligious
mindsrequirethisvicarioussufferingfortheirspirituallife.
Tosufferoratonevicariouslyisstillnegativeandfailstoentirelysatisfyourspiritualneeds.
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The latter demand that more good must be done in order to suppress the evils which are found
claimingthisworldfortheirownglorification.SotheMahayanistsaccumulatestocksofmeritnot
onlyforthematerialoftheirownenlightenmentbutforthegeneralcultivationofmeritwhichcan
be shared equally by their fellowbeings, animate and inanimate. This is the true meaning of
Parinamana,thatis,turningone'smeritovertoothersfortheirspiritualinterest.
AsIsaidelsewhere,thisnotionofParinamanaisnotatalltraceableintheLanka,whichis
strange.TheLankacannotbeimaginedtohavebeencompiledpriortothePrajnaparamita,norto
theGandavyuhaorAvatamsakaifso,whythisabsence?Howcanthisbeexplained?
BuddhatheEnlightenedandSarvasattvatheIgnorant
Toconcludethissection,Buddhismisthestoryofrelationshipbetweenthetwogroupsof
beings:theoneiscalledBuddhawhoistheenlightened,theTathagata,theArhat,andtheotheris
generally designated as Sarvasattva, literally "all beings", who are ignorant, greedy for worldly
things,andthereforeinperpetualtorment.Inspiteoftheirhankeringforworldlyenjoyments,they
are conscious of their condition and not at all satisfied with it when they reflect they find
themselves quite forlorn inwardly, they long for real happiness, for ultimate reality, and blissful
enlightenment. They look upwards, where the Buddha sits rapt in his meditation serenely
regarding them with his transcendental wisdom. As he looks down at his fellowbeings
inexplicablytormentedwiththeirgreedandignoranceandegotism,heisdisturbed,forhefeelsan
inextinguishablefeelingoflovestirringwithinhimselfthefeelingnowperfectlypurifiedofall
thedefilementsofselfishness,whichembracesthewholeworldinpitythoughnotattachedtoit.
TheBuddhaleaveshistranscendentalabode.Heisseenamongsentientbeings,eachoneofwhom
recogniseshimaccordingtohisownlight.
Transcendentalwisdom(prajna)andaheartofallembracinglove(mahakaruna)constitute
theveryreasonofBuddhahood,whilethedesireorthirstforlife(trishna),andignoranceastothe
meaningoflife(avidya),anddeeds(karma)followingfromtheblindassertionoflifeimpulse
thesearethefactorsthatenterintothenatureofSarvasattva,allignorantandinfatuatedones.The
one who is above, looking downward, extends his arms to help the other unable to extricate
himselffromentanglementslooksupindespair,andfindingthehelpingarmsstretcheshisownto
take hold of them. And from this scene the following narratives psychological, logical, and
ontological,unfoldthemselvestotheBuddhistsoul.
II
Psychology
WhatmaybetermedBuddhistpsychologyintheLankaconsistsintheanalysisofmind,that
is,intheclassificationoftheVijnanas.TounderstandthusthepsychologyofBuddhismproperly
theknowledgeofthesetermsisnecessary:citta,manas,vijnana,manovijnana,andalayavijnana.
TobeginwithVijnana.Vijnanaiscomposedoftheprefixvi, meaning "todivide", andthe
rootjnawhichmeans"toperceive","toknow".Thus,Vijnanaisthefacultyofdistinguishingor
discerningorjudging.Whenanobjectispresentedbeforetheeye,itisperceivedandjudgedasa
redappleorapieceofwhitelinenthefacultyofdoingthisiscalledeyevijnana.Inthesameway,
thereareearvijnanaforsound,nosevijnanaforodour,tonguevijnanafortaste,bodyvijnanafor
touch, and thoughtvijnana (manovijnana) for ideasaltogether six forms of Vijnana for
distinguishingthevariousaspectsofworldexternalorinternal.
OfthesesixVijnanas,theManojivnanaisthemostimportantasitisdirectlyrelatedtoan
innerfacultyknownasManas.Manasroughlycorrespondstomindasanorganofthought,butin
factitismorethanthat,foritisalsoastrongpowerofattachingitselftotheresultofthinking.
Thelattermayevenbeconsideredsubordinatetothispowerofattachment.TheManasfirstwills,
then it discriminates to judge to judge is to divide, and this dividing ends in viewing existence
dualistically. Hence the Manas' tenacious attachment to the dualistic interpretation of existence.
WillingandthinkingareinextricablywovenintothetextureofManas.
Cittacomesfromtherootcit,"tothink",butintheLankathederivationismadefromthe
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rootci, "to pile up", "to arrange in order". The Citta is thus a storehouse where the seeds of all
thoughts and deeds are accumulated and stored up. The Citta, however, has a double sense,
generalandspecific.Whenitisusedinthegeneralsenseitmeans"mind","mentation","ideas",
includingtheactivitiesofManasandManovijnana,andalsooftheVijnanaswhilespecificallyit
isasynonymofAlayavijnanainitsrelativeaspects,anddistinguishablefromalltherestofthe
mentalfaculties.When,however,itisusedintheformofCittamatra,Mindonly,itacquiresstill
anotherconnotation.WecansaythatCittaappearshereinitshighestpossiblesense,foritisthen
neither simply mentation nor intellection, nor perception as a function of consciousness. It is
identifiablewiththeAlayainitsabsoluteaspect.Thiswillbecomeclearerlateron.
Alayavijnanaisalaya+vijnana,andalayaisastorewherethingsarehoardedforfutureuse.
TheCittaasacumulativefacultyisthusidentifiedwiththeAlayavijnana.Strictlyspeaking,the
AlayaisnotaVijnana,hasnodiscerningpowerinititindiscriminatelyharboursallthatispoured
intoitthroughthe channel of the Vijnanas. The Alaya is perfectly neutral,indifferent,anddoes
notoffertogivejudgments.
RelationBetweentheVariousFunctions
Havingexplainedwhatthevariousimportanttermsmeanandwhatfunctionsareindicatedbythem,
let us proceed to see in what relationship they stand to one another. The whole system of mental
functions is called in the Lanka Cittakalapa or Vijnanakaya Citta and Vijnana are here used
synonymously. In this mental system eight modes of activity are distinguished: Alayavijnana,
Manas,Manovijnana,andthefivesenseVijnanas.WhentheseeightVijnanasaregroupedtogether
undertwogeneralheads,theonegroupisknownasKhyatiVijnana(perceivingVijnanas)andthe
otherasVastuprativikalpavijnana(objectdiscriminatingVijnana).ButinfacttheVijnanasarenot
separable into these two groups, for perceiving is discriminating. When an individual object is
perceivedassuch,thatis,assolid,orascoloured,etc.,discriminationhasalreadytakenplacehere
indeed without the latter, the former is impossible and conversely. Every Vijnana performs these
two functions simultaneously, which is to say, one functioning is analysable into two ideas,
perceivinganddiscriminating.Butitistobeobservedthatthisdoubleactivitydoesnotbelongto
theAlayavijnana.
AnotherwayofclassifyingtheVijnanasisaccordingtotheirLakshanaormodesofbeing,
of which three are distinguishable as evolving (pravritti), as performing deeds (karma), and as
retainingtheirownoriginalnature(jati).Fromthisviewpoint,alltheVijnanasareevolvingand
deedperforming Vijnanas except the Alaya which always abides in its selfnature. For the
Vijnanas may cease from evolving and performing deeds for some reason, but the Alaya ever
remainsitself.
TheAlaya,accordingtotheLanka,hastwoaspects:theAlayaasitisinitself,whichisin
the Sagathakam called Paramalayavijnana, and the Alaya as mental representation called
VijnaptirAlaya.ThesetwoaspectsarealsoknownrespectivelyasthePrabandha(incessant)and
the Lakshana (manifested). The Alaya is incessant because of its uninterrupted existence it is
manifestedbecauseofitsactivitybeingperceptiblebythemind.
From this, we can see that the Alaya is conceived in the Lanka as being absolute in one
respectandintheotherasbeingsubjectto"evolution"(pravritti).Itisthisevolvingaspectofthe
AlayathatlendsitselftothetreacherousinterpretationofManas.AslongastheAlayaremainsin
and by itself, it is beyond the grasp of an individual, empirical consciousness, it is almost like
Emptiness itself although it ever lies behind all the Vijnanaactivities, for the latter will cease
workingatoncewhentheAlayaistakenoutofexistence.
Manas is conscious of the presence behind itself of the Alaya and also of the latter's
uninterrupted working on the entire system of the Vijnanas. Reflecting on the Alaya and
imaginingittobeanego,Manasclingstoitasifitwererealityanddisposesofthereportsofthe
sixVijnanasaccordingly.Inotherwords,Manasistheindividualwilltoliveandtheprincipleof
discrimination.Thenotionofanegosubstanceishereinestablished,andalsotheacceptanceofa
worldexternaltoitselfanddistinctfromitself.
ThesixVijnanasfunction,asitwere,mechanicallywhentheconditionsaresatisfiedandare
not conscious of their own doings. They have no intelligence outside their respective fields of
activity.TheyarenotorganisedinthemselvesandhavenotheoryfortheirexistenceandDoings.
What they experience is reported to the headquarters with no comment or interpretation. Manas
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sitsattheheadquartersandlikeagreatgeneralgathersupalltheinformationcomingfromthesix
Vijnanas.Foritishewhoshiftsandarrangesthereportsandgivesordersagaintothereporters
accordingtohisownwillandintelligence.Theordersarethenfaithfullyexecuted.
TheManasisadoubleheadedmonster,theonefacelookstowardstheAlayaandtheother
towardstheVijnanas.HedoesnotunderstandwhattheAlayareallyis.Discriminationbeingone
ofhisfundamentalfunctions,heseesmultitudinousnessthereandclingstoitasfinal.Theclinging
nowbindshimtoaworldofparticulars.Thus,desireismother,andignoranceisfather,andthis
existence takes its rise. But the Manas is also a doubleedged sword. When there takes place a
"turningback" (paravritti) in it, the entire arrangement of things in the Vijnanakaya or Citta
kalapachanges.WithoneswingoftheswordthepluralitiesarecutasunderandtheAlayaisseen
initsnativeform(svalakshana),thatis,assolitaryreality(viviktadharma),whichisfromthefirst
beyonddiscrimination.TheManasisnotofcourseanindependentworker,itisalwaysdepending
ontheAlaya,withoutwhichithasnoreasonofbeingitselfbutatthesametimetheAlayaisalso
depending on the Manas. The Alaya is absolutely one, but this oneness gains significance only
whenitisrealisedbytheManasandrecognisedasitsownsupporter(alamba).Thisrelationshipis
altogether too subtle to be perceived by ordinary minds that are found choked with defilements
andfalseideassincebeginninglesstime.
TheManasbackedbytheAlayahasbeentheseatofdesireorthirst(trishna),karma,and
ignorance. The seeds grow out of them, and are deposited in the Alaya. When the waves are
stirred up in the Alayaocean by the wind of objectivityso interpreted by the Manasthese
seeds give a constant supply to the uninterrupted flow of the Vijnanawaters. In this general
turmoilinwhichwesentientbeingsareallliving,theAlayaisasresponsibleastheManasforif
theAlayarefusedtotaketheseedsinthataresentupfromtheregionoftheVijnana,Manasmay
nothaveopportunitiestoexerciseitstwofundamentalfunctions,willinganddiscriminating.But
at the same time it is due to the Alaya's selfpurifying nature that there takes place a great
catastrophe in it known as "turningback". With this "turningback" in the Alaya, Manas so
intimatelyinrelationwithitalsoexperiencesatransformationinitsfundamentalattitudetowards
the Vijnanas. The latter are no more regarded as reporters of an external world which is
characterised with individuality and manifoldness. This position is now abandoned, the external
worldisnomoreadheredtoassuch,thatis,asrealityforitisnomorethanamerereflectionof
theAlaya.TheAlayahasbeenlookingatitselfintheManas'mirror.Therehasbeenfromthevery
firstnothingotherthanitself.HencethedoctrineofMindonly(cittamatra),ortheAlayaonly.
TheReligiousSignification
The necessity of conceiving Alaya in its double aspect, (1) as absolute reality
(viviktadharma) and (2) as subject to causation (hetuka), comes from the Mahayana idea of
Buddhahood (buddhata). If Buddhahood is something absolutely solitary, all the efforts put
forwardbysentientbeingstorealiseenlightenmentwouldbeofnoavailwhatever.Inotherwords,
all that the Tathagata wants to do for sentient beings would never have its opportunity to reach
them.Theremustbesomethingcommonlysharedbyeachsothatwhenanoteisstruckatoneend
a corresponding one will answer at the other. The Alaya is thus known on the one hand as
Tathagatagarbha,thewombofTathagatahood,andontheotherhandimaginedbytheignorantas
anegosoul(pudgalaoratman).
TheTathagatagarbha,therefore,whosepsychologicalnameisAlayavijnana,isareservoir
ofthingsgoodandbad,pureanddefiled.Expresseddifferently,theTathagatagarbhaisoriginally,
initsselfnature,immaculate,butbecauseofitsexternaldirt(agantuklesa)itissoiled,andwhen
soiledwhich is the state generally found in all sentient beingsan intuitive penetration
(pratyaksha) is impossible. When this is impossible as is the case with the philosophers and
ignorantmasses,theGarbhaisbelievedsometimestobeacreator(karana)andsometimestobe
anegosubstance(atman).Asitissobelieved,itallowsitselftotransmigratethroughthesixpaths
of existence. Let there be, however, an intuitive penetration into the primitive purity
(prakritipurisuddhi)oftheTathagatagarbha,andthewholesystemoftheVijnanasgoesthrougha
revolution.IftheTathagatagarbhaorAlayavijnanawerenotamysteriousmixtureofpurityand
defilement,goodandevil,thisabrupttransformation(paravritti)ofanentirepersonalitywouldbe
animpossibility.Thatistosay,iftheGarbhaortheAlayawhileabsolutelyneutralandcolourless
in itself did not yet harbour in itself a certain irrationality, no sentient beings would ever be a
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Buddha, no enlightenment would be experienced by any human beings. Logicalness is to be

transcended somewhere and somehow. And as this illogicalness is practically possible, the
MahayanaestablishesthetheoryofMindonly(cittamatra).
OntologyandtheTwofoldEgolessness
In considering the theory of Mindonly, we have to be careful not to understand this term
psychologically.Mind(citta)heredoesnotmeanourindividualmindwhichissubjecttothelaw
of causation (hetupratyaya). Absolute Citta transcends the dualistic conception of existence, it
belongs neither to the Vijnanasystem nor to our objective world (vishaya). Therefore, in the
LankathisCittaisfrequentlydescribedinontologicalterms.
ThemostsignificantoneisVastu,whichisfoundcoupledwithTathatainoneplace(p.147,
line6))andwithAryainanotherplace(p.164,lines9and10).Inthefirstcase,VastuandTathata
aresynonymouslyusedwhatisTathata,thatisVastu.Tathataistoberenderedeither"suchness",
or"thatness",whichisatermmostfrequentlyusedintheMahayanatextstodesignatethehighest
reality ever approachable by Prajna, transcendental wisdom Vastu in Buddhism is usually an
individualobjectregardedasexistingexternallytotheVijnanas,andsoisitinmostcasesinthe
Lanka also. But evidently in this connection where Vastu is Tathata, it must mean the highest
reality.
InthesecondcaseinwhichAryaisaffixedtoVastu,thearyamustbeamodifierhere,that
is,thisrealityissomethingtobedescribedasarya,"noble","holy",or"worthy".
Thehighestrealityisalsocalled"somethingthathasbeeninexistencesincetheveryfirst"
(purvadharmasthitita,p.241,1.14),or(pauranasthitidharmata,p.143,ll.5and9).Asitisthe
most ancient reality, its realisation means returning to one's own original abode in which
everythingoneseesaroundisanoldfamiliarobject.InZenBuddhism,therefore,theexperienceis
comparedtothevisitingone'snativehomeandquietlygettingsettled(,kueichiawen
tso).TheBuddhas,enlightenedones,areallabidinghereasgoldisembeddedinthemine.The
everenduringreality(sthititadharmata)isabovechanges.
Tobeabovechangesmeanstoremaininone'sownabode,nottomoveawayfromit,andfor
thisreasonrealityisknownas"selfabiding"(svastha, p. 199, line 4), or "remaining in its own
abode"(svasthane'vatishthate,p.178,1.15).1Tokeepone'sownabodeittobesingle,solitary,
absolute: hence Reality is Viviktadharma, a thing of solitude Bhutakoti, limit of reality, which
pointstoasimilarmodeofthinking.ItisagainEkagra,thesummitofoneness,andthissummitor
limit(koti)isatthesametimenosummit,nolimit,becausethisisgainedonlywhenonemakesa
finalleapbeyondthemanifoldnessofthings.
1Cf.p.124,line1.
The more ordinary expressions given to the highest reality known as Citta are Tathata,
"suchness" or "thusness", Satyata, "the state of being true", Bhutata, "the state of being real",
Dharmadhatu, "realm of truth", Nirvana, the Permanent (nitya), Sameness (samata), the One
(advaya),Cessation(nirodha),theFormless(animitta),Emptiness(sunyata),etc.
From these descriptions it is found natural for Mahayanists psychologically to deny the
existenceofanegosouloregosubstanceintheAlaya,andontologicallytoinsistthatthetragedy
oflifecomesfrombelievinginthesubstantialityorfinalityofanindividualobject.Theformeris
technicallycalledthedoctrineofPudgalanairatmya,egolessnessofpersons,1andthelatterthatof
Dharmanairatmya,egolessnessofthingstheonedeniestherealityofanegosoulandtheother
theultimacyofanindividualobject.
Superficially,thisdenialofanAtmaninpersonsandindividualobjectssoundsnegativeand
productive of no moral signification. But when one understands what is ultimately meant by
Cittamatra (Mindonly) or by Viviktadharma (the Solitary), the negations are on the plane of
relativityandintellection.
The term "the Middle" (madhyama), meaning "the Middle Way'', does not occur in the
Lanka proper except in its Sagathakam portion. But the idea that the truth is not found in the
dualisticwayofinterpretingexistence,thatitisbeyondthecategoryofbeingandnonbeing,is
everywhereemphasisedintheLanka.Infact,wecansaythatoneoftheprincipalthesesofthe
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LankaistoestablishtheAbsolutewhichmakesaworldofparticularspossiblebutwhichisnotto
begraspedbymeansofbeingandnonbeing(astinastitva).ThisAbsoluteistheMiddleWayof
theMadhyamakaschool.
1TheconceptionoftheTathagatagarbhaisnottobeconfusedwiththatofaPudgalaorAtman.
Seexxviii.Forthenonexistenceofapersonalegosoulandthenonrealityofanindividualobject,see
especiallypp.0162ofthistranslation.
Unobtainability
Thisgoingbeyondallformsofdualism,howeverdifferentlyitmaybeexpressed,whether
asbeingandnonbeing,orasonenessandmanyness,orasthisandthat,orascausationandno
causation,orasformandnoform,orasassertionandnegation,orasSamsaraandNirvana,oras
ignorance and knowledge, or as work and nowork, or as good and evil, or as purity and
defilement, or as ego and nonego, or as worldly and superworldly, ad infinitum this going
beyondaworldofoppositionsandcontrastsconstitutesoneofthemostsignificantthoughtsofthe
Mahayana.Thereisnothingrealaslongasweremainentangledintheskeinofrelativity,andour
sufferingswillnevercometoanend.Wemustthereforeendeavourtotakeholdofreality,butthis
realityisnotsomethingaltogethersolitary.Forinthiscasenooneofuswillbeabletohaveevena
glimpse of it, and if we had, it will turn into something standing in opposition to this world of
relativity,whichmeansthelossofsolitariness,thatis,thesolitarynowformspartofthisworld.
Thus, according to Buddhist philosophy, reality must be grasped in this world and by this
world,foritisthat"BeyondwhichisalsoWithin".TheLankacomparesittothemooninwateror
aflowerinamirror.Itiswithinandyetoutside,itisoutsideandyetwithin.Thisaspectofreality
is described as "unobtainable" or "unattainable" (anupalabdha). And just because it is
unobtainableinaworldofparticulars,thelatterfromthepointofviewofrealityislikeadream,
like a mirage, and so on. The subtlest relation of reality to the world is beyond description, it
yieldsitssecretsonlytohimwhohasactuallyrealiseditinhimselfbymeansofnoblewisdom
(aryajnanaorprajna).Thisrealisationisalsoakindofknowledgethoughdifferentfromwhatis
generallyknownbythisname.
Epistemology
Withoutatheoryofcognition,therefore,Mahayanaphilosophybecomesincomprehensible.
TheLankaisquiteexplicitinassumingtwoformsofknowledge:theoneforgraspingtheabsolute
orenteringintotherealmofMindonly,andtheotherforunderstandingexistenceinitsdualistic
aspectinwhichlogicprevailsandtheVijnanasareactive.ThelatterisdesignatedDiscrimination
(vikalpa) in the Lanka and the former transcendental wisdom or knowledge (prajna). To
distinguishthesetwoformsofknowledgeismostessentialinBuddhistphilosophy.
TheLankaisdecidedlypartialtotheuseofAryajnanainsteadofPrajna,althoughthelatter
hasbeeninusesincetheearlydaysofBuddhism.Aryajnana,noblewisdom,isgenerallycoupled
with Pratyatma, inner self, showing that this noble, supreme wisdom is a mental function
operating in the depths of our being. As it is concerned with the highest reality or the ultimate
truthofthings,itisnosuperficialknowledgedealingwithparticularobjectsandtheirrelations.It
is an intuitive understanding which, penetrating through the surface of existence, sees into that
whichisthereasonofeverythinglogicallyandontologically.
TheLankaisnevertiredofimpressinguponitsreaderstheimportanceofthisunderstanding
in the attainment of spiritual freedom for this understanding is a fundamental intuition into the
truthofMindonlyandconstitutestheBuddhistenlightenmentwithwhichtrulystartsthereligious
lifeofaBodhisattva.
ThistranscendentalJnanaisvariouslydesignatedintheLanka.ItisPravicayabuddhi,thatis,
an insight fixed upon the ultimate ground of existence. It is Svabuddhi, innate in oneself
Nirabhasa, or Anabhasa (imagelessness), beyond all forms of tangibility Nirvikalpa, beyond
discrimination,meaningdirectempiricalknowledgebeforeanalysisstartsinanyformwhatever
whichthereforeisnotatallexpressiblebymeansofwords(vacorruta).Theawakingofsupreme
knowledge (anuttarasamyaksambodhi) is the theme of the Prajnaparnmitasutras, but in the
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Lanka the weight of the discourse is placed upon the realisation by means of Aryajnana of
ultimate reality which is Mindonly. This psychological emphasis so distinctive of the Lanka
makesthissutraoccupyauniquepositioninMahayanaliterature.
The knowledge that stands contrasted to Prajna or Aryajnana is Vikalpabuddhi, or simply
Vikalpa,whichIhavetranslated"discrimination".Itisrelativeknowledgeworkingontheplaneof
dualism,itmaybecalledtheprincipleofdichotomy,wherebyjudgmentismadepossible.Byus
existenceisalwaysdividedintopairsofconception,thesisandantithesis,thatis,beingandnon
being,permanentandimpermanent,NirvanaandSamsara,birthanddeath,creatingandcreated,
this and that, Me and notMe, adlibitum. This is due to the working of Vikalpa. The Lakshana
(form)ofexistencethuspresentedtousisnotitsrealnature,itisourownthoughtconstruction
(vijnapti)butourBuddhiwhichseeksafterpluralitiesfailstounderstandthisfactandmakesus
clingtoappearancesasrealities.Astheresult,theworldinwhichwenowfindourselvesliving
ceasestobewhatitisinitselfforitisonewehaveconstructedaccordingtoourownignorance
and discrimination. Reality escapes us, truth slips off our grasp, false views accumulate, wrong
judgmentsgoonaddingcomplexitiesuponcomplexities.Thehabitenergy(vasana)thuscreated
takes complete hold on the Alayavijnana, and Alaya the Absolute is forever unable to extricate
itselffromtheseencumbrances.Eternaltransmigrationtonopurposemustbeourdestiny.
TheTwofoldTruth(satya)
The distinction between the highest truth (paramarthasatya) and conventional truth
(samvritisatya)isnotexplicitlyheldintheLanka,butallusionsareoccasionallymadetothem
anditissaidthatfalsediscriminationbelongstoconventionalism(p.131,1.3).Anotherwordfor
conventionalism is Vyavahara, worldly experience, according to which we talk of things being
bornanddestroyed,andalsoofthehow,what,where,etc.ofexistence.Thiskindofknowledge
doesnothelpustohaveaninsightintothedepthsofbeing.
TheThreeSvabhavas
AnotherwayofclassifyingknowledgeisknownasthreeSvabhavasintheLanka.Thisisa
generally recognised classification in all the schools of Mahayana Buddhism. Svabhava means
"selfnature" or "selfreality" or "selfsubstance '', the existence of which in some form is
popularly accepted. The first form of knowledge by which the reality of things is assumed is
called Parikalpita, "imagined", that is, imagination in its ordinary sense. This is an illusion, for
thingsareimaginedtoexistreallywhereinfacttherearenone.Itislikeseeingamiragewhich
vanishesasoneapproaches.Imagined(parikalpita)objectshave,therefore,noobjectivereality.
The second form of knowledge by which we examine existence is Paratantra, "depending
uponanother".Thisisakindofscientificknowledgebasedonanalysis.Buddhistsmakeuseof
this knowledge to disprove the substantiality of individual objects, that is, the svabhavatva of
things.Accordingtothem,thereisnothingselfexistingintheworld,everythingisdependingfor
itsexistenceonsomethingelse,thingsareuniversallymutuallyconditioned,endlesslyrelatedto
one another. Dissect an object considered final, and it dissolves itself into airy nothingness.
Modernscientistsdeclarethatexistenceisnomorethanmathematicalformulae.TheMahayanists
would say that there is no Svabhava in anything appealing as such to the Vijnanas when it is
examinedfromtheParatantrapointofview.
Theimaginedview(parikalpita)ofrealitydoesnotgiveusatrueknowledgeofit,andthe
relativity view (paratantra) reduces it into nothingness: if so, where does our boat of
enlightenment get anchored? The Lanka tells us that there is a third way of viewing existence,
calledParinishpanna,"perfected",whichallowsustobecometrulyacquaintedwithrealityasitis.
Itisthis"perfected"knowledgewherebyweareenabledtoseereallyintothenatureofexistence,
to perceive rightly what is meant by Svabhava, and to declare that there is no Svabhava as is
imaginedbytheignorantandthatallisempty(sunya).
Perfect or "perfected" knowledge issues from Prajna, or Aryajnana, or sometimes simply
Jnana,seeingintothesuchnessofthings.Itperceivesthingsastheyare,becausegoingbeyondthe
realmofbeingandnonbeingwhichbelongstodiscrimination,theprincipleofdichotomisation,it
dives into the abyss where there are no shadows (anabhasa). This is called selfrealisation
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(svasiddhi).SostatestheLankathatasthewiseseerealitywiththeireyeofPrajna,theyascertain
definitely what it is, i. e. in its selfnature (bhavasvabhava) and not as is seen by the ignorant
whoseeyeisneverraisedbeyondthehorizonofrelativity.
Thisisagaincalledseeingintotheemptinessofthings.Emptiness(sunyata),however,does
notmean"relativity",asisthoughtbysomescholars.Relativityemptinessisonthelowerplaneof
knowledge and does not reveal the real view of existence as it is. Emptiness taught in the
Mahayanatextsgoesfardeeperintothematter.Itistheobjectoftranscendentalknowledge.As
longasonestaysintheworldofrelativitywherelogicrulessupreme,onecannothaveeventhe
remotestideaoftrueemptinessorwhatisdesignatedinthePrajnaparamitaasMahasunyata.The
LankahasalsothiskindofSunyatamentionedasoneofthesevenEmptinesses(p.94).Relativity
emptiness so called corresponds to the first of the seven Emptinesses, while the Mahayana
Sunyata is Paramarthaaryajnanamahasunyata, that is, the great void of noble wisdom which is
thehighestreality.
TheFiveDharmas
Before concluding this section, we must not forget to mention what is known as the Five
DharmasintheLankamakinguponeofthemaintopicsofdiscourses.TheFiveDharmasandthe
ThreeSvabhavasaredifferentwaysofclassifyingthesamematerial.TheFiveare:Appearances
(nimitta), Names (nama), Discrimination (samkalpa), Right Knowledge (samyagjnana), and
Suchness(tathata).ThefirstthreecorrespondtothetwooftheThreeSvabhavas,Parikalpitaand
Paratantra,whilethelasttwobelongtotheParinishpanna.
Our relative knowledge starts with perceiving Appearances to which Names are given.
Namesarethenthoughtrealanddiscriminationiscarriedon.Wecansaythatdiscriminationhas
beenwithusfromthefirstevenwhenwhatiscalledperceptionhasnottakenplace.Fornamingis
impossiblewithoutsomeformofdiscrimination.Thentheworstthingcomesuponusaswebegin
topersuadeourselvesandthinkthatbygivingNamesexistencehasbeensuccessfullydisposedof,
andfeelcomfortableabouttheproblemsofreligion.Althoughwithoutnamingnoknowledgeis
possible,RightKnowledge(samyagjnana)isnottobehadhere.Forthisistheinexpressible,the
unnamable, it is the meaning (artha) not to be grasped by words. In this the Lanka permits no
equivocation,itmostemphaticallyadvisesusnottoattachourselvestowords.
TheobjectofRightKnowledgeisSuchnessofthingsasnotconditionedbythecategoryof
beingandnonbeing.Itisinthissensethatultimaterealityissaidtobelikethemooninthewater,
itisnotimmersedinit,norisitoutsideit.Wecannotsaythatthemoonisinwater,foritisamere
reflectionbutwecannotsaythatitisnotthere,forareflectionthoughitmaybeitisreallybefore
us.Pluralityofobjectsisnotrealfromthepointofviewofrelativityaswellasfromthepointof
view of Suchness. If some one declares such reality as maintained by the Mahayana is too
ethereal, too phantomlike, too unreal for our religious aspirations, the Lanka will immediately
retort,"Youarestillontheplaneofrelativity."WhentheAryajnanaisawakened,Tathataisthe
mostrealthingandatermmostfittinglyappliedasfarasourpowerofdesignationisconcerned.
III
TheMessageoftheLanka
There are many other thoughts of interest in the Lanka which may be discussed in this
Introduction. But as I have already given up many pages to it and as the reader who wishes to
knowmoreabouttheSutramaygotomyStudiesintheLankavatara,Iwillsayjustafewwords
aboutthepositionofthisSutraamongthegeneralMahayanaBuddhisttexts.
WhilewearestillinthedarkastohowMahayanaBuddhismdevelopedinIndia,weknow
that when it was introduced into China by the missionaries from India and central Asia, it was
already regarded as directly coming from the Buddha's own golden mouth, and that what must
havedevelopedduringseveralhundredyearsafterhisdeathwastakeninawholesalemannerfor
asystemfullymaturedinhislifetimeextendingoveraperiodofabouthalfacenturyafterhis
Enlightenment.AsthesutrasweretranslatedintoChinese,thefirstofwhichappearedin68a.d.,
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they profoundly stirred the Chinese and then the Japanese mind awakening their religious
consciousnesstoitsverydepths.ThefollowingarethemostimportantMahayanatextsthatthus
servedtomovethereligiousfeelingsoftheFareasternpeoplesandarestillcontinuingtodoso.
(1)TheSaddharmapundarikasutra.Oneofthemainthesesofthisinspiringscriptureisthe
announcement that the Buddha never died, that he is forever living on the Mount of the Holy
VultureandpreachingtoagroupoftheSravakas,Pratyekabuddhas,andBodhisattvas,whoareno
less beings than ourselves, and that the Buddha has just one vehicle (yana) for all beings. This
musthavebeenarevolutionaryteachingatthetimewhentheBuddhawasthoughttobejustas
transientandmortalasourselves,andwhentheonlythingthatwasleftbehindafterhisNirvana
washisDharma,inwhichhisfollowerswereaskedtofindtheirMaster.
(2) The Avalokitesvaravikurvananirdesa. This is commonly known as Kwannongyo in
Japan and forms the twentyfourth chapter of the Sanskrit Saddharmapundarika, but it will be
bettertotreatitasaseparatedocumentasithasquiteanindependentmessageandhasbeenso
consideredthoughnotalwaysconsciouslybyitsdevotees.Avalokitesvaraishererepresentedasa
godofmercywhowillhelpanybodywhofindshimselfintroublespirituallyaswellasmaterially.
Inpopularmindsthegodisnomoremasculinethanfeminineifanything,morefeminine,because
ofmercybeingmorerealityassociatedwitheternalfemininity.Thathecanassumevariousforms
(vikurvana) in order to achieve his ends appeals very much to the religious imagination of the
Eastern peoples. And this doctrine of transformation is one of the characteristic features of
MahayanaBuddhism.
(3)TheAvatamsakasutra.ThisisanencyclopedicsutraofwhichwefindtheGandavyuha
andtheDesabhumikaformingapart.ItisanotherMahayanasutrathathasinfluencedtheChinese
and the Japanese mind profoundly. The socalled Interpenetration which constitutes the central
thought of the sutra is symbolically and effectively treated in the Chinese translations by
Buddhabhadra(60fas.),bySikshananda(80fas.),andbyPrajna(40fas.).Thesutraaswehaveit
nowcontainsmanysutraswhichmaybeconsideredindependentthoughtheynodoubtbelongto
the same class of literature. The reading may be tedious from the modern point of view as the
mainthemeisnotsosuccinctlypresented,andittakessometimebeforethereadercangetintothe
moodofthesutraitself.Afteraquietandpatientpursuitofthetext,however,hecannothelpbut
bedeeplyimpressedwithitsunderlyingspiritwhosegrandeurofoutlookalmostsurpasseshuman
comprehension.ThehugerockcutfigureofVairocanaatLungmenandthebronzefigureinNara
arerespectivelytheChineseandtheJapaneseartisticresponsetothespiritualstimulationcaused
bytheAvatamsaka,ortheGandavyuhawhichisthesamething.
AnotherprofoundeffectproducedbythissutraontheEasternmindistheconceptionofthe
BodhisattvaSamantabhadrawithhis"teninexhaustiblevows."HewouldnotenterintoNirvana,
that coveted object of all the Buddhists, because he would not have one single soul unsaved
behind him. And by this "soul" was meant not only human soul but the soul of every being
animateorinanimate.ItwasthevowofSamantabhadratoreleaseanimals,plants,andevensuch
inanimateexistencesasmountains,waters,earths,etc.,fromthebondageofignoranceandkarma.
Hisuniverse,moreover,wasfarwiderandmorespiritualisticthanourordinaryone
(4)ThePrajnaparamitasutra. This is regarded by most Mahayana scholars to have been
one of the first Mahayana literature that was declared against the hairsplitting scholastic
philosophy of early Buddhist doctors, gives us the doctrine of Emptiness or Void (sunyata),
wherebyeverypossiblestrawofattachmentistakenawayfromus.TobeleftaloneintheVoid,
evenwiththisVoidvanishingfromaroundus,isthemethodofperfectemancipationproposedby
the Prajnaparamita. This was quite a direct straightforward proposition on the part of the
Mahayanist. It appealed greatly to intellectual minds as well as the mystical. While the
Avatamsakafilledtheuniversewiththingsofimaginationeventoitsminutestparticle,thePrajna
paramitaswepteverythingawayfromtheuniversewhichnowbecomesavastVoidindeed.And
insixhundredfasciclesofthesutrawearewarnednottobeafraidof,nottobetakenabackby
thisvastVoid.IfwestaggeratthisgospelofabsoluteEmptiness,wearetoldbytheBuddhathat
wecannotbegoodfollowersoftheMahayana.
(5) The Vimalakirtisutra. This is a masterpiece, a drama with great literary merit, and
because of this fact it is read more generally than other Buddhist sutras by the laity. The
significationofthissutraliesintakingoursoiledcoatofattachmentoffourbackwhichwehave
beenwearingeversincewebecameawareofanexternalexistence.Anothersignificantfeatureof
the sutra is that its chief figure of interest is not the Buddha but a wealthy layman called
Vimalakirti. It is this crafty old gentlemanphilosopher who puts to shame all the Sravakas and
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Bodhisattvas coming to argue with him about the deepest truths of Buddhism, except Manjusri,
theheadoftheBodhisattvas.Thelatterprovedagoodmatchfortheeloquenceofthelaydisciple
oftheBuddha.WhatwehavetonoticeespeciallyinthisMahayanatextisthatBuddhismdoesnot
require us to lead a homeless life as a Bhikshu in order to attain enlightenment, that is, the
householder'slifeisasgoodandpureasthemendicant's.
(6)InthisrespecttheSrimalasutraisalsosignificant,forSrimalathequeeninspiredbythe
wisdomandpoweroftheBuddhadeliversagreatsermonontheTathagatagarbha.TheMahayana
may be said to be the revolt of laymen and laywomen against the ascetic spirit of exclusion
pervadingamongearlyadvocatesofBuddhism.
(7) The Sukhavativyuhasutra. The influence of this sutra on Oriental people is quite
different from that of the other sutras, for it has awakened the faithaspect of their religious
consciousness, which is established on the general basis of Mahayana philosophy. Superficially,
thefaithofAmitabhalooksverymuchlikeChristianfaithinChrist,buttheunderlyingthoughts
arenotatallthesame.TheJodoschoolcouldnottakeitsrisefromanyothersoilthanMahayana
Buddhism.InJapanthisschoolhasachievedauniquedevelopmentmarkingaspiritualepochin
thehistoryofreligiousfaithintheEast.
(8) The Parinirvanasutra. This once formed the foundation of the Nirvana school in the
earlyhistoryofChineseBuddhism.ItsmainassertionisthattheBuddhanatureispresentinevery
oneofus.BeforethearrivalofthissutrainChinaitwasgenerallybelievedthattherewasaclass
ofpeopleknownasIcchantiwhohadnoBuddhanatureinthemandthereforewhowereeternally
barredfromattainingenlightenment.Thisbeliefwasentirelyexpelled,however,whenastatement
tothecontrarywasfoundinthesutra,sayingthat"Thereissomethinginallbeingswhichistrue,
real, eternal, selfgoverning, and forever unchangingthis is called Ego, though quite different
from what is generally known as such by the philosophers. This Ego is the Tathagatagarbha,
Buddhanature, which exists in every one of us, and is characterised with such virtues as
permanency,bliss,freedom,andpurity."
(9)AlltheseandothersutrasofMahayanaBuddhismmayseemtoexhaustthemanysided
aspectsofthisschool,butanotherisneededtotellusthatmereunderstandingisnotenoughinthe
Buddhistlife,thatwithoutselfrealisationallintellectionamountstonothing.Totellusthisisthe
officeoftheLankavatarasutra,andBodhidharma,fatherofZenBuddhism,madeuseofthetext
quiteeffectivelyforitwasthroughhimthataspecialschoolofBuddhismunderthetitleofZenor
Ch'anhascometodevelopinChinaandinJapan.WhileZenaswehaveitnowisnotthesamein
manyrespectsasBodhidharmafirstproclaimeditaboutfifteencenturiesago,thespirititselfflows
quiteunchangedintheEast.AndthisiseloquentlyembodiedintheLankavatarasutra.Itisnot,
however,necessaryhereforustoenterintodetails,forthepointhasbeenfullydweltuponinmy
recentwork,StudiesintheLankavataraSutra.Sufficeittotouchlightlyuponthecharacteristic
featuresoftheSutra,whichconstituteitsspecialmessageasdistinguishedfromtheothersutras
alreadyreferredto.
ThereisnodoubtthattheLankaiscloselyconnectedintimeaswellasindoctrinewithThe
AwakeningofFaithintheMahayanagenerallyascribedtoAsvaghosha.Whilehemaynothave
beentheauthorofthismostimportanttreatiseofMahayanaphilosophy,therewassurelyagreat
Buddhistmind,who,inspiredbythesamespiritwhichpervadestheLanka,theAvatamsaka, the
Parinirvana, etc., poured out his thoughts in The Awakening. Some scholars contend that The
AwakeningisaChinesework,butthisisnotwellgrounded.
In a way The Awakening is an attempt to systematise the Lanka, for all the principal
teachings of the latter are found there developed in due order. As far as the theoretical side is
concerned,bothteachtheexistenceoftheGarbhaasultimatereality.Whilethisliesinordinary
peopledefiledbytheevilpassionsanddoesnotshineoutinitsnativepurity,wecannotdenyits
existenceinthem.WhentheexternalwrappageofimpuritiesispeeledoffweallbecomeBuddhas
andTathagatas.Infact,thebirthofaTathagataisnowhereelsethaninthisGarbha.
TheGarbhaisfromthepsychologicalpointofviewtheAlayavijnana,allconservingmind,
inwhichgoodandbadaremingled,andtheworkoftheYogin,thatis,onewhoseeksthetruthby
means of selfdiscipline, is to separate the one from the other. Why is the Alaya found
contaminatedbyevilthoughtsanddesires?Whatistheevil?Howdoesitcomeoutinthisworld?
Howisthetruthtoberealised?ThesequestionsareansweredbypostulatingasystemofVijnanas
andbythedoctrineofDiscrimination(vikalpa),ashasalreadybeenexpoundedabove.
ThisisthepointwheretheLankacomesincontactwiththeYogacaraschool.TheYogacara
isessentiallypsychologicalstandingincontrastinthisrespecttotheMadhyamakaschoolwhichis
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epistemological.ButtheAlayavijnanaoftheYogacaraisnotthesameasthatofLankaandthe
AwakeningofFaith.TheformerconceivestheAlayatobepurityitselfwithnothingdefiledinit
whereas the Lanka and the Awakening make it the cause of purity and defilement. Further, the
Yogacara upholds the theory of Vijnaptimatra and not that of Cittamatra, which belongs to the
Lanka, Avatamsaka, and Awakening of Faith. The difference is this: According to the
Vijnaptimatra,theworldisnothingbutideas,therearenorealitiesbehindthembuttheCittamatra
statesthatthereisnothingbutCitta,Mind,intheworldandthattheworldistheobjectificationof
Mind.Theoneispureidealismandtheotheridealisticrealism.
TorealisetheCittamatraistheobjectoftheLanka,andthisisdonewhenDiscriminationis
discarded, that is, when a state of nondiscrimination is attained in one's spiritual life.
Discrimination is a logical term and belongs to the intellect. Thus we see that the end of the
religiousdisciplineistogobeyondintellectualism,fortodiscriminate,todivide,isthefunctionof
the intellect. Logic does not lead one to selfrealisation. Hence Nagarjuna's hairsplitting
dialectics.Hisideaistoprovetheineffectivenessoflogicinthedomainofourspirituallife.This
is where the Lanka joins hands with the Madhyamaka. The doctrine of the Void is indeed the
foundationofMahayanaphilosophy.Butthisisnottobeunderstoodinthemannerofanalytical
reasoning.TheLankaisquiteexplicitandnottobemistakeninthisrespect.
Sofar,theLankamayseemtobeonlyaphilosophicaltreatisewithnothingreligiousinit,
but the fact is that the Sutra is deeply tinged with religious sentiments. For instance, the
BodhisattvawouldnotenterintoNirvanabecauseofhisvowstosaveallsentientbeings,andhis
vows are not limited in time and space, and for this reason they are called "inexhaustible". Not
onlyarehisvowsinexhaustiblebutthe"skilfulmeans"heusesfortheemancipationofallbeings
knownolimits.Heknowshowtomakethebestuseofhisinexhaustibleresourcesintellectualand
practical for this single purpose. Here we may say that the Bodhisattva Samantabhadra of the
AvatamsakaortheGandavyuhaisreflected.
IntheLankaallthemostfundamentalconceptionsoftheMahayanaarethrowninwithout
any attempt on the part of the compiler or compilers to give them a system. This is left to the
thoughtfulreaderhimselfwhowillpickthemupfromthemedleyandstringthemintoagarland
ofpearlsoutofhisownreligiousexperience.
TheonesignificantMahayanathought,however,whichisnotexpresslytoucheduponinthe
SutraisthatofParinamana.Parinamanameanstoturnone'smeritovertosomebodyelsesoasto
expedite the latter's attainment of Nirvana. If anybody does anything good, its merit is sure to
comebacktothedoerhimselfthisisthedoctrineofKarmabutaccordingtotheMahayanathe
recipientneednotalwaysbethedoerhimself,hemaybeanybody,hemaybethewholeworld
merit being of universal character can be transferred upon anything the doer wishes. This
transferability is known as the doctrine of Parinamana, the turning over of one's good work to
somebodyelse.ThisideacomesfromthephilosophicalteachingofInterpenetrationasupheldin
theAvatamsaka.
IV
TheDateoftheLanka
AsisthecasewithotherBuddhisttextsitisquiteimpossiblewithourpresentknowledgeof
IndianhistorytodecidetheageoftheLanka.Theonethingthatiscertainisthatitwascompiled
before 443 a. d. when the first Chinese translation is reported to have been attempted. But this
doesnotmeanthatthewholetextaswehaveitnowwasthenalreadyinexistence,forweknow
that the later translations done in 513 and 700704 contain the Dharani and the Sagathakam
section which are missing in the 443 one (Sung). Further, the Meateating chapter also suffered
certainmodifications,especiallyinthe513(Wei)one.
Evenwiththetextthatwasinexistencebefore443a.d.wedonotknowhowitdeveloped,
foritwasnotsurelywrittenfromthebeginningasonecompletepieceofworkaswewriteabook
inthesemoderndays.Somepartsofitmustbeolderthanothers,sincethereisnodoubtthatithas
manylayersofaddedpassages.
Toacertainextent,thecontentsmaygiveacluetotheageofthetext,butbecauseofthe
difficulty of separating one part from another from the point of view of textual criticism,
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arguments from the contents as to the date are of very doubtful character. As long as we have
practicallynoknowledgeofhistoricalcircumstancesinwhichtheBuddhisttextswereproduced
oneafteranotherinIndiaorsomewhereelse,allthestatementsaremoreorlessofthecharacterof
aningenioussurmise.AllthatwecansayisthisthattheLankaisnotadiscoursedirectlygivenby
the founder of Buddhism, that it is a later composition than the Nikayas or Agamas which also
developedsometimeaftertheBuddha,thatwhenMahayanathoughtsbegantocrystalliseinthe
NorthernaswellasintheSouthernpartofIndiaprobablyabouttheChristianeraorevenearlier,
thecompilerorcompilersbegantocollectpassagesasheortheycameacrossintheirstudyofthe
Mahayana,whichfinallyresultedintheBuddhisttextnowknownunderthetitleofLankavatara
sutra.
SomeRemarksConcerningtheText
Certainirregularitiesofthechapterendingsaretobenoticedinthisconnection.Generally
theseendingsshowthatthechaptersarecompositepartsofasutraandbelongtoitbutinthecase
oftheLankasomeendingsarequiteofanindependentcharacter,andtheirrelationtothetextis
notatalldefinite.Forinstance:
ChapterI"ChapterOneKnownasRavanainvitation"
Chapter II"Here Ends Chapter Two Known as the Collection of All the Dharmas in the
36,000(sloka)Lankavatara"
ChapterIII"HereEndsChapterThreeonImpermanencyintheLankavatara,aMahayana
Sutra"
ChapterIV"HereEndsChapterFouronRealisation"
Chapter V"Here Ends Chapter Five on the Permamency and Impermanency of the
Tathagata"
ChapterVI"HereEndsChapterSixonMomentariness"
ChapterVII"HereEndsChapterSevenonEgolessness"
ChapterVIII"HereEndsChapterEightonMeateatingfromtheLankavatarawhichisthe
EssenceofAlltheBuddhaTeachings"
ChapterIX"HereEndsChapterNineKnownasDharaniintheLankavatara."
Theseirregularities,atleastinonecase,showthattherewasalargerLankacontaining36,
000 slokas1 as referred to in Fatsang's notices,2 and in another case that the Lanka was also
known, or contained, a chapter known as the "Essence of all the Buddhateachings" which is
indeedasortofsubtitlegiventothefourvolumeChineseLankabyGunabhadra(Sung),443a.d.
1SuggestedbyMrHokeiIdzumi.
2SeemyStudiesintheLankavataraSutra,p.42.
TheGathasectioncalled"Sagathakam"presentspeculiardifficulties.AstheearliestChinese
translationbyGunabhadradoesnotcontainit,itishighlyprobablethatitwasnotthenincludedin
theLankatext.ButthefactthatboththeWeiversionandtheSanskriteditioncontainnotonlythe
verses properly belonging to the Sagathakam but those1 already appearing in the prose section,
hintsattheexistenceofalargerormorecompletetextoftheLankainwhichalltheseSagathakam
verses were incorporated in the prose section, which, therefore, must have been naturally much
fullerthantheexistingLankaperhapssomethingliketheoneContaining36,000slokas.There
aremanyversesintheSagathakamwhicharetooobscuretobeintelligentlyinterpretedwithout
theircorrespondingprosepassages.Theversesaregenerallymeantformemorisingtheprincipal
doctrines,andtheygivesometimesnosensewhentheyareseparatelyconsidered,forsomewatch
wordsonlyarerhythmicallyarrangedtofacilitatethememory.
IntheSanskrittext,theSagathakambeginswiththisstanza:
"ListentothewonderfulMahayanadoctrine,
DeclaredinthisLankavataraSutra,
Composedinversegems,
Anddestroyinganetofthephilosophicalviews."
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ThismaybeunderstoodtomeanthatthissectionisthatpartoftheLankawhichismadeup
with the verses, that is to say, the verses taken from the entire text of the Lanka. The term
sagathakamalsosuggeststhis,foritmeansthe"onewithverses."Butinthiscasethefollowing
questionsmaybeasked:
IftherewerealargerLankacontainingalltheseversesintheSagathakaminthebodyofthe
text,oriftherewereaLankawiththeversesaloneandasaseparetetextwhichwaslateronput
togetherwiththepresentone,arealltheseversesasawholetoberegardedasbelongingtothe
sameperiod?Ifso,whatcausedthedisappearanceoftheprosepassageswhichaccompaniedthe
versesnowretainedintheSagathakamonly?Istherenopossibilityofsomeoftheversesadded
later to the text independently? There is some evidence of such additions as we can see, for
instance,intheconceptionoftheSambhogakaya(verse384)andoftheninthVijnana(verse13),
whicharesurelyoflaterdevelopment.Thesolutionoftheseandsomeotherpossiblequestionsis
tobelefttosomefuturetimewhenallthecircumstancesleadingtotheproductionoftheBuddhist
sutrasMahayanaandHinayanainvariousdistrictsofIndiaareascertained.
1ThesearesystematicallyexcludedintheT'ang.
ThebestwayofreadingtheLanka,asIsaidinmyStudies,istocutthewholetextintoas
many pieces1 as the sense allows and to regard each piece as completely expressing one chief
thoughtinthephilosophyofMahayanaBuddhism.Insomecasesthepiecessoseveredmayseem
toconflictwithoneanother.Insuchcasesahigherprinciplewillbefoundsomewhereelsethat
unifiesthetwocontradictorynotionsharmoniously.Forafterallthereisbutonehighesttruthin
theLanka,ofwhichallothersaresomanyaspectsviewedatvariousanglesofthought.
IthoughtIwouldtreattheSagathakaminasimilarmanner,bydividingthewholeportion
intosomanygroupsofverses,eachofwhichispresumablyconcernedwithonetheme.Butthe
versesbeingtooconciseandoftenmerelymnemonic,onefindsittooriskytocutthemupinto
groupsandtotakethelatterascontainingsomanydefinitesetsofthoughts.Aswenoticeinthe
casesofrepetitionoccurringsofrequentlyintheSagathakamtheversesarenotsolidlytransferred
fromthetext,thatis,theyarenotalwaysfoundintheSagathakaminthesameorderastheyarein
thetextproper,noraretheycomplete.Sometimesonesingleverseistakenoutofthegroupwhere
it belongs in the main text and inserted in an unexpected connection. In these circumstances I
thoughtitwisetoleavetheSagathakamasitstandsandnottoarrangetheversesintogroupsuntil
weknowmoreexactlyaboutthehistoricalevolutionofthisportionoftheLanka.
1
This cutting is indicated in the following translation by the Roman figures running
consecutivelythroughtheentiretextexcepttheRavana,theDharani,andtheMeateatingchapter,where
nosuchdividingisnecessary.
Infact,theSagathakamisacuriousmixturewheresubjectsnotatallreferredtointheprose
sectionareinjuxtapositionwiththosethathavetomyviewnoproperbearingintheLanka.Such
subjectsarethosehistoricalnarrativesconcerningVyasa,Katyayana,Nagahvaya,etc.,andthose
relatingtothemonasterylife.AndthentherearesomepassagesintheSagathakamwhichmaybe
regarded as later additions. For instance, when it refers to eight or nine several Vijnanas (verse
13),twoformsofAlaya(v.59),thetriplebody(v.434),thirtysixBuddhas(v.380),etc.,theyare
evidently later incorporations. The Sagathakam requires more study from the point of text
criticism,andalsofromthepointofdoctrinal,literary,andmonachicalhistory.
TheTransmissionHistoryoftheLanka
Inthebookcalled,"RecordofMasterandDisciplein[theTransmissionof]the
Lanka",whichisoneoftheTunghuangfindings,thetransmissionlineoftheLankaisrecorded.
Theauthor,Chingchueh,livingprobablyearlyintheeighthcenturyapparentlyidentified
ZenBuddhismwiththeteachingoftheLanka,forhisFathersoftheLankatransmissionarealso
those of Zen Buddhism. He considers Gunabhadra, the translator of the Sung or four volume
Lanka, the first Father of Zen in China, and not Bodhidharma as is generally done by Zen
historians. In this the author may be in the right, for in his day there was yet no independent
school which later came to be known as "Zen", and whatever represented this movement at the
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timewasnomorethanthestudyoftheLanka.Moreover,Chingchuehbelongedtotheschoolof
Hsuantse()andShenhsiu()whoupheldtheLankainoppositiontotheirrivalHui
neng'sVajracchedika. This book is one of the most valuable documents for the historical
studentsofearlyZenBuddhisminChina.1Itcontainssomuchinformationofdefinitecharacter
concerningitsFatherswhosesayingsandteachingshavesofarbeenshroudedinobscurity.
There is Another equally valuable history of Zen Buddhism which was also discovered in
the Tunghuang cave. It is entitled "Record of the Succession of the Dharma
treasure."Thiswasevidentlywrittentocontendthepositionofthe,foritinsiststhat
the first Father of the Lanka as representing the Dharmatreasure was Bodhidharma and not
Gunabhadra who was mere translator and not the revealer of the inner meaning of the Sutra.
Therefore, the history of Zen Buddhism in China, which is the "Dharmatreasure", should
properlybeginwithBodhidharma.TheauthorevidentlybelongstotheschoolofHuineng.
ThediscoveryofthesetwoimportanthistoricalworksonZen,togetherwiththeSayingsof
Shenhui,, whichwasedited by ,ProfessorHuHsiofPekingUniversity,1930,
withhisablecriticalnotes,shedsanabundanceoflightontheearlypagesofZenhistoryinChina.
As a detailed discussion of the subject does not belong here, I reserve it for my Essays in Zen
Buddhism,SeriesII.
ThePresentEnglishTranslation
AsregardstheEnglishtranslationoftheSutra,Ihavedecidedaftermuchhesitationtosend
itouttothepublicwithallitsmanyimperfections.Itisaboldattemptonthepartofthetranslator
totrytorendersomeofthedeepestthoughtsthathavebeennourishedintheEastintoalanguage
towhichhewasnotborn.Buthisideaisthatifsomebodydidnotmakeafirstattempt,however
pooranddefective,thepreciousstonesmayremainburiedunknownexcepttoafewscholars,and
thisperhapslongerthannecessary.Andthenthingsdevelop.Asitisillustratedinthelonghistory
oftheChinesetranslationsoftheBuddhisttexts,theremustbeseveralattemptsbeforethework
assumessomethingoffinality.ThereareatpresentthreeChinesetranslationsandoneTibetanof
theLanka,andthefirstshowsmanytracesofimmaturitywhencomparedwiththethird.Wecan
easilyunderstandthedifficultiesChinesescholarsencounteredintryingtomasterthetranslations.
TheT'angversioncouldnotperhapsbesoperfectasitisunlessithadtwoorthreepredecessors.
1ThebookhasbeenquiterecentlyeditedbyKinKyukei,alibrarianattachedtoPekingUniversity
and published in Peking. He was able to do this helped by Professor Hu Hsi, who is the owner of the
photographiccopiesoftheoriginalManuscriptsofpreservedintheBritishMuseumandin
theBibliothqueNationale.AcollotypeimpressionoftheLondonMSwhichisnotsocompleteasthe
ParisMS,thoughitisverymuchmorelegiblethanthelatter,waspublishedbyProfessorKeikiYabukiof
Japan,inhiscollectionoftheTunhuangMSS,entitled,"EchoesoftheDesert",1930.
IhavedoneallIcouldtomakemytranslationasintelligibleaspossibletomyreaders.IfI
triedtobetooliteral,itwouldbequiteunintelligible.Themodesofexpressionaresodifferentin
the Sanskrit. There are still many obscure passages which I failed to interpret satisfactorily to
myself.TheseobscuritiesarefoundmoreintheSagathakam,becausetheversespresupposemuch
knowledge of the matter treated therein, and this knowledge involves at present much more
scholarshipandintellectualperspicuitythanthepresenttranslatorcancommand.TheSagathakam
has never had any Chinese commentaries, and this fact adds more to the difficulties already in
existence. Chinese and Japanese scholars have chosen, probably for brevity's sake, the four
volumetextbyGunabhadrafortheirstudy,andtheSagathakamhasthusinevitablybeenleftout.
TheSanskrittextitselfaswehaveitisstillfarfrombeingperfect,andthereisnodoubtthat
Nanjo'seditionrequiresmanycorrectionsinordertoyieldamoreintelligiblereading.Evenwith
it,however,whatevershortcomingsitmayhave,wearetobegratefultotheeditorwhomadethe
textmoreaccessibletothepublicthaneverbefore.
IhavenotalwaysfollowedNanjointhereadingofthetext.Ihaveusedmyownjudgment
inseveralcaseswhenIthoughtthesensebecametherebyclearer.InparagraphingtooIhaveoften
disregardedNanjo.AsIsaidinmyStudies,theLankaisahighlychaotictext,andtherearealso
somepassageswhichhaveforcedtheirwayinwrongplaceswheretheydonotbelong.
TheT'angversioninthisrespectgivesonthewholethebestrenderingoftheLanka.While
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afirstdraftofthetranslationwaspreparedbySikshananda,thefinishingtouchwasgivenbyFa
tsang,thegreatteacherofphilosophyoftheAvatamsaka,withwhichtheLankaisintheclosest
relationship. When difficulties were encountered in the course of my English translation of the
Sanskrittext,IhavequitefrequentlyfollowedtheT'angreading,thoughthefacthasnotregularly
beennoted.
AspecialindextotheSutraisbeingpreparedandwillbeissuedbeforelongasaseparate
volume.
[CHAPTERONE]
(1)1Om!SalutationtotheTripleTreasure!SalutationtoalltheBuddhasandBodhisattvas!
Here is carefully written down the Lankavatara Sutra in which the Lord of the Dharma
discoursesontheegolessnessofallthings.
ThushaveIheard.TheBlessedOneoncestayedintheCastleofLankawhichissituatedon
thepeakofMountMalayaonthegreatocean,andwhichisadornedwithflowersmadeofjewels
of various kinds.2 He was with a large assembly of Bhikshus and with a great multitude of
Bodhisattvas,whohadcometogetherfromvariousBuddhalands.TheBodhisattvaMahasattvas,
headed by the Bodhisattva Mahamati, were all perfect masters3 of the various Samadhis, the
[tenfold]selfmastery,the[ten]powers,andthe[six]psychicfacultiestheywereanointedbythe
handsofalltheBuddhastheyallwellunderstoodthesignificanceoftheobjectiveworldasthe
manifestationoftheirownMind(2)theyknewhowtomaintain[various]forms,teachings,and
disciplinary measures, according to the various mentalities and behaviours of beings they were
thoroughly versed in the five Dharmas, the [three] Svabhavas, the [eight] Vijnanas, and the
twofoldNonatman.
1TheseGothicnumeralsinparenthesesrefertopagesoftheSanskritedition.
2MuchmorefullydescribedinBodhiruci(Wei).
3Literally,"sporting"(vikridita).
At that time, the Blessed One who had been preaching in the palace of the King of Sea
serpents came out at the expiration of seven days and was greeted by an innumerable host of
Nagakanyas including Sakra and Brahma, and looking at Lanka on Mount Malaya smiled and
said,"BytheTathagatasofthepast,whowereArhatsandFullyEnlightenedOnes,thisTruthwas
madethesubjectoftheirdiscourse,atthatcastleofLankaonthemountainpeakofMalaya,the
Truthrealisablebynoblewisdominone'sinmostself,whichisbeyondthereasoningknowledge
ofthephilosophersaswellasthestateofconsciousnessoftheSravakasandPratyekabuddhas.1I,
too,wouldnowforthesakeofRavana,OverlordoftheYakshas,discourseonthisTruth."
[Inspired]bythespiritualpoweroftheTathagata,Ravana,LordoftheRakshasas,heard[his
voice]. Indeed, the Blessed One, surrounded and accompanied by an innumerable host of
NagakanyasincludingSakraandBrahma,cameoutofthepalaceoftheKingofSeaserpentsand
lookingatthewavesoftheoceanandalsoatthementalagitationsgoingoninthoseassembled,
[he thought of] the ocean of the Alayavijnana where the evolving Vijnanas [like the waves] are
stirredbythewindofobjectivity.Whilehewasstandingthere[thusabsorbedincontemplation,
Ravanasawhimand]utteredajoyouscry,saying:"IwillgoandrequestoftheBlessedOneto
enterintoLankaforthislongnighthewouldprobablyprofit,dogood,andgladden(3)thegods
aswellashumanbeings."
Thereupon,Ravana,LordoftheRakshasas,withhisattendants,ridinginhisfloralcelestial
chariot,cameupwheretheBlessedOnewas,andhavingarrivedthereheandhisattendantscame
outofthechariot.WalkingaroundtheBlessedOnethreetimesfromlefttoright,theyplayedona
musicalinstrument,beatingitwithastickofblueIndra(saphire),andhangingtheluteatoneside,
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which was inlaid with the choicest lapis lazuli and supported by [a ribbon of] priceless cloth,
yellowishwhite like Priyangu, they sang with various notes such as Saharshya, Rishabha,
Gandhara, Dhaivata, Nishada. Madyama, and Kaisika,2 which were melodiously modulated in
Grama, Murchana, etc. the voice in accompaniment with the flute beautifully blended with the
measureoftheGatha.
1TheSanskrittextisherecertainlyatfaultthereoughttobeanegativeparticlesomewhereinthis
passage,whichisthecaseintheChinesetranslations.
2NeitherBodhirucinorSikshanandareferssospecificallytothesevariousnotes.
1. "The truthtreasure whose principle is the selfnature of Mind, has no selfhood

(nairatmyam),standsaboveallreasoning,andisfreefromimpuritiesitpointstotheknowledge
attainedinone'sinmostselfLord,showmeherethewayleadingtotheTruth.
2."TheSugatais the body in whom are stored immaculate virtues inhimaremanifested
[bodies] transforming and transformed he enjoys the Truth realised in his inmost self may he
visitLanka.Nowisthetime,Muni!
3.(4)"ThisLankawasinhabitedbytheBuddhasofthepast,and[theywere]accompanied
by their sons who were owners of many forms. Lord, show me now the highest Truth, and the
Yakshaswhoareendowedwithmanyformswilllisten."
Thereupon,Ravana,theLordofLanka,furtheradaptingtheTotakarhythmsangthisinthe
measureoftheGatha.
4.Aftersevennights,theBlessedOneleavingtheoceanwhichistheabodeoftheMakara,
thepalaceoftheseaking,nowstandsontheshore.
5.JustastheBuddharises,Ravana,accompaniedbytheApsarasandYakshasnumerous,by
Suka,Sarana,andlearnedmen,
6.MiraculouslygoesovertotheplacewheretheLordisstanding.Alightingfromthefloral
vehicle,hegreetstheTathagatareverentially,makeshimofferings,tellshimwhoheis,andstands
bytheLord.
7."Iwhohavecomehere,amcalledRavana,thetenheadedkingoftheRakshasas,mayest
thougraciouslyreceivemewithLankaandallitsresidents.
8."Inthiscity,theinmoststateofconsciousnessrealised,indeed,bytheEnlightenedOnes
ofthepast(5)wasdisclosedonthispeakstuddedwithpreciousstones.
9. "Let the Blessed One, too. surrounded by sons of the Victorious One, now disclose the
Truthimmaculateonthispeakembellishedwithpreciousstoneswe,togetherwiththeresidents
ofLanka,desiretolisten.
10. "The Lankavatara Sutra which is praised by the Buddhas of the past [discloses] the
inmoststateofconsciousnessrealisedbythem,whichisnotfoundedonanysystemofdoctrine.
11."IrecollecttheBuddhasofthepastsurroundedbysonsoftheVictoriousOnerecitethis
SutratheBlessedOne,too,willspeak.
12."Inthetimetocome,therewillbeBuddhasandBuddhaSonspityingtheYakshasthe
Leaderswilldiscourseonthismagnificentdoctrineonthepeakadornedwithpreciousstones.
13. "This magnificent city of Lanka is adorned with varieties of precious stones,
[surrounded]bypeaks,refreshingandbeautifulandcanopiedbyanetofjewels.
14."BlessedOne,herearetheYakshaswhoarefreefromfaultsofgreed,reflectingon[the
Truth] realised in one's inmost self and making offerings to the Buddhas of the past they are
believersintheteachingoftheMahayanaandintentondiscipliningoneanother.
15. "There are younger Yakshas, girls and boys, desiring to know the Mahayana. Come,
BlessedOne,whoartourTeacher,cometoLankaonMountMalaya.
16.(6)"TheRakshasas,withKumbhakarnaattheirhead,whoareresidinginthecity,wish,
astheyaredevotedtotheMahayana,tohearaboutthisinmostrealisation.
17."TheyhavemadeofferingsassiduouslytotheBuddhas[inthepast]andaretodaygoing
todothesame.Come,forcompassion'ssake,totheLanka,togetherwith[thy]sons.
18."Mahamati,acceptmymansion,thecompanyoftheApsaras,necklacesofvarioussorts,
andthedelightfulAsokagarden.
19."IgivemyselfuptoservetheBuddhasandtheirsonsthereisnothingwithmethatIdo
notgiveup[fortheirsake]GreatMuni,havecompassiononme!"
20. Hearing him speak thus, the Lord of the Triple World said, "King of Yakshas, this
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mountainofpreciousstoneswasvisitedbytheLeadersinthepast.
21. "And, taking pity on you, they discoursed on the Truth revealed in their inmost
[consciousness].[TheBuddhasof]thefuturetimewillproclaim[thesame]onthisjeweladorned
mountain.
22."This[inmostTruth]istheabodeofthoseYoginswhostandinthepresenceoftheTruth.
KingoftheYakshas,youhavethecompassionoftheSugatasandmyself."
23.TheBlessedOneacceptingtherequest[oftheKing]remainedsilentandundisturbedhe
nowmountedthefloralchariotofferedbyRavana.
24.ThusRavanaandothers,wisesonsoftheVictoriousOne,(7)honouredbytheApsaras
singinganddancing,reachedthecity.
25.Arrivinginthedelightfulcity[theBuddhawas]againtherecipientofhonourshewas
honouredbythegroupofYakshasincludingRavanaandbytheYakshawomen.
26.AnetofjewelswasofferedtotheBuddhabytheyoungerYakshas,girlsandboys,and
necklaces beautifully ornamented with jewels were placed by Ravana about the neck of the
BuddhaandthoseofthesonsoftheBuddha.
27. The Buddhas together with the sons of the Buddha and the wise men, accepting the
offerings,discoursedontheTruthwhichisthestateofconsciousnessrealisedintheinmostself.
28.Honouring[himas]thebestspeaker,RavanaandthecompanyoftheYakshashonoured
Mahamatiandrequestedofhimagainandagain:1
29."ThouarttheaskeroftheBuddhaconcerningthestateofconsciousnessrealisedintheir
inmost selves, of which we here, Yakshas as well as the sons of the Buddha, are desirous of
hearing.I,togetherwiththeYakshas,thesonsoftheBuddha,andthewisemen,requestthisof
thee.
30."Thouartthemosteloquentofspeakers,andthemoststrenuousoftheYoginswithfaith
Ibegofthee.Ask[theBuddha]aboutthedoctrine,Othoutheproficientone!
1Verses2028,inclusive,areinproseinT'ang.
31."FreefromthefaultsofthephilosophersandPratyekabuddhasandSravakasis(8)the
Truthoftheinmostconsciousness,immaculateandculminatinginthestageofBuddhahood."
32.1 Thereupon the Blessed One created jeweladorned mountains and other objects
magnificentlyembellishedwithjewelsinanimmensenumber.
33. On the summit of each mountain the Buddha himself was visible, and Ravana, the
Yaksha,alsowasfoundstandingthere.
34.Thustheentireassemblywasseenoneachmountainpeak,andallthecountriesWere
there,andineachtherewasaLeader.
35. Here also was the King of the Rakshasas and the residents of Lanka, and the Lanka
createdbytheBuddharivaling[therealone].
36.Otherthingswerethere,too,theAsokawithitsshiningwoods,andoneachmountain
peakMahamatiwasmakingarequestoftheBuddha,
37. Who discoursed for the sake of the Yakshas on the Truth leading to the inmost
realisationonthemountainpeakhedeliveredacompletesutrawithanexquisitevoicevariedin
hundredsofthousandsofways.2
38. [After this] the teacher and the sons of the Buddha vanished away in the air, leaving
RavanatheYakshahimselfstanding[above]inhismansion.
39.Thoughthe,"Howisthis?Whatmeansthis?andbywhomwasitheard?Whatwasit
thatwasseen?andbywhomwasitseen?Whereisthecity?andwhereistheBuddha?
40. "Where are those countries, those jewelshining Buddhas, those Sugatas? (9) Is it a
dreamthen?oravision?orisitacastleconjuredupbytheGandharvas?
1FromthisverseT'angisinproseagain.
2ThusaccordingtoBodhiruciandSikshananda.TheSanskrittexthas:"hundredsofthousandsof
perfectsutras."
41."Orisitdustintheeye,orafatamorgana,orthedreamchildofabarrenwoman,orthe
smokeofafirewheel,thatwhichIsawhere?"
42. Then [Ravana reflected], "This is the nature as it is (dharmata) of all things, which
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belongstotherealmofMind,anditisnotcomprehendedbytheignorantastheyareconfusedby
everyformofimagination.
43."Thereisneithertheseernortheseen,neitherthespeakernorthespokentheformand
usageoftheBuddhaandhisDharmatheyarenothingbutdiscrimination.
44."Thosewhoseethingssuchaswereseenbefore,donotseetheBuddha[even]when
discriminationisnotaroused,onedoesnotsee1theBuddhatheBuddhabeingfullyenlightened
isseenwheretheworlditselfisnotevolved.
TheLordofLankawasthenimmediatelyawakened[fromhisreflection],feelingarevulsion
(paravriti)inhismindandrealisingthattheworldwasnothingbuthisownmind:hewassettled
intherealmofnondiscrimination,wasurgedbythestockofhispastgooddeeds,acquiredthe
clevernessofunderstandingallthetexts,obtainedthefacultyofseeingthingsastheyare,wasno
moredependentuponothers,observedthingsexcellentlywithhisownwisdom(buddhi),gained
theinsightthatwasnotofdiscursivereasoning,wasnomoredependentuponothers,2becamea
greatYoginofthediscipline,wasabletomanifesthimselfinallexcellentforms,gotthoroughly
acquaintedwithallskilfulmeans,hadtheknowledgeofthecharacteristicaspectsofeverystage,
by which he would surmount it skilfully, was delighted to look into3 the selfnature of Citta,
Manas,Manovijnana,gotaviewwherebyhecouldcuthimselfloosefromthetriplecontinuation,
had the knowledge of disposing of every argument of (10) the philosophers on causation,
thoroughly understood the Tathagatagarbha, the stage of Buddhahood, the inmost self, found
himself abiding in the Buddhaknowledge [when suddenly] a voice was heard from the sky,
saying,"Itistobeknownbyoneself."
1 T'ang has: "He who sees in the way as was seen before, cannot see the Buddha when no
discriminationisaroused,this,indeed,istheseeing."AccordingtoWei:"Ifheseesthingsandtakesthem
forrealities,hedoesnotseetheBuddha.Evenwhenheisnotabidinginadiscriminatingmind,hecannot
seetheBuddha.Notseeinganythingdoing[intheworld]thisissaidtobeseeingtheBuddha.Ifaman
isablethustosee[things],heistheonewhoseestheTathagata.Whenthewiseobserveallexperiencesin
thismanner,theyaretransformedassuminganexquisitebodythisistheEnlightenment[attainedby]
theBuddha."
2ThisdoesnotappearinT'ang,norinWei.
3T'ang:togobeyond.
"Welldone,welldone,LordofLanka!Welldone,indeed,LordofLanka,foroncemore!
TheYoginistodisciplinehimselfasthoudoest.TheTathagatasandallthingsaretobeviewedas
theyareviewedbytheeotherwiseviewed,itisnihilism.Allthingsaretobecomprehendedby
transcendingtheCitta,Manas,andVijnanaasisdonebythee.Thoushouldstlookinwardlyand
notbecomeattachedtotheletterandasuperficialviewofthingsthoushouldstnotfallintothe
attainments, conceptions, experiences, views, and Samadhis of the Sravakas, Pratyekabuddhas,
andphilosophersthoushouldstnothaveanylikingforsmalltalkandwitticismthoushouldstnot
cherish the notion of selfsubstance,1 nor have any thought for the vainglory of rulership, nor
dwellonsuchDhyanasasbelongtothesixDhyanas,etc.
"Lord of Lanka, this is the realisation of the great Yogins: to destroy the discourses
advancedbyothers,tocrushmischievousviewsinpieces,tokeepthemselvesproperlyawayfrom
egocentered notions, to cause a revulsion in the depths of the mind fittingly by means of an
exquisiteknowledge.SucharesonsoftheBuddhawhowalkinthewayoftheMahayana.Inorder
to enter upon the stage of selfrealisation as attained by the Tathagatas, the discipline is to be
pursuedbythee.
1WeiandT'ang:DonotholdtheviewsmaintainedintheVedas.
"Lord of Lanka, conducting thyself in this manner, let thee be further purified in the way
thouhastattained(11)bydiscipliningthyselfwellinSamadhiandSamapatti,follownotthestate
realised and enjoyed by the Sravakas, Pratyekabuddhas, and philosophers, which rises from the
imagination of those who discipline themselves according to the practices of the puerile
philosophers. They cling to the individual forms of the world created by their egotistical ideas
they maintain such notions as element, quality, and substance they cling tenaciously to views
originatingfromignorancetheybecomeconfusedbycherishingtheideaofbirthwhereprevails
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emptinesstheyclingtodiscrimination[asreal]theyfallintothewayofthinkingwhereobtains
[thedualismof]qualifyingandqualified.
"LordofLanka,thisiswhatleadstovariousexcellentattainments,thisiswhatmakesone
grow aware of the inmost attainment, this is the Mahayana realisation. This will result in the
acquirementofanexcellentconditionofexistence.
"Lord of Lanka, by entering upon the Mahayana discipline the veils [of ignorance] are
destroyed,andoneturnsawayfromthemultitudinouswavesoftheVijnanaandfallsnotintothe
refugeandpracticeofthephilosophers.
"LordofLanka,thephilosophers'practicestartsfromtheirownegotisticattachments.Their
uglypracticearisesfromadheringtodualisticviewsconcerningtheselfnatureoftheVijnana.
"Welldone,LordofLankareflectonthesignificationofthisasyoudidwhenseeingthe
Tathagatabeforeforthis,indeed,isseeingtheTathagata."
AtthattimeitoccurredtoRavana:"I wish to see the Blessed One again, who has all the
disciplinary practices at his command, who has turned away from the practices of the
philosophers, who is born of the state of realisation in the inmost consciousness, and who is
beyond[thedualismof]thetransformedandthetransforming.Heistheknowledge(12)realised
bytheYogins,heistherealisationattainedbythosewhoenjoytheperfectblissoftheSamadhi
which they gain by coming to an intuitive understanding through meditation. May I see thus
[again]theCompassionateOnebymeansofhismiraculouspowersinwhomthefuelofpassion
and discrimination is destroyed, who is surrounded by sons of the Buddha, who has penetrated
intothemindsandthoughtsofallbeings,whomovesabouteverywhere,whoknowseverything,
whokeepshimselfawayfromwork(kriya)andform(lakshana)seeinghimmayIattainwhatI
have not yet attained, [retain] what I have already gained, may I conduct myself with non
discrimination, abide in the joy of Samadhi and Samapatti, and attain the ground where the
Tathagataswalk,andinthesemakeprogress."
At that moment, the Blessed One recognising that the Lord of Lanka is to attain the
Anutpattikadharmakshanti showed his glorious compassion for the tenheaded one by making
himself visible once more on the mountainpeak studded with many jewels and enveloped in a
networkofjewels.ThetenheadedKingofLankasawthesplendouragainasseenbeforeonthe
mountainpeak,[hesaw]theTathagata,whowastheArhatandtheFullyEnlightenedOne,with
thethirtytwomarksofexcellencebeautifullyadorninghisperson,andalsosawhimselfoneach
mountainpeak, together with Mahamati, in front of the Tathagata, the FullyEnlightened One,
puttingforwardhisdiscourseontherealisationexperiencedbytheTathagatainhisinmostself,
and,surroundedbytheYakshas,conversingontheverbalteachingsandstories[oftheBuddha].
Those(13)[Buddha]landswereseenwiththeLeaders.1
1Thereissurelyadiscrepancyhereinthetext.T'angreads:"InalltheBuddhalandsintheten
quarterswerealsoseensucheventsgoingon,andtherewasnodifferencewhatever."Weiisquitedifferent
and has the following: "Besides, he saw all the Buddhalands and all the kings thinking of the
transitorinessofthebody.Astheyarecovetouslyattachedtotheirthrones,wives,children,andrelatives,
they find themselves bound by the five passions and have no time for emancipation. Seeing this, they
abandon their dominions, palaces, wives, concubines, elephants, horses, and precious treasures, giving
themalluptotheBuddhaandhisBrotherhood.Theynowretreatintothemountainwoods,leavingtheir
homesandwishingtostudythedoctrine.He[Ravana]thenseestheBodhisattvasinthemountainwoods
strenuouslyapplyingthemsevestothemasteryofthetruth,eventotheextentofthrowingthemselvesto
thehungrytiger,lion,andRakshasas.HethusseestheBodhisattvasreadingandrecitingthesutrasunder
atreeinthewoodsanddiscoursingonthemforothers,seekingtherebythetruthoftheBuddha.Hethen
seestheBodhisattvasseatedundertheBodhitreeintheBodhimandalathinkingofthesufferingBeings
andmeditatingonthetruthoftheBuddha.HethenseesthevenerableMahamatitheBodhisattvabefore
eachBuddhapreachingaboutthespiritualdisciplineofone'sinnerlife,andalsosees[theBodhisattva]
surrounded by all the Yakshas and families and talking about names, words, phrases, and paragraphs."
ThislastsentenceisevidentlythetranslationoftheSanskritdesanapathakatham,whichiscontrastedin
the Lankavatara throughout with pratyatmaryajnanagocara (the spiritual realm realised by noble
wisdominone'sinmostconsciousness).
Then the Blessed One beholding again this great assembly with his wisdomeye, which is
notthehumaneye,laughedloudlyandmostvigorouslylikethelionking.Emittingraysoflight
fromthetuftofhairbetweentheeyebrows,fromtheribs,fromtheloins,fromtheSrivatsa1onthe
breast,andfromeveryporeoftheskin,emittingraysoflightwhichshoneflaminglikethefire
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takingplaceattheendofakalpa,likealuminousrainbow,liketherisingsun,blazingbrilliantly,
gloriouslywhichwereobservedfromtheskybySakra,Brahma,andtheguardiansoftheworld,
theonewhosatonthepeak[ofLanka]vyingwithMountSumerulaughedtheloudestlaugh.At
thattimetheassemblyoftheBodhisattvastogetherwithSakraandBrahma,eachthoughtwithin
himself:
"Forwhatreason,Iwonder,fromwhatcausedoestheBlessedOnewhoisthemasterofall
theworld(sarvadharmavasavartin),aftersmilingfirst,2laughtheloudestlaugh?Whydoeshe
emitraysoflightfromhisownbody?Why,emitting[raysoflight],doesheremainsilent,with
therealisation[oftheTruth]inhisinmostself,andabsorbeddeeplyandshowingnosurprisein
the bliss of Samadhi, and reviewing the [ten] quarters, looking around like the lionking, and
thinkingonlyofthediscipline,attainment,andperformanceofRavana?"
1Swastika.
2ThisiswantingintheChinesetranslations.
At that time, Mahamati the BodhisattvaMahasattva who was previously requested by

Ravana[toasktheBuddhaconcerninghisselfrealisation],feelingpityonhim,(14)andknowing
themindsandthoughtsoftheassemblyoftheBodhisattvas,andobservingthatbeingstobeborn
in the future would be confused in their minds because of their delight in the verbal teaching
(desanapatha), because of their clinging to the letter as [fully in accordance with] the spirit
(artha),becauseoftheirclingingtothedisciplinarypowersoftheSravakas,Pratyekabuddhas,and
philosophers,whichmightleadthemtothinkhowitwerethattheTathagatas,theBlessedOnes,
even in their transcendental state of consciousness should burst out into loudest laughter
Mahamati the Bodhisattva asked the Buddha in order to put a stop to their inquisitiveness the
followingquestion:"Forwhatreason,forwhatcausedidthislaughtertakeplace?"
SaidtheBlessedOne:"Welldone,welldone,Mahamati!Welldone,indeed,foroncemore,
Mahamati! Viewing the world as it is in itself and wishing to enlighten the people in the world
whoarefallenintoawrongviewofthingsinthepast,present,andfuture,thouundertakesttoask
me the question. Thus should it be with the wise men who want to ask questions for both
themselves and others. Ravana, Lord of Lanka, O Mahamati, asked a twofold question of the
TathagatasofthepastwhoareArhatsandperfectBuddhasandhewishesnowtoaskmetooa
twofoldquestioninordertohaveitsdistinction,attainment,andscopeascertainedthisiswhatis
never tasted by those who practise the meditation of the Sravakas, Pratyekabuddhas, and
philosophersandthesamewillbeaskedbythequestionlovingtenheadedoneoftheBuddhasto
come."
Knowingthat,theBlessedOnesaidtotheLordofLanka,thus:"Ask,thouLordofLanka
the Tathagata has given thee permission [to ask], delay not, whatever questions thou desirest to
haveanswered,Iwillanswereachofthem(15)withjudgmenttothesatisfactionofyourheart.
Keepingthyseatofthoughtfreefrom[false]discrimination,observewellwhatistobesubduedat
eachstageponderthingswithwisdom[seeinginto]thenatureoftheinnerprincipleinthyself,
abide in the bliss of Samadhi embraced by the Buddhas in Samadhi, abide in the bliss of
tranquillisation going beyond the Samadhi and understanding attained by the Sravakas and
Pratyekabuddhas,abidein[theattainmentoftheBodhisattvas]inthestagesofAcala,Sadhumati,
andDharmameghagraspwelltheegolessnessofallthingsinitstruesignificancebeanointedby
theBuddhasinSamadhiatthegreatpalaceoflotusjewels.1SurroundedbytheBodhisattvaswho
aresittingonlotusesofvarioussortseachsupportedbythegraciouspoweroftheBuddhas,thou
shaltfindthyselfsittingonalotusandeachoneoftheBodhisattvaslookingattheefacetoface.
This is a realm beyond the imagination. Thou shouldst plan out an adequate plan and establish
thyselfatastageofdisciplinebyplanningoutsuchaplanasshallinclude[allkindsof]skilful
means,sothatthoucomesttorealisethatrealmwhichisbeyondimaginationandthoushouldst
attainthestageofTathagatahoodinwhichoneisabletomanifestoneselfinvariousforms,and
whichissomethingneverseenbeforebytheSravakas,Pratyekabuddhas,philosophers,Brahma,
Indra,Upendra,andothers.''
1ThefollowingsentenceisdonebytheaidofT'ang,astheSanskritdoesnotseemtogiveany
sense. Literally translated it reads: "There by the becoming lotuses, by those lotuses that are blessed
variouslybythebenedictionofhisownperson...."Weihas:"OKingofLanka,thouwiltbeforelongsee
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thyperson,too,thussittingonthelotusthroneandcontinuingtoabidethereinamostnaturalmanner.
ThereareinnumerablefamiliesoflotuskingsandinnumerablefamiliesofBodhisattvasthere,eachoneof
whomissittingonalotusthrone,andsurroundedbythosethouwiltfindthyselfandlookingfacetoface
at one another, and each one of them will before long come to abide in a realm beyond the
understanding."
AtthatmomenttheLordofLankabeingpermittedbytheBlessedOne,rosefromhisseaton
the peak of the jewelmountain which shone like the jewellotus immaculate and shining in
splendourhewassurroundedbyalargecompanyofcelestialmaidens,andallkindsofgarlands,
flowers, perfumes, incense, unguents, umbrellas, banners, fiags, necklaces, halfnecklaces,
diadems,tiaras,(16)andotherornamentswhosesplendourandexcellencewereneverheardofor
seenbefore,werecreatedmusicwasplayedsurpassinganythingthatcouldbehadbythegods,
Nagas, Yakshas, Rakshasas, Gandharvas, Kinnaras, Mahoragas, and men musical instruments
werecreatedequaltoanythingthatcouldbehadinalltheworldofdesireandalsosuchsuperior
musicalinstrumentswerecreatedasweretobeseenintheBuddhalandstheBlessedOneandthe
Bodhisattvaswereenvelopedinanetofjewelsavarietyofdressesandhighbannerswasmade
risinghighintheairashighasseventalatreestogreat[theBuddha],showeringgreatcloudsof
offerings, playing music which resounded [all around], and then descending from the air, [the
LordofLanka]satdownonthepeakofthejewelmountainornamentedwithmagnificentjewel
lotuswhosesplendourwassecondonlytothesunandlightning.Sittinghemadecourtesysmiling
firsttotheBlessedOneforhispermissionandproposedhimatwofoldquestion:"Itwasaskedof
theTathagatasofthepast,whowereArhats,FullyEnlightenedOnes,anditwassolvedbythem.
Blessed One, now I ask of thee [the request] will certainly be complied with by thee as far as
verbalinstructionisconcerned1asitwasbytheBuddhas[ofthepast].BlessedOne,dualitywas
discourseduponbytheTransformedTathagatasandTathagatasofTransformation,butnotbythe
TathagatasofSilence.2 The Tathagatas of Silence are absorbed in the blissful state of Samadhi,
they do not discriminate concerning this state, nor do they discourse on it. Blessed One, thou
assuredlywiltdiscourseonthissubjectofduality.Thouartthyselfamasterofallthings,anArhat,
aTathagata.ThesonsoftheBuddhaandmyselfareanxioustolistentoit."
1Thatis,asfarastheteachingcouldbeconveyedinwords.Desanapathastandsincontrastwith
siddhanta,orpratyatmagatiintheLankavatara.
2InT'angandWei:"OriginalTathagatas."
TheBlessedOnesaid,"LordofLanka,tellmewhatyoumeanbyduality?"
TheLordoftheRakshasas,(17)whowasrenewedinhisornaments,fullofsplendourand
beauty,withadiadem,bracelet,andnecklacestrungwithvajrathread,said,"Itissaidthateven
dharmasaretobeabandoned,andhowmuchmoreadharmas.BlessedOne,whydoesthisdualism
existthatwearecalledupontoabandon?Whatareadharmas?andwhataredharmas?Howcan
therebeadualityofthingstoabandonadualitythatarisesfromfallingintodiscrimination,from
discriminatingselfsubstancewherethereisnone,from[theideaof]thingscreated(bhautika)and
uncreated,becausethenondifferentiatingnatureoftheAlayavijnanaisnotrecognised?Likethe
seeingofahaircircleasreallyexistingintheair,[thenotionofdualism]belongstotherealmof
intellectionnotexhaustively purgated. This being the. case as it should be, howcouldtherebe
anyabandonment[ofdharmasandadharmas]?"
SaidtheBlessedOne,"LordofLanka,seestthounotthatthedifferentiationofthings,such
asisperceivedinjarsandotherbreakableobjectswhosenatureitistoperishintime,takesplace
in a realm of discrimination [cherished by] the ignorant? This being so, is it not to be so
understood? It is due to discrimination [cherished by] the ignorant that there exists the
differentiationofdharmaandadharma.Noblewisdom(aryajnana),however,isnottoberealised
by seeing [things this way]. Lord of Lanka, let it be so with the ignorant who follow the
particularisedaspectofexistencethattherearesuchobjectsasjars,etc.,butitisnotsowiththe
wise.Oneflameofuniformnaturerisesupdependingonhouses,mansions,parks,andterraces,
and burns them down while a difference in the flames is seen according to the power of each
burningmaterialwhichvariesinlength,magnitude,etc.Thisbeingso,why(18)isitnottobeso
understood?Thedualityofdharmaandadharmathuscomesintoexistence.Notonlyisthereseen
a fireflame spreading out in one continuity and yet showing a variety of flames, but from one
seed, Lord of Lanka, are produced, also in one continuity, stems, shoots, knots, leaves, petals,
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flowers,fruit,branches,allindividualised.Asitiswitheveryexternalobjectfromwhichgrows[a
variety of] objects, so also with internal objects. From ignorance there develop the Skandhas,
Dhatus, Ayatanas, with all kinds of objects accompanying, which grow out in the triple world
where we have, as we see, happiness, form, speech, and behaviour, each differentiating
[infinitely]. The oneness of the Vijnana is grasped variously according to the evolution of an
objectiveworldthusthereareseenthingsinferior,superior,andmiddling,thingsdefiledandfree
from defilement, things good and bad. Not only, Lord of Lanka, is there such a difference of
conditionsinthingsgenerally,thereisalsoseenavarietyofrealisationsattainedinnerlybyeach
Yogin as he treads the path of discipline which constitutes his practice. How much more
difference in dharma and adharma do we not see in a world of particulars which is evolved by
discrimination?Indeed,wedo.
"LordofLanka,thedifferentiationofdharmaandadharmacomesfromdiscrimination.Lord
ofLanka,whataredharmas?Thatis,theyarediscriminatedbythediscriminationscherishedby
the philosophers, Sravakas, Pratyekabuddhas, and ignorant people. They think that the dharmas
headedbyqualityandsubstanceareproducedbycauses[thesearethenotions]tobeabandoned.
Sucharenottoberegarded[asreal]becausetheyareappearances(lakshana).Itcomesfromone's
clinging [to appearances] that the manifestations of his own Mind are regarded as reality
(dharmata). (19) Such things as jars, etc., are products of discrimination conceived by the
ignorant, they exist not their substances are not attainable. The viewing of things from this
viewpointisknownastheirabandonment.
"What,then,areadharmas?LordofLanka,[dharmas]areunattainableastotheirselfhood,
theyarenotappearancesbornofdiscrimination,theyareabovecausalitythereisinthemnosuch
[dualistic] happening as is seen as reality and nonreality. This is known as the abandoning of
dharmas.Whatagainismeantbytheunattainabilityofdharmas?Thatis,itislikehornsofahare,
oranass,oracamel,orahorse,orachildconceivedbyabarrenwoman.Theyaredharmasthe
natureofwhichisunattainabletheyarenottobethought[asreal]becausetheyareappearances.
TheyareonlytalkedAboutinpopularparlanceiftheyhaveanysenseatalltheyarenottobe
adhered to as in the case of jars, etc. As these [unrealities] are to be abandoned as not
comprehensible by the mind (vijnana), so are things (bhava) of discrimination also to be
abandoned.Thisiscalledtheabandoningofdharmasandadharmas.LordofLanka,yourquestion
astothewayofabandoningdharmasandadharmasisherebyanswered.
"LordofLanka,thousayestagainthatthouhastasked[thisquestion]oftheTathagatasof
the past who were Arhats and FullyEnlightened Ones and that it was solved by them. Lord of
Lanka, that which is spoken of as the past belongs to discrimination as the past is thus a
discriminated [idea], even so are the [ideas] of the future and the present. Because of reality
(dharmata) the Tathagatas do not discriminate, they go beyond discrimination and futile
reasoning,theydonotfollow(20)theindividuationaspectofforms(rupa)exceptwhen[reality]
is disclosed for the edification of the unknowing and for the sake of their happiness.1 It is by
transcendental wisdom (prajna) that the Tathagata performs deeds transcending forms
(animittacara)therefore,whatconstitutestheTathagatasinessenceaswellasinbodyiswisdom
(jnana).Theydonotdiscriminate,noraretheydiscriminated.Whereforedotheynotdiscriminate
the Manas? Because discrimination is of the self, of soul, of personality. How do they not
discriminate? The Manovijnana is meant for the objective world where causality prevails as
regards forms, appearances, conditions, and figures. Therefore, discrimination and non
discriminationmustbetranscended.
1Thisisoneofthemostimportantsectionsinthisfirstintroductorychapter,butsingularlyallthe
three texts, perhaps excepting T'ang, present some difficulties for clear understanding. Wei: "Lord of
Lanka,whatyouspeakofaspastisaformofdiscrimination,andsoarethefutureandthepresent,alsoof
discrimination.LordofLanka,whenIspeakoftherealnatureofsuchnessasbeingreal,italsobelongsto
discriminationitislikediscriminatingformsastheultimatelimit.Ifonewishestorealisetheblissofreal
wisdom,lethimdisciplinehimselfintheknowledgethattranscendsformstherefore,donotdiscriminate
theTathagatasashavingknowledgebodyorwisdomessence.Donotcherishanydiscriminationin[thy]
mind.Donotclingin[thy]willtosuchnotionsasego,personality,soul,etc.Hownottodiscriminate?It
isintheManovijnanathatvariousconditionsarecherishedsuchasforms,figures,[etc.]donotcherish
such[discriminations].Donotdiscriminatenorbediscriminated.Further,LordofLanka,itislikevarious
formspaintedonthewall,allsentientbeingsaresuch.LordofLanka,allsentientbeingsarelikegrasses
and trees, with them there are no acts, no deeds, Lord of Lanka, all dharmas and adharmas, of them
nothing is heard, nothing talked...." T'ang: "Lord of Lanka, what you speak of as past is no more than
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discrimination,soisthefutureItooamlikehim.[Isthistoberead,"thepresent,too,islikeit"!]Lordof
Lanka,theteachingofalltheBuddhasisoutsidediscriminationasitgoesbeyondalldiscriminations
and futile reasonings, it is not a form of particularisation, it is realised only by wisdom. That [this
absolute] teaching is at all discoursed about is for the sake of giving bliss to all sentient beings. The
discoursingisdonebythewisdomtranscendingforms.ItiscalledtheTathagatatherefore,theTathagata
hashisessence,hisbodyinthiswisdom.Hethusdoesnotdiscriminate,norishetobediscriminated.Do
not discriminate him after the notion of ego, personality, or being. Why this impossibility of
discrimination?becausetheManovijnanaisarousedonaccountofanobjectiveworldwhereinitattaches
itselftoformsandfigures.Therefore,[theTathagata]isoutsidethediscriminating[view]aswellasthe
discriminated[idea].LordofLanka,itislikebeingspaintedincoloursonawall,theyhavenosensibility
[orintelligence].Sentientbeingsintheworldarealsolikethemnoacts,norewards[arewiththem].So
arealltheteachings,nohearing,nopreaching."
"LordofLanka,beingsareappearances,theyarelikefigurespaintedonthewall,theyhave
no sensibility [or consciousness]. Lord of Lanka, all that is in the world is devoid of work and
action because all things have no reality, and there is nothing heard, nothing hearing. Lord of
Lanka,allthatisintheworldislikeanimagemagicallytransformed.Thisisnotcomprehended
bythephilosophersandtheignorant.LordofLanka,hewhothusseesthings,istheonewhosees
truthfully. Those who see things otherwise walk in discrimination as they depend on
discrimination, they cling to dualism. It is like seeing one's own image reflected in a mirror, or
one's own shadow in the water, or in the moonlight, or seeing one's shadow in the house, or
hearinganechointhevalley.Peoplegraspingtheirownshadowsofdiscrimination(21)uphold
the discrimination of dharma and adharma and, failing to carry out the abandonment of the
dualism,theygoondiscriminatingandneverattaintranquillity,Bytranquillityismeantoneness
(ekagra), and oneness gives birth to the highest Samadhi, which is gained by entering into the
wombofTathagatahood,whichistherealmofnoblewisdomrealisedinone'sinmostself."
TheFirstChapterCalled"RavanaAskingforInstruction."1
1Itisnoteworthythatthechapterendingsarenotthesamethroughouttheentiretext.Generally,
reference is made to the Sutra itself at the end of a chapter, stating that the chapter bears such a title
belongingtosuchaSutra.ButinthepresentcasethereisnomentionatalloftheLankavataraSutraasif
thisRavanasectionweresomethingquiteindependent.Whilethereisnodoubtaboutitsbeingalater
addition,seeingwhatacompletepieceofnarrativeitformsbyitself,andagainseeingthattherestofthe
textmakesnofurtherreferencetoRavana,thetrendofthediscourseaspresentedbytheBuddhashows
that it is closely related to the Sutra, especially when it emphasises at the end the importance of self
realisationagainsttheinanityorfutilityoftheverbalteachingordinarilygivenoutbyamaster.
[CHAPTERTWO]
I1
(22) At that time Mahamati the BodhisattvaMahasattva who had visited all the Buddha
lands,togetherwithalltheBodhisattvas,rosefromhisseatbythepoweroftheBuddhas,drawing
hisuppergarmentoveroneshoulder,placinghisrightkneeonthegroundandwithfoldedhands,
turning in the direction of the Blessed One, respectfully saluted him, and praised him with the
followingverses:
1.Asthoureviewesttheworldwiththytranscendentalknowledgeandcompassion,itisto
thee like an ethereal flower, of which one cannot say whether it is born or destroyed, as [the
categoryof]beingandnonbeingisinapplicabletoit.
2.Asthoureviewestallthingswiththytranscendentalknowledgeandcompassion,theyare
totheelikevisions,theyarebeyondthereachofintellectualgrasp,as[thecategoryof]beingand
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nonbeingisinapplicabletothem.
3.Asthoureviewesttheworldwiththytranscendentalknowledgeandcompassion,itisto
theealwayslikeadream,ofwhichonecannotsaywhetheritispermanentordestructible,as[the
categoryof]beingandnonbeingisinapplicabletoit.
4.IntheDharmakaya,whoseselfnatureislikeavisionoradream,whatistheretopraise?
Whennothoughtarisesastoexistenceorastonothavingselfnature,thenthereispraise.
5. Of a thing whose appearance is not visible because of its being beyond the senses and
theirobjects(23),howcanitbepraisedorblamed,OMuni?
1Thisdivisionismadebythetranslatortofacilitatetheunderstandingofthetextinwhichdivers
subjectsarepromiscuouslytreated.
6. With thy transcendental knowledge and compassion which are above form, thou
comprehendesttheegolessnessofthingsandpersons,andartthyselfalwayscleanandfreefrom
thehindrancesofpassionandknowledge.
7. Thou dost not vanish in Nirvana, nor is Nirvana abiding in thee for it transcends the
dualityofknowingandknownandofbeingandnonbeing.
8. Those who see the Muni so serene and beyond birth [and death] will be cleansed of
attachment,stainlessbothinthisworldandintheother.
II
At that time Mahamati the BodhisattvaMahasattva praising the Blessed One with such
versesasthese,madehisownnameknowntotheBlessedOne.
9. I am Mahamati, Blessed One, and am well versed in the Mahayana. I wish to ask one
hundredandeightquestionsoftheewhoartmosteloquent.
10. Hearing his words the Buddha, the best knower of the world, looking over the whole
assembly,spoketothesonoftheSugatathus:
11.Askme,sonsoftheVictorious,andMahamati,youaskandIwillinstructyouinself
realisation.
AtthatmomentMahamatitheBodhisattvaMahasattvawhowasgivenbytheBlessedOne
theopportunitytospeak,prostratedhimselfatthefeetoftheBlessedOneandasked:
(24)12.Howcanonebecleansedoffalseintellection?Whencedoesitarise?Howcanone
perceiveerrors?Whencedotheyarise?
13. Whence come lands, transformation, appearance, and philosophers? Wherefore is the
stateofimagelessness,thegradations,andwhencearethesonsoftheVictorious?
14.Whereisthewayofemancipation?Whoisinbondage?Bywhatisheredeemed?What
isthementalstateofthosewhopractisetheDhyanas?Whenceisthetriplevehicle?
15.Whatisthatwhichisbornofcausation?Whatiseffect?Whatiscause[orthatwhich
works]?Whencethedoctrineofduality?Whencedoesitarise?
16. Wherefore is the tranquilising exercise of formlessness? And that of complete
extinction?Whereforetheextinctionofthoughts?Andhowisoneawakenedfromit?
17.Howdoesaction rise? Whence is the behaviour of those who holdthebody?Whence
[this]visible[world]?Whencetheconditions?Whencetheentranceuponthestages?
18.Whoisitthatbreaksthroughthistripleexistence?Whatistheabode?Whatisthebody?
Wheredoesthatwhichisabidingarise?WhencecomesthesonoftheBuddha?
19. Who attains the psychic faculties, the selfmasteries, the Samadhis? How is the mind
tranquilised?Praytellme,OBulllikeVictor?
20. What is the Alaya? And whence the Manovijnana? (25) How doesthe visible[world]
rise?Howdoesitceasefrombeingvisible?
21.Whencearefamiliesandnofamilies?WhatismeantbyMindonly?Thesettingupof
marks?Andwhence[thedoctrineof]egolessness?
22.Whyistherenobeing?Whatkindofteachingisinaccordancewithpopularthinking?
Howcanoneceasecherishingeternalism(sasvatadarshana)andnihilism(ucchedadarshana)?
23.Howisitthatyoudonotdifferfromthephilosophersasregardsappearance?Tellme,
whenceistheriseoftheNyayaschool?Itsfuture?
24. What is meant by emptiness? What do you understand by momentary destruction?
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WhenceistheWomb?Andwhenceisthestabilityoftheworld?
25. Why is the world like a vision and a dream? How does it resemble the city of the
Gandharvas?Whyitistoberegardedaslikeamirage,orlikethemoonreflectedinwater?Pray
tellme.
26.Whataretheelementsofenlightenment?Whencearetheconstituentsofenlightenment?
Whereforeisarevolution,andthedisturbanceofakingdom?Andhowdoestherealisticviewof
existence(bhavadrishti)takeitsrise?
27.Whatismeantbytheworldbeingabovebirthanddeath?orbeingliketheflowerinthe
air?Howdoyouunderstandit?Whydoyouregarditasbeingbeyondwords?
28. How is it not subject to discrimination? How is it like the sky? Of how many sorts is
suchness?HowmanifoldistheMind?HowmanyParamitasarethere?
29. Whence is the gradation of the stages? What is the state of imagelessness? (26)
Whereforeisthetwofoldegolessness?Howisonecleansedof[thehindranceof]knowledge?
30. Of how many kinds is knowledge (jnana)? O Leader! How many moral precepts are
there?andformsofbeing?Whencearethefamiliesbornofgoldandjewelandpearl?
31. Of whom is speech born? Whence is the differentiation of beings? Whence are the
sciences,offices,arts?andbywhomaretheymademanifest?
32. Of how many sorts are gathas? What is prose? What is metre? Of how many sorts is
reasoningandexegesis?
33.Howmanyvarietiesoffoodanddrinkarethere?Whencedoessexualdesireoriginate?
Whencearetherekings,sovereigns,andprovincialrulers?
34. How does a king protect his dominion? Of how many groups are heavenly beings?
Whencearetheearth,stars,constellations,themoon,andthesun?
35. How many kinds of emancipation are there? of the Yogins? How many kinds of
discipleship?Andhowaboutthemasters?
36.Howmanykinds of Buddhahood are there? And how many of theJatakaTales?How
numerousaretheevilones?Hownumerousaretheheretics?
37.Whatismeantby[thedoctrine]thatthereisnothingbutthoughtconstruction?Praytell
me,thouMostEloquentOne?
(27) 38. Whence are the clouds in the sky? the wind? What is meant by recollection? by
wisdom(medha)?Whencearetreesandvines?Praytellme,LordoftheTripleWorld?
39. How do horses, elephants, and deer get caught? Wherefore are there fools and
despicablepeople?Praytellme,thouCharioteeroftheMind?
40.Whereforearethesixseasonsmentioned?WhatismeantbytheIcchantika[onewhois
without Buddhanature]? Pray tell me whence is the birth of a man? of a woman? of a
hermaphrodite?
41.HowdoesoneretrogradeintheYogaexercises?Howdoesonemakeprogressinthem?
Howmanyexercisesarethere?andhowaremenkeptabidinginthem?Praytellme.
42. Beings are born in the various paths of existence, what are their specific marks and
forms?Howisabundanceofwealthacquired?Praytellme,thouwhoartlikethesky?
43.WhenceistheSakyafamily?AndtheonebornofIkshvaku?WhenceistheRishiLong
Penance?Whatistaughtbyhim?
44. How is it that thou art thus apparent everywhere in every land, surrounded by such
Bodhisattvasofsuchvariousnamesandforms?
45. Why is meat not to be eaten? Why is it forbidden? Whence was the carnivorous race
born,whoeatsmeat?
46.Whyarethelandsshapedlikethemoon,thesun,theSumeru,thelotus,theswatika,and
thelion?Praytellme.
(28)47.WhereforearethelandsshapedlikeacapsizedandupturnednetofIndrawhichis
composedofallsortsofjewels?Praytellmewhy?
48.Whereforeare[thelands]shapedintheformofaluteoradrum?Likevariousflowers
andfruits?Likethesunandthemoonwhicharesostainless?Praytellme.
49.WhencearetheBuddhasofTransformation?WhencearetheBuddhasofMaturity[or
Recompense]? Whence are the Buddhas who are endowed with transcendental knowledge of
suchness?Praytellme.
50.Whydoesnotoneattainenlightenmentintheworldofdesire?Praytellme.Whatisthe
meaningofyourbeingenlightenedintheAkanishthabyshakingoffallthepassions?
51.AftermypassingwhowillbetheupholderoftheDiscipline[orDoctrine,sasana]!How
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longshouldtheteacherabide?Howlongshouldtheteachingcontinue?
52.Howmanysortsofestablishedtruthsarethere?Andhowmanyofphilosophicalviews?
Whenceismorality?AndwhatconstitutesthebeingofaBhikshu?Praytellme.
53. What is meant by a state of revulsion [or turningback]? Whence is a state of
imagelessness,[whichisrealised]bythePratyekabuddhas,Bodhisattvas,andSravakas?
54. By whom are the psychic powers of this world attained? What are the superworldly
ones?Bywhatmeansdoesthemindenteruponthesevenstages?Praytellme.
55.HowmanykindsofBrotherhoodarethere?Andhowdoesadissensiontakeplaceina
Brotherhood!Whencearemedicaltreatisesforbeings?Praytellme.
(29) 56. You say that you were among the Buddhas Kasyapa, Krakuchanda, and
Kanakamunitellmewhereforeso,OGreatMuni!
57. Whence is the doctrine that there is no egosoul in beings? Whence is the doctrine of
eternity,andofannihilation?WhereforedoyounoteverywhereannouncethedoctrineofMind
onlyasthetruth?
58. What is meant by the forest of men and women? And by the forest of Karitaki and
Amali?WhencearethemountainsKailasa,Cakravada,andVajrasamhanana?
59.Amongthese,whencearethemountainsdecoratedwithvarioussortsofjewelsandfilled
withRishisandGandharvas?Praytellme.
60. Hearing this [which constitutes] the wonderful doctrine of the Mahayana and also the
mostexcellentheartoftheBuddhas,theGreatHero,theBuddha,theOneMostExcelledinthe
KnowledgeoftheWorld,[spokethus]:
61.Welldone!Welldone!OMahaprajnaMahamati!Listenwell,andIwilltellyouinorder
regardingyourquestions.
62. Birth, nobirth, Nirvana, emptiness, transmigration, havingnosellnature, Buddhas,
sonsoftheParamitas,
63.TheSravakas,Bodhisattvas,thephilosophers,thosewhoarecapableofformlessdeeds,
theMeru,oceans,mountains,islands,lands,theearth,
64.Thestars,thesun,themoon,thephilosophers,theAsura,(30)emancipations,theself
masteries,thepsychicfaculties,theDhyanas,theSamadhis,
65.Theextinctions(nirodha),thesupernaturalpowers,theelementsofenlightenment,and
thepaths,Dhyanas,theunmeasurables,theaggregates(skandhas),andthecomingsandgoings.
66. Samapattis, the extinctions, the stirrings of mind, explanations in words, the Citta,
Manas,andVijnanas,egolessness,thefiveDharmas,
67.Selfnature,thediscriminating,thediscriminated,thevisible[world],dualismwhence
arethey?Variousformsofvehicles,families,thosebornofgold,jewels,andpearls?
68. The Icchantika, the original elements, the wanderingabout, one Buddhahood,
knowledge, the known, the marching, the attainment, and the existence and nonexistence of
beings?
69. How are horses, elephants, deer caught? Pray tell me how. What is a proposition, a
teachingestablishedbytheconjunctionofreasonandillustration?
70.Whenceiscauseandeffect?Variouserrors?andalsoreason?[Whythestatementthat
there is] nothing but Mind, that there is no objective [literally, seen] world, that there is no
ascendingofthestages?
71. Whence is the state of imagelessness and revulsion which is a hundredfold?1Youtell
me.Likewiseaboutmedicaltreatises,arts,crafts,sciences,andteachings?
1NotfoundinT'ang.
72.Andalsowhatarethemeasurementsofthemountains,Sumeru,andtheearth?Whatare
themeasurementsoftheocean,moon,andsun?Tellme.
(31) 73. How many particles of dust are there in the body of a being? How many of the
coarserones,ofthefinerones,andofthemiddleones?Howmanyparticlesofdustineveryland?
Howmanyineverydhanva?
74.Inmeasuringdistancehowmuchisahasta,adhanu,akrosa,ayojana,ahalfyojana?
Howmanyofrabbithairs,ofwindowdust,louseeggs,orramhairs,ofbarley?1
75.Howmanygrainsofbarleyinaprastha?Howmanygrainsofbarleyinahalfprastha?
Likewisehowmanyinadrona,inakharya,alaksha,akoti,avimvana?
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76.Howmanyatomsarethereinamustardseed?Howmanymustardseedsarethereina
rakshika?Howmanyinabean,inadharana,inamashaka?
77.Howmanydharanasarethereinakarsha?Howmanykarshasinapala?andhowmany
palasarethereinMountSumeruwhichisahugeaccumulation[ofmasses]?
78.Youshouldaskmethus,Oson!Whydoyouaskmeotherwise?Howmanyatomsare
thereinthebodyofaPratyekabuddha,ofaSravaka,ofaBuddha,andofaBodhisattva?(32)Why
doyounotaskmeinthiswise?
79.Howmanyatomsarethereatthetopofaflame?Howmanyatomsareinthewind?How
manyineachsenseorgan?Howmanyinaporeoftheskin?intheeyebrows?
80.Whencearethesemenofimmensewealth,kings,greatsovereigns?Howisthekingdom
takencareofbythem?Andhowabouttheiremancipation?
81.Tellwhenceisproseandmetre.Whyissexualdesireuniversallycherished?Whenceis
thevarietyoffoodsanddrinks?Whencethemanwomanforest?
82.WhereforearethemountainsofVajrasamhanana?Tellmewhence,whereforearethey
likeavision,adream,andafatamorgana?
1SeetheAbhidharmakosa,translatedbyLouisdelaValleePoussin,Ch.III,p.178.
83.Whenceisthearisingofclouds?Andwhencedotheseasonsrise?Whenceisthenature
oftaste?Whenceiswoman,man,andhermaphrodite?
84.WhencearetheadornmentsandtheBodhisattvas?Askme,Omyson!Whencearethe
divinemountainsembellishedbytheRishisandGandharvas?
85. Whence is the way of emancipation? Who is in bondage? By whom is he delivered?
Whatisthestateofonewhopractisestranquillisation?Whatistransformation,andwhoarethose
philosophers?
86. What is meant by nonexistence, existence, and noeffect? Whence arises the visible
world?(33)Howcanonebecleansedoffalseintellection?Whencedoesfalseintellectionarise?
87.Whencearisesaction?Andwhenceitsdeparture?Tellme.Howdoestheextinctionof
thoughttakeplace?AndwhatismeantbyaSamadhi?
88.Whoistheonethatbreaksthroughthetripleworld?Whatistheposition?Whatisthe
body? Wherefore the doctrine that beings have no egosoul? What is meant by a teaching in
accordancewiththeworld?1
89. Do you ask me about the marks? Do you ask me about egolessness? Do you ask me
aboutthewomb,abouttheNyayaphilosophers,OsonoftheVictor?
90.Howabouteternalismandnihilism?Howisthemindtranquillised?Again[howabout]
speech,knowledge,morality,family,OsonoftheVictor?
91.Whatismeantbyreasoningandillustrating,bymasteranddisciple,bymanifoldnessof
beings,foodanddrink,sky,intelligence,evilones,andthestatementthatthereisnothingbutthe
thoughtconstructed?
92. What do you ask me concerning trees and vines, O son of the Victor? What about
diversityoflands,andaboutLongPenancetheRishi?
1Samvrityadesanaiscontrastedtoparamarthasatya,highesttruth.
93.Whatisyourfamily?Whoisyourmaster?Youtellme,OsonoftheVictor.Whoarethe
peoplewhoaredespised?HowisitthatintheYogayoudonotattainenlightenmentintheworld
ofdesire,butthatintheAkanishthathereisrealisation?
94.Whatdoyouaskmeaboutreasoning?(34)Whataboutthepsychicfacultiesbelonging
tothisworld,andaboutthenatureofaBhikshu?
95. Do you ask me about Buddhas of Transformation, Buddhas of Maturity [or
Recompense]?AboutBuddhasoftheKnowledgeofSuchness?AndwhenceistheBodhisattva?
96.Youaskme,OsonoftheVictor,aboutthelandsthataredevoidoflight,resemblinga
lute,adrum,andaflower,andaboutthemindabidinginthesevenstages?
97.Youaskmesuchandmanyotherquestions,whichareinaccordancewiththemarks[of
Truth?]andfreefromerroneousviews.
III
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98.1 I will instruct you as regards realisation and its teaching listen to me intently I will
giveyouanexplanationofthestatements,Oson,listentome,inregardtotheonehundredand
eightstatementsasrecountedbytheBuddhas.
At that moment Mahamati the BodhisattvaMahasattva said to the Blessed One: What is
meantbytheonehundredandeightstatements?2
1Thisverseisprobablytobeseparatedfromtheforegoingonesasitformsasortofintroductionto
whatfollows.Theonehundredandeightquestions(prasna)socalledarenottobenecessarilyidentified
with the one hundred and eight statements (pada) which are uniformely negated in the paragraph that
comesafter.SomesubjectsarecommontotheQuestionsandtheNegations,butothersarenot.Idonot
thinkthereisanyorganicrelationshipbetweenthetwosections.WhatstrikesoneinboththeQuestions
andtheNegationsisthattrivialsubjectsaremixedupwithimportantonesasequallyconstitutingthe
contentofselfrealisation.TheSutraproperwhichissupposedtoconcernitselfwiththemisalsodevoid
ofanintimateconnectionwiththem.
2 Here is one of the most mysterious and unintelligible portions of the LankavaturaSutra. The
Sanskrit word for "statement" is pada, which literally means, "footstep," "a footing," "a position," "a
subject,""anabode,""amatteroftalk,""aportionofalineinastanza,"etc.FortheSanskritpada the
Chinesetranslatorshave"","","","",butastheystandthesetranslationsdonotgiveanysense
tothegeneralcontext.isperhapsthebestinretainingtheoriginalsense,butitistobeunderstoodin
the sense of "a proposition," "a statement," and each sentence containing this word in the following
negationsmeansthateachsubjectreferredtoisnotproperlyconceived,because,forinstance,theconcept
ofbirthisnotinaccordancewiththetrueunderstandingofreality.Birthstandsagainstdeath,theyare
relative notions, and do not apply to a world where things are perceived in their absolute aspect.
Therefore,anystatementthatmightbemadeconcerningbirtharenotatalltruebirthisnobirth,deathis
nodeath,andsoon.Evenofsuchnotionsastruth,realisation,selfnature,mind,paramitas,thesamecan
besaidtomakeastatementaboutanythingistofalsifyit.Hencetheseriesofnegationsasillustrated
here.Butthemysteriousfactaboutthemisthereferencetosomanytritesubjectswhichareevidentlyin
nodirectconnectionwiththeteachingsoftheMahayana.Theremustbesomethinghistoricalaboutthese
referencesofwhichthetranslatorisatpresentquiteignorant.Anothermysteryhereconcernsthenumber
ofpadas:why108,andnotmoreorless?
The Blessed One said: A statement concerning birth is no statement concerning birth a
statementconcerningeternityisnostatementconcerningeternity.[Thetopicsthusnegatedareas
follows:1] the characteristic marks, abiding and changing, moment, selfnature, emptiness,
annihilation, mind, the middle, permanence, causation, cause, the passions, desire, (35) means,
contrivance,purity,inference[orconclusion],illustration,adisciple,amaster,afamily,thetriple
vehicle,imagelessness,vows,thetriplecircle,form,dualityofbeingandnonbeing,bothness,the
noblewisdomofselfrealisation,theblissofthepresentworld,lands,atoms,water,abow,reality,
numbersandmathematics,thepsychicpowers,thesky,clouds,theartsandcraftsandsciences,
the wind, the earth, thinking, thoughtconstructions, selfnature, the aggregates, being, insight,
Nirvana, that which is known, the philosophers, disorder, a vision, a dream, (36) a mirage, a
reflection,acirclemadeinthedarkbyafirebrand,thecityoftheGandharvas,theheavens,food
anddrink,sexuality,philosophicalviews,theParamitas,morality,themoonandthesunandstars,
truth, effect, annihilation and origination, medical treatment, the characteristic marks, the limbs,
arts and sciences, Dhyana, error, the seen [world], protection, dynasty, Rishi, kingdom,
apprehension,treasure,explanation,theIcchantika,man,woman,andhermaphrodite,taste,action,
the body, false intellection, motives, senseorgans, the Samskrita,2 cause and effect, the
Kanishtha,3theseasons,aluxuriantgrowthoftrees,vinesandshrubs,(37)multiplicity,entering
intotheteaching,systemsofmorality,theBhikshus,thepowersadded[bytheBuddha],thelutes.
ThesearetheonehundredandeightstatementsrecountedbytheBuddhasofthepast.
1Toavoidrepetitions,thesubjectsalonearementionedwhicharesystematicallynegatedinthe
text.
2Anythingthatproducesaneffect.
3Aclassofdeities.
IV
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At that moment, Mahamati the BodhisattvaMahasattva said again to the Blessed One: In
howmanyways,BlessedOne,doestherise,abiding,andceasingoftheVijnanastakeplace?
The Blessed One replied: There are two ways, Mahamati, in which the rise, abiding, and
ceasingoftheVijnanastakeplace,andthisisnotunderstoodbythephilosophers.Thatistosay,
theceasingtakesplaceasregardscontinuationandform.IntheriseoftheVijnanas,also,these
twoarerecognisable:theriseasregardscontinuationandtheriseasregardsform.Intheabiding,
also, these two [are discernible]: the one taking place as regards continuation and the other as
regardsform.
[Further,]threemodesaredistinguishableintheVijnanas:(1)theVijnanaasevolving,(2)
theVijnanaasproducingeffects,and(3)theVijnanaasremaininginitsoriginalnature.
[Further,]Mahamati,intheVijnanas,whicharesaidtobeeight,twofunctionsgenerallyare
distinguishable, the perceiving and the objectdiscriminating. As a mirror reflects forms,
Mahamati,theperceivingVijnaaperceives[objects].Mahamati,betweenthetwo,theperceiving
Vijnana and the objectdiscriminating Vijnana, there is no difference they are mutually
conditioning.Then,Mahamati,thepercivingVijnanafunctionsbecauseoftransformation'staking
place [in the mind] by reason of a mysterious habitenergy, while, Mahamati, the object
discriminatingVijnana(38)functionsbecauseofthemind'sdiscriminatinganobjectiveworldand
becauseofthehabitenergyaccumulatedbyerroneousreasoningsincebeginninglesstime.
Again, Mahamati, by the cessation of all the senseVijnanas is meant the cessation of the
Alayavijnana's variously accumulating habitenergy which is generated when unrealities are
discriminated.This,Mahamati,isknownasthecessationoftheformaspectoftheVijnanas.
Again,Mahamati,thecessationofthecontinuationaspectoftheVijnanastakesplaceinthis
wise: that is to say, Mahamati, when both that which supports [the Vijnanas] and that which is
comprehended[bytheVijnanas]ceasetofunction.Bythatwhichsupports[theVijnanas]ismeant
the habitenergy [or memory] which has been accumulated by erroneous reasoning since
beginninglesstimeandbythatwhichiscomprehended[bytheVijnanas]ismeanttheobjective
worldperceivedanddiscriminatedbytheVijnanas,whichis,however,nomorethanMinditself.
Mahamati,itislikealumpofclayandtheparticlesofdustmakingupitssubstance,theyare
neither different nor notdifferent again, it is like gold and various ornaments made of it. If,
Mahamati,thelumpofclayisdifferentfromitsparticlesofdust,nolumpwillevercomeoutof
them.Butasitcomesoutofthemitisnotdifferentfromtheparticlesofdust.Again,ifthereisno
differencebetweenthetwo,thelumpwillbeindistinguishablefromitsparticles.
Evenso,Mahamati,iftheevolvingVijnanaaredifferentfromtheAlayavijnana,eveninits
originalform,theAlayacannotbetheircause.Again,iftheyarenotdifferentthecessationofthe
evolving Vijnanas will mean the cessation of the Alayavijnana, but there is no cessation of its
originalform.Therefore,Mahamati,whatceasestofunctionisnottheAlayainitsoriginalself
form, but is the effectproducing form of the Vijnanas. When this original selfform ceases to
exist, then there will indeed be the cessation of the Alayavijnana. (39) If, however, there is the
cessationoftheAlayavijnana,thisdoctrinewillinnowisedifferfromthenihilisticdoctrineofthe
philosophers.
Thisdoctrine,Mahamati,asitisheldbythephilosophers,isthis:Whenthegraspingofan
objectiveworldceasesthecontinuationoftheVijnanasisstoppedandwhenthereisnomoreof
thiscontinuationintheVijnanas,thecontinuationthathasbeengoingonsincebeginninglesstime
is also destroyed. Mahamati, the philosophers maintain that there is a first cause from which
continuationtakesplacetheydonotmaintainthattheeyeVijnanaarisesfromtheinteractionof
form and light they assume another cause. What is this cause, Mahamati? Their first cause is
knownasspirit(pradhana),soul(purusha),lord(isvara),time,oratom.
V
Again, Mahamati, there are seven kinds of selfnature: collection (samudaya), being
(bhava), characteristic marks (lakshana), elements (mahabhuta), causality (hetu), conditionality
(pratyaya),andperfection(nishpatti).1
VI
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Again, Mahamati, there are seven kinds of first principle [or highest reality, paramartha]:
the world of thought (cittagocara), the world of knowledge (jnana), the world of super
knowledge(prajna),theworldofdualisticviews(drishti),theworldbeyonddualisticviews,the
worldbeyondtheBodhisattvastages,andaworldwheretheTathagataattainshisselfrealisation.2
1Whatisexactlymeantbytheseconceptsregardedasselfnature(svabhava)isdifficulttodefine
asfarastheLankavataraisconcerned.
2Thesesevenprinciplesorrealitiesarenotexplainedinthetext.Butwecanstatethattheyareso
many different kinds of Paramartha, as in the case of Svabhava, so considered by different schools of
philosophersorBuddhists.
(40)Mahamati,thisistheselfnature,thefirstprinciple,theessence,whichconstitutesthe
beingoftheTathagatas,Arhats,FullyEnlightenedOnesofthepast,present,andfuture,whereby,
perfecting things of this world and of a world beyond this, they, by means of a noble eye of
transcendental wisdom, enter into various phases of existence, individual and general, and
establish them. And what is thus established by them is not to be confused with the erroneous
teachingsgenerallyheldbythephilosophers.
Mahamati, what are these erroneous teachings accepted generally by the philosophers?
[Theirerrorliesinthis]thattheydonotrecogniseanobjectiveworldtobeofMinditselfwhichis
erroneously discriminated and, not understanding the nature of the Vijnanas which are also no
morethanmanifestationsofMind,likesimplemindedonesthattheyare,theycherishthedualism
ofbeingandnonbeingwherethereisbut[one]selfnatureand[one]firstprinciple.
Again, Mahamati, my teaching consists in the cessation of sufferings arising from the
discriminationofthetripleworldinthecessationofignorance,desire,deed,andcausalityandin
therecognitionthatanobjectiveworld,likeavision,isthemanifestationofMinditself.
VII
Mahamati,therearesomeBrahmansandSramanaswhoassumesomethingoutofnothing,
sayingthatthereexistsasubstancewhichisboundupincausationandabidesintime,andthatthe
Skandhas,Dhatus,andAyatanashavetheirgenesisandcontinuationincausationand,afterthus
existing,passaway.
They are those, Mahamati, who hold a destructive and nihilistic view concerning such
subjectsascontinuation,activity,rising,breakingup,existence,Nirvana,thepath,karma,fruition,
and truth. (41) Why? Because they have not attained an intuitive understanding [of the Truth],
because they have no fundamental insight of things. Mahamati, it is like a jar broken in pieces
whichisunabletofunctionasajaragain,itislikeaburntseedwhichisincapableofsprouting.
Evenso,Mahamati,theirSkandhas,Dhatus,andAyatanaswhichtheyregardassubjecttochanges
arereallyincapableofuninterruptedtransformationbecausetheirviewsdonotoriginatefromthe
perception of an objective world as a manifestation of Mind itself which is erroneously
discriminated.
Ifagain,Mahamati,somethingcomesoutofnothingandthereistheriseoftheVijnanasby
reason of a combination of the three effectproducing causes, we can say the same of a non
existingthing,thatatortoisewouldgrowhairandsandsproduceoil.[Asthisisimpossible]this
proposition does not avail, it ends in affirming nothing. And, Mahamati, it follows that deed,
work,andcause[ofwhichtheyspeak]willbeofnouse,andsoalsowiththeirreferencetobeing
and nonbeing. Mahamati, when they argue that there is a combination of the three effect
producing causes, they do this by the principle of cause and effect [which is to say, by the
principle that something comes out of something and not of nothing] and thus there are [such
things as] past, present, and future, and being and nonbeing. As long as they remain on their
philosophic ground, their demonstration will be by means of their logic and textbooks, for the
memoryoferroneousintellectionwilleverclingtothem.1Thus,Mahamati,simplemindedones,
poisonedbyanerroneousview,declaretheincorrectwayofthinkingtaughtbytheignoranttobe
theonepresentedbytheAllKnowingOne.
1 The reasoning here may be a little difficult to follow. The general idea maintained by the
Lankavataraisthataslongasaworldofrelativityisassertedthereisaneverrecurringchainofcausation
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whichcannotbedeniedinanycircumstance.Inthiscasewecannottalkofanythingcomingtoanendor
cessation.Thefaultwiththephilosophersisthattheyhavenofundamentalintuitionintotheessential
natureofanobjectiveworldaworldofparticularswhichisreallytheprojectionofmindbyreasonof
memory or the habitenergy accumulated since beginningless time. When this thought is thoroughly
grasped,thephilosopher'spointofviewmayalsoholdgoodasfarasitgoes.Astheylack,however,the
fundamentalintuition,allthelogicalsuperstructuretheybuildisessentiallyanerror.
Again, Mahamati, there are some Brahmans and Sramanas who (42) recognising that the
external world which is of Mind itself is seen as such owing to the discrimination and false
intellection practised since beginningless time, know that the world has no selfnature and has
neverbeenborn,itislikeacloud,aringproducedbyafirebrand,thecastleoftheGandharvas,a
vision,amirage,themoonasreflectedintheocean,andadreamthatMindinitselfhasnothing
to do with discrimination and causation, discourses of imagination, and terms of qualification
(lakshyalakshana) that body, property, and abode are objectifications of the Alayavijnana,1
whichisinitselfabove[thedualismof]subjectandobjectthatthestateofimagelessnesswhich
isincompliancewiththeawakeningofMinditself,2isnotaffectedbysuchchangesasarising,
abiding,anddestruction.
1ThetranslatorherefollowstheT'angreading.
2ThisclausedoesnotappearinT'ang.
TheBodhisattvasMahasattvas,Mahamati,willbeforelongattaintotheunderstandingthat
NirvanaandSamsaraareone.Theirconduct,Mahamati,willbeinaccordancewiththeeffortless
exhibitionofagreatlovingheartthatingeniouslycontrivesmeans[ofsalvation],knowingthatall
beingshavethenatureofbeinglikeavisionorareflection,andthat[thereisonethingwhichis]
notboundbycausation,beingbeyondthedistinctionofsubjectandobject[andfurther]seeing
thatthereisnothingoutsideMind,andinaccordancewithapositionofunconditionality,theywill
by degrees pass through the various stages of Bodhisattvahood and will experience the various
states of Samadhi, and will by virtue of their faith understand that the triple world is of Mind
itself,andthusunderstandingwillattaintheSamadhiMayopama.TheBodhisattvasenteringinto
thestateofimagelessnesswheretheyseeintothetruthofMindonly,arrivingattheabodeofthe
Paramitas,andkeepingthemselvesawayfromthethoughtofgenesis,deed,anddiscipline,they
willattaintheSamadhiVajravimbopamawhichisincompliancewiththeTathagatakayaandwith
the transformations of suchness. After achieving a revulsion in the abode [of the Vijnanas],
Mahamati,theywillgraduallyrealisetheTathagatakaya,whichisendowedwiththepowers,the
psychicfaculties,selfcontrol,love,compassion,andmeanswhichcanenterintoalltheBuddha
landsandintothesanctuariesofthephilosophersandwhichisbeyondtherealmof(43)Citta
manomanovijnana.Therefore,Mahamati,theseBodhisattvaMahasattvaswhowish,byfollowing
theTathagatakaya,torealiseit,shouldexercisethemselves,incompliancewiththetruthofMind
only, to desist from discriminating and reasoning erroneously on such notions as Skandhas,
Dhatus,Ayatanas,thought,causation,deed,discipline,andrising,abiding,anddestruction.
VIII
Perceiving that the triple existence is by reason of the habitenergy of erroneous
discrimination and false reasoning that has been going on since beginningless time, and also
thinking of the state of Buddhahood which is imageless and unborn, [the Bodhisattva] will
become thoroughly conversant with the noble truth of selfrealisation, will become a perfect
masterofhisownmind,willconducthimselfwithouteffort,willbelikeagemreflectingavariety
ofcolours,willbeabletoassumethebodyoftransformation,willbeabletoenterintothesubtle
mindsofallbeings,and,becauseofhisfirmbeliefinthetruthofMindonly,will,bygradually
ascending the stages, become established in Buddhahood. Therefore, Mahamati, let the
BodhisattvaMahasattvabewelldisciplinedinselfrealisation.
IX
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Then Mahamati said: Teach me, Blessed One, concerning that most subtle doctrine which
explains the Citta, Manas, Manovijnana, the five Dharmas, the Svabhavas, and the Lakshanas
which is put in practice by the Buddhas and Bodhisattvas which is separated from the state of
mindwhichrecognisesaworldassomethingoutsideMinditselfandwhich,breakingdownall
thesocalledtruthsestablishedbywordsandreasonings,constitutestheessenceoftheteachings
of all the Buddhas. Pray teach this assembly headed by the Bodhisattvas gathering on Mount
Malaya in the city of Lanka teach them regarding the Dharmakaya which is praised by the
Tathagatas and which is the realm of (44) the Alayavijnana which resembles the ocean with its
waves.ThentheBlessedOneagainspeakingtoMahamatitheBodhisattvaMahasattvasaidthis:
The reasons whereby the eyeconsciousness arises are four. What are they? They are: (1) The
clingingtoanexternalworld,notknowingthatitisofMinditself(2)Theattachingtoformand
habitenergy accumulated since beginningless time by false reasoning and erroneous views (3)
TheselfnatureinherentintheVijnana(4)Theeagernessformultipleformsandappearances.By
thesefourreasons,Mahamati,thewavesoftheevolvingVijnanasarestirredontheAlayavijnana
whichresemblesthewatersofaflood.Thesame[canbesaidoftheothersenseconsciousnesses]
asoftheeyeconsciousness.Thisconsciousnessarisesatonceorbydegreesineverysenseorgan
includingitsatomsandporesoftheskinthesensefieldisapprehendedlikeamirrorreflecting
objects,liketheoceansweptoverbyawind.Mahamati,similarlythewavesofthemindoceanare
stirred uninterruptedly by the wind of objectivity cause, deed, and appearance condition one
another inseparably the functioning Vijnanas and the original Vijnana are thus inextricably
bounduptogetherandbecausetheselfnatureofform,etc.,isnotcomprehended,Mahamati,the
system of the five consciousnesses (vijnanas) comes to function. Along with this system of the
five Vijnanas, there is what is known as Manovijnana [i. e., the thinking function of
consciousness], whereby the objective world is distinguished and individual appearances are
distinctlydetermined,andinthisthephysicalbodyhasitsgenesis.ButtheManovijnanaandother
Vijnanas have no thought that they are mutually conditioned and that they grow out of their
attachment to the discrimination which is applied to the projections of Mind itself. Thus the
Vijnanasgoonfunctioningmutuallyrelatedinamostintimatemanneranddiscriminatingaworld
ofrepresentations.
(45)AstheVijnanasthusgoonfunctioning[withoutbeingconsciousoftheirowndoings],
so the Yogins while entering upon a state of tranquillisation (Samapatti) are not aware of the
workingsofthesubtlehabitenergy[ormemory]withinthemselvesfortheythinkthattheywould
enteruponastateoftranquillisationbyextinguishingtheVijnanas.But[infact]theyareinthis
statewithoutextinguishingtheVijnanaswhichstillsubsistbecausetheseedsofhabitenergyhave
notbeenextinguishedand[whattheyimaginetobe]anextinctionisreallythenonfunctioningof
theexternalworldtowhichtheyarenomoreattached.Soitis,Mahamati,withthesubtleworking
oftheAlayavijnana,which,exceptfortheTathagataandthoseBodhisattvaswhoareestablished
on the stages, is not easy to comprehend [especially] by those who practise the discipline
belongingtotheSravakas,Pratyekabuddhas,andphilosophers,evenwiththeirpowersofSamadhi
andtranscendentalknowledge,itisdifficulttodistinguish.Onlythosewho,understandingfully
all the aspects of the different stages of Bodhisattvahood by the aid of their transcendental
knowledge, acquiring a definite cognition as regards the meaning of the separate propositions,
plantingrootsofgoodnessintheBuddhalandsthatknownolimits,andkeepingthemselvesaway
fromthediscriminationsandfalsereasoningsthatarisefromrecognisinganexternalworldwhich
is of Mind itself, would retire into a secluded abode in the forest and devote themselves to the
practice of the spiritual discipline, either high, or low, or middling, only those are capable of
obtaininganinsightintotheflowingofMinditselfinaworldofdiscrimination,ofbeingbaptised
bytheBuddhaslivinginthelandswithoutlimits,andofrealisingtheselfcontrol,powers,psychic
faculties, and Samadhis. Surrounded by good friends and the Buddhas, Mahamati, they are
capable of knowing the Citta, Manas, Manovijnana, which are the discriminating agents of an
externalworldwhoseselfnatureisofMinditselftheyarecapableofcrossingtheoceanofbirth
anddeathwhicharisesbyreasonofdeed,desire,andignorance.Forthisreason,Mahamati,the
Yogins ought to exercise themselves in the discipline which has been given them by their good
friendsandtheBuddhas.
(46)AtthattimetheBlessedOnerecitedthefollowingverses:
99.Likewavesthatriseontheoceanstirredbythewind,dancingandwithoutinterruption,
100.TheAlayaoceaninasimilarmannerisconstantlystirredbythewindsofobjectivity,
andisseendancingaboutwiththeVijnanaswhicharethewavesofmultiplicity.
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101. Darkblue, red, [and other colours], with salt, conchshell, milk, honey, fragrance of
fruitsandflowers,andraysofsunlight
102.Theyareneitherdifferentnornotdifferent:therelationislikethatbetweentheocean
anditswaves.SoarethesevenVijnanasjoinedwiththeCitta(mind).
103.Asthewavesintheirvarietyarestirredontheocean,sointheAlayaisproducedthe
varietyofwhatisknownastheVijnanas.
104. The Citta, Manas, and Vijnanas are discriminated as regards their form [but in
substance] the eight are not to be separated one from another, for there is neither qualified nor
qualifying.
105.Asthereisnodistinctionbetweentheoceananditswaves,sointheCittathereisno
evolutionoftheVijnanas.
106.KarmaisaccumulatedbytheCitta,reflecteduponbytheManas,andrecognisedbythe
Manovijnana,andthevisibleworldisdiscriminatedbythefiveVijnanas.
(47)107.Varietiesofcoloursuchasdarkblue,etc.,arepresentedtoourVijnana.Tellme,
GreatMuni,howtherearethesevarietiesofcolourlikewaves[ontheocean]?
108. There are no such varieties of colour in the waves it is for the sake of the simple
mindedthattheCittaissaidtobeevolvingasregardsform.
109.ThereisnosuchevolvingintheCittaitself,whichisbeyondcomprehension.Where
thereiscomprehensionthereisthatwhichcomprehendsasinthecaseofwaves[andocean].
110.Body,property,andabodearepresentedassuchtoourVijnanas,andthustheyareseen
asevolvinginthesamewayasarethewaves.
111. The ocean is manifestly seen dancing in the state of waveness how is it that the
evolvingoftheAlayaisnotrecognisedbytheintellectevenastheoceanis?1
112. That the Alaya is compared to the ocean is [only] for the sake of the discriminating
intellect of the ignorant the likeness of the waves in motion is [only] brought out by way of
illustration.
113.Whenthesunrisesitshinesimpartiallyonpeoplehighandlowsothouwhoartthe
lightoftheworldshouldstannouncethetruth(tattvam)totheignorant.
(48)114.HowisitthatinestablishingthyselfintheDharmathouannouncestnotthetruth?
Ifthetruthisannouncedbyme,thetruthisnotinthemind.2
115.Asthewavesappearinstantlyontheocean,or[images]inamirrororadream,sothe
mindisreflectedinitsownsensefields.3
116. Owing to a deficiency in conditions the evolution [of the Vijnanas] takes place by
degrees.4ThefunctionoftheManovijnanaistorecogniseandthatoftheManasistoreflectupon,
117.WhiletothefiveVijnanastheactualworldpresentsitself.Thereisnogradationwhen
oneisinastateofcollectedness(samahita).5Likeuntoamasterofpaintingorhispupils,
1ThisquestionaccordingtoSungandT'angisMahamati's.
2113andthefirstpartof114areascribedtoMahamatiinSungandT'ang,butWeigivesboth113
and114toMahamati.
3Thismusthavefounditswayherebymistake,fortheoceanwavessimileinthistextisgenerally
usedtoillustratetheAlaya'srelationtotheotherVijnanas,andnotinconnectionwiththeimmediacyof
perceptionasinthiscaseofthemirrorimagessimile.
4 This ought to belong to the preceding verse. Not wishing, however, to disturb the original
notation,thetranslatorhasfollowedthetext.Inthatwhichfollows,thereaderisaskedsimplytolookfor
thesenseandtopaynoattentiontothedivisionofverses.
5Samahita,Samadhi,Samapatti,ekagramaybeunderstoodassynonymous,denotingastateof
consciousnesswherethemindismostintenselyconcentratedononethought.Itisthereceptivestateof
intuition,ratherthantheactivestateofthinking.
118.1Whoarrangecolourstoproduceapicture,Iteach.Thepictureisnotinthecolours,
norinthecanvas,norintheplate
119.Inordertomakeitattractivetoallbeings,apictureispresentedincolours.Whatone
teaches,transgressesforthetruth(tattva)isbeyondwords.
120.EstablishingmyselfintheDharma,IpreachthetruthfortheYogins.Thetruthisthe
stateofselfrealisationandisbeyondcategoriesofdiscrimination.
121.IteachittothesonsoftheVictorioustheteachingisnotmeantfortheignorant.What
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isseenasmultitudinousisavisionwhichexistsnot.
122.Theteachingitselfisthusvariouslygiven,subjecttotransgression(49)theteachingis
noteachingwhateverifitisnottothepointineachcase.
123.AccordingtothenatureofadiseasethehealergivesitsmedicineevensotheBuddhas
teachbeingsinaccordancewiththeirmentalities.
124.ThisisindeednotamentalrealmtobereachedbythephilosophersandtheSravakas
whatistaughtbytheleadersistherealmofselfrealisation.
1Followthesenseandnotnecessarilytheversedivisionasbefore.
X
Further,Mahamati,iftheBodhisattvashouldwishtounderstandfullythatanexternalworld
tobesubsumedundercategoriesofdiscrimination,suchasthegrasping(subject)andthegrasped
(object), is of Mind itself, let him be kept away from such hindrances as turmoil, social
intercourse,andsleeplethimbekeptawayfromthetreatisesandwritingsofthephilosophers,
from things belonging to the vehicles of Sravakahood and Pratyekabuddhahood let the
BodhisattvaMahasattvabethoroughlyacquaintedwithobjectsofdiscriminationwhicharetobe
seenasofMinditself.
XI(a)
Further, Mahamati, when the BodhisattvaMahasattva establishes himself in the abode
where he has gained a thorough understanding of Mind by means of his transcendental
knowledge, he should later discipline himself in the cultivation of noble wisdom in its triple
aspect. What are the three aspects of noble wisdom, Mahamati, in which he has to discipline
himselflater?Theyare:(1)imagelessness(2)thepoweraddedbyalltheBuddhasbyreasonof
theiroriginalvowsand(3)theselfrealisationattainedbynoblewisdom.Havingmasteredthem,
(50) the Yogin should abandon his knowledge of Mind gained by means of transcendental
wisdom, which still resembles a lame donkey and entering upon the eighth stage of
Bodhisattvahood,heshouldfurtherdisciplinehimselfinthesethreeaspectsofnoblewisdom.
Thenagain,Mahamati,theaspectofimagelessnesscomesforthwhenallthingsbelongingto
theSravakasandPratyekabuddhasandphilosophersarethoroughlymastered.Again,Mahamati,
as to the power added, it comes from the original vows made by all the Buddhas. Again,
Mahamati,astotheselfrealisationaspectofnoblewisdom,itriseswhenaBodhisattva,detaching
himself from viewing all things in their phenomenality, realises the Samadhibody whereby he
surveystheworldaslikeuntoavision,andfurthergoesontotheattainmentoftheBuddhastage.
Mahamati, this is the triplicity of the noble life. Furnished with this triplicity, noble ones will
attain the state of selfrealisation which is the outcome of noble wisdom. For this reason,
Mahamati,youshouldcultivatenoblewisdominitstripleaspect.
XI(b)
Atthatmoment,MahamatitheBodhisattvaMahasattvaknowingwhatwasgoingoninthe
mindsoftheBodhisattvaswhoweregatheredthere,andempoweredbythepoweraddedtohim
byalltheBuddhas,askedtheBlessedOneconcerningthedoctrineknownasexaminingintothe
realityofnoblewisdom.Tellme,BlessedOne,thedoctrineofexaminingintotherealityofnoble
wisdom,dependingonwhichtheonehundredandeightstatementsaretobedistinguishedthe
doctrine depending on which the Tathagatas, Arhats, FullyEnlightened Ones will analyse and
disclose the nature and course of false imagination for the sake of (51) the Bodhisattva
Mahasattvaswhohavefallenintothewayoflookingatthingsfromtheiraspectsofgeneralityand
individuality.ThustheBodhisattvaswillbeinstructedintheanalysisandthoroughexaminationof
falseimagination,andtherebytheywillhavethepassagepurifiedwhichleadstotheegolessness
of things and persons, and get an illumination on the stages of Bodhisattvahood and, further,
going beyond the bliss of the tranquillisations1 belonging to all the Sravakas, Pratyekabuddhas,
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and philosophers, will attain the Dharmakaya of the Tathagata, which belongs to the realm and
courseofTathagatahoodtranscendingthoughtandinwhichthereisnorisingofthefiveDharmas.
Thatistosay,theywillattaintheTathagatabodywhichistheDharmaintimatelyboundupwith
theunderstandingbornoftranscendentalknowledge,andwhich,enteringintotherealmofMaya,
reachesalltheBuddhalands,theheavenlymansionsofTushita,andtheabodeoftheAkanishtha.
1Thatis,dhyana,SamadhiandSamapatti,whichpracticallybelongtothesamecategory.
XII
Said the Blessed One: Mahamati, there are some philosophers who are addicted to
negativism, according to whose philosophical view the nonexistence of the hare's horns is
ascertained by means of the discriminating intellect which affirms that the selfnature of things
ceasestoexistwiththedestructionoftheircausesandtheysaythatallthingsarenonexistentjust
likethehare'shorns.
Again,Mahamati,thereareotherswho,seeingdistinctionsexistinginthingsasregardsthe
elements,qualities,atoms,substances,formations,andpositions,and,attachedtothenotionthat
thehare'shornsarenonexistent,assertthatthebullhashorns.
Thereare,Mahamati,thosewhohavefallenintothedualisticwayofthinking,beingunable
tocomprehendthetruthofMindonlytheydesiretodiscriminateaworldwhichisofMinditself.
Mahamati,body,property,andabodehavetheirexistenceonlywhenmeasuredindiscrimination.
(52)Thehare'shornsneitherarenorarenotnodiscriminationistobemadeaboutthem.Soitis,
Mahamati, with all things, of which neither being nor nonbeing can be predicated have no
discriminationaboutthem!
Again,Mahamati,thosewhohavegonebeyondbeingandnonbeing,nomorecherishthe
thought that the hare has no horns for they never think that the hare has no horns because of
mutualreference,nordotheythinkthatthebullhashornsbecausenoultimatesubstanceistobe
obtained however minutely the analysis of the horns may go on even to the subtlest particle
known as atom: [that is,] the state in which noble wisdom is realised is beyond being and non
being.
AtthattimeMahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:Isitnotthis
way,BlessedOne,that,seeinghowdiscriminationtakesplace,weproceedtoreferthistothenon
risingofdiscriminationandinferthatthehornsexistnot?
The Blessed One said: No, indeed, Mahamati, the nonexistence of the horns has no
reference to the nonrising of discrimination. Why is it not so? Because there is discrimination
owing to the idea of the horns. Indeed, depending upon the idea of the horns, Mahamati,
discriminationtakesplace.Andbecauseofthisdependenceofdiscriminationupontheideaofthe
horns,Mahamati,andbecauseofthisrelationshipofdependenceandapartfromtheanyananya1
relationship,onetalksofthenonexistenceofthehare'shorns,surelynotbecauseofthereference
[to the horns of the bull]. If again, Mahamati, discrimination is different (anya) from the hare's
horns,(53)itwillnottakeplacebyreasonofthehorns[andthereforetheoneisnotdifferentfrom
theother]butifitisnotdifferent(ananya),thereisadiscriminationtakingplacebyreasonofthe
horns [and therefore the one is different from the other]. However minutely the atoms are
analysed,nohorn[substance]isobtainablethenotionofthehornsitselfisnotavailablewhen
thus reasoned. As neither of them [that is, the bull's nor the hare's] are existent, in reference to
whatshouldwetalkofnonexistence?Therefore,Mahamati,thereasoningbyreferenceasregards
the nonexistence of the hare's horns is of no avail. The nonexistence of the hare's horns is
assertedinreferencetotheirexistence[onthebullbutreallyahornitselfhasnoexistencefrom
the beginning] have therefore no discrimination about it! Mahamati, the dualism of being and
nonbeingasheldbythephilosophersdoesnotobtainasweseeinthereasoningofhorns.
1Literallydifferentandnotdifferent.
Again, Mahamati, there are other philosophers affected with erroneous views, who are
attached to such notions as form, cause, and figure not fully understanding the nature of space
and seeing that space is disjoined from form, they proceed to discriminate about their separate
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existences.But,Mahamati,spaceisform,and,Mahamati,asspacepenetratesintoform,formis
space. To establish the relation of supporting and supported, Mahamati, there obtains the
separation of the two, space and form. Mahamati, when the elements begin to evolve [a world]
they are distinguishable one from another they do not abide in space, and space is not non
existentinthem.
Itisthesamewiththehare'shorns,Mahamati,whosenonexistenceisassertedinreference
to the bull's horns. But, Mahamati, when the bull's horns are analysed to their minutest atoms,
which in turn are further analysed, there is after all nothing to be known as atoms. The non
existenceofwhat,istobeaffirmedinreferencetowhat?Astotheotherthings,too,thisreasoning
fromreference(54)doesnotholdtrue.
At that time, again, the Blessed One said this to Mahamati the BodhisattvaMahasattva
Mahamati,youshoulddiscardtheviewsanddiscriminationsthatareconcernedwiththehornsof
ahareandabull,withspaceandform.Andalso,Mahamati,letyouandotherBodhisattvasreflect
on the nature of discrimination which they have of the Mind itself, and let them go into all the
Bodhisattvalands where they should disclose the way of disciplining themselves in the
manifestationsofMinditself.
XIII
ThenatthattimetheBlessedOnerecitedtheseverses:
125.Theworld[asweseeit]existsnot,pluralitiesofthingsrisefromtheMindbeingseen
[externally]body,property,andabodearemanifestedtousasoftheAlayavijnana.
126.TheleaderstalkabouttheCitta,Manas,[Mano]vijnana,the[triple]Svabhava,thefive
Dharmas,thetwofoldegolessness,andpurification.
127.Longandshort,etc.,existmutuallyboundupwhenexistenceisasserted,thereisnon
existence,andwherenonexistenceisasserted,thereisexistence.
128.Analyseddowntoatoms,thereisindeednoformtobediscriminatedassuchwhatcan
beestablishedisthe[truthof]Mindonly,whichisnotbelievedbythosewhocherisherroneous
views.
129.ThisdoesnotbelongtotherealmofthetheoreticiansnortothatoftheSravaka(55)
theBuddhasdisclosethewayofselfrealisation.
XIV
At that time again, Mahamati the BodhisattvaMahasattva made a request of the Blessed
Oneregardingthepurificationoftheoutflowwhichcomesfromrecognisinganobjectiveworld
whichisofMinditself,saying,How,OBlessedOne,istheoutflowpurifiedthattakesplacefrom
recognising an external world which is of Mind itself? Is the purification instantaneous or
gradual?
RepliedtheBlessedOne:Theoutflowthattakesplacefromrecognisinganexternalworld
whichisofMinditselfisgraduallypurifiedandnotinstantaneously.Mahamati,itisliketheamra
fruitwhichripensgraduallyandnotinstantaneouslyinthesameway,Mahamati,thepurification
ofbeings1isgradualandnotinstantaneous.Mahamati,itislikethepottermakingpots,whichis
donegraduallyandnotinstantaneouslyinthesameway,Mahamati,thepurificationofbeingsby
theTathagataisgradualandnotinstantaneous.Mahamati,itislikegrass,shrubs,herbs,andtrees,
that grow up gradually from the earth and not instantaneously in the same way, Mahamati, the
purificationbytheTathagataofbeingsisgradualandnotinstantaneousMahamati,itislikethe
mastery of comedy, dancing, singing, music, luteplaying, writing, and [other] arts, which is
gained gradually and not instantaneously in the same way, Mahamati, the purification by the
Tathagataofallbeingsisgradualandnotinstantaneous.
Mahamati,itislikeamirrorindiscriminatelyandinstantaneouslyreflectinginitformsand
images (56) in the same way, Mahamati, the purification by the Tathagata of all beings is
instantaneous, who makes them free from discrimination and leads them to the state of
imagelessness. Mahamati, it is like the sun or the moon revealing all forms instantaneously by
illuminatingthemwithitslightinthesameway,Mahamati,theTathagata,bymakingallbeings
discard the habitenergy which issues from the erroneous views they entertain in regard to an
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externalworldwhichisoftheMind,instantaneouslyrevealstoallbeingstherealmofunthinkable
knowledge which belongs to Buddhahood. It is like the Alayavijnana making instantaneously a
world of body, property, and abode, which is what is seen of Mind itself in the same way,
Mahamati,theNishyandaBuddha,instantaneouslymaturingthementalityofbeings,placesthem
in the palatial abode of the Akanishtha mansion where they will become practisers of various
spiritualexercises.Mahamati,itisliketheDharmataBuddhashiningforthinstantaneouslywith
theraysthatissuefromtheNishyandaNirmana[Buddha]inthesameway,Mahamati,thenoble
truth of selfrealisation instantaneously shines out when the false [dualistic] views of existence
andnonexistencearediscarded.
1 Abbreviated from "the outflowing that takes place in beings when they recognise an external
worldasrealwhichisofMinditself"(svacittadrisyadhairasattvanam).
XV
Andyetagain,Mahamati,whattheDharmataNishyandaBuddha[thatis,theBuddhathat
flowsoutoftheabsoluteDharma]teachesisthatallthingsarecomprehensibleundertheaspects
ofindividualityandgenerality,fortheyareboundupwithcausesandconditionsofhabitenergy
which is accumulated by not recognising an external world as of Mind itself that by reason of
clingingtothesefalseimaginationsthereismultitudinousnessofunrealities,whichresemblethe
variousscenesandpersonscreatedmagicallyandimaginedasreallyinexistence.Furtheragain,
Mahamati,falseimaginationsarisefromclingingtothenotionofrelativity.Toillustrate:whenthe
magiciandependingupongrass,(57)wood,shrubs,andcreepers,exerciseshisart,allbeingsand
forms take shape, magicallycreated persons are produced, which appear endowed with
individualityandmaterialbody,andtheyarevariouslyandfancifullydiscriminated.Whilethey
are thus manifesting themselves, Mahamati, there is no substantiality in them. Likewise,
Mahamati, based on the notion of relativity the false imagination recognises a variety of
appearances which are distinguished by a discriminating mind. And as their individual
appearances are imagined and adhered to, there is habitenergy, and, Mahamati, so long as the
fancying goes on we have here all that is needed to constitute the selfnature of the false
imagination.Mahamati,thisisthediscourseoftheNishyandaBuddha.
Again, Mahamati, it is the doing of the DharmataBuddha to establish the exalted state of
selfrealisationwhichtranscendsthephenomenaofthe[empirical]mind.
Again, Mahamati, what the NirmitaNirmanaBuddha [or Buddha of transformation]
establishesconcernssuchmattersascharity,morality,meditation,tranquillisation,variousforms
of transcendental knowledge and of understanding, the Skandhas, Dhatus, and Ayatanas,
emancipation,theVijnanas,andthewaysinwhichtheyfunction,theformswhichtheytake,their
distinctions and their performances. The Buddha discloses against the philosophical views that
whichsurpassesforms.
AgainMahamati,theDharmataBuddhaisunconditioned,freefromconditions,hasnothing
todowithalldoings,senses,andmeasurements,anddoesnotbelongtotheworldoftheignorant,
Sravakas, Pratyekabuddhas, and philosophers, who are always clinging to the notion of an ego.
Forthisreason,Mahamati,youshoulddisciplineyourselfintheexcellentandexaltedwayleading
toselfrealisation(58)youshouldkeepyourselfawayfromtheviewsthatrecognisetherealityof
anexternalworldapartfromtheMinditself.
XVI
Further again, Mahamati, in the life of the Sravakavehicle, there are two aspects to be
distinguished,namely,theexcellentandexaltedstateofselfrealisation,andtheattachmenttothe
notion of selfnature arising from discrimination. What is the excellent, exalted state of self
realisation belonging to the Sravakas? This is a state of mental concentration which is attained
when one realises states of emptiness, egolessness, suffering, and impermanence, and the truth
that is free from passions and is ever serene when one annihilates notions belonging to the
externality of things, such as the Skandhas, Dhatus, Ayatanas, individuality and generality and
whenonehasaninsightintorealityasitis.Enteringuponthisstateofmentalconcentrationthe
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Sravakas will attain the blissful abode of exalted selfrealisation in which there is the
emancipation belonging to a Dhyana, the path and fruit of a Samadhi, and the deliverance of a
Samapatti, but in which there is as yet no discarding of habitenergy and no escape from the
imperceivable transformation of death. This, Mahamati, is the Sravaka's exalted state of self
realisation.Havingattainedthisexaltedandblissfulconditionofselfrealisationasrealisedbythe
Sravakas,Mahamati,theBodhisattvaMahasattvamaynotenjoybyhimselftheblissofcessation,
theblissofSamapatti,butshouldthinkcompassionatelyofotherbeingsandkeepeverfreshhis
originalvows.Mahamati,inwhateverexaltedandblissfulstateofselfrealisationtheBodhisattva
mayfindhimself,heshouldneverexerthimselfintheexaltedandblissfulstateofselfrealisation
asattainedbytheSravakas.
(59) Mahamati, what is meant by the attachment to the notion of selfnature arising from
discrimination?Thisattachmenttakesplacewhenaman,seeingthattheelementsandthequalities
such as blue, yellow, warmth, humidity, motility, and rigidity, have never been created by a
creator,yetclingstothenotionsofindividualityandgeneralityinaccordancewiththemeasures
laiddowninbooksoflogic.Mahamati,theBodhisattva,knowingwhatthisis,mustabandonit.
Conforminghimselftotheegolessnessofthingsandholdingbackthewrongviewsregardingthe
egolessness of a person, the Bodhisattva should keep himself on the continuouslyascending
journeyalongthestages.ThisistheSravaka'sattachmenttothenotionofselfnaturearisingfrom
thediscriminationofexistence.
XVII
AtthattimeMahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:According
totheBlessedOne'steaching,theeternalunthinkableistheexaltedconditionofselfrealisation
andalsoofhighestreality.Now,donotthephilosophersalsotalkaboutthecreativeagentbeing
theeternalunthinkable?
The Blessed One replied: No, Mahamati, the eternalunthinkable considered by the
philosophers to be characteristic of their creator is untenable. Why? Because, Mahamati, the
eternalunthinkableasheldbythephilosophersisnotinconformitywiththeideaofacauseitself.
When,Mahamati,thiseternalunthinkableisnotinconformitywiththeideaofacauseitselfhow
canthisbeprovedtenable?(60)Again,Mahamati,ifwhatisclaimedtobetheeternalunthinkable
isinconformitywiththeideaofacause[whichiseternal]initself,itcanbeeternalbutsincethe
ideaofacreatorisbaseduponthatofa[further]cause,itcannotbetheeternalunthinkable.
But,Mahamati,myhighestrealityistheeternalunthinkablesinceitconformstotheideaof
a cause and is beyond existence and nonexistence. Because it is the exalted state of self
realisationithasitsowncharacterbecauseitisthecauseofthehighestrealityithasitscausation
because it has nothing to do with existence and nonexistence it is no doer because it is to be
classedunderthesameheadasspace,Nirvana,andcessationitiseternal.Therefore,Mahamati,it
is not the same as the eternalunthinkable of the philosophers the eternalunthinkable of the
Tathagatasisthatnessrealisedbynoblewisdomwithinthemselves.Forthisreason,Mahamati,let
the BodhisattvaMahasattva discipline himself in order to attain by means of noble wisdom the
truthofselfrealisationwhichistheeternalunthinkable.
Again, further, Mahamati, the eternalunthinkable of the philosophers is not characterised
with eternality because it has a cause which is not eternal what they regard as eternal is not
eternal as it is not characterised with the power that can create itself. If again, Mahamati, the
philosophersprovetheeternalityoftheireternalunthinkableincontradistinctiontothebecoming
and therefore the noneternality of things created, Mahamati, by the same reasoning (61) I can
provethattheireternalityhasnoreasontobeknownassuchjustbecausethingscreatedarenon
eternalowingtotheirbecoming.
If again, Mahamati, the eternalunthinkable of the philosophers is in conformity with the
idea of a cause, what they regard as characteristic of a cause is a nonentity like the horns of a
hareand,Mahamati,theireternalunthinkableisnomorethanaverbaldiscrimination,inwhich,
Mahamati,thephilosophers'faultconsists.Why?Because,Mahamati,mereverbaldiscriminations
are, indeed, the hare's horns, on account of their having no characteristic of a selfcause.
Mahamati, moreover, my eternalunthinkable is really eternal because it finds its cause in the
exalted state of selfrealisation, and because it has nothing to do with a creator, with being and
nonbeing.Itseternalityisnotderivedfromthereasoningwhichisbasedupontheexternalnotion
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of being and nonbeing, of eternity and noneternity. If the eternalunthinkable is eternal in

considerationofthenonexistenceandeternalityofexternalthings,wecansayofthiskindofthe
eternalunthinkable that the philosophers do not know what is meant by characteristically self
caused. As they are outside the state of selfrealisation attainable by noble wisdom, Mahamati,
theirdiscourseisnottothepoint.
XVIII
Further,Mahamati,thosewho,afraidofsufferingsarisingfromthediscriminationofbirth
anddeath,seekforNirvana,donotknowthatbirthanddeathandNirvanaarenottobeseparated
the one from the other and, seeing that all things subject to discrimination have no reality,
imaginethatNirvanaconsistsinthefutureannihilationofthesensesandtheirfields.(62)They
are not aware, Mahamati, of the fact that Nirvana is the Alayavijnana where a revulsion takes
placebyselfrealisation.Therefore,Mahamati,thosewhoarestupidtalkofthetrinityofvehicles
andnotofthestateofMindonlywheretherearenoimages.Therefore,Mahamati,thosewhodo
not understand the teachings of the Tathagatas of the past, present, and future, concerning the
external world, which is of Mind itself, cling to the notion that there is a world outside what is
seenoftheMindand,Mahamati,goonrollingthemselvesalongthewheelofbirthanddeath.
XIX
Further, Mahamati, according to the teaching of the Tathagatas of the past, present, and
future, all things are unborn. Why? Because they have no reality, being manifestations of Mind
itself,and,Mahamati,astheyarenotbornofbeingandnonbeing,theyareunborn.Mahamati,all
thingsarelikethehornsofthehare,horse,donkey,orcamel,buttheignorantandsimpleminded
who are given up to their false and erroneous imaginations, discriminate things where they are
not therefore, all things are unborn. That all things are in their selfnature unborn, Mahamati,
belongstotherealmofselfrealisationattainedbynoblewisdom,anddoesnotbelongessentially
to the realm of dualistic discrimination cherished by the ignorant and simpleminded. The self
natureandthecharacteristicmarksofbody,property,andabodeevolvewhentheAlayavijnanais
conceived by the ignorant as grasping and grasped and then they fall into a dualistic view of
existence where they recognise its rise, abiding, and disappearance, cherishing the idea that all
things are born and subject to discrimination as to being and nonbeing. (63) Therefore,
Mahamati,youshoulddisciplineyourselftherein[i.e.inselfrealisation].
XX
Again further, Mahamati, there are five groups of people, each of whom attains its own
[spiritual]insight.Whatarethefive?Theyare:(1)thegroupofpeoplewhoseinsightbelongsto
theSravakavehicle(2)thegroupofpeoplewhoseinsightbelongstothePratyekabuddhavehicle
(3)thegroupofpeoplewhoseinsightbelongstotheTathagatavehicle(4)thegroupofindefinite
characterand(5)thegroupofpeopletowhomnoinsightispossible.
Mahamati, how does one know the group of people whose insight belongs to the Sravaka
vehicle?Therearepeoplethehairofwhosebodywillstandonendwhentheyknowandrealise
thenatureoftheSkandhas,Dhatus,Ayatanas,and[whatismeantby]generalityandindividuality
theirintellectwillleapwithjoyonknowingandpractisingwhatbelongstoappearanceandnoton
practising what they know of the uninterrupted chain of causation, such ones, Mahamati, are
saidtobeofthegroupwhoseinsightbelongstotheSravakavehicle.Havinghadaninsightinto
theirownvehicle,theyabideatthefifthorthesixthstagewheretheydoawaywiththerisingof
the passions, but not with the habitenergy they have not yet passed beyond the inconceivable
transformationdeath, and their lionroar is, "My life is destroyed, my morality is established,
etc." they will then discipline themselves in the egolessness of persons and finally gain the
knowledgeofNirvana.
Again, Mahamati, there are others who, believing in such things as ego, being, vital
principle,nourisher,supremespirit,orpersonalsoul,willseekNirvanainthem.Again,Mahamati,
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therearestillotherswho,seeingthatallthingsexistbydependinguponcauses,willrecognisein
this the way to Nirvana. (64) But, Mahamati, as they have no insight into the egolessness of
things,thereisnoemancipationforthem.This,Mahamati,iswherethoseoftheSravakavehicle
and the philosophers make the mistake in their insight by regarding nondeliverance as
deliverance.Therefore,Mahamati,yououghttodisciplineyourselfinordertoescapethiswrong
view.
Now, Mahamati, they belong to the group of the Pratyekabuddhavehicle who will shed
tearsandfeelthehairoftheirbodystandonendwhenthePratyekabuddha'sinsightisshownto
them.Whentheteachingtokeepthemselvesawayfromsocialrelationsandentanglements,notto
become attached to the external world and its manifold form, to perform miraculous powers by
which they can divide their own body and appear double or perform the transformations, is
disclosedtothem,theyaretherebyentreated.Recognisingthattheyareofthegroupwhoseinsight
belong to the Pratyekabuddhavehicle, their discourses will be in conformity with the insight of
thePratyekabuddhavehicle.This,Mahamati,isthecharacteristicfeatureofthegroupofpeople
whoseinsightbelongstothePratyekabuddhavehicle.
Now, Mahamati, three aspects are distinguishable in the insight belonging to the group of
the Tathagatavehicle. They are: (1) an insight whereby one sees into the selfnature of things,
whichisnoselfnature(2)anexaltedinsightwhichistheattainmentofselfrealisationand(3)
aninsightintotheimmensityoftheexternalBuddhalands.When,Mahamati,thesethreeaspects
are disclosed one after another and also when the inconceivable realm of the Alayavijnana is
disclosed,wherebody,property,andabodeareseentobethemanifestationofMinditself,aman
willnotbefrightened,norterrified,norshowanysignoffearthensuchaoneistobeknownas
ofthegroupofpeoplewhoseinsightbelongstotheTathagatavehicle.Thisis,(65)Mahamati,the
characteristicfeatureoftheinsightofthosewhobelongtotheTathagatavehicle.
Again,Mahamati,whenthesethreeformsofinsightaredisclosedtoaman,hemaythereby
be pursuaded to discipline himself in them. This, Mahamati, is the stage of preparation for the
establishmentofhisowngroup.Inorderthathemaygouptothestageofimagelessness,thereis
thisestablishment.ButtheSravakawhowillpurifyhisownhabitenergyofpassionsbyattaining
aninnerperceptionintotheAlayaandbyseeingintotheegolessnessofthings,willsettlehimself
intheblissoftheSamadhiandfinallywillattainthebodyofTathagatahood.1
1Whatisstatedaboutthegroupofindefinitecharacterisnotquiteclear.
XXI
ThentheBlessedOnerecitedtheseverses:
130.ThefruitoftheStreamentered,andthatoftheOncetocomethefruitoftheNotto
comeandArhatshipalltheseareduetomentalperturbation.
131.Thetriplevehicle,theonevehicle,andthenovehicle,oftheseItalk,forthesakeof
thedullwitted,and[also]forthewise,solitudelovingones.
132.Thegateofhighestrealityhasnothingtodowiththetwoformsofthoughtconstruction
[subjectandobject]Wheretheimagelessstands,whyshouldweestablishthetriplevehicles?
133.TheDhyanas,theimmeasurables,andthenoformSamadhis,andthethoughtcessation
allthesearenotatallfoundinMindonly.
XXII
Again,Mahamati,howisitthattheIcchantika1neverawakenthedesireforemancipation?
(66)Becausetheyhaveabandonedallthestockofmerit,andbecausetheycherishcertainvows
for all beings since beginningless time. What is meant by abandoning all the stock of merit? It
refers to [those Buddhists] who have abandoned the Bodhisattva collection [of the canonical
texts], making the false accusation that they are not in conformity with the sutras, the codes of
morality,andtheemancipation.Bythistheyhaveforsakenallthestockofmeritandwillnotenter
intoNirvana.Secondlyagain,Mahamati,thereareBodhisattvaMahasattvaswho,onaccountof
theiroriginalvowsmadeforallbeings,saying,"SolongastheydonotattainNirvana,Iwillnot
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attainitmyself,"keepthemselvesawayfromNirvana.This,Mahamati,isthereasonoftheirnot
enteringintoNirvana,andbecauseofthistheygoonthewayoftheIcchantika.
2ThosewhoaredestituteoftheBuddhanature.
Again,MahamatisaidWho,BlessedOne,wouldneverenterNirvana?
The Blessed One replied: Knowing that all things are in Nirvana itself from the very
beginning,theBodhisattvaIcchantikawouldneverenterNirvana.ButthoseIcchantikaswhohave
forsakenallthestockofmerit[finally]do.ThoseIcchantikas,Mahamati,whohaveforsakenall
thestockofmeritmightsomedaybeinfluencedbythepoweroftheTathagatasandbeinducedat
anymomenttofosterthestockofmerit.Why?Because,Mahamati,nobeingsareleftasidebythe
Tathagatas.Forthisreason,Mahamati,itistheBodhisattvaIcchantika(67)whoneverentersinto
Nirvana.
XXIII
Further,Mahamati,lettheBodhisattvaMahasattvabewellacquaintedwiththethreekinds
ofSvabhava(selfnature).[Whatarethethree?Theyare(1)falsediscrimination,(2)knowledge
of relativity, and (3) perfect knowledge.] Now, Mahamati, false discrimination rises from form
(nimitta).How,Mahamati,doesitrisefromform?In[theconsiderationof]therelativityaspectof
Svabhava,realitiesappearinvariousways,ashavingforms,signs,andshapeswhen,Mahamati,
these objects, forms, and signs are adhered to [as real], this adherence takes place in two ways.
TheTathagatas,Arhats,andFullyEnlightenedOnesthusdeclarefalsediscriminationtoconsistin
attachmenttonamesandattachmenttoobjects.Bytheattachmenttoobjectsismeant,Mahamati,
togetattachedtoinnerandexternalthings[asrealities].Bytheattachmenttonamesismeantto
recogniseintheseinnerandexternalthingsthecharacteristicmarksofindividualityandgenerality
and to regard them as definitely belonging to the objects. These two modes of attachment,
Mahamati, constitute false discrimination. The knowledge of the relativityaspect (paratantra)
risesfromtheseparationofsubject(asraya)andobject(alambana).
Now, Mahamati, what is perfect knowledge? It is realised when one casts aside the
discriminating notions of form, name, reality, and character it is the inner realisation by noble
wisdom.This(68)perfectknowledge,Mahamati,istheessenceoftheTathagatagarbha.
ThentheBlessedOnerecitedthisverse:
134.Form,Name,andDiscrimination[correspondto]thetwoformsofSvabhava,andRight
KnowledgeandSuchness[correspondto]thePerfectKnowledgeaspect.
This,Mahamati,iscalledthedoctrinethatexaminesintothenatureofthefiveDharmasand
the two Svabhavas (selfnature), and constitutes the state of selfrealisation attained by noble
wisdom,andinthisyouandotherBodhisattvasaretodisciplineyourselves.
XXIV
Furtheragain,Mahamati,lettheBodhisattvaMahasattvahaveathoroughunderstandingas
to the nature of the twofold egolessness. Mahamati, what is this twofold egolessness? [It is the
egolessnessofpersonsandtheegolessnessofthings.Whatismeantbyegolessnessofpersons?It
meansthat]inthecollectionoftheSkandhas,Dhatus,andAyatanasthereisnoegosubstance,nor
anythingbelongingtoittheVijnanaisoriginatedbyignorance,deed,anddesire,andkeepsupits
functionbygraspingobjectsbymeansofthesenseorgans,suchastheeye,etc.,andbyclinging
tothemasrealwhileaworldofobjectsandbodiesismanifestedowingtothediscriminationthat
takes place in the world which is of Mind itself, that is, in the Alayavijnana. By reason of the
habitenergy stored up by false imagination since beginningless time, this world (vishaya) is
subjecttochangeanddestructionfrommomenttomomentitislikeariver,aseed,alamp,wind,
acloud[whiletheVijnanaitselfis]likeamonkeywhoisalwaysrestless,likeaflywhoiseverin
searchofuncleanthingsanddefiledplaces,likeafire(69)whichisneversatisfied.Again,itis
like a waterdrawing wheel or a machine, it [i. e., the Vijnana] goes on rolling the wheel of
transmigration, carrying varieties of bodies and forms, resuscitating the dead like the demon
Vetala, causing the wooden figures to move about as a magician moves them. Mahamati, a
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thoroughunderstandingconcerningthesephenomenaiscalledcomprehendingtheegolessnessof
persons.
Now, Mahamati, what is meant by the egolessness of things? It is to realise that the
Skandhas, Dhatus, and Ayatanas are characterised with the nature of false discrimination.
Mahamati,sincetheSkandhas,Dhatus,andAyatanasaredestituteofanegosubstance,beingno
more than an aggregation of the Skandhas, and subject to the conditions of mutual origination
whicharecausallyboundupwiththestringofdesireanddeedandsincethusthereisnocreating
agent in them, Mahamati, the Skandhas are even destitute of the marks of individuality and
generalityandtheignorant,owingtotheirerroneousdiscrimination,imagineherethemultiplicity
ofphenomenathewise,however,donot.Recognising,Mahamati,thatallthingsaredevoidofthe
Citta, Manas, Manovijnana, the five Dharmas, and the [three] Svabhavas, the Bodhisattva
Mahasattvawillwellunderstandwhatismeantbytheegolessnessofthings.
Again, Mahamati, when the BodhisattvaMahasattva has a good understanding as regards
theegolessnessofthings,beforelonghewillattainthefirststage[ofBodhisattvahood]whenhe
gets a definite cognition of the imageless. When a definite acquisition is obtained regarding the
aspectofthestages[ofBodhisattvahood],theBodhisattvawillexperiencejoy,and,graduallyand
successively going up the scale, will reach the ninth stage where his insight is perfected, and
[finallythetenthstageknownas]GreatDharmamegha.Establishinghimselfhere,(70)hewillbe
seatedinthegreatjewelpalaceknownas"GreatLotusThrone"whichisintheshapeofalotus
andisadornedwithvarioussortsofjewelsandpearlshewillthenacquireandcompleteaworld
ofMayanaturesurroundedbyBodhisattvasofthesamecharacterandanointedlikethesonofthe
CakravartibythehandsoftheBuddhascomingfromalltheBuddhalands,hewillgobeyondthe
last stage of Bodhisattvahood, attain the noble truth of selfrealisation, and become a Tathagata
endowedwiththeperfectfreedomoftheDharmakaya,becauseofhisinsightintotheegolessness
ofthings.This,Mahamati,iswhatismeantbytheegolessnessofallthings,andinthisyouand
otherBodhisattvaMahasattvasshouldwellexerciseyourselves.
XXV
Atthattime,MahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:Prayteach
meaboutmakinganassertionandrefutingitsothatIandotherBodhisattvas,gettingridofthe
erroneous views that may rise from assertion and refutation, may at once realise supreme
enlightenment.Havingbeenenlightenedtheywouldkeepthemselvesawayfromtheeternalistic
assertionsaswellasfromthenihilisticrefutations,andleaveyourenlightenmenteyeunrefuted.
Then the Blessed One again, understanding the request of Mahamati the Bodhisattva
Mahasattva,recitedthisverse:
135. Assertions and refutations are not to be found in the Mindonly the ignorant who
understandnotthattheMindis[seenin]theformofbody,property,andabode,wanderaboutwith
assertionsandrefutations.
(71) At that moment the Blessed One said this to elucidate the meaning of this verse:
Mahamati,therearefourformsofassertionmadeconcerningthingsnotinexistence.Whatarethe
four? (1) The assertion about individual marks that are nonexistent (2) the assertion about
philosophicalviewswhicharenonexistent[i.e.,nottrue](3)theassertionaboutacausewhichis
nonexistent and (4) the assertion about objects that are nonexistent. These, Mahamati, are the
fourassertions.
Again, Mahamati, what is meant by the refutation? It means not examining properly,
because of ignorance, any assertions based on errors. This, Mahamati, is what characterises
assertionandrefutation.
Further,Mahamati,whatarethecharacteristicsoftheassertionmadeaboutindividualmarks
that have no existence? It concerns the marks of individuality and generality in the Skandhas,
DhatusandAyatanas,whichdonotreallyexistbuttakingthemforrealitiesandgettingattached
tothem,amanmayaffirmthattheyarejustsoandnototherwise.This,Mahamati,characterises
the assertion of individual marks which are nonexistent.1 This assertion and discrimination,
Mahamati, concerning individual marks that are not existent, rises from one's attachment to the
habitenergywhichisamassed,sincebeginninglesstime,byvarietiesoferroneousviewsissuing
fromfalseimagination.This,Mahamati,characterisestheassertionofindividualmarkswhichare
nonexistent.
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Again,Mahamati,bytheassertionofphilosophicalviewswhicharenonexistent[i.e.,not
true], is meant that in the Skandhas, Dhatus, and Ayatanas, [some philosophers] assume the
existenceofanego,abeing,asoul,alivingbeing,anourisher,oraspirit.Thisissaid,Mahamati,
tobetheassertionofsomephilosophicalviewswhicharenonexistent[i.e.,nottrue].
1Thisisrepeatedbelowandisevidentlyaclericalerror.
Again, Mahamati, by the assertion of a cause that is nonexistent is meant that [some
philosophers] assume the causeless birth of a first (72) Vijnana, which later comes to have a
Mayalikenonexistencethatistosay,theoriginallyunbornVijnanabeginstofunctionunderthe
conditionsofeye,form,light,andmemory.Thefunctioninggoesonforawhileandthenceases.
This,Mahamati,istheassertionofacausethatisnonexistent.
Again, Mahamati, the assertion about objects that are notexistent is an assertion arising
from the attachment to such nonworking existences as space, cessation, and Nirvana. These,
Mahamati, are neither existent nor nonexistent for all things are devoid of the alternatives of
beingandnonbeingandaretobeknown,Mahamati,asthehornsofahare,ahorse,oracamel,or
likeahairnet.Theyarediscriminatedasrealitiesbytheignorantwhoareaddictedtoassertions
andrefutationsastheirintelligencehasnotpenetratedintothetruththatthereisnothingbutwhat
isseenoftheMinditself.Itisotherwisewiththewise.This,Mahamati,isthecharacteristicpoint
oftheassertionaboutobjectswhicharenonexistent.Forthisreason,Mahamati,oneshouldavoid
theviewsbasedonassertionandrefutation.
XXVI
Further,Mahamati,theBodhisattvaswhoarethoroughlyacquaintedwiththenatureofthe
Citta,Manas,andManovijnana,ofthefiveDharmas,ofthe[three]Svabhavas,andofthetwofold
Egolessness, will assume various personalities for the sake of benefitting others, just like the
imaginationthatevolvesfromtheseatoftherelativityknowledge,andagain,likethemysterious
gem that reflects varieties of colours. Going over to all the Buddhalands and assemblages, the
Bodhisattvas will listen to the Buddhas, discourse on the nature of all things which are like a
vision,adream,anillusion,areflection,andthelunarvisioninwater,andwhichhavenothingto
do with birthanddeath, eternality, and extinction the Bodhisattvas, thus facing the Tathagatas,
will listen to their discourses on the truth that does not belong to the Sravaka and
Pratyekabuddhavehicle. They will then attain a hundred thousand Samadhis, (73) indeed, a
hundred thousand niyutas of kotis of Samadhis, and by means of these Samadhis they will go
around from one country to another they will do homage to the Buddhas, be born in all the
celestialmansions,wheretheywilldiscourseontheTripleTreasure,manifestingBuddhabodies
and, surrounded by Sravakas and Bodhisattvas, they will, in order to free them from the
alternativesofbeingandnonbeing,instructthemtounderstandthoroughlywhatismeantbyan
objectiveworldwhichisnothingbutMinditselfandinwhichtherearenorealities.
AtthattimetheBlessedOnerecitedthisverse:
136.WhenthosewhoarebornoftheBuddhaseethattheworldisnomorethanMinditself,
theywillobtainabodyoftransformation,whichhasnothingtodowitheffectproducingworks,
butwhichisendowedwiththepowers,psychicfaculties,andselfcontrol.
XXVII
At that time again Mahamati the BodhisattvaMahasattva made a request of the Blessed
One.Tellme,BlessedOne,howallthingsareempty,unborn,nondual,andhavenoselfnature,
sothatIandotherBodhisattvaMahasattvasmightbeawakenedintheteachingofemptiness,no
birth, nonduality, and the absence of selfnature, and, quitting the discrimination of being and
nonbeing,quicklyrealisethehighestenlightenment.
ThentheBlessedOnesaidthistoMahamatitheBodhisattvaMahasattva:Now,Mahamati,
listenwellandreflectwelluponwhatItellyou.
Replied Mahamati the BodhisattvaMahasattva, I will indeed, Blessed One. (74) The
BlessedOnesaid:Emptiness,emptiness,indeed!Mahamati,itisatermwhoseselfnatureisfalse
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imagination. Because of one's attachment to false imagination, Mahamati, we have to talk of

emptiness, nobirth, nonduality, and absence of selfnature. In short, then, Mahamati, there are
sevenkindsofemptiness:(1)Theemptinessofindividualmarks(lakshana),(2)theemptinessof
selfnature(bhavasvabhava),(3)theemptinessofnowork(apracarita),(4)theemptinessofwork
(pracarita),(5)theemptinessofallthingsinthesensethattheyareunpredicable(nirabhilapya),
(6)theemptinessinitshighestsenseofultimaterealityrealisableonlybynoblewisdom,and(7)
theemptinessofmutuality(itaretara)whichistheseventh.
Mahamati,whatthenistheemptinessofindividualmarks?Itisthatallthingshaveno[such
distinguishing] marks of individuality and generality. In consideration of mutuality and
accumulation, [things are thought to be realities], but when they are further investigated and
analysed,Mahamati,theyarenonexistent,andnotpredicablewithindividualityandgenerality
andbecausethusnosuchideasasself,other,orboth,holdgood,Mahamati,theindividualmarks
nolongerobtain.Soitissaidthatallthingsareemptyastotheirselfmarks.
Again, Mahamati, what is meant by the emptiness of selfnature? Mahamati, it is that all
thingsintheirselfnatureareunborn,hencetheemptinessofselfnature,anditisthereforesaid
thatthingsareemptyintheirselfnature.
Again,Mahamati,whatismeantbytheemptinessofnowork?ItisthattheSkandhasare
Nirvanaitselfandthereisnoworkdoinginthemfromthebeginning.Therefore,onespeaksofthe
emptinessofnowork.
(75)Again,Mahamati,whatismeantbytheemptinessofwork?ItisthattheSkandhasare
devoidofanegoanditsbelongings,andgoonfunctioningwhenthereisamutualconjunctionof
causeandaction.Thusonespeaksoftheemptinessofwork.
Again, Mahamati, what is meant by the emptiness of all things in the sense that they are
unpredicable?Itisthatthenatureofthefalseimaginationisnotexpressible,hencetheemptiness
of all things in the sense of their unpredicability. Thus one speaks of the emptiness of
unpredicability.
Again, Mahamati, what is meant by the emptiness in its highest sense of ultimate reality
realisablebynoblewisdom?Itisthatintheattainmentofaninnerrealisationbymeansofnoble
wisdom there is no trace of habitenergy generated by all the erroneous conceptions [of
beginningless past]. Thus one speaks of the highest emptiness of ultimate reality realisable by
noblewisdom.
Again, Mahamati, what is meant by the emptiness of mutual [nonexistence]? It is this:
whenathingismissinghere,onespeaksofitsbeingemptythere.Forinstance,Mahamati,inthe
lecturehalloftheMrigaramatherearenoelephants,nobulls,nosheep,butastotheBhikshusI
cansaythatthehallisnotdevoidofthemitisemptyonlyasfarasthey[i.e.theanimals]are
concerned. Further, Mahamati, it is not that the lecturehall is devoid of its own characteristics,
northattheBhikshuisdevoidofthisBhikshuhood,northatinsomeotherplaces,too,elephants,
bulls, and sheep are not to be found. Mahamati, here one sees all things in their aspect of
individualityandgenerality,butfromthepointofviewofmutuality(itaretara)somethingsdonot
existsomewhere.Thusonespeaksoftheemptinessofmutual[nonexistence].
These,Mahamati,arethesevenkindsofemptinessofwhichmutualityranksthelowestof
allandistobeputawaybyyou.
(76)Again,Mahamati,notthatthingsarenotborn,butthattheyarenotbornofthemselves,
except when seen in the state of Samadhithis is what is meant by "all things are unborn." To
havenoselfnatureis,accordingtothedeepersense,tobeunborn,Mahamati.Thatallthingsare
devoid of selfnature means that there is a constant and uninterrupted becoming, a momentary
change from one state of existence to another seeing this, Mahamati, all things are destitute of
selfnature.Soonespeaksofallthingshavingnoselfnature.
Again, Mahamati, what is meant by nonduality? It means that light and shade, long and
short, black and white, are relative terms, Mahamati, and not independent of each other as
Nirvana and Samsara are, all things are nottwo. There is no Nirvana except where is Samsara
there is no Samsara except where is Nirvana for the condition of existence is not of mutually
exclusivecharacter.1Therefore,itissaidthatallthingsarenondualasareNirvanaandSamsara.
For this reason, Mahamati, you should discipline yourself in [the realisation of] emptiness, no
birth,nonduality,andnoselfnature.
1ReadafterT'ang.
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ThenatthattimetheBlessedOnerecitedthiscoupletofverses:
137.IalwayspreachemptinesswhichisbeyondeternalismandnihilismSamsaraislikea
dreamandavision,andkarmavanishesnot.
138.Space,Nirvana,andthetwoformsofcessationthus(77)theignorantdiscriminate
thethingswhicharenoteffectproducing,butthewisestandabovebeingandnonbeing.
Atthattimeagain,theBlessedOnesaidthistoMahamatitheBodhisattvaMahasattvaThis
[teachingof]emptiness,nobirth,nonduality,andnoselfnatureisfoundinallthesutrasofall
theBuddhas,andthisdoctrineisrecognisedineveryoneofthem.However.Mahamati,thesutras
aretheteachinginconformitywiththedispositionsofallbeingsanddeviatefromthe[real]sense,
andnotthetruthpreservingstatement.Mahamati,itislikeuntothemiragewhichenticesthedeer
withitstreacheroussprings,thespringsarenottherebutthedeerareattached,imaginingthemto
bereal.Sowiththeteachingsdisclosedinallthesutras,theyareforallbeingsforthegratification
oftheirowndiscriminatingminds.Theyarenotthetruthpreservingstatementsmeantfornoble
wisdomtograsp.Forthisreason,Mahamati,beinconformitywiththesenseandbenotengrossed
inthewordteaching.
XXVIII
Atthattime,MahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:Nowthe
BlessedOnemakesmentionoftheTathagatagarbhainthesutras,andverilyitisdescribedbyyou
as by nature bright and pure, as primarily unspotted, endowed with the thirtytwo marks of
excellence,hiddeninthebodyofeverybeinglikeagemofgreatvalue,whichisenwrappedina
dirtygarment,envelopedinthegarmentoftheSkandhas,Dhatus,andAyatanas,andsoiledwith
thedirtofgreed,anger,folly,andfalseimagination,(78)whileitisdescribedbytheBlessedOne
tobeeternal,permanent,auspicious,andunchangeable.IsnotthisTathagatagarbhataughtbythe
BlessedOnethesameastheegosubstancetaughtbythephilosophers?Theegoastaughtinthe
systemsofthephilosophersisaneternalcreator,unqualified,omnipresent,andimperishable.
The Blessed One replied: No, Mahamati, my Tathagatagarbha is not the same as the ego
taught by the philosophers for what the Tathagatas teach is the Tathagatagarbha in the sense,
Mahamati, that it is emptiness, realitylimit, Nirvana, being unborn, unqualified, and devoid of
willeffortthereasonwhytheTathagataswhoareArhatsandFullyEnlightenedOnes,teachthe
doctrinepointingtotheTathagatagarbhaistomaketheignorantcastasidetheirfearwhenthey
listentotheteachingofegolessnessandtohavethemrealisethestateofnondiscriminationand
imagelessness.Ialsowish,Mahamati,thattheBodhisattvaMahasattvasofthepresentandfuture
wouldnotattachthemselvestotheideaofanego[imaginingittobeasoul].Mahamati,itislikea
potterwhomanufacturesvariousvesselsoutofamassofclayofonesortbyhisownmanualskill
and labour combined with a rod, water, and thread, Mahamati, that the Tathagatas preach the
egolessness of things which removes all the traces of discrimination by various skilful means
issuing from their transcendental wisdom, that is, sometimes by the doctrine of the Tathagata
garbha, sometimes by that of egolessness, and, like a potter, by means of various terms,
expressions, and synonyms. For this reason, Mahamati, the philosophers' doctrine of an ego
substance is not the same (79) as the teaching of the Tathagatagarbha. Thus, Mahamati, the
doctrine of the Tathagatagarbha is disclosed in order to awaken the philosophers from their
clingingtotheideaoftheego,sothatthosemindsthathavefallenintotheviewsimaginingthe
nonexistentegoasreal,andalsointothenotionthatthetripleemancipationisfinal,mayrapidly
beawakenedtothestateofsupremeenlightenment.Accordingly,Mahamati,theTathagataswho
areArhatsandFullyEnlightenedOnesdisclosethedoctrineoftheTathagatagarbhawhichisthus
not to be known as identical with the philosopher's notion of an egosubstance. Therefore.
Mahamati,inordertoabandonthemisconceptioncherishedbythephilosophers,youmuststrive
aftertheteachingofegolessnessandtheTathagatagarbha.
XXIX
AtthatmomentthentheBlessedOnerecitedthisverse:
139.Thepersonalsoul,continuity,theSkandhas,causation,atoms,thesupremespirit,the
ruler,thecreator,[theyare]discriminationsintheMindonly.1
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XXX
At that time Mahamati the BodhisattvaMahasattva in consideration of future generations
madethisrequestagainoftheBlessedOne:Praytellme,BlessedOne,abouttheperfectingofthe
disciplinewherebytheBodhisattvaMahasattvasbecomegreatYogins.
The Blessed One replied: There are four things, Mahamati, by fulfilling which the
BodhisattvasbecomegreatYogins.Whatarethefour?Theyare:(1)Tohaveaclearunderstanding
as to what is seen of Mind itself,2 (2) to discard the notions of birth, (80) abiding, and
disappearance,(3)tolookinto[thetruth]thatnoexternalworldobtains,and(4)toseekforthe
attainmentofinnerrealisationbynoblewisdom.ProvidedwiththesefourthingstheBodhisattva
MahasattvasbecomegreatYogins.
1Thisversehasstrangelyfounditswayhere.
2Thisisratheraclumsytranslationofsvacittadrisya.Drisyais"whatisseen,"thatis,thisvisible
world,orthisexternal,objectiveworld,whichaccordingtotheLankavataraisamanifestationofMind
itself.Whenthistruthisrealised,theobjectiveworldlosesitsrealityassuch,andwenomoreclingtoitas
if it were a final irreducible fact which stands oppressively against the mind. The Buddhist idea of
interpretingexistenceidealisticallyismorereligiousthanlogical,forBuddhistswanttoelevatethevalue
ofspiritabsolutelyabovemattersothatthelatterwillbeamenabletoallthecommandstobegivenby
theformer.
How,Mahamati,doestheBodhisattvaMahasattvacometohaveaclearunderstandingasto
what is seen of Mind itself? He comes to it by recognising that this triple world is nothing but
Minditself,devoidofanegoanditsbelongings,withnostrivings,nocomingsandgoingsthat
this triple world is manifested and imagined as real, under the influence of the habitenergy
accumulated since beginningless time by false reasoning and imagination, and with the
multiplicity of objects and actions in close relationship, and in conformity with the ideas of
discrimination, such as body, property, and abode. Thus, Mahamati, the BodhisattvaMahasattva
acquiresathoroughlyclearunderstandingastowhatisseenofMinditself.
How again, Mahamati, does the BodhisattvaMahasattva discard notions of birth, abiding,
anddisappearance?Bythisitismeantthatallthingsaretoberegardedasformsbornofavision
or a dream and have never been created since there are no such things as self, the other, or
bothness.[TheBodhisattvas]willseethattheexternalworldexistsonlyinconformitywithMind
onlyandseeingthatthereisnostirringoftheVijnanasandthatthetripleworldisacomplicated
networkofcausationandowesitsrisetodiscrimination,(81)theyfindthatallthings,innerand
external, are beyond predicability, that there is nothing to be seen as selfnature, and that [the
world]isnottobeviewedasbornandtherebytheywillconformthemselvestotheinsightthat
things are of the nature of a vision, etc., and attain to the recognition that things are unborn.
EstablishingthemselvesontheeighthstageofBodhisattvahood,theywillexperiencearevulsion
[in their consciousness] by transcending the Citta, Manas, and Manovijnana, and the five
Dharmas, and the [three] Svabhavas, and the twofold Egolessness, and thereby attain the mind
made body (Manomayakaya). Thus, Mahamati, the BodhisattvaMahasattva will discard the
notionofbirth,abiding,anddisappearance.1
1TheproperplaceofthislastsentenceishereasrestoreditisfoundintheSanskrittextnearthe
endofpage81.
SaidMahamati,1whatismeantbythewillbody,BlessedOne?TheBlessedOnereplied:It
means that one [in this body] can speedily move unobstructed as he wills hence the willbody,
Mahamati.Forinstance,Mahamati,thewill[ormind]travelsunobstructedovermountains,walls,
rivers,trees,etc.,manyahundredthousandyojanastheymaybeaway,whenamanrecollectsthe
sceneswhichhadpreviouslycomeintohisperception,whilehisownmindkeepsonfunctioning
inhisbodywithouttheleastinterruptionorhindrance.Inthesamefashion,Mahamati,thewill
body, in the attainment of the Samadhi called Mayalike and adorned with such marks as the
powers,thepsychicfaculties,andtheselfcontrol,willbeborninthenoblepathsandassemblies,
movingaboutasfreelyashewishes,asherecallshisoriginalvowsandworldsinordertobring
allbeingstomaturity.
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1Thiswholeparagraphisadigression,asortofexplanatorynote.Thewillbody(manomayakaya)
isagainreferredtolateron,p.115etseq.
Then,Mahamati,whatismeantbytheBodhisattvaMahasattva(82)havingagoodinsight
into the nonexistence of external objects? It means, Mahamati, that all things are like unto a
mirage, a dream, a hairnet and seeing that all things are here essentially because of our
attachment to the habitenergy of discrimination which has been maturing since beginningless
timeonaccountoffalseimaginationanderroneousspeculation,theBodhisattvaswillseekafter
the attainment of selfrealisation by their noble wisdom. Mahamati, furnished with these four
things,BodhisattvaMahasattvasbecomegreatYogins.Therefore,inthese,Mahamati,youshould
exerciseyourself.
XXXI
AtthattimeMahamatiagainmadearequestoftheBlessedOne:Praytellme,BlessedOne,
about the causation of all things, whereby I and other BodhisattvaMahasattvas can see into the
nature of causation, and by getting rid of the discrimination [which issues in the philosophical
viewsof]eternalismandnihilism,wemaynomorediscriminateastothegradualorsimultaneous
risingofallthings.
RepliedtheBlessedOne:Mahamati,therearetwofactorsofcausationbywhichallthings
comeintoexistence:externalandinner.Mahamati,theexternalfactorsarealumpofclay,astick,
awheel,thread,water,aworker,andhislabour,thecombinationofallofwhichproducesajar.As
withthejar,Mahamati,whichismadeofalumpofclay,orapieceofclothmadeofthread,ora
matting made of fragrant grass, or the sprout growing out of a seed, or fresh butter which is
producedfromsourmilkbyamanchurningitwithhisownlabour,(83)soitis,Mahamati,with
allthingswhich,governedbyexternalcauses,appearoneafteranotherincontinuoussuccession.
Asregardstheinner factors of causation, Mahamati, they are of such kindasignorance,desire,
and action, which make up our idea of causation. Born of these, Mahamati, there is the
manifestation of the Skandhas, Dhatus, and Ayatanas. They are not separable [realities]1 but
discriminated[assuch]bytheignorant.
Now, Mahamati, there are six causes: (1) possibilitycause, (2) dependencecause, (3)
objectivitycause, (4) agencycause, (5) manifestingcause, and (6) indifferencecause.2 The
possibilitycausemeans,Mahamati,thatwhenacausetobebecomeseffectivethereistherising
of things inner and outer. The dependencecause means, Mahamati, that when conditions to be,
become effective there is the rising of the Skandhaseeds, etc., inner and outer. Further, the
objectivitycausemeans,Mahamati,thatboundbytheobjectiveworld[theVijnana]keepsupits
continuousactivity.Again,Mahamati,theagencycausemeansthatlikeasovereignkingacause
investedwithsupremeauthorityassertsitself.Again,themanifestingcausemeansthatwhenthe
discriminating faculty rises, as the result it reveals individual marks as a lamp does forms, etc.
Lastly, the indifferencecause means that when there is a dissolution (84) the power of
combinationdiscontinues,andthererisesastateofnondiscrimination.
1Weireadsthiswithoutthenegativeparticle,whileT'angomitsthewholesentencetogetherwith
theforegoing,pratityasamutpadasamjnanampratilabhante.Thislatterisalsoomittedinthistranslation
asthetranslatorregardsitsinsertionhereasaclericalerror,whichperhapswasalsotheideaoftheT'ang.
2 The Chinese (T'ang), (Wei), or simply (Sung) points to apeksha rather than to
upeksha.Inthisease,"mutualreference"isbetter.
These,Mahamati,aretheoutcomeofdiscriminationcarriedonbytheignorantandsimple
minded,andthereisnogradualnorsimultaneousrisingofexistence.Why?Because,Mahamati,if
thereisasimultaneousrisingofexistence,therewouldbenodistinctionbetweencauseandeffect,
andtherewouldbenothingtocharacteriseacauseassuch.Ifagradualrisingisadmitted,thereis
nosubstancethatholdstogetherindividualsigns,whichmakesgradualrisingimpossible.Whilea
child is not yet born, Mahamati, the term father has no significance.1 The logician argues that
there is that which is born and that which gives birth by the mutual functioning of such causal
factorsascause,subsistence,continuity,acceleration,andothersandtheyconcludethatthereisa
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gradualrisingofexistence.But,Mahamati,thisgradualrisingdoesnotobtainexceptbyreasonof
their attachment to the notion of selfnature. When the [ideas of] body, property, and abode are
cherishedinwhatisnothingbutthemanifestationofMinditself,theexternalworldisperceived
undertheaspectsofindividualityandgenerality,which,however,arenotrealitiesandtherefore,
Mahamati, neither a gradual nor a simultaneous rising of things is possible. It is only when the
VijnanaevolvesbyreasonofdiscriminationwhichdiscriminatesthemanifestationofMinditself
[thatexistenceissaidtocomeintoview].Forthisreason,Mahamati,youmuststrivetogetridof
notionsofgradationandsimultaneityinthecombinationofthecausalactivities.Thusitissaid:
140.Nothingwhateverisbornorceasestoexistbyreasonofcausationwhencausationis
discriminatedthereisbirthandcessation.
(85) 141. It is not to keep off the idea of birth and disappearance which takes place in
causation it is to keep off the wrong imagination as to causation, which is cherished by the
ignorant.
142.Thebeingandnonbeingofthingssubjecttocausationhasnorealitythetripleworld
owesitsexistencetotheMindputintoconfusionbyreasonofhabitenergy.
143. Not ever being in existence, what things are there that are born? [but] in causation
nothing is lost when effectproducing objects (samskrita) are regarded as like unto a barren
woman'schildoraflowerinthesky,oneperceivesthatgrasping(subject)andgrasped(object)are
anerroranddesists[fromcommittingthesameerror].
144. There is nothing that is to be born, nor is there anything that has been born even
causationisnotitisbecauseofwordlyusagethatthingsaretalkedofasexisting.
1InthisandwhatfollowsthetranslatorhasadoptedthereadingofT'ang.
XXXII
AtthatmomentagainMahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:
Praytellme,BlessedOne,abouttheteachingknownastheessenceofdiscriminationasregards
words, whereby, Blessed One, I and other BodhisattvaMahasattvas, comprehending and
becomingwellacquaintedwiththeessenceofdiscriminationasregardswords,willbethoroughly
informedofthesignificationoftwothings,expressionandexpressed,and,therebyimmediately
attainingsupremeenlightenment,willexplainthesignificationofthesetwothings,expressionand
expressed,forthepurificationofallbeings.
Replied the Blessed One: Then, Mahamati, listen well and reflect well, (86) for I will tell
youaboutit.
Welldone!saidMahamatitheBodhisattvaMahasattvaandlistenedtotheBlessedOne.
TheBlessedOnesaidthistohim:Thereare,Mahamati,fourkindsofworddiscrimination.
They are: (1) Words denoting individual marks, (2) dreamwords, (3) words growing out of the
attachment to erroneous speculations and discriminations, and (4) words growing out of the
discriminationthatknowsnobeginning.
Now, Mahamati, the words denoting individual marks rise from discriminating forms and
characteristic signs as real in themselves and becoming attached to them. The dreamwords,
Mahamati,risefromtheunrealsurroundingswhichrevealthemselves[beforethemind]whenit
recollects its previous experience. The words growing out of the attachment to erroneous
speculations and discriminations, Mahamati, rise from recollecting deeds once previously
committed. The words growing out of the discrimination that has been functioning since
beginninglesstime,Mahamati,risefromthehabitenergywhoseseedshavebeengrowingoutof
the clinging to erroneous speculations and false imaginations since beginningless time. I say,
Mahamati, these are the four features of worddiscrimination, which is the answer to your
question.
XXXIII
Atthattimeagain,MahamatitheBodhisattvaMahasattvarequestedoftheBlessedOneto
speakonthissubject: Pray tell me again, Blessed One, about the conditionswherebytheword
discrimination manifests itself. Where, whence, how, and by whom do words indicating
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discriminationtakeplaceamongthepeople?
Said the Blessed One: Mahamati, the worddiscrimination goes on taking place by the
coordinationofthehead,chest,nose,throat,palate,lips,tongue,andteeth.
Said Mahamati Again, Blessed One, (87) are words to be considered different (anya) or
notdifferent(ananya)fromdiscrimination?
Replied the Blessed One: Mahamati, they are neither different nor notdifferent. Why?
Because words rise, Mahamati, with discrimination as their cause. If, Mahamati, words are
differentfromdiscrimination,theycannothaveitforcause.Theniftheyarenotdifferent,words
cannotexpressthesense,whichtheydo.Therefore,wordsanddiscriminationareneitherdifferent
nornotdifferent.
Then Mahamati said: Again, Blessed One, are words themselves the highest reality? or is
whatisexpressedinwordsthehighestreality?
The Blessed One replied: Mahamati, words are not the highest reality, nor is what is
expressed in words the highest reality. Why? Because the highest reality is an exalted state of
bliss,andasitcannotbeenteredintobymerestatementsregardingit,wordsarenotthehighest
reality.Mahamati,thehighestrealityistobeattainedbytheinnerrealisationofnoblewisdomit
isnotastateofworddiscriminationtherefore,discriminationdoesnotexpressthehighestreality.
And then, Mahamati, words are subject to birth and destruction they are unsteady, mutually
conditioning,andareproducedbythelawofcausation.Andagain,Mahamati,whatismutually
conditioningandproducedbythelawofcausationcannotexpressthehighestreality,becausethe
indications [pointing to the distinction between] self and notself are nonexistent. Mahamati,
wordsaretheseindicationsanddonotexpress[thehighestreality].
(88)Further,Mahamati,worddiscriminationcannotexpressthehighestreality,forexternal
objectswiththeirmultitudinousindividualmarksarenonexistent,andonlyappearbeforeusas
somethingrevealedoutofMinditself.Therefore,Mahamati,youmusttrytokeepyourselfaway
fromthevariousformsofworddiscrimination.
XXXIV
Thusitissaid:
145. In all things there is no selfnature, words too are devoid of reality as the ignorant
understandnotwhatismeantbyemptiness,yes,byemptiness,theywanderabout.
146. In all things there is no selfnature, they are mere words of people that which is
discriminated has no reality [even] Nirvana is like a dream nothing is seen to be in
transmigration,nordoesanythingeverenterintoNirvana.
147. As a king or a wealthy householder, giving his children various claymade animals,
pleases them and makes them play [with the toys], but later gives them real ones 148. So, I,
making use of various forms and images of things, instruct my sons but the limit of reality
(bhutakoti)can[only]berealisedwithinoneself.
XXXV
AtthattimeMahamatitheBodhisattvaMahasattvaagain(89)saidthistotheBlessedOne:
Praytellme,BlessedOne,abouttheattainmentofselfrealisationbynoblewisdom,whichdoes
notbelongtothepathandtheusageofthephilosopherswhichisdevoidof[allsuchpredicates
as] being and nonbeing, oneness and otherness, bothness and notbothness, existence and non
existence,eternityandnoneternitywhichhasnothingtodowiththefalseimagination,norwith
individualityandgeneralitywhichmanifestsitselfasthetruthofhighestrealitywhich,goingup
continuouslybydegreesthestagesofpurification,entersuponthestageofTathagatahoodwhich,
becauseoftheoriginalvowsunattendedbyanystriving,willperformitsworksininfiniteworlds
like a gem reflecting a variety of colours and which is manifested [when one perceives how]
signs of individuation rise in all things as one realises the course and realm of what is seen of
Mind itself, and thereby I and other BodhisattvaMahasattvas are enabled to survey things from
thepointofviewwhichisnothamperedbymarksofindividualityandgeneralitynorbyanything
ofthefalseimagination,andmayquicklyattainsupremeenlightenmentandenableallbeingsto
achievetheperfectionofalltheirvirtues.
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Replied the Blessed One: Well done, well done, Mahamati! and again, well done, indeed,
Mahamati! Because of your compassion for the world, for the benefit of many people, for the
happiness of many people, for the welfare, benefit, happiness of many people, both of celestial
beings and humankind, Mahamati, you present yourself before me and make this request.
Therefore,Mahamati,listenwellandtruly,andreflect,forIwilltellyou.
Assuredly,saidMahamatitheBodhisattvaMahasattva,andgaveeartotheBlessedOne.
(90)TheBlessedOnesaidthistohim:Mahamati,sincetheignorantandthesimpleminded,
not knowing that the world is what is seen of Mind itself, cling to the multitudinousness of
externalobjects,clingtothenotionsofbeingandnonbeing,onenessandotherness,bothnessand
notbothness, existence and nonexistence, eternity and noneternity, as being characterised by
selfnature which rises from discrimination based on habitenergy, they are addicted to false
imaginings.Mahamati,itislikeamirageinwhichthespringsareseenasiftheywerereal.They
areimaginedsobytheanimalswho,thirstyfromtheheatoftheseason,wouldrunafterthem.Not
knowingthatthespringsaretheirownmentalhallucinations,theanimalsdonotrealisethatthere
arenosuchsprings.Inthesameway,Mahamati,theignorantandsimplemindedwiththeirminds
impressed by various erroneous speculations and discriminations since beginningless time with
theirmindsburningwiththefireofgreed,anger,andfollydelightedinaworldofmultitudinous
forms with their thoughts saturated with the ideas of birth, destruction, and subsistence not
understanding well what is meant by existent and nonexistent, by inner and outer the ignorant
andsimplemindedfallintothewayofgraspingatonenessandotherness,beingandnonbeing.
Mahamati,itislikethecityoftheGandharvaswhichtheunwittedtakeforarealcity,thoughitis
not so in fact. This city appears in essence owing to their attachment to the memory of a city
preservedinseedfrombeginninglesstime.Thiscityisthusneitherexistentnornonexistent.In
the same way, Mahamati, clinging to the memory (vasana) of erroneous speculations and
doctrines since beginningless time, they hold fast to ideas such as oneness and otherness, being
and nonbeing, and their thoughts are not at all clear about what is seen of Mindonly. (91)
Mahamati,itislikeaman,who,dreaminginhissleepofacountryvariouslyfilledwithwomen,
men, elephants, horses, cars, pedestrians, villages, towns, hamlets, cows, buffalos, mansions,
woods, mountains, rivers, and lakes enters into its inner appartments and is awakened. While
awakenedthus,herecollectsthecityanditsinnerapartments.Whatdoyouthink,Mahamati?Is
thispersontoberegardedaswise,whoisrecollectingthevariousunrealitieshehasseeninhis
dream?
SaidMahamati:Indeed,heisnot,BlessedOne.
TheBlessedOnecontinued:Inthesamewaytheignorantandsimplemindedwhoarebitten
byerroneousviewsandareinclinedtowardthephilosophers,donotrecognisethatthingsseenof
the Mind itself are like a dream, and are held fast by the notions of oneness and otherness, of
beingandnonbeing.Mahamati,itislikethepainter'scanvasonwhichthereisnodepressionnor
elevation as imagined by the ignorant. In the same way, Mahamati, there may be in the future
somepeoplebroughtupinthehabitenergy,mentality,andimaginationbasedonthephilosophers'
erroneous views clinging to the ideas of oneness and otherness, of bothness and notbothness,
theymaybringthemselvesandotherstoruintheymaydeclarethosepeoplenihilistswhohold
thedoctrineofnobirthapartfromthealternativesofbeingandnonbeing.They[argueagainst]
causeandeffect,theyarefollowersofthewickedviewswherebytheyuprootmeritoriouscauses
ofunstainedpurity.Theyaretobekeptfarawaybythosewhosedesiresareforthingsexcellent.
They are those whose thoughts are entangled in the errors of self, other, and both, (92) in the
errors of imagining being and nonbeing, assertion and refutation, and hell will be their final
refuge. Mahamati, it is like the dimeyed ones who, seeing a hairnet, would exclaim to one
another,saying:"Itiswonderful!itiswonderful!Look,Ohonourablesirs!"Andthesaidhairnet
hasneverbeenbroughtintoexistence.Itisinfactneitheranentitynoranonentity,becauseitis
seen and not seen. In the same manner, Mahamati, those whose minds are addicted to
discriminationoftheerroneousviewsascherishedbythephilosophers,andwhoarealsogivenup
to the realistic ideas of being and nonbeing, oneness and otherness, bothness and notbothness,
willcontradictthegoodDharma,endinginthedestructionofthemselvesandothers.Mahamati,it
islikeafirebrandwheelwhichisnorealwheelbutwhichisimaginedtobeofsuchcharacterby
theignorant,butnotbythewise.Inthesamemanner,Mahamati,thosewhosemindshavefallen
intotheerroneousviewsofthephilosopherswillfalselyimagineintheriseofallbeingsoneness
andotherness,bothnessandnotbothness.
Mahamati,itislikethosewaterbubblesinarainfallwhichhavetheappearanceofcrystal
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gems,andtheignoranttakingthemforrealcrystalgemsrunafterthem.Mahamati,theyareno
more than waterbubbles, they are not gems, nor are they notgems, because of their being so
comprehended[byoneparty]andbeingnotsocomprehended[byanother].Inthesamemanner,
Mahamati,thosewhosemindsareimpressedbythehabitenergyofthephilosophicalviewsand
discriminations will regard things born as nonexistent and those destroyed by causation as
existent.
1Further,Mahamati,bysettingupthethreeformsofmeasureandthe[five]membersofa
syllogism,(93)[thephilosophers]makethediscriminationthatthereisarealityexistingbyitself,
which is attained by the realisation of noble wisdom, and devoid of the two Svabhavas. [This
discrimination however is] not right. [The Buddhist doctrine is this:] Mahamati, when a
[psychological] revulsion takes place in the Yogins [by the transcendence of] the Citta, Manas,
andVijnana,theycastoffthe[dualistic]discriminationofgraspedandgraspinginwhatisseenof
Mind itself, and entering the Tathagatastage attain the realisation of noble wisdom and in this
thereisnothoughtofexistenceandnonexistence.Again,Mahamati,ifthereisthegraspingof
existenceandnonexistenceintherealmattainedbytheYogins,therewillbeinthemthegrasping
of an ego, a nourisher, a supreme soul, or a person. Again, Mahamati, the teaching pointing to
selfnature, individuality and generality of things, is that of the Transformation Buddha and not
thatoftheDharmataBuddha.Again,Mahamati,suchteachingismeantfortheignorant,beingin
conformitywiththeirmentality,theirwayofthinkingandviewingthingsanyestablishmentthat
favoursthewayofselfnature,failstorevealthetruthofselfrealisationtobeattainedbynoble
wisdomandtheblissfulabodeoftheSamadhi.
1Thiswholeparagraphmustbeindependentlytreated.
Mahamati, it is like the trees reflected in water they are reflections and yet are not
reflections,thetreesare[real]figures,andyetnofigures.Inthesamemanner,Mahamati,those
who are impressed by the habitenergy of the philosophical views carry on their discrimination
regardingonenessandotherness,bothnessandnotbothness,beingandnonbeing,fortheirminds
arenotenlightenedasregardswhatisseenofMindonly.
Mahamati, it is like a mirror reflecting all colours and images (94) as afforded by the
conditionsandwithoutdiscriminationandtheyareneitherimagesnornotimages,becausethey
areseenasimagesandalsoasnotimages.And,Mahamati,theyarediscriminatedformsofwhat
isseenofMinditself,whichareknowntotheignorantasimages.Inthesamemanner,Mahamati,
onenessandotherness,bothnessandnotbothness,arereflectedimagesofSelfMindwhilethey
appearasifreal.
Mahamati,itislikeanechogivingthesoundofahumanvoice,ofariver,orofthewindit
is neither existent nor nonexistent, because it is heard as a voice and yet as not a voice. In the
same way, Mahamati, the notions of being and nonbeing, oneness and otherness, bothness and
notbothnessarethediscriminationsofSelfMindandhabitenergy.
Mahamati, it is like a mirage which in conjunction with the sun appears with its flowing
wavesontheearthwheretherearenograss,shrubs,vines,andtrees.Theyareneitherexistentnor
nonexistent, according to the desire for them or its absence. In the same way, Mahamati, the
discriminating Vijnana of the ignorant which is impressed with the habitenergy of false
imaginationsandspeculationssincebeginninglesstime,isstirredlikeamirageeveninthemidst
ofrealityrevealedbymeansofnoblewisdom,bythewavesofbirth,subsistence,anddestruction,
ofonenessandotherness,bothnessandnotbothness,beingandnonbeing.
Mahamati,itislikePisacawhobymeansofhisspellmakesacorpseorawoodenimage
throbwithlifethoughithasnopowerofitsownbutheretheignorantclingtothenonexistent
imagining them to have the power of movement. In the same way, Mahamati, (95)theignorant
and simpleminded committing themselves to the erroneous philosophical views are thoroughly
devotedtotheideasofonenessandotherness,buttheirassertionisnotatallwellgrounded.For
thisreason,Mahamati,inordertoattainthenoblerealityattainablewithinyourself,youshould
cast off the discriminations leading to the notions of birth, abiding, and destruction, of oneness
andotherness,bothnessandnotbothness,beingandnonbeing.
Therefore,itissaid:
149.TheSkandhas,ofwhichtheVijnanaisthefifth,resemblethereflectionsofthetreesin
watertheyaretoberegardedasMayaandadream,theyaresobythoughtconstructionmakeno
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discriminations!
150.Thistripleworldresemblesahairnet,orwaterinamiragewhichisagitateditislikea
dream,Mayaandbythusregardingitoneisemancipated.
151.Likeamirageinthespringtime,themindisfoundbewilderedanimalsimaginewater
butthereisnorealitytoit.
152.ThustheVijnanaseedisevolvedandtheworldcomesintoviewtheignorantimagine
itisborn,justlikethedimeyedonesperceivethingsinthedarkness.
153. Since beginningless time, the ignorant are found transmigrating through the paths,
enwrappedintheirattachmenttoexistenceasawedgeisinducedbyanotherwedge,theyareled
totheabandonment[oftheirwrappage].
154.Byregardingtheworldasalwayslikeamagicallymovingcorpse,oramachine,orlike
a dream, or a lightning, or a cloud (96) the triple continuation is torn asunder and one is
emancipated.
155.Thereisherenothingofthoughtconstruction,itislikeanimageintheairwhenthey
thusunderstandallthereisnothingtoknow.
156. Here is nothing but thoughtconstruction and name. You seek in vain for individual
signstheSkandhasarelikeahairnetwhereindiscriminationgoeson.
157.Aworldofmultitudes1isahairnet,avision,adream,andthecityoftheGandharvas
itis[awheelmadeby]afirebrand,amirageitisanonentity,onlyanappearancetopeople.
158. Eternity and noneternity oneness, too, bothness and notbothness as well: these are
discriminated by the ignorant who are confused in mind and bound up by errors since
beginninglesstime.
159.Inamirror,inwater,inaneye,inavessel,andonagem,imagesareseenbutinthem
therearenoimages[i.e.realities]anywheretotakeholdof.
160. Like a mirage in the air, so is a variety of things mere appearance they are seen in
diversityofforms,butarelikeachildinabarrenwoman'sdream.
1Readcittram,insteadofcittam.
XXXVI
Further,Mahamati,thereligiousteachingoftheTathagatasisfreefromthefourstatements.
Thatis,itisdevoidofonenessandotherness,ofbothnessandnotbothness,isfreefrombeingand
nonbeing,assertionandrefutationthereligiousteachingoftheTathagatasisheadedbythe[four
noble] truths, the [twelvefold] chain of origination, and [the eightfold noble] path leading to
emancipation.(97) The religious teaching of the Tathagatas, Mahamati, is not fastened to these
ideas:Prakriti,Isvara,causelessness,spontaneity,atoms,timeandselfnature.Again,Mahamati,
[the Tathagatas, leading beings] successively forwards like the leader of a caravan, in order to
purify them from the two hindrances of passion and knowledge, will establish them in the one
hundred and eight statements of imagelessness and also in the characteristic distinctions of the
vehicles,ofthestages[ofBodhisattvahood],andoftheconstituents[ofenlightenment].
XXXVII
Further,Mahamati,therearefourkindsofDhyanas.Whatarethefour?Theyare:(1)The
Dhyanapractisedbytheignorant,(2)theDhyanadevotedtotheexaminationofmeaning,(3)the
DhyanawithTathata(suchness)foritsobject,and(4)theDhyanaoftheTathagatas.
What is meant by the Dhyana practised by the ignorant? It is the one resorted to by the
Yogins exercising themselves in the discipline of the Sravakas and Pratyekabuddhas, who
perceiving that there is no egosubstance, that things are characterised with individuality and
generality, that the body is a shadow and a skeleton which is transient, full of suffering and is
impure, persistently cling to these notions which are regarded as just so and not otherwise, and
who starting from them successively advance until they reach the cessation where there are no
thoughts.ThisiscalledtheDhyanapractisedbytheignorant.
Mahamati, what then is the Dhyana devoted to the examination of meaning? It is the one
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[practised by those who,] having gone beyond the egolessness of things, individuality and
generality, the untenability of such ideas as self, other, and both, which are held by the
philosophers, proceed to examine and follow up the meaning of the [various] aspects of the
egolessness of things and the stages of Bodhisattvahood. This is the Dhyana devoted to the
examinationofmeaning.
What, Mahamati, is the Dhyana with Tathata for its object? When [the Yogins recognise
that]thediscrimination of the two forms of egolessness is mere imagination,andthatwherehe
establisheshimselfintherealityofsuchness(yathabhuta) there is no rising of discrimination, I
callittheDhyanawithTathataforitsobject.
(98)What,Mahamati,istheDhyanaoftheTathagata?When[theYogin],enteringuponthe
stageofTathagatahoodandabidinginthetripleblisswhichcharacterisesselfrealisationattained
by noble wisdom, devotes himself for the sake of all beings to the [accomplishment of]
incomprehensibleworks,IcallittheDhyanaoftheTathagatas.Therefore,itissaid:
161. There are the Dhyana for the examination of meaning, the Dhyana practised by the
ignoranttheDhyanawithTathataforitsobject,andthepureDhyanaoftheTathagata.
162.TheYogin,whileinhisexercise,seestheformofthesunorthemoon,orsomething
lookinglikealotus,ortheunderworld,orvariousformslikesky,fire,etc.
163.Alltheseappearancesleadhimtothewayofthephilosopherstheythrowhimdown
intothestateofSravakahood,intotherealmofthePratyekabuddhas.
164.Whenallthesearetossedasideandthereisastateofimagelessness,thenaconditionin
conformity with Tathata presents itself and the Buddhas will come together from all their
countriesandwiththeirshininghandswillstroketheheadofthisbenefactor.
XXXVIII
AtthattimeMahamatitheBodhisattvaMahasattvaagainsaidthistotheBlessedOne:Thou
speakestofNirvana,BlessedOne.WhatismeantbythistermNirvana?
Replied the Blessed One: When the selfnature and the habitenergy of all the Vijnanas,
including the Alaya, Manas, and Manovijnana, from which issues the habitenergy of wrong
speculationswhen all these go through a revulsion, I and all the Buddhasdeclarethatthereis
Nirvana,andthewayandtheselfnatureofthisNirvanaisemptiness,whichisthestateofreality.
(99)Further,Mahamati,Nirvanaistherealmofselfrealisationattainedbynoblewisdom,
whichisfreefromthediscriminationofeternalityandannihilation,existenceandnonexistence.
Howisitnoteternality?Becauseithascastoffthediscriminationofindividualityandgenerality,
itisnoteternality.Howaboutitsnotbeingannihilation?Itisbecauseallthewisemenofthepast,
present,andfuturehaveattainedrealisation.Therefore,itisnotannihilation.
Again, Mahamati, the great Parinirvana is neither destruction nor death. Mahamati, if the
greatParinirvanaisdeath,thenitwillbeabirthandcontinuation.Ifitisdestruction,thenitwill
assumethecharacterofaneffectproducingdeed.Forthisreason,Mahamati,thegreatParinirvana
isneitherdestructionnordeath.Neitherhasitanythingtodowithvanishinglitisthegoalofthe
Yogins.Again,MahamatithegreatParinirvanaisneitherabandonmentnorattainment,neitherisit
ofonemeaningnorofnomeaningthisissaidtobeNirvana.
Further, Mahamati, Nirvana conceived by the Sravakas and Pratyekabuddhas consists in
recognisingindividualityandgenerality,inescapingsocialintercourse,innothavingaperverted
viewoftheworld,andnotraisingdiscrimination.ThisistheirnotionofNirvana.
1Maranamrepeatedhereinthetextisamistake.
XXXIX
Further,Mahamati,therearetwokindsofcharacteristicsignsofselfnature.(100)Whatare
these two kinds? They are the attachment to words as having selfnature, and the attachment to
objects as having selfnature. The attachment to words as having selfnature, Mahamati, takes
place owing to one's clinging to the habitenergy of words and false imaginings since
beginningless time. And the attachment to objects as having selfnature, Mahamati, takes place
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fromnotknowingthattheexternalworldisnomorethanSelfMind.
XL
Further, Mahamati, there are two kinds of the sustaining power which issues from the
Tathagatas who are Arhats and FullyEnlightened Ones and sustained by this power [the
Bodhisattvas] would prostrate themselves at their feet and ask them questions. What is this
twofoldpowerthatsustainstheBodhisattvas?Theoneisthepowerbywhichtheyaresustainedto
go through the Samadhis and Samapattis while the other is the power whereby the Buddhas
manifest themselves in person before the Bodhisattvas and baptise them with their own hands.
Then, Mahamati, sustained by the power of the Buddhas, the BodhisattvaMahasattvas at their
firststagewillattaintheBodhisattvaSamadhi,knownastheLightofMahayana,whichbelongs
to the BodhisattvaMahasattvas. They will immediately see the Tathagatas, Arhats, Fully
EnlightenedOnesappearingbeforethempersonally,whocomefromallthedifferentabodesinthe
tenquartersoftheworldandwhonowfacingtheBodhisattvaswillimparttothemtheirsustaining
powerdisplayedwiththebody,mouth,andwords.Mahamati,asisthecasewithVajragarbhathe
BodhisattvaMahasattva,andwithotherBodhisattvaMahasattvaswhoareinpossessionofsimilar
characterand(101)virtue,so,Mahamati,withtheBodhisattvaMahasattvasatthefirststage,they
willattaintheTathagatas'powersustainingthemintheirSamadhisandSamapattis.Byvirtueof
theirstockofmeritaccumulatedforahundredthousandkalpas,theywill,successivelygoingup
thestagesandgettingthoroughlyacquaintedwithwhattheyshoulddoandshouldnotdo,finally
reachthestageofBodhisattvahoodcalledDharmamegha.HeretheBodhisattvaMahasattvafinds
himselfseatedonathroneintheLotusPalace,andsurroundedbytheBodhisattvaMahasattvasof
asimilarclassatiaradecoratedandornamentedwithallkindsofpreciousstonesisonhishead,
andhisbody1shinesbrilliantlylikethemoonintheyellowishgoldcolouroftheCampakaflower.
The Buddhas now come from their worlds in the ten quarters, and with their lotuslike hands,
sprinkle the forehead of the BodhisattvaMahasattva who is seated on the throne in the Lotus
Palace the Buddhas thus give him a baptism personally by hand as when a great king invested
withsupremeauthority[baptiseshiscrownprince].ThisBodhisattvaandtheseBodhisattvasare
saidtobesustainedbytheBuddhas'power,beingthusbaptisedby[their]hands.Mahamati,thisis
the twofold sustaining power imparted to the BodhisattvaMahasattvas, who, sustained by this
twofoldsustainingpower,personallycomeintothepresenceofalltheBuddhas.Innootherway
aretheTathagatas,Arhats,FullyEnlightenedOnestobeinterviewed.
1AccordingtotheChinesetranslations.
Further,Mahamati,(102)whateverSamadhis,psychicfaculties,andteachingsareexhibited
by the BodhisattvaMahasattvas, they are sustained by the twofold sustaining power of all the
Buddhas.If,Mahamati,theBodhisattvaMahasattvasshowtheireloquencewithouttheBuddhas'
sustainingpower,theignorantandsimplemindedwillalsoshowtheireloquence.[Butthelatter
donot.]Why?Becauseofthesustainingpower[ontheonehand]anditsabsence[ontheother].
Where the Tathagatas enter with their sustaining power there will be music not only in various
musicalinstrumentsandvesselsbutalsoeveningrass,shrubs,trees,andmountains,Mahamati,
yes, in towns indeed, palaces, houses, and royal abodes. How much more those endowed with
sentiency!Themute,blind,anddeafwillbecuredoftheirdeficiencies,Mahamati,andwillenjoy
their emancipation. Such, Mahamati, is the great extraordinary virtue of the sustaining power
impartedbytheTathagatas.
Further,Mahamatisaid:Whyisit,BlessedOne,thatwhentheBodhisattvaMahasattvasare
establishedintheSamadhisandSamapattis,andwhentheyarebaptisedatthemostexaltedstage,
theTathagatas,Arhats,FullyEnlightenedOnes,bestowtheirsustainingpoweronthem?
Replied the Blessed One: It is in order to make them avoid the evil ones, karma, and
passions,tokeepthemawayfromtheDhyanaandstageoftheSravakahood,tohavethemrealise
thestageofTathagatahood,andtomakethemgrowinthetruthandexperiencealreadyattained.
For this reason, Mahamati, the Tathagatas, Arhats, FullyEnlightened Ones sustain with their
powertheBodhisattvaMahasattvas.Iftheywerenotthussustained,Mahamati,(103)theywould
fallintothewayofthinkingandfeelingascherishedbythewrongphilosophers,Sravakas,orevil
ones, and would not attain the highest enlightenment. For this reason, the Bodhisattva
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MahasattvasareupheldbytheTathagatas,Arhats,FullyEnlightenedOnes.Thusitissaid:
165.ThesustainingpowerispurifiedbytheBuddhas'vowsinthebaptism,Samadhis,etc.,
fromthefirsttothetenth[stage],[theBodhisattvasareintheembraceoftheBuddhas].
XLI
At that time again Mahamati the Bodhisattva said thus to the Blessed One: The chain of
originationastoldbytheBlessedOnedependsonacauseproducinganeffect,andthatitisnota
theoryestablishedontheprincipleofaselforiginatingsubstance.Thephilosophersalsoproclaim
acausaloriginationwhentheysaythatallthingsriseconditionedbyasupremespirit,Isvara,a
personalsoul,time,oratom.HowisitthattheriseofallthingsisexplainedbytheBlessedOnein
another terminology bearing on causation but in its meaning not different? Blessed One, the
philosophers explain birth from being and nonbeing, while, according to the Blessed One, all
thingscomingintoexistencefromnothingnesspassawaybycausation,1thatistosay,theBlessed
One has Ignorance from which there rises Mental Conformation until we reach Old Age and
Death.ThisteachingasexplainedbytheBlessedOneisthedoctrineofnocausationandnotthat
of causation. According to the Blessed One,2 "that being so, this is"if this is simultaneous
conditionalityandnotsuccessivemutuality,itisnotright.There,BlessedOne,thephilosophers,
(104) teaching excels, and not thine. Why? The cause assumed by the philosophers is not
dependent upon the chain of origination and produces effects. But, Blessed One, thy cause has
reference to its effect and the effect to its cause, and thus there is an interconnection of causal
links, and from this mutuality follows the fault of nonfinality. When people talk about, "That
beingso,thisis."thereisastateofcauselessness.
1ThisisaccordingtotheChinesetranslationsintheSanskrittextthereisapparentlyanomission.
2TheT'angreadingseemstogivethebestsense.
Replied the Blessed One: Not so, Mahamati, mine is not a causeless theory of causation
whichresultsinan[endless]interconnectionofcausesandconditions.Ispeakof"Thatbeingso,
thisis"becauseofmyseeingintothenatureoftheexternalworldwhichisnothingbutSelfMind
andbecauseofitsunrealityofgrasped(object)andgrasping(subject).However,Mahamati,when
peopleclingingtothenotionofgraspedandgraspingfailtounderstandtheworldassomething
seenofMinditselfand,Mahamati,bythemthefaultiscommittedastheyrecognisetheexternal
worldasrealwithitsbeingsandnonbeings,butnotbymytheoryofcausation.
XLII
Further,Mahamatisaid:BlessedOne,isitnotbecauseoftherealityofwordsthatallthings
are?Ifnotforwords,BlessedOne,therewouldbenorisingofthings.Hence,BlessedOne,the
existenceofallthingsisbyreasonoftherealityofwords.
Said the Blessed One: Even when there are no [corresponding] objects there are words,
Mahamatiforinstance,thehare'shorns,thetortoise'shair,abarrenwoman'schild,etc.(105)
theyarenotatallvisibleintheworldbutthewordsareMahamati,theyareneitherentitiesnor
nonentitiesbutexpressedinwords.If,Mahamati,yousaythatbecauseoftherealityofwordsthe
objects are, this talk lacks in sense. Words are not known in all the Buddhalands words,
Mahamati,areanartificialcreation.InsomeBuddhalandsideasareindicatedbylookingsteadily,
in others by gestures, in still others by a frown, by the movement of the eyes, by laughing, by
yawning, or by the clearing of the throat, or by recollection, or by trembling. Mahamati, for
instance, in the worlds of the SteadyLooking and in those of Exquisite Odours, and in the
Buddhaland of Samantabhadra the Tathagata, Arhat, FullyEnlightened One, the Bodhisattva
Mahasattvasbysteadilylookingwithoutawinkattaintherecognitionofallthingsasunbornand
also various most excellent Samadhis. For this reason, Mahamati, the validity of all things has
nothingtodowiththerealityofwords.Itisobserved,Mahamati,eveninthisworldthatinthe
kingdomofsuchspecialbeingsasants,bees,etc.,theycarryontheirworkwithoutwords.Thusit
issaid:
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166. As space, the hare's horns, and a barren woman's child are nonentities except as
expressedinwords,soisthisexistenceimagined.
167.Whencausesandconditionsareincombinationtheignorantimaginethebirth[ofthis
world](106)astheyfailtounderstandthisreason,theywanderaboutinthetripleworldwhichis
theirdwelling.
XLIII
At that time Mahamati the BodhisattvaMahasattva again said this to the Blessed One:
BlessedOne,wheredostthoupronouncesoundtobeeternal?
TheBlessedOnereplied:Accordingtoerror,Mahamatisinceeventothewisethereisthis
error,onlythattheyarefreefromperversion.Mahamati,itisliketheunwittedintheworldwho
conceive a perverted idea regarding a mirage, a firebrand wheel, a hairnet, the city of the
Gandharvas,Maya,adream,areflectedimage,andanAkshapurusha,butwiththeknowingitis
notso,thoughit.doesnotmeanthatthoseillusionsdonotappeartothem.When,Mahamati,there
is this error, diversities of forms are seen, though to this error the idea of impermanence is
inapplicable. Why? Because it cannot be characterised with the ideas of being and nonbeing.
Again,Mahamati,howaretheideasofbeingandnonbeinginapplicabletothiserror?Becauseall
the ignorant take in varieties of situations, like the waves of the ocean and the waters of the
Ganges which are not seen by the Pretas, but seen [by others]. For this reason, Mahamati, the
errorexistence[orthisworldofillusion]isnot,butasthiswaterismanifesttootherpeopleitis
notanonexistenceeither.Thustothewise,theerrorisneitheraperversionnoranonperversion.
And for this reason, Mahamati, the error in itself is characterised with permanency, having the
nature of nondistinction [as far as its own appearance is concerned]. Mahamati, being
discriminated as regards its diversified individual signs, (107) the error is perceived as
differentiated. Thus the error, [as far as its own nature is concerned], is characterised with
permanency. Again, Mahamati, how is the error to be considered reality? Mahamati, for this
reasonthatasregardsthiserrorthewisecherishneitherapervertedknowledgenoranunperverted
knowledge.Itis[suchasitisand]nototherwise.Incase,Mahamati,thewiseshouldcherishany
thoughtwhateverinthiserror,itgoescontrarytotherealityattainablebynoblewisdom.Ifthereis
anythingatallhereitistheprattlingoftheignorant,itisnotthetalkofthewise.
Again,whentheerrorisdiscriminatedaccordingtoapervertedandanunpervertedview,it
givesrisetotwoclassesoffamily,oneofwhichisthefamilyofthewise,andtheotherthefamily
oftheignorantandsimpleminded.Now,Mahamati,thefamilyofthewiseisdivisibleintothree
kinds, that is, the Sravakas, the Pratyekabuddhas, and the Buddhas. Mahamati, how does the
Sravakayana family rise from the discrimination whereby the ignorant conceive the error?
Mahamati, there is the rise of the Sravakayana family where the attachment to the notions of
individuality and generality is kept up. This is the way, Mahamati, this error gives rise to the
Sravakayana family. Mahamati, how does the Pratyekabuddhayana family rise as the error is
discriminated? Mahamati, when in this error the attachment to the notions of individuality and
generality (108) leads one to a retirement from social life, there rises the Pratyebuddhayana
family.Mahamati,howistheretheriseoftheBuddhayanafamilywhenthiserrorisdiscriminated
by the intelligent? Mahamati, when the world is understood to be nothing but Mind itself, the
existenceandnonexistenceofexternalobjectsceasestobediscriminated,andthereistheriseof
theBuddhayanafamily.Mahamati,thisisthefamily,thatis,whatismeantbythefamily.
Again,Mahamati,whentheerrorisdiscriminatedbytheignorant,thereisthemanifestation
of varieties of objects which calls forth the assertion [on their part] that this is so and not
otherwisewhencerisesthefamilyofthetransmigrationvehicle.Forthisreason,Mahamati,the
error is discriminated by the ignorant as characterised by multitudinousness, and this error is
neitherarealitynoranunreality.Thus,Mahamati,thiserrorbeingdiscriminatedbythewiseturns
intoTathata(suchness)withthem,byvirtueofarevulsionwhichtakesplaceinthemconcerning
theCitta,Manas,Manovijnana,falsereasoning,habitenergy,the[three]Svabhavas,andthe[five]
Dharmas. Thus, Mahamati, there is this statement that Tathata is Mind emancipated. Mahamati,
themeaningofthisstatementisherethusclearlyexpressedbyme,thatis,bythediscardingof
discriminationismeanttheabandonmentofalldiscriminations.Somuchforthisstatement.
Mahamatisaid,BlessedOne,istheerroranentityornot?
TheBlessedOnereplied:ItislikeMaya,Mahamati,theerrorhasnocharacterinitmaking
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for attachment if, Mahamati, the error had any character in it making for attachment, (109) no
liberationwouldbepossiblefromtheattachmenttoexistence,thechainoforiginationwouldbe
understoodinthesenseofcreationasheldbythephilosophers.
Mahamatisaid:BlessedOne,iftheerrorislikeMaya,itwilltherebybethecauseofanother
error.
TheBlessedOnesaid:No,Mahamati,Mayacannotbethecauseoftheerror,becauseofits
incapability of producing evils and faults and thus, Mahamati, Maya does not give rise to evil
thoughtsandfaults.Again,Mahamati,Mayahasnodiscriminationofitselfitriseswheninvoked
bythemagicalcharmofacertainperson.Ithasinitselfnohabitenergyofevilthoughtsandfaults
that,issuingfromselfdiscrimination,affectit.[Therefore,]therearenofaultsinit.Thisisonly
due to the confused view fondly cherished by the ignorant regarding Mind, and the wise have
nothingtodowithit.Soitissaid:
168.Thewisedonotsee[the(?)]error,noristhereanytruthinitsmidstiftruthisinits
midst,[the(?)]errorwouldbetruth.
169.Ifthereistherisingofindividualforms(nimitta)apartfromallerror,thiswillindeed
beerror,thedefiledislikedarkness.1
XLIV
Further,Mahamati,Mayaisnotanunreality,becauseithastheappearanceofrealityandall
thingshavethenatureofMaya.
SaidMahamati:Isit,BlessedOne,thatallthingsarelikeMayabecauseMayaissomething
imaginedandclungtoashavingmultitudinousnessofindividualforms?(110)Orisitduetothe
incorrectimaginingofindividualforms?IfallthingshavethelikenessofMayabecauseMayais
something imagined and clung to as having multitudinousness of individual forms, then see,
BlessedOne,thingsarenotlikeMaya.Why?Becauseformsareseeninthemultitudinousnessof
individual signs not without due causes. If they ever appear without due causes, assuming the
multitudinousnessofindividualsignsandshapes,[then]theywouldbelikeMaya.Forthisreason,
Blessed One, that things are like Maya is not because they [i. e. all things and Maya] are both
alikeinbeingimaginedandclungtoashavingmultitudinousnessofindividualsigns.
Said the Blessed One: It is not, Mahamati, that all things are Maya because they are both
alikeinbeingimaginedandclungtoashavingmultitudinousnessofindividualsigns,butthatall
thingsarelikeMayabecausetheyareunrealandlikealightningflashwhichisseenasquickly
disappearing.Mahamati,alightningappearsanddisappearsinquicksuccessionasismanifestto
theignorantinthesameway,Mahamati,allthingsassumeindividualityandgeneralityaccording
tothediscrimination[oftheMind]itself.Whenthestateofimagelessness2isrecognised,objects
whichareimaginedandclungtoasinpossessionofindividualsignsceasetoassertthemselves.
Thusitissaid:
170.Mayaisnot without reality, because it has something resembling it therealityofall
things is talked of [in a similar manner] they are unreal like a lightningflash [appearing and
disappearing]quickly,andthereforetheyareregardedasresemblingMaya.
1 What is exactly meant by these two verses, especially the latter, is difficult to find in this
connection.
2AccordingtoT'ang.
XLV
Further,Mahamatisaid:NowaccordingtotheBlessedOne,allthingsareunborn(111)and
resemble Maya but, Blessed One, is there not the fault of contradiction between the previous
statement and the later one? It is asserted by thee that that all things are unborn is due to their
havingthenatureofMaya.1
TheBlessedOnereplied:Mahamati,whenallthingsareassertedtobeunbornbecauseof
theirhavingthenatureofMaya,thereisnofaultofcontradictionbetweenmypreviousstatement
and my later one. Why? Because birth is nobirth, when it is recognised that the world that
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presents itself before us is no more than Mind itself and as to all external objects of which we
statethattheyareorarenot,theyaretobeseenasnonexistentandunbornandthus,Mahamati,
there is here no fault of contradiction between my previous statement and my later one. But,
Mahamati,inordertocastasidethephilosophers'thesisonbirthbycausation,itisassertedthatall
things are like Maya and unborn. Mahamati, the philosophers who are the gathering of the
deluded,fosterthenotionofderivingthebirthofallthingsfromthatofbeingandnonbeing,and
fail to regard it as caused by the attachment to the multidinousness which rises from the
discrimination[oftheMind]itself.Mahamati,nofearrisesinme[bymakingthisstatement].2In
thislight,Mahamati,theterm"unborn"istobeunderstood.
1ThislastsentenceismissinginT'ang,whereasWeihas:"ItissaidbytheTathagatathatallthings
areunlikemaya."
2T'ang,says:Isaythatallthingsarenonexistentbecauseoftheirbeingunborn.Wei:Isaythatall
thingsareunbornwhenexistent,unbornwhennonexistent.Sung:Idonot[say]thattheexistentandthe
nonexistentareborn.
Again,Mahamati,theteachingthatallthingsexistisgiveninordertoadmittransmigration,
to check nihilism which says "Nothing is," and to make my disciples accept the doctrine that
assertstherealityofkarmainvariousformsandbirthinthevariousworlds,forbyadmittingthe
terminology of existence we admit transmigration. Mahamati, the teaching that all things are
characterisedwiththeselfnatureofMayaismeanttomaketheignorantandsimplemindedcast
aside the idea of selfnature in anything (112) as they cherish the thoughts characterised with
error,astheydonotclearlygraspthemeaningoftheworldwhichisnomorethantheMinditself,
they imagine and cling to causation, work, birth, and individual signs in order to check this I
teach that all things are characterised in their selfnature with the nature of Maya and a dream.
Attachedtoerroneousthoughtstheycontradictboththemselvesandothersbynotseeingallthings
astheyreallyandtrulyare.Mahamati,toseeallthingsastheyreallyandtrulyaremeanstorealise
thatthereisnothingtobeseenbutMinditself.Soitissaid:
171.Inthetheoryofnobirth,causationisnotaccepted[asismaintainedbytheignorant]
where existence is accepted transmigration prevails seeing that [all things] are like Maya, etc.,
onedoesnotdiscriminateindividualsigns.
XLVI
Further,Mahamati,wewillexplainthecharacteristicsofnamebody,thesentencebody,and
thesyllablebodyforwhennamebody,sentencebody,andsyllablebodyarewellunderstood,the
BodhisattvaMahasattvasconformabletothesignificationofasentenceandasyllablewillquickly
realise supreme enlightenment and thereby awaken all beings to it. Mahamati, by namebody is
meanttheobjectdependingonwhichanameobtains,thebodyisthisobjectinanothersensethe
bodymeanssubstance(sarira).Mahamati,thisisthebodyofaname.Bythebodyofasentenceis
meant what it signifies, the real object, determining its sense definitely. In another sense, it
completes its reference. Mahamati, this is my teaching as regards the sentencebody. By the
syllablebody(113) ismeantthat by which names and sentences are indicated it isasymbol, a
signinanothersense,itissomethingindicated.
Again, Mahamati, the sentence (pada) body means the completion of the meaning
expressedinthesentence.Again,Mahamati,aname(oraletter,nama)meanseachseparateletter
distinguishedastoitsselfnaturefromatoha. Again, Mahamati,a syllable(vyanjana)isshort,
long,orlengthy.Again,Mahamati,regardingthesentence(pada)bodytheideaofitisobtained
from the footprints left on the road by elephants, horses, people, deer, cattle, cows, buffalos,
goats, rams, etc. Again, Mahamati, names (nama) and syllables (vyanjana) belong to the four
Skandhaswhichbeingformlessareindicatedbynamesthusarenamesmade.Bymeansofthe
differently characterised names there are syllables (vyanjana) thus are syllables made. This,
Mahamati, is the meaning of the body of a name (nama), a sentence (pada), and a syllable
(vyanjana).Youshouldendeavourtohaveathoroughunderstandingoftheseterms.Itisthussaid:
172.Becauseofthedistinctionbetweennama,pada,andvyanjana,theignorant,thedull
witted,sticktothemliketheelephantindeepmud.
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XLVII
(114)Further,Mahamati,inthetimetocome,thosewrongheadedoneswhoareinclinedto
false speculations owing to their deficiency of knowledge concerning truth and cause may be
askedbythewise,regardingthatwhichisliberatedfromthedualisticconceptionsofthingssuch
asonenessandotherness,bothnessandnotbothnessandthusasked,theymayanswer,saying,"It
is no question it is not at all properly putthat is to say, the question: Are form, etc. and
transiencytobeconsideredoneordifferent?"
Inthesameway,NirvanaandtheSkandhas,indicesandindicated,qualitiesandqualified,
realitiesandtheelements,seenandseeing,dustandatoms,knowledgeandtheYogins[arethese
tobeconsideredoneordifferent?]Suchquestionsconcerningthevariousaspectsofexistencelead
successively from one thing to another without end, and those who are asked about these
unexplainablequestionswoulddeclarethattheywereputasidebytheBlessedOneasimpossible
toanswer.However,thesedeludedpeopleareunabletorealise[themeaningof]whattheyheard
[from the Buddha] because of their deficiency of knowledge. The Tathagatas, Arhats, Fully
EnlightenedOnesdonotexplainthesethingstoallbeingsbecauseoftheirwishtokeepthelatter
fromthefearinspiringphrases.
Mahamati, these inexplicables (vyahriani) are not taken up for consideration by the
Tathagatas in order to keep the philosophers away from their wrong views and theories.
Mahamati, the philosophers may declare thus: what life is that is the body, or life is one thing,
bodyisanother.Inthesetheymakeinexplicablestatements.Mahamati,entirelybewilderedbythe
idea of a creator, the philosophers make an inexplicable statement, but that is not found in my
teaching.Inmyteaching,Mahamati,discriminationdoesnottakeplacebecauseIteachtostand
abovegraspedandgrasping.(115)Howcouldtherebeanysettingasidehere?But,Mahamati,to
thosewhoareaddictedtograspedandgrasping,astheydonothaveathoroughunderstandingof
theworldwhichisnomorethanwhatisseenoftheMinditself,thereissomethingtobesetaside
[asinexplicable].Mahamati,theTathagatas,Arhats,FullyEnlightenedOnesteachtheDharmato
allbeingsbymeansofthefourformsofquestioningandanswering.Astothepropositionsthat
aresetaside[asinexplicable],Mahamati,theyaremadeuseofbymeonsomeotheroccasionsfor
thosewhosesensesarenotyetfullymaturedbutforthoseofmaturedsensesthereisnothingto
setaside.
XLVIII
Further,Mahamati,allthingsbeingdevoidofdoinganddoerareunbornasthereisnodoer,
all things are therefore said to be unborn. Mahamati, all things are without selfnature. Why?
Because, Mahamati, when they are examined by selfknowledge, there are no such signs
obtainablewhichcharacterisethemwithindividualityandgeneralitytherefore,allthingsaresaid
tohavenoselfnature.Again,Mahamati,inallthingsthereisnotakingbirth,nogoingout.Why?
Because,Mahamati,thesignsofindividualityandgeneralityareseenasexistingandyettheyare
nonexistenttheyareseenasgoingout,andyettheydonotgoout.Forthisreason,Mahamati,all
things are neither taking birth, nor are they going out. Again, Mahamati, all things are never
annihilated.Why?Forthisreasonthattheindividualsignsthatmakeuptheselfnatureofthings
are nonexistent, and all things are beyond reach. Therefore, all things are said never to be
annihilated. Again, Mahamati, all things are not eternal. Why? (116) Because the rising of
individual signs is characterised with noneternality. Therefore, all things are said not to be
eternal.Again,Mahamati,allthingsareeternal.Why?Becausetherisingofindividualsignsisno
rising and is nonexistent and all things are eternal because of their noneternality. Therefore,
Mahamati,allthingsaresaidtobeeternal.Thusitissaid:
173. 1The four kinds of explanation are: direct statement, questioning, discernment, and
settingasidewherebythephilosophersarekeptaway.
174.TheSankhaandtheVaiseshikaphilosophersteachbirthfromabeingorfromanon
beingallthatareproclaimedbythemaretheinexplicables.
175. When the selfnature [of all things] is examined by knowledge, it is beyond reach
therefore,theyarewithoutselfnatureandunattainable.
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1Thesethreeversesoughttofollow47.
XLIX
AtthattimeMahamatitheBodhisattvaMahasattvaagainsaidthistotheBlessedOne:Pray
tell me, Blessed One, regarding the Streamentered and their special attainment which
characterises the state of the Streamentered, whereby I and other BodhisattvaMahasattvas
thoroughly becoming acquainted with the Streamentered and their special attainment
characterisingthestateoftheStreamentered,willproceedtoknowthemeansandconductwhich
characterisesthestateoftheOncereturning,Neverreturning,andArhatshipandtheywillthen
explain the Dharma to all beings in this manner. Having understood the twofold form of
egolessnessand(117)havingcleansedthemselvesofthetwofoldhindrance,theywillbydegrees
gothroughthestagesofBodhisattvahoodeachofwhichhasitsowncharacteristics,andattaining
Tathagatahood whose spiritual realm is beyond conceivability, they will be like a multicoloured
gem and will accomplish what is good for the lives of all beings, providing them with every
teaching,condition,deportment,body,andenjoyment.
RepliedtheBlessedOne:ListenwellMahamati,andtakewelltoheartIwilltellyou.
MahamatitheBodhisattvaMahasattvaansweringhimsaid:Verywell,BlessedOne.
TheBlessedOnethensaidthis:Mahamati,inthefruitattainedbytheSravakas,threekinds
aredistinguishable.Whatarethethree?Theyaregraded,Mahamati,low,middle,andthehighest.
Thelowoneswillberebornseventimeswhentheirexistencewillcometoanendthemiddling
willattainNirvanainthreeorfivebirthsthehighestwillattainNirvanainthisbirth.Mahamati,
forthesethreeclasses[oftheStreamentered]therearethreekindsofknots:weak,middling,and
strong.Whatarethesethreeknots,Mahamati?Theyare:(1)theviewofanindividualpersonality,
(2)doubt,and(3)theholdingontomoralpractices.Mahamati,whenallthesethreeknotsarein
successionpromotedtothehigherstagethen1willbetheattainmentofArhatship.
Mahamati,therearetwokindsoftheviewofanindividualpersonalitythatis,(1)theinborn
oneand(2)theoneduetothefalseimaginationitislike[therelationbetween]therelativityview
andthefalseimagination[ofthethree]Svabhavas.(118) For instance,Mahamati, dependingon
therelativityviewofthingstherearisevarietiesofattachmentstothefalseimagination.Butthis
[existence] is neither a being, nor a nonbeing, nor a beingandnonbeing it is not a reality
because of the false imagination, and, being discriminated by the ignorant, assumes varieties of
individualsignstowhichtheyarestronglyattachedjustasthedeerdoestoamirage.Mahamati,
this is the view of an individual personality falsely imagined by the Streamentered, which has
beenaccumulatedforalongtimebytheirignoranceandattachment.Thisisdestroyedwhenthe
egolessnessofapersonisattainedbywhichtheclingingceases.
Mahamati, the inborn view of an individual personality as held by the Streamentered [is
destroyed in this way]. When this body which belongs equally to each of us is considered, it is
perceived that it consists of form and the other four Skandhas, that form takes its rise from the
elementsandtheirbelongings,thattheelementsaremutuallyconditioning,andthathencethereis
noaggregateknownasform.WhenthustheStreamenteredrealisethattheideaofbeingandnon
beingisapartialview[oftruth],theviewofindividualpersonalityisdestroyed.Whentheviewof
individualpersonalityisthusdestroyed,covetousnesswillneverassertitself.This,Mahamati,is
whatcharacterisestheviewofindividualpersonality.
Again,Mahamati,asregardsthenatureofdoubt,whentheDharmaisattained,andrealised,
and thoroughly understood as to its characteristics, and when the twofold view of individual
personality is destroyed as previously described, no doubt is cherished in the teaching [of the
Buddhas].Andthereisnothought[inthemindsoftheStreamentered]tofollowtheleadofany
otherteacherbecauseof[thedifferencebetween]purityandnonpurity.This,.Mahamati,iswhat
ismeantbydoubt[discarded](119)bytheStreamentered.
Again,Mahamati,howisitthattheStreamentereddonotholdthemselvestothemorality?
They do not because they clearly see into the nature of suffering wherever they may be reborn.
[Whatismeantby]theholding?Mahamati,thattheignorantandsimplemindedobservetherules
ofmorality,piety,andpenance,isbecausetheydesiretherebytoattainworldlyenjoymentsand
happinesses they cherish the hope of being born in agreeable conditions. And [the Stream
entered] do not hold [to the rules of morality], for their thoughts are turning only towards the
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exalted state of selfrealisation, and the reason why they devote themselves to the details of
moralityisthattheywishtomastersuchtruthsasareinconformitywithnondiscriminationand
undefiledoutflows.This,Mahamati,isthewayinwhichtheStreamenteredOnesholdtomorality
and piety. Mahamati, by thus breaking up the three knots the Streamentered will discard
covetousness,anger,andfolly.
Mahamatisaid:ManykindsofcovetousnessaretaughtbytheBlessedOnewhichoneof
themistobecastaside?
TheBlessedOnereplied:Theworldwherelovegrows,i.e.,thedesireforsexualembrace,
showingitselfinbeating,slapping,suggesting,kissing,embracing,smelling,lookingsidewise,or
gazing may give one momentary pleasures but is productive of future grief. [With the Stream
entered] there is no greed for such. Why? Because they are abiding in the bliss of the Samadhi
whichtheyhaveattained.Hencethiscastingaside,butnotofthedesireforNirvana.
(120)Again,Mahamati,whatisthefruitoftheOncereturning?Thereisonceinthemthe
discriminationofforms,signs,andappearancesbutastheylearnnottoviewindividualobjects
undertheaspectofqualifiedandqualifying,andastheyknowwellwhatmarkstheattainmentof
theDhyana,theyoncecomebackintotheworld,andputtinganendtosuffering,realiseNirvana.
Hencetheappellation"Oncereturning."
Again, Mahamati, what is meant by Neverreturning? It means that while there is yet the
viewing of individual objects as characterised by being and nonbeing in the past, present, and
future,thediscriminationdoesnotreturnwithitserrorsandfaults,thedormantpassionsdonot
assert themselves, and the knots are completely cut off never to return. Hence the appellation
"Neverreturning."
Again, Mahamati, the Arhat is the one who has attained the Dhyanas, Samadhis,
emancipations,powers,psychicfaculties,andwithwhomtherearenomorepassions,sufferings,
anddiscriminations.Hencetheappellation"Arhat."
Mahamatisaid:Now,theBlessedOnedeclaresthattherearethreekindsofArhats:towhich
oneofthethreeisthisterm"Arhat"tobeapplied?Toonewhomakesstraightwayforthepathof
cessation?Ortoonewhoneglectsallhisaccumulatedstockofmeritforthesakeofhisvowto
enlightenothers?OrtoonewhoisaformoftheTransformation[Buddha]?
RepliedtheBlessedOne:Mahamati,[theterm"Arhat"]appliestotheSravakawhomakes
straightwayforthepathofcessation,andtonoothers.Mahamati,asfortheothers,theyarethose
who have finished practising the deeds of a Bodhisattva they are forms of the Transformation
Buddha. With skilful means born of their fundamental and original vows (121), they manifest
themselves among the multitudes in order to adorn the assemblages of the Buddhas. Mahamati,
hereinthesepathsandabodesofexistencetheygiveoutvarietiesofteachingswhicharebasedon
discrimination that is to say, as they are above such things as the attainment of the fruit, the
Dhyanas,theDhyanapractisers,orsubjectsformeditation,andastheyknowthatthisworldisno
morethanwhatisseenoftheMinditself,theydiscourseonthefruitattained[forthesakeofall
beings]. Further, Mahamati, if the Streamentered should think."These are the fetters, but I am
disengagedfromthem,"theycommitadoublefault:theystillholdtothevicesoftheego,and
theyhavenotfreedthemselvesfromthefetters.
Further,Mahamati,inordertogobeyondtheDhyanas,theimmeasurables,andtheformless
world, the signs of this visible world which is Mind itself should be discarded. The Samapatti
leadingtotheextinctionofthoughtandsensationdoesnotenableonetotranscendtheworldof
particulars,forthereisnothingbutMind.Soitissaid:
176. The Dhyanas, the immeasurables, the formless, the Samadhis, and the complete
extinctionofthought(nirodha)thesedonotexistwheretheMindaloneis.
177.ThefruitoftheStreamentered,andthatoftheOncereturning,andthatoftheNever
returning,andArhatshipthesearethebewilderedstatesofmind.
178.TheDhyanapractiser,theDhyana,thesubjectforit,thedestruction,theseeingofthe
truth,thesearenomorethandiscriminationswhenthisisrecognisedthereisemancipation.
L
(122) Further, Mahamati, there are two kinds of intellect: the intellect as an examining
function, and the intellect which functions in connection with the attachment to ideas of
discrimination. As for the intellect that examines, Mahamati, it is that act of intellect which
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examines into the selfnature of things, finding it to be devoid of the four propositions, and
unattainable.Thisisknownastheintellectthatexamines.Whatismeantby[beingdevoidof]the
four propositions? It means to be devoid of oneness and otherness, bothness and notbothness,
beingandnonbeing,eternityandnoneternity.Thesearecalledthefourpropositions.Mahamati,
trainyourselftoexaminecarefullyallthingsasregardsthesefourpropositions.What,Mahamati,
istheintellectwhichfunctionsinconnectionwiththeattachmenttoideasofdiscrimination?Itis
theintellectwithwhichtheMindisdiscriminatedandtheideasarisingtherefromareadheredto
[asreal]andthisadherencegivesrisetotheconceptionsofwarmth,fluidity,motility,andsolidity
ascharacterisingthegrosselementswhilethetenaciousholdingtoproposition,reason,definition,
and illustration, leads to the assertion of a nonentity [as entity]. This is called the intellect that
functionsinconnectionwiththeattachmenttoideasofdiscrimination.
This,Mahamati,iswhatcharacterisesthetwokindsofintellect,inaccordancewithwhich
theBodhisattvas,thoroughlymasteringthesignsofegolessnessofpersonsandthings,(123)and,
bymeansofknowledgeofimagelessness,becomingconversantwiththestageofexaminationand
practice, will attain the first stage [of Bodhisattvahood] and acquire one hundred Dhyanas.
AttainingtheexcellentSamadhis,theywillseeonehundredBuddhasandBodhisattvas,theywill
enterintoonehundredkalpasthatwerepriortothepresentandalsointothosethatwillfollowthe
present,theywillilluminateonehundredBuddhalands,and,illuminatingonehundredBuddha
lands, they will understand the signs belonging to the higher stages and by virtue of the most
exaltedvowstheywillmanifestwonderfulpowers,theywillbebaptisedby[theBuddhas]when
they reach the stage of Dharmamegha (lawcloud) and realising the inmost realm of the
Tathagatas, they will be provided with things which are closely connected with the ten
inexhaustiblevowsand,inordertobringallbeingsintomaturity,theywillshineoutinvarious
formswiththeraysoftransformationtheywillbequiteabsorbedintheblissofselfrealisation.
LI
Further,Mahamati,theBodhisattvaMahasattvasaretobewellacquaintedwiththeprimary
and the secondary elements. How do the Bodhisattvas know the primary and the secondary
elements? Mahamati, the BodhisattvaMahasattvas are to know this that the truth is that the
primaryelementshavenevercomeintoexistence,andthat,Mahamati,theseelementsareunborn.
Thus understood, there is nothing in the world but what is discriminated [by our imagination].
WhenitisrecognisedthatthevisibleworldisnomorethanMinditself,externalobjectsceaseto
berealities,andthereisnothingbutwhatisdiscriminatedbythemindandperceived[asexternal].
Thatistosay,letitbeunderstoodthatthetripleworldhasnothingtodowiththeprimaryandthe
secondaryelements,(124)thatitisremovedfromthefourpropositionsandphilosophicalsystems,
thatithasnothingtodowithapersonalegoandwhatbelongstoitandthatitestablishesitselfin
theabodeofrealreality,whereitisseeninitsownform,i.e.initsunbornstate.
Mahamati,whatismeantbytheelementsderivedfromtheprimaryelements?Theelement
discriminatedasvascidityproducestherealmofwater,innerandoutertheelementdiscriminated
as energy produces the realm of fire, inner and outer the element discriminated as motility
producestherealmofair,innerandoutertheelementdiscriminatedasdivisibilityofformgives
birthtotherealmofearthtogetherwithspace,innerandouter.Becauseoftheattachmenttothe
incorrecttruthsthereistheaggregationofthefiveSkandhasgivingrisetotheelementsprimary
andsecondary.
Again, Mahamati, the Vijnana has its cause in our attachment to and the desire for the
multitudinousnessofstatementsandobjectivefieldsanditcontinuestoevolveinanotherpathof
existence.Mahamati,thesecondaryelementssuchasearth,etc.,[aresaid]tohavetheircausein
the primary elements which, however, are nonexistent. Because, Mahamati, of things endowed
with being, characteristics, marks, perceivableness, abode, and work, one can say that they are
bornofthecombinationofvariouseffectproducing[elements]butnotofthingswhicharedevoid
of characteristic marks. For this reason, Mahamati, the elements primary and secondary are the
discriminationsofthephilosophersandnotmine.
LII
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Further, Mahamati, I will explain what characterises the selfnature of the Skandhas.
Mahamati, what are the five Skandhas? They are form, (125) sensation, thought, conformation,
and consciousness. Mahamati, four of these have no material formssensation, thought,
conformation,andconsciousness.Form,Mahamati,belongstowhatismadeofthefourprimary
elements, and these elements differ from one another in their individual signs. But the four
Skandhas that are without form cannot be reckoned as four, they are like space. For instance,
Mahamati,spacecannotbenumbered,anditisduetoourdiscriminationthatitisdesignatedas
such in the same way, Mahamati, the Skandhas that are beyond calculability as they have no
numbermarks, are not to be predicated as existing and nonexisting, and are beyond the four
propositions but to the ignorant they are described as subject to numeration, but not so to the
wise.
Again, Mahamati, by the wise the five Skandhas are regarded as thoughtconstructions,
devoidof[dualistiessuchas]othernessandnotothernessfortheyarelikevarietiesofformsand
objectsinavision,likeimagesandpersonsinadream.Astheyhavenobettersubstancefortheir
support,andastheyobstructthepassageofnoblewisdom,thereiswhatisknownastheSkandha
discrimination. This, Mahamati, is what characterises the selfnature of the Skandhas. This
discriminationmustbediscardedbyyou,andhavingdiscardedthis,youshoulddeclarethetruth
of solitude. Keeping back the views held by the philosophers, the truth of solitude is to be
announcedinalltheBuddhaassemblies,Mahamati,andtherebytheteachingoftheegolessnessof
thingsispurifiedandyouwillenteruponthestageofFargoing(duramgama).Enteringuponthe
stageofDuramgamayouwillbecomethemasterofmanySamadhis,and,attainingthewillbody
(126)youwillrealisetheSamadhiknownasMayopama(Mayalike).Thoroughlyconversantwith
thepowers,psychicfacultiesandselfcontrol,youwillbethesupporterofallbeingsliketheearth.
Mahamati,asthegreatearthisthesupporterofallbeings,soistheBodhisattvaMahasattvathe
supporterofallbeings.
LIII
Further, Mahamati, there are four kinds of Nirvana. What are the four? They are: (1) the
Nirvanawhichisattainedwhentheselfnatureofallthingsisseenasnonentity(2)theNirvana
which is attained when varieties of individual marks characterising all things are seen as non
entities(3)theNirvanawhichisattainedwhenthereistherecognitionofthenonexistenceofa
beingendowedwithitsownspecificattributesand(4)theNirvanawhichisattainedwhenthere
takes place the severance of the bondage conditioning the continuation of individuality and
generalityoftheSkandhas.Mahamati,thesefourviewsofNirvanabelongtothephilosophersand
are not my teaching. According to my teaching, Mahamati, the getting rid of the discriminating
ManovijnanathisissaidtobeNirvana.
Mahamatisaid:DoesnottheBlessedOneestablisheightVijnanas?
TheBlessedOnereplied:Ido,Mahamati.
Mahamatisaid:IfeightVijnanasareestablished,whydoyourefertothegettingridofthe
Manovijnanaandnotoftheseven[other]Vijnanas[aswell]?
TheBlessedOnesaid:WiththeManovijnanaascauseandsupporter,Mahamati,thererise
thesevenVijnanas.Again,Mahamati,theManovijnanaiskeptfunctioning,asitdiscernsaworld
ofobjectsandbecomesattachedtoit,andbymeansofmanifoldhabitenergy[ormemory](127)
it nourishes the Alayavijnana. The Manas is evolved along with the notion of an ego and its
belongings, to which it clings and on which it reflects. It has no body of its own, nor its own
marks the Alayavijnana is its cause and support. Because the world which is the Mind itself is
imaginedrealandattachedtoassuch,thewholepsychicsystemevolvesmutuallyconditioning.
Likethewavesoftheocean,Mahamati,theworldwhichisthemindmanifested,isstirredupby
thewindofobjectivity,itevolvesanddissolves.Thus,Mahamati,whentheManovijnanaisgotrid
of,thesevenVijnanasarealsogotridof.Soitissaid:
179.IenternotintoNirvanabymeansofbeing,ofwork,ofindividualsignsIenterinto
NirvanawhentheVijnanawhichiscausedbydiscriminationceases.
180.Withit[i.e.theManovijnana]foritscauseandsupport,theManassecuresitsusethe
VijnanacausestheCittatofunction,andissupported[byit].
181.Likeagreatfloodwherenowavesarestirredbecauseofitsbeingdriedup,theVijnana
[system]initsvariousformsceasestoworkwhenthereistheannihilation[oftheManovijnana].
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LIV
Further, Mahamati, I will tell you about the various features of the false imagination
(parikalpita) and when you and the BodhisattvaMahasattvas are well acquainted with each of
theminitsspecificform,youwillgetawayfromdiscriminationandseeingwellandknowingthe
wayofinnerrealisationbynoblewisdomandalsothewaysofspeculationbythephilosophers,
(128)youwillcastoffdiscriminationssuchasgraspedandgrasping,andwillnotbeinducedto
discriminateinrespecttothemultipleaspectsofrelativityknowledge(paratantra),aswellasthe
formsofthefalseimagination.Whatarethevariousfeaturesofthefalseimagination,Mahamati?
Theyarethediscriminationsasregards(1)words(abhilapa),(2)meaning,(3)individualmarks,
(4)property,(5)selfnature,(6)cause,(7)philosophicalviews,(8)reasoning,(9)birth,(10)no
birth, (11) dependence, and (12) bondage and emancipation. These, Mahamati, are the various
featuresofthefalseimagination.
Now, Mahamati, what is the discrimination of words? That is the becoming attached to
varioussweetvoicesandsingingthisisthediscriminationasregardswords.
Whatisthediscriminationofmeaning?Itisthediscriminationbywhichoneimaginesthat
wordsrisedependingonwhateversubjectstheyexpress,andwhichsubjectsoneregardsasself
existentandbelongingtotherealisationofnoblewisdom.
Whatisthediscriminationofindividualmarks?Itistoimagineinwhateverisdenotedby
words the multitudinousness of individual marks which are like a mirage, and, clinging
tenaciously to them, to discriminate all things according to these categories: warmth, fluidity,
motility,andsolidity.
Whatisthediscriminationofproperty?Itistodesireastateofwealthsuchasgold,silver,
andvariouspreciousstones.
What is the discrimination of selfnature? It is to make discrimination according to the
imaginaryviewsofthephilosophersinreferencetotheselfnatureofallthings(129)whichthey
stoutlymaintain,saying,"Thisisjustit,andthereisnoother."
What is the discrimination of cause? That is, to distinguish the notion of causation in
reference to being and nonbeing and to imagine that there are causesignsthis is the
discriminationofcause.
What is the discrimination of philosophical views? That means getting attached to the
philosophers'wrongviewsanddiscriminationsconcerningsuchnotionsasbeingandnonbeing,
onenessandotherness,bothnessandnotbothness.
Whatisthediscriminationofreasoning?Itmeanstheteachingwhosereasoningisbasedon
thegraspingofthenotionofanegosubstanceandwhatbelongstoit.
Whatisthediscriminationofbirth?Itmeansgettingattachedtothenotionthatthingscome
intoexistenceandgooutofitaccordingtocausation.
What is the discrimination of nobirth? It is to discriminate that all things are from the
beginningunborn,thatthecauselesssubstanceswhichwerenot,comeintoexistencebyreasonof
causation.
Whatisthediscriminationofdependence?Itmeansthemutualdependenceofgoldandthe
filament[whichismadeofgold].
Whatisthediscriminationofbondageandemancipation?Itislikeimaginingthatthereis
somethingboundbecauseofsomethingbindingasinthecaseofamanwhobythehelpofacord
tiesaknotorloosensit.
These,Mahamati,arethevariousfeaturesofthefalseimagination,towhichalltheignorant
andsimplemindedonescling,imaginingthatthingsareorarenot.Thoseattachedtothenotionof
relativity are attached to the notion of multitudinousness of things rising from the false
imagination. It is like seeing varieties of objects depending on Maya, but these varieties thus
revealing themselves are discriminated by the ignorant as something other than Maya itself
according to their way of thinking. (130) Now, Mahamati, Maya and varieties of objects are
neitherdifferentnorone.Iftheyweredifferent,varietiesofobjectswouldnothaveMayafortheir
cause.IfMayawereonewithvarietiesofobjects,therewouldbenodistinctionbetweenthetwo,
but as there is the distinction these twoMaya and varieties of objectsare neither one nor
different.ForthisreasonyouandtheBodhisattvaMahasattvasshouldnevergiveyourselvesupto
thenotionofbeingandnonbeing.
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LV
Soitissaid:
182.TheCittaisboundupwiththeobjectiveworldtheintellect'sfunctionistospeculate
and in the excellent state of imagelessness there is the evolving of transcendental wisdom
(prajna).
183.Accordingtothefalseimagination,[selfsubstance]is,butfromthepointofviewof
relativity(paratantra)itisnotowingtoperversion,whatisdiscriminatedisgrasped[asreal]in
therelativitythereisnodiscrimination.
184. Multitudinousness of differentiations is imagined [as real by the ignorant], but being
likeMayatheyobtainnotvarietiesofindividualformsarediscriminatedassuch,butthey[really]
donotobtain.
185.[Toimagine]individualformsiswrong,itputsoneinbondagetheyarebornofMind
duetothefalseimaginationoftheignorantbasedontherelativitytheyarediscriminated.
186. The existence thus subjected to discrimination is no other than its relativity aspect
(131)thefalseimaginationisofvariousformsbasedontherelativity,discriminationiscarried
on.
187.Conventionaltruth(samvriti)andultimatetruth(paramartha)iftherebeathird,non
entityisitscausethefalseimaginationbelongstotheconventionalwhenitiscutasunder,there
istherealmofthewise.
188.AstotheYoginsthereisonerealitywhichrevealsitselfasmultiplicityandyetthereis
nomultiplicityinitsoisthenatureofthefalseimagination.
189.Asbythedimeyedavarietyofobjectsisseenandimaginedwhilethedimnessitselfis
neitheraform(rupa)noranoform(arupa),soistherelativity[discriminated]bytheunknowing
ones.
190. As is pure gold, water free from dirt, the sky without a cloud, so is [the Mind] pure
whendetached1fromthefalseimagination.
191.Falselyimaginedexistenceisnot,butfromtherelativitypointofviewitis,assertion
andrefutationaredestroyedwhenoneisfreedfromtheimagination.
192. If the relativityaspect of existence is, while the imagination is not, this means that
thereisabeingapartfrombeingandthatabeingisbornofanonbeing.
193. Depending on the false imagination there obtains the relativityaspect of existence
fromtheconjunctionofformandnamethererisesfalseimagination.
194.Falseimaginationcanneverbeperfectknowledge(nishpanna),itisnotproductiveof
anythingelse[butitself](132)thenoneknowswhatismeantbyultimatetruthwhoseselfnature
ispurity.
195.Therearetenkinds2offalseimaginationandsixkindsofrelativityintheknowledge
ofTathatainnerlyattainedthereisnodifferentiation.
196.Truthconsistsin[knowing]thefiveDharmasandalsothethreeSvabhavaswhenthe
Yoginthuscomprehends[thetruth],hedoesnottransgressTathata.
197. According to the form of relativity, there are those names that belong to false
imaginationandthevariousaspectsoffalseimaginationarisefromrelativity.
1Throughoutthetext,vikalpaistranslated"discrimination"or"imagination,"butherethetermis
evidentlyusedasnegatingthefunctionofkalpitawhichstandsintheseversesforparikalpita.
2AlltheChinesetextshave"twelve"insteadof"ten."
198. When well pondered with intelligence (buddhi) there is neither relativity nor false
imagination where perfect knowledge is, there is nothing [dualistically] existent for how with
intelligencecandiscriminationtakeplace?
199.Whereperfectknowledgeis,theexistentcannotbequalifiedwithbeingandnonbeing
inwhatcannotbequalifiedwithbeingandnonbeing,howcantherebethesetwoSvabhavas?
200.Becauseoffalseimagination,thetwoSvabhavasareestablishedwherethereisfalse
imagination multitudinousness of things is recognised, which being purified the [spiritual]
conditionofthewiseobtains.
201. Where there is false imagination there is multitudinousness of objects, which are
discriminatedundertheaspectofrelativityifotherwisediscriminated,onebecomesattachedto
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theteachingsofthephilosophers.
202.Whatisimaginedbeingsubjectedtofurtherimagination,therearevariousviewsfrom
whichrisesthedoctrineofcausalorigination(133)whenthedualisticdiscriminationisgotridof,
thereindeedisperfectknowledge.1
1ThiswholesectiontreatsofthethreefoldSvabhava,chieflyexplainingwhereParikalpita(false
imagination)isdifferentiatedfromParatantra(relativityview).Whiletheexplanationsometimesappears
quitecomplicated,themainpointisclearenough.TheKalpitaisanetofwronginterpretationswoven
abouttheParatantra,whichisthedualisticviewofexistence,andwhichisvalidasfarasitgoes.Butto
reach the Nishpanna (perfect knowledge) it is necessary to transcend all forms of dualism, for the
Paratantraisbynomeansultimatetruth.
LVI
Further,Mahamatisaid:Praytellme,BlessedOne,abouttheonevehiclethatcharacterises
the inner realisation of noble wisdom, whereby, Blessed One, I and other Bodhisattva
Mahasattvas, becoming conversant with the one vehicle which marks the inner attainment of
noble wisdom, may be established without depending on anybody else in the teaching of the
Buddha.
SaidtheBlessedOne:Then,Mahamati,listenwellandreflectwithinyourselfasItellyou.
Mahamati the BodhisattvaMahasattva said, Yes, I will, Blessed One and gave ear to the
BlessedOne.
Thereupon the Blessed One said: In accordance with the authoritative teachings in which
therearenodiscriminations,Mahamati,lettheBodhisattvaMahasattvaretirebyhimselftoaquiet
secludedplace,wherehemayreflectwithinhimself,notrelyingonanybodyelse,butbymeansof
his own inner intelligence, in order to discard erroneous views and discriminations, make
successive advances and exert himself to finally enter upon the stage of Tathagatahood. This,
Mahamati, is the characteristic feature of the inner realisation to be gained by means of noble
wisdom.
Whatcharacterisesthewayoftheonevehicle?Icallittheonevehiclebecausetherebyone
recognisesandrealisesthepathleadingtotheonevehicle.Howisthispathoftheonevehicleto
berecognisedandrealised?Therecognitionoftheonevehicleisobtainedwhenthereisnorising
of discrimination by doing away with the notion of grasped and grasping and by abiding in the
realityofsuchness(yathabhuta).Mahamati,thisrecognitionoftheonevehicle,(134)exceptby
the Tathagata himself, has never been obtained before by anybody elsethe philosophers,
Sravakas,Pratyekabuddhas,Brahmans,etc.Forthisreason,Mahamati,thisisknownastheone
vehicle.
Mahamatisaid:ForwhatreasonisitthattheBlessedOnespeaksofthetriplevehicleand
notoftheonevehicle?
The Blessed One replied: Because there is no teaching whereby the Sravakas and
Pratyekabuddhas can realise Nirvana by themselves, I do not speak of the one vehicle. Thus,
Mahamati, the Sravakas and Pratyekabuddhas are disciplined, segregated, and trained in
meditationaccordingtothediscourseoftheTathagata,wherebytheyareledtoemancipationand
notbythemselves.
Further,Mahamati,astheyhavenotyetdestroyedthehabitenergy(memory)ofkarmaand
the hindrance of knowledge, all the Sravakas and Pratyekabuddhas are unable to realise the
egolessnessofthingsandhavenotattainedtheinconceivabletransformationdeath,Ipreachtothe
Sravakas [and Pratyekabuddhas] the triple vehicle and not the one vehicle.1 When, Mahamati,
destroyingalltheevilhabitenergy,theyrealisetheegolessnessofthings,theywhoarenowfree
fromtheevilhabitenergywillnotbeintoxicatedbytheSamadhisandwillbeawakenedintothe
realm of noeviloutflows. Now being taken into a superworld which is the realm of noevil
outflows, they will gather up all the material for the attainment of the Dharmakaya which is of
severeignpowerandbeyondconception.Soitissaid:
203.TheDevavehicle,theBrahmavehicle,theSravakavehicle,(135)thePratyekabuddha
vehicle,andtheTathagatavehicle,oftheseIspeak.
204. So long as there is a mind making conscious efforts, there can be no culmination as
regardsthevariousvehicleswhenarevulsiontakesplaceinthemind,thereisneitheravehicle
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noronewhoridesinit.
205.Thereisreallynoestablishmentofvariousvehicles,andsoIspeakoftheonevehicle2
butinordertocarrytheignorantItalkofavarietyofvehicles.
1Transfernaikayanam(line9)toline10afteryanatrayam.
206.Therearethreeemancipations,andinallthingsthereisnoegosubstanceknowledge
andpassionsareofthesamenature,when[oneis]emancipatedtheyarediscarded.
207. Like a piece of wood floating on the waves of the ocean, the Sravaka obsessed with
individualmarksisdrivenalong[thestreamofexistence].
208.Thoughdisengagedfromtheactivelyfunctioningpassions,they[theSravakas]arestill
boundupwiththehabitenergyofthepassionsintoxicatedwiththeliquoroftheSamadhi,they
stillhavetheirabodeintherealmofoutflows.
209. In this there is no course of finality, nor retrogression either [losing himself] in the
attainmentoftheSamadhibody,heisnotatallawakenedeventotheendofkalpas.
210. Like unto the drunkard who, being awakened from his intoxication, regains his
intelligence,[theSravakas]willhavetherealisationoftheBuddha'struth,whichishisownbody.
Here Ends the Second Chapter, [Known as] the "Collection of All the Dharmas," Taken
fromtheLankavataraof36,000[Slokas].
[CHAPTERTHREE]
LVII
(136)AtthattimeagaintheBlessedOnesaidthistoMahamatitheBodhisattvaMahasattva:
I will tell you, Mahamati, about the various forms of the willbody listen well and reflect well
withinyourself.Iwilltellyou.
MahamatitheBodhisattvaMahasattvasaidIwill,BlessedOne,andgaveeartotheBlessed
One.
TheBlessedOnethensaidthis:Therearethreekindsofwillbody,Mahamati.Whatarethe
three? They are: (1) the willbody obtained in the enjoyment of the Samadhi (2) the willbody
obtainedbyrecognisingtheselfnatureoftheDharmaand(3)thewillbodywhichisassumed[by
a Bodhisattva according to] the class of beings [to be saved] and which perfects and achieves
[withoutathoughtofitsownachievement].Byrealisingthehigherstagessuccessivelyafterthe
firstisattained,theYoginwillexperiencethem[all].
Now,Mahamati,whatisthewillbodyattainedintheenjoymentoftheSamadhi?Itisthis:
when[theYogin]inthethird,fourth,fifthstagesremovesthevariousdiscriminationsgoingonin
hismindandisatrest,1thewavesofconsciousnessarenomorestirredintheMindoceanandthe
Vijnanafunctionsarequieted,theblissofwhichisenjoyedbyhimandwhenhethusrecognises
thenonexistenceoftheexternalworld,whichisnomorethanhisownmind,heissaidtohave
thewillbody.2
1ItwillbeinterestingfortheChinesereadersoftheLankavatara to notice that the compound,
svacittavividhavivekavihara, is here read in three different ways by the three Chinese translators,
showinghowvariouslyaSanskritcompoundallowsitselftobeinterpreted.Thisisoneofnumeroussuch
examplestobemetwiththroughoutthetext.
Sung:.Theminditself,variously[discriminating],growsquietandfindsitsrest.
Wei:.Theminditselfisquietandpractisesvariousdeeds.
T'ang:.Discardingvarious[mentations],themindisquietandimmovable.
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2Page136,line14,deleteabhavaandmanaso.
(137)WhatisthewillbodyobtainedbyrecognisingtheselfnatureoftheDharma?When
[theYogin]oftheeighthstagehasathoroughgoingpenetrationintothenatureofthingswhichis
likeMayaandnotimageproducing,heexperiencesarevulsionattheseatofconsciousnessand
obtainstheSamadhiknownasMayalikeandotherSamadhis.ByenteringupontheSamadhishe
gains a body which exhibits various powers of selfmastery and supernatural activity, which
moves according to his wish as quickly as a flower opens up, which resembles Maya, a dream,
andareflectedimage,andwhichisnotaproductoftheelementsbuthassomethinganalogousto
whatisproducedoftheelements,whichisfurnishedwithallthedifferencesappertainingtothe
worldofformsandyetisabletofollowupalltheassemblagesintheBuddhalands.Thisisthe
bodywhichhasathoroughgoingknowledgeoftheselfnatureoftheDharmaandforthisreasonis
calledwillbody.
Nowwhatisthe willbody which is born in accordance with the classandwhichperfects
and achieves? When [the Yogin] is thoroughly conversant with all the characteristics of self
realisationanditsblisswhichpervadestheteachingsoftheBuddha,heissaidtohavethebody
whichiswillmade,bornwith[theclass],perfectingandachieving.Mahamati,youshouldexert
yourself in order to have a thoroughly penetrating knowledge of these three marks of the will
body.Soitissaid:
1. My Mahayana is neither a vehicle, nor a sound, nor words it is neither the truth, nor
emancipation,northerealmofimagelessness.
2. Yet the Mahayana is a vehicle on which the Samadhis are carried leading to various
creativeactivitiestheseveralformsofthewillbodyareadornedwiththeflowersofthesovereign
will.
LVIII
(138)AtthattimeagainMahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:
The five immediacies are preached by the Blessed One and what are these five, Blessed One,
whichbeingcommittedbyasonoradaughterofagoodfamilycausethemtofallintotheAvici
hell?
TheBlessedOnereplied:Then,Mahamati,listenwellandreflect,forIwilltellyou.
Mahamati the BodhisattvaMahasattva said Certainly, Blessed One, and gave ear to the
BlessedOne.
The Blessed One said thus to him: What are the five immediacies? They are: (1) the
murdering of the mother, (2) of the father, (3) of the Arhat, (4) the breakingup of the
Brotherhood,and(5)causingthebodyoftheTathagatatobleedfrommalice.
Now what is meant by the mother of all beings? It is desire which is procreative, going
together with joy and anger and upholding all with motherliness. Ignorance representing
fatherhoodbringsaboutone'srebirthinthesixvillagesofthesenseworld.Whentheretakesplace
acompletedestructionofbothroots,fatherhoodandmotherhood,itissaidthatmotherandfather
aremurdered.Whenthereisacompleteexterminationofthesubordinategroupofpassionssuch
asanger,etc.,whicharelikeanenemy,avenomousrat,themurderingoftheArhatissaidtotake
place. What is meant by the breakingup of the Brotherhood? When there is a complete
fundamentalbreakingupofthecombinationoftheSkandhaswhosecharacteristicmarkisastate
of mutual dependence among dissimilarities, it is said that the Brotherhood is split up. (139)
Mahamati,whenthebodyoftheeightVijnanas,whicherroneouslyrecognisesindividualityand
generalityasbeingoutsidetheMindwhichisseen[bytheignorant]intheformofanexternal
worldiscompletelyextirpatedbymeansoffaultydiscriminations,thatis,bymeansofthetriple
emancipationandthenonoutflows,andwhenthusthefaultymentalityoftheVijnanaBuddhais
madetobleed,itisknownasanimmediacydeed.These,
Mahamati, are the five inner immediacies, and when they are experienced by a son or a
daughterofagoodfamily,thereisanimmediacydeedofrealisationasregardstheDharma.
Further, Mahamati, there are five external immediacies which I will point out to you, in
orderthatyouandotherBodhisattvasinthefuturemaytherebybesavedfromignorance.What
arethesefive?Theyarethoseimmediacieswhicharedescribedinthecanonicaltexts,andthose
who commit these crimes can never experience any one of these manifestations, except those
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Transformation[Buddhas]whoaresustainedbythepower[oftheTathagatas]andhavealready
attained a realisation. The Sravakas of transformation, Mahamati, who are sustained by the
sustaining power either of the Bodhisattvas or Tathagatas, may see somebody else practising
deeds of wickedness, and they will repeatedly make great efforts to turn him away from his
wicknessandfaultyviews,andtomakehimrealisethenonrealityofwickednessandfaultyviews
by laying down his burden. This is the way I demonstrate facts of the transformation, the
sustaining power, and the realisation. Mahamati, there is, however, no realisation for those who
are sheer offenders of the immediacies, (140) except when they come to the recognition of the
truththatanexternalworldisnothingbut1theMinditself,seeingthatbody,property,andabiding
placearediscriminations,andthatthenotionofanegoanditsbelongingsaretobekeptawayor,
whentheyarereleasedfromthefaultofselfdiscriminationbyencounteringagoodfriendatsome
timeorother,oratanytime,andbeingborninsomeotherpathofexistence.Soitissaid:
3.DesireissaidtobethemotherandignorancethefathertheVijnanawhichrecognisesan
objectiveworldis[comparedto]theBuddha.
4. The secondary group of passions is the Arhat, the amassing of the five Skandhas the
Brotherhoodasthesearetobedestroyedimmediatelytheyareknownasimmediacydeeds.
1Page140,line1:bhavanaistobedeleted.
LIX
AgainMahamatisaid:Praytellme,BlessedOne,whatmakestheBuddhasandtheBlessed
Onessuchastheyare:thatis,[whatis]theBuddhanatureoftheBuddhas?1
SaidtheBlessedOne:whentheegolessnessofthingsaswellasofpersonsisunderstood,
whentheknowledgeofthetwofoldhindranceisthoroughlytakenholdof,whenthetwofolddeath
(cyuti)isaccomplished,andwhenthetwofoldgroupofpassionsisdestroyed,there,Mahamati,is
theBuddhanatureoftheBuddhasandtheBlessedOnes.Whentheseteachingsareexperienced
bytheSravakasandPratyekabuddhas,thisistheirBuddhanature.Soitissaid:
5.Thetwofoldegolessness,thetwofoldgroupofpassions,thetwofoldhindrance,andthe
inconceivabletransformationdeath,whentheseareattained,thereistheTathagata.
1Bhagavanbuddhanam,page140,line10,maybetterbedropped.
LX
(141) At that time again, Mahamati the BodhisattvaMahasattva said this to the Blessed
One:Accordingtowhatdeepersense2didyoumakethisannouncementbeforethecongregation,
that"IamalltheBuddhasofthepast,"andthat"Ihavegonethroughmanyabirthinvarietiesof
forms,beingthusattimesthekingMandhatri,Elephant,Parrot,Indra,Vyasa,Sunetra,andother
beingsinmyonehundredthousandbirths?"
Said the Blessed One: There are, according to the deeper sense, four kinds of sameness
distinguished,Mahamati,andtheTathagatas,Arhats,FullyEnlightenedOnesmakethisassertion:
IwasthusatthattimetheBuddhaKrakucchanda,Kanakamuni,andKasyapa.Whatarethefour
kindsofsamenesswhicharedistinguishedaccordingtothedeepersense?Theyare:(1)sameness
of letters, (2) sameness of words, (3) sameness of teachings, and (4) sameness of the body.
Accordingtothisfourfoldsamenessinthedeepersense,theTathagatas,Arhats,FullyEnlightened
Onesmaketheannouncementbeforethecongregation.
2Samdhaya.ThereisnoreferencetothisinWeiandSung.Thetermhasaspecialsensehereand
elsewhereintheLankavatara.
Now,Mahamati,whatisthesamenessofletters?Itisthatmynameis[spelt]Buddha,
and these letters are also used for other Buddhas and Blessed Ones Mahamati, these letters in
their nature are not to be distinguished one from another therefore, Mahamati, there is the
samenessofletters.
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Now,Mahamati,whatisthesamenessofwordswithregardtotheTathagatas,Arhats,and
(142) FullyEnlightened Ones? It is that sixtyfour sounds of the Brahman language are
distinguished by me, and these identical sixtyfour sounds of the Brahman language are also
utteredbytheTathagatas,Arhats,andFullyEnlightenedOnes,andtheirKalavinkalikenotesare
thesamewithallofus,asweareindistinguishableinthisrespect.
Now,Mahamati,whatisthesamenessofthebody?ItisthatIandotherTathagatas,Arhats,
FullyEnlightened Ones are the same as regards our Dharmakaya and the [thirtytwo] signs and
the[eighty]minorexcellenciesofbodilyperfectionnodistinctionexistingamongus,exceptthat
theTathagatasmanifestvarietiesofformsaccordingtothedifferentdispositionsofbeings,who
aretobedisciplinedbyvarietiesofmeans.
Now, Mahamati, what is the sameness of the teaching? It is that I as well as they [other
Tathagatas] are all conversant with the teachings belonging to the thirtyseven branches of
enlightenment.Accordingtothedeepersensewhichisconcernedwiththisfourfoldsameness,the
Tathagatas,Arhats,FullyEnlightenedOnesmaketheirannouncementbeforethecongregation.So
itissaid:
6. "I am Kasyapa, Krakucchanda, and Kanakamuni" this I preach who come out of the
samenessforthesakeofthesonsoftheBuddha.
LXI
AgainMahamatisaid:ItissaidbytheBlessedOnethatfromthenightoftheEnlightenment
tillthenightoftheParinirvana,theTathagata(143)inthemeantimehasnotutteredevenaword,
norwillheeverutterfornotspeakingistheBuddha'sspeaking.Accordingtowhatdeepersense
isitthatnotspeakingistheBuddha'sspeaking?
The Blessed One replied: By reason of two things of the deeper sense, Mahamati, this
statementismade.Whatarethetwothings:Theyarethetruthofselfrealisationandaneternally
abidingreality.Accordingtothesetwothingsofthedeepersensethestatementismadebyme.Of
whatdeepersenseisthetruthofselfrealisation?WhathasbeenrealisedbytheTathagatas,thatis
my own realisation, in which there is neither decreasing nor increasing for the realm of self
realisation is free from words and discriminations, having nothing to do with dualistic
terminology.
What is meant by an eternallyabiding reality? The ancient road of reality, Mahamati, has
been here all the time, like gold, silver, or pearl preserved in the mine, Mahamati the
Dharmadhatuabidesforeover,whethertheTathagataappearsintheworldornotastheTathagata
eternallyabidessodoesthereason(dharmata)ofallthingsrealityforeoverabides,realitykeeps
its order, like the roads in an ancient city. For instance, Mahamati, a man who is walking in a
forestanddiscoveringanancientcitywithitsorderlystreetsmayenterintothecity,andhaving
entered into it, he may have a rest, conduct himself like a citizen, and enjoy all the pleasures
accruingtherefrom.(144)Whatdoyouthink,Mahamati?Didthismanmaketheroadalongwhich
heentersintothecity,andalsothevariousthingsinthecity?
Mahamatisaid:No,BlessedOne.
The Blessed One said: Just so, Mahamati, what has been realised by myself and other
Tathagatas is this reality, the eternallyabiding reality (sthitita), the selfregulating reality
(niyamata), the suchness of things (tathata), the realness of things (bhutata), the truth itself
(satyata). For this reason, Mahamati, it is stated by me that from the night of the Tathagata's
EnlightenmenttillthenightofhisentranceintoNirvana,hehasnotinthemeantimeuttered,nor
everwillutter,oneword.Soitissaid:
7.FromthenightofEnlightenmenttillthatofNirvana,Ihavenotinthemeantimemadeany
proclamationwhatever.1
8.Itisonaccountofthedeepermeaningthattheeternallyabidingrealityofselfrealisation
is talked of by me and between myself and [all the other] Buddhas, in this respect, there is no
distinctionwhatever.
1TheZenmastersfrequentlyrefertothisimportantdeclaration.
LXII
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At that time, Mahamati made this request of the Blessed One: Pray tell me, Blessed One,
aboutthebeingandnonbeingofallthingsandwhenmyselfandotherBodhisattvaMahasattvas
arefreedofthenotionsofbeingandnonbeing,maywequicklyattainsupremeenlightenment.
(145)TheBlessedOnereplied:Then,Mahamati,listenwellandreflectwellwithinyourself
Iwilltellyou.
Mahamati the BodhisattvaMahasattva said, Certainly, Blessed One, and gave ear to the
BlessedOne.
Then the Blessed One said: People of this world are dependent on two things, Mahamati,
that is, they are dependent on the idea of being and on that of nonbeing, and they fall into the
views whereby they take pleasure either in nihilism or in realism. They imagine emancipation
wherethereisnoemancipation.
Now, Mahamati, who are the people dependent on the notion of being? It means this that
they regard the world as rising from causation which is really existent, and that the actually
existingandbecomingworlddoesnottakeitsrisefromcausationwhichisnonexistent.Thiswill
notbethecaseiftheworldissomethingnonexisting.Theythustalkofthereallyexistingworld
as arising from the reality of causation. This is the realistic view of causation as held by some
people.
Now,Mahamati,whatismeantbybeingdependentupontheideaofnonbeing?Itmeans,
Mahamati,admittinggreed,anger,andfolly,andyetdiscriminatingasregardsthenonrealityof
whatmakesupgreed,anger,andfollyand,Mahamati,thereisonewhodoesnotadmitthereality
ofthingsbecauseoftheirbeingdevoidofindividualmarksandthereisanotherwho,seeingthat
theBuddhas,Sravakas,andPratyekabuddhasarefreefromgreed,anger,andfolly,becauseofall
thingsbeingdevoidofindividualmarks,[thinkthatgreed,anger,andfolly]donotexist.
Now,Mahamati,whooftheseistheonedoomedtoruin?
SaidMahamatiBlessedOne,itishewho,admittinggreed,anger,andfolly,yetrefusesto
admitthem.
(146) The Blessed One said: Well said indeed, Mahamati! Again thou hast indeed spoken
well,Mahamati!Notonlyishehimselfdoomedtoruinbecauseofhisnotionofgreed,anger,and
folly as existent and yet as notexistent, but he ruins even the character of the Buddha, the
Sravaka,andthePratyekabuddha.Why?Becausethepassionsarenottobetakenholdofinnerly
and outwardly, because they are neither different nor notdifferent. Mahamati, greed, anger, and
follytooarenottobetakenholdofinnerlyaswellasoutwardlytheyhavenosubstanceoftheir
ownandtheyarenottobeadmittedMahamati,asthereisnorealityinthenatureofgreed,anger,
and folly, [he who fails to understand this] is the one who ruins the character of the Buddha,
Sravaka, and Pratyekabuddha. The Buddha, Sravaka, and Pratyekabuddha are by nature
emancipatedasthereisinthemnocauseforbeingboundandbindingMahamati,[ontheother
hand,]wherethereisastateofbeingboundtherearethebindingandthecauseofbondage.[And
yetthereis]onewhotalksthus,[thatis,deniescausation]suchisdoomedtoruin.Mahamati,this
characterisesnihilismandrealism.
Thisisstatedbymeinaccordancewiththedeepersense.Itisbettertocherishthenotionof
anegosubstanceasmuchasMountSumeruthantohavethenotionofemptinessderivedfromthe
selfconceitedviewofbeingandnonbeing.Onewhoisconceitedintheviewofbeingandnon
being is indeed doomed to ruin. Those who are delighted in cherishing notions of individuality
and generality fail to understand that an external world is nothing but Mind itself and has no
realityandastheydonotunderstandthistheyregardthingsexternalastransient,fortheysuffer
every moment changes which follow one after another, now splitting, now dividing, while the
Skandhas, Dhatus, and Ayatanas succeeding one another and combining with one another, now
comeforwardand(147)nowpassaway.Theywhothusdisregardingwordsofthescripturesare
givenuptowrongdiscriminationsarealsodoomedtoruin.Soitissaid:
9. As far as the duality of being and nonbeing extends, there is the realm of intellection
whenthisrealmvanishes,intellectioncompletelyceases.
10. When the external world is not grasped [as real] there is neither causation nor reality
thereistheessenceofsuchness(thatata),whichisthe[spiritual]realmofthewise.
11. Those who believe in the birth of something that has never been in existence and,
coming to exist, finally vanishes away, which leads them to assert that things come to exist,
thingspassaway,accordingtocausation,suchpeoplehavenofootholdinmyteaching.
12.Itisnotbythephilosophers,notbytheBuddhas,notbymyself,notbyanybodyelse,
butbycausationthatbeingobtainshowcanonetalkofnonbeing?
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13. When being obtains by causation, who can bring about nonbeing? By reason of the
wrongviewsbasedonthedoctrineofbirth,beingandnonbeingarediscriminated.
14.Whenitisrealisedthatthereisnothingborn,nothingpassingaway,thereisnowayto
admititsbeingandnotbeingtheworldistoberegardedasquiescent.
LXIII
At that time again Mahamati the BodhisattvaMahasattva requested of the Blessed One,
saying: Pray point out to me, Blessed One pray point out to me, Sugata pray point out to me,
Tathagata, Arhat, FullyEnlightened One! Pray tell me, Most Excellent One! (148) What is the
characteristic of the realisation by which I and other BodhisattvaMahasattvas, becoming
thoroughly conversant with its meaning, may quickly attain the highest enlightenment, and,
relyinguponthemselves,willnotbeledawaybyanyspeculationsorphilosophies?
SaidtheBlessedOne:Thenlistenwell,Mahamati,andwellreflectwithinyourselfIwill
tellyou.
Mahamati the BodhisattvaMahasattva said Certainly, I will and gave ear to the Blessed
One.
Thereupon the Blessed One said this: There are two ways of characterising the realisation
attainedbyalltheSravakas,thePratyekabuddhas,andtheBodhisattvas:therealisationitselfand
the teaching [about it]. Now, Mahamati, by the realisation itself is meant that it is the realm of
inner attainment its characteristic features are that it has nothing to do with words,
discriminations,andlettersthatitleadsoneuptotherealmofnonoutflowsthatitisthestateof
aninnerexperiencethatitisentirelydevoidofphilosophicalspeculationsand[thedoingsof]evil
beings and that, destroying philosophical speculations and [the doings of] evil beings, it shines
outinitsowninnerlightofattainment.These,Mahamati,arethecharacteristicsoftherealisation.
Now,Mahamati,whatismeantbytheteaching[concerningit]?Itisvariouslygiveninthe
ninedivisionsofthedoctrinalworksitkeepsoneawayfromthedualisticnotionsofbeingand
nonbeing,ofonenessandothernessfirstmakinguseofskilfulmeansandexpedients,itinduces
allbeingstohaveaperception[ofthisteaching]sothatwhoeverisinclinedtowardsit,maybe
instructedinit.This,Mahamati,isthecharacteristicoftheteaching.Let,therefore,Mahamati,you
andotherBodhisattvaMahasattvas(149)exertyourselvesinthis.
15.Realisationandteaching,selfattainmentanddoctrinalinstructionthosewhohavean
insightintothedifferencewillnotbeledawaybyphilosophicalauthorities.
16. There is no truth in any object that is imagined by the ignorant deliverance is where
thereisnoobjectiveworldwhyisthisnotsoughtbythespeculators?
17.TheworldoftheSamskritasisobservedasthecontinuationofbirthanddeath,whereby
dualismsarenourished,andbecauseofthisperversion[thetruth]isnotperceived.
18. There is just one truth, which is Nirvanait has nothing to do with the Manas
(intellection) the world seen as subject to discrimination resembles a plantain tree, a dream,1 a
vision.
19.Nogreedthereis,noanger,norfollyeither,andagain,nopersonalegofromdesirestart
theSkandhas,whichresembleadream.
1Thetexthasskandhabutsvapnaseemstobebetter.
LXIV
At that time again Mahamati the BodhisattvaMahasattva requested of the Blessed One,
saying: Pray tell me, Blessed One, pray tell me, Sugata, regarding what characterises wrong
discrimination (abhutaparikalpa). Blessed One, tell me as to the how, what, why, and who of
wrong discrimination, which, when rising and going on, constitutes what is known as wrong
discriminationthatistosay,towhatkindofthoughtisthetermwrongdiscriminationapplicable?
orwhatkindofdiscriminationistobecalledwrong?
(150)TheBlessedOnesaid:Wellsaid,wellsaid,Mahamatiandagain,wellsaid,indeed,
Mahamati!Youwhohavebeenadmitted[intotheorderofBodhisattvas],Mahamati,thinkofthis
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matter which is worth asking about, for the welfare of many people, for the happiness of many
people,becauseofyourcompassionfortheworld,forthebenefitofthemultitudes,forthewelfare
and happiness of celestial beings and humankind. Therefore, Mahamati, listen well and reflect
wellwithinyourselfasItellyou.
Certainly, Blessed One said Mahamati the BodhisattvaMahasattva, and gave ear to the
BlessedOne.
ThentheBlessedOnesaidthustohim:Whenthemultitudinousnessofobjectsiswrongly
imagined[asreal]andattachedto,discriminationgoesonevolvingand,Mahamati,aspeopleare
attachedtenaciouslytothenotionofgrasping,astheyhavenotascertainedintheirmindsastothe
natureoftheobjectiveworldwhichisnomorethantheMinditself,astheyhavefallenintothe
dualisticviewofbeingandnonbeing,and,Mahamati,astheyarenourishedbythehabitenergy
of the views and discriminations of the philosophers, they perceive the multitudinousness of
externalobjects[asreal]andbecomeattachedtothemandforthisreasonasystemofmentation
mindandwhatbelongstoitisdiscriminatedandisspokenof[asreal],andwiththeassertion
ofanegosoulanditsbelongings,thesystemgoesonfunctioning.
SaidMahamati:Asyousay,BlessedOne,whenthemultitudinousnessofexternalobjectsis
wronglyimagined[asreal]andattachedtobypeople,discriminationgoesevolvingonandthey
fallintothedualisticviewofbeingandnonbeing,1theynourishtheviewsanddiscriminationsof
the philosophers which are based on the notion of grasped and grasping (151) and as they
perceivethemultitudinousnessofexternalobjects[asreal]andbecomeattachedtothem,asystem
ofmentationmindandwhatbelongstoitisdiscriminatedandisspokenof[asreal]andgoes
onfunctioningowingtothefactthattheexternalworldisnotrecognisedasnothingbuttheMind
itself,andthatthemultitudinousnessofthingsistenaciouslyclungtoassubjectto[thenotionof]
beingandnonbeing.Thisbeingthecase,BlessedOne,themultitudinousnessofexternalobjects
whichischaracterisedwiththedualismofbeingandnonbeing,istobesaidneitherexistentnor
nonexistent,anddoesnotrenderitselftotheformationofthephilosophicalviews.[Inasmuchas
theexternalworldowesitsexistencetodiscrimination,itinitselfmustbesaidtobedevoidofall
formsofdualism.]BlessedOne,inthesamewaythehighestrealityisdeclaredtobedevoidof[all
forms of logical analysis such as] the means of proof, senseperception, syllogistic arguments,
illustration,reasoning,etc.Howisit,BlessedOne,thatwhile,ontheonehand,thediscrimination
ofmultiplicityissaidtogoonoperatingonthestrengthoftheattachmentwhichattachesitselfto
the multiplicity of external unrealities, the attachment, on the other hand, to the highest reality
doesnotgiverisetodiscriminationwhichgoesonfunctioninginitsownway?Isitnot,Blessed
One,unfairreasoningonyourparttosay,"Itgivesrise[todiscrimination]"inoneplace,andto
sayinanotherplace,"Itdoesnot"?2AccordingtotheBlessedOne,dependingonandattachingto
thedualismofbeingandnonbeing,thereevolveviewscharacteristicofwrongdiscriminationas
whenthemagicianproducesvarietiesofpeoplethatarenotatallrealandcompleteobjects.Thus
signs of existence and nonexistence are falsely imagined and go on so imagined [but in fact
existenceitselfis]devoidofdiscrimination.Ifso,howdoesonecometocherishthedualismas
heldbyamanoftheworld?
1ThisisomittedinT'ang.
2 The whole passage below does not appear in Sung. The text seems to be confused and it is
difficulttomakeoutwhatitreallymeans.Thepresenttranslationismerelytentative.Itmainlyfollows
theT'anginterpretationWeigivesnosenseasfarasonecansee.
SaidtheBlessedOne:Mahamati,discrimination,indeed,doesnotevolve,norisitputaway.
Why?Becausethereisnoevolvingofdiscriminationasregardsbeingandnonbeingbecausethe
perceptionofobjectiverealitiesisnotrealbecauseallthatisseenistoberecognisedasnothing
but the Mind itself. (152) Mahamati, discrimination does not evolve, nor is it put away. But,
Mahamati, for the sake of the ignorant who are addicted to discriminating the multiplicity of
thingswhichareoftheirownMind,itissaidbymethatdiscriminationwhosefirstfunctionisto
produceeffectstakesitsriseowingtotheattachmenttotheaspectofmultiplicityascharacteristic
ofobjects.Howotherwise,Mahamati,cantheignorantandsimplemindedhaveaninsightintothe
Minditselfwhichtheydiscriminate,andseethemselvesfreedfromthenotionofanegoandwhat
belongstoit,andalsofreedfromthewrongconceptionofcauseandeffect?And,again,howcan
they recognise that there is nothing but Mind itself and cause a revulsion at the inmost seat of
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consciousness(cittasraya)?Howcantheyhaveaclearperceptionofallthestagesandattainthe
innerrealisationoftheTathagatas,whichtranscendsthefiveDharmas,thethreeSvabhavas,and
theideaofrealityaswellasdiscrimination?Forthisreason,Mahamati,Istatethatdiscrimination
takes its rise from our attachment to the multiplicity of objects which are not real, and that
emancipationcomesfromourthoroughlyunderstandingthemeaningofrealityasitisandalsothe
meaningofmultiplicityofthingswhichevolvefromdiscrimination.Soitissaid:
20.Thosewho,regardingtheworldasevolvingfromcausesandconditions,areattachedto
thesenotionsaswellastothefourfoldproposition,failtounderstandmyteaching.
21. The world cannot be predicated anywhere as being, or as nonbeing, or as beingand
nonbeing,asisdiscriminatedbytheignorantwhoregarditassubjecttocausesandconditions,
22.Whentheworldisseen[tobeunpredicablewithsuchnotionsas]being,nonbeing,or
beingandnonbeing,(153)achangetakesplaceinthemind,andegolessnessisattained.
23. All things are unborn because they are born of causation anything that is born of
causationisaneffect,andfromaneffectnothingisproduced.
24. From an effect no effect is produced [if you assert this,] you commit the fault of a
doubleeffectandthisdoubleeffectbeinguntenable,noexistencecomesfromaneffect.
25.WhentheSamskrita[i.e.anythingproduced]isregardedasfreefrom[thedualismof]
dependedanddepending,theredecidedlyisMindonly,andhencemyteachingofMindonly.
26.The[Mindas]normistheabodeofselfnaturewhichhasnothingtodowithaworldof
causationofthisnormwhichisperfectexistenceandthehighestBrahma,1Ispeak.
27. An egosoul is a truth belonging to thoughtconstruction, in which there is no real
realitytheselfnatureoftheSkandhasisalsoathoughtconstruction,asthereisnorealityinit.
1TheChineseallhave"thePure"forthis.Doesitmean"theAbsolute"cleansedofalldualistic
impurities?
28.Thesamenessisoffourkinds:individualforms,cause,thecomingintobeing,1andthe
samenessofnonegoisthefourth:thesearesubjectsofdisciplinefortheYogins.
29.[Thereisastatewhichis]removedfromallphilosophicalviews,freefromimaginedand
imagining,ofnoattainment,andofnobirththisIcallMindnorm.
30.OfneitherexistencenornonexistencedoIspeak,butofMindonlywhichhasnothing
todowithexistenceandnonexistence,andwhichisthus2freefromintellection.
(154)31.Suchness(tathata),emptiness,realmoftruth(dharmadhatu),thevariousformsof
thewillbodytheseIcallMindonly.
32.Multiplicityofobjectsevolvesfromtheconjunctionofhabitenergyanddiscrimination
itisbornofMind,butisregardedbypeopleasexistingoutwardly:thisIcallMindonly.
33. The external world is not, and multiplicity of objects is what is seen of Mind body,
property,andabodetheseIcallMindonly.
1Bhavaja,comingintoexistence.
2Tatha,nottathata,accordingtotheChineseversions.
LXV
AtthattimeMahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:Thisissaid
by the Blessed One that the BodhisattvaMahasattva and others should not grasp meaning [or
reality,artha],accordingtowords.But,BlessedOne,whyshouldnottheBodhisattvaMahasattva
graspmeaningfromwords?Whatarewords?Whatismeaning?
SaidtheBlessedOne:Then,Mahamati,listenwellandreflectwithinyourselfwellIwill
tellyou.
Thereupon said Mahamati the BodhisattvaMahasattva, Certainly, Blessed One and gave
eartotheBlessedOne.
The Blessed One then said this to him: Now, Mahamati, how is speech produced?
Dependingondiscriminationandhabitenergy[ormemory]asthecause,thereistheconjunction
andthedistinctionofsoundsandletters,which,issuingfromtheteeth,jaws,palate,tongue,lips,
andthecavityofthemouth,makemutualconversationspossible.Thisisspeech.Now,Mahamati,
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whatismeaning?(155)TheBodhisattvaMahasattvaissaidtohavegraspedmeaningwell,when,
allaloneinalonelyplace,hewalksthepathleadingtoNirvana,bymeansofhistranscendental
wisdom(prajna) which grows from learning, thinking, and meditation, and causing a revulsion
firstatthesourceofhabitenergybyhisselfknowledge(svabuddhi),abidesonthestagesofself
realisationwhereheleadsalifefullofexcellentdeeds.
Further,Mahamati,theBodhisattvaMahasattvawhoisconversantwithwordsandmeaning
observesthatwordsareneitherdifferentnornotdifferentfrommeaningandthatmeaningstands
inthesamerelationtowords.If,Mahamati,meaningisdifferentfromwords,itwillnotbemade
manifestbymeansofwordsbutmeaningisenteredintobywordsasthings[arerevealed]bya
lamp. It is, Mahamati, like a man carrying a lamp to look after his property. [By means of this
light]hecansay:Thisismypropertyandsoiskeptinthisplace.Justso,Mahamati,bymeansof
thelampofwordsandspeechoriginatingfromdiscrimination,theBodhisattvaMahasattvascan
enterintotheexaltedstateofselfrealisationwhichisfreefromspeechdiscrimination.
Further,Mahamati,ifamanbecomesattachedtothe[literal]meaningorwordsandholds
fasttotheiragreementinregardtotheoriginalstateofNirvanawhichisunbornandundying,the
Triplevehicle,theonevehicle,thefive[Dharmas],mentation,the[three]Svabhavas,etc.,hewill
cometocherishviewseitheraffirmativeornegative.AsvarietiesofobjectsareseeninMayaand
are discriminated [as real], statements are erroneously made, discriminations erroneously go on.
(156)Itisbytheignorantthatdiscriminationsthusgoonitisotherwisewiththewise.1
1ThereadingismoveorlessafterT'ang.Abhinivesampratitya(p.155,line15)isdropped,andtad
yathamahamateanyathahimayavaicitryamdrashtavyamavyatha(p.155,line17p.156,line1)does
notappearinT'ang,andasitispartlyarepetitionofwhatprecedes,nottospeakofitsmakingthewhole
passageobscure,itisomittedinthistranslation.
Soitissaid:
34.1Thosewhofollowingwords,discriminateandassertvariousnotions,areboundforhell
becauseoftheirassertions.
35.TheegosoulisnotwiththeSkandhas,noraretheSkandhasintheegosoul.Theyare
notastheyarediscriminated,noraretheyotherwise.
36.Therealityofobjectsisseenbeingdiscriminatedbytheignorantifitweresoasthey
areseen,allwouldbeseeingthetruth.
37.Asallthingsareunreal,thereisneitherdefilementnorpuritythingsarenotastheyare
seen,noraretheyotherwise.
LXVI
Further, Mahamati, I will tell you about the features of Jnana (absolute knowledge) and
Vijnana (relative knowledge)2 and when you and other BodhisattvaMahasattvas are well
conversantwiththesedistinctivefeaturesofJnanaandVijnana,youwillquicklyrealisesupreme
enlightenment.TherearethreekindsofJnanaworldly,superworldly,andtranscendental.Now,
worldly knowledge belongs to the philosophers and to the ignorant and simpleminded who are
attached to the dualistic views of being and nonbeing. Superworldly knowledge belongs to all
theSravakasandPratyekabuddhaswhoareattachedtothenotionsofindividualityandgenerality.
Transcendentalknowledgewhichisfreefromthedualismofbeingandnonbeing,belongstothe
Bodhisattvasandtakesitsrisewhentheythoroughlyexaminethingsofimagelessness,seeintothe
stateofnobirthandnoannihilation,andrealiseegolessnessatthestageofTathagatahood.3
1AccordingtotheChineseversions.
2TheuseofvijnanainthissenseisunusualintheLankawhilejnana,aryajnana,prajna,and
buddhiarefrequentlyusedassynonyms.
3 The passage between "Now, worldly knowledge" and "Tathagatahood" which is restored here
accordingtoT'angandSung,isfoundintheSanskrittextinsertedafterthenextparagraph,p.157,11.8
13.
(157) Vijnana is subject to birth and destruction, and Jnana is not subject to birth and
destruction.Further,Mahamati,Vijnanafallsinto[thedualismof]formandnoform,beingand
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nonbeing,andischaracterisedwithmultiplicitybutJnanaismarkedwiththetranscendenceof
[thedualismof]formandnoform.Further,Mahamati,Vijnanaischaracterisedwithaccumulation
andJnanawithnonaccumulation.Jnanaisofthreekinds:thatwhichassertainsindividualityand
generality,thatwhichassertainsbirthanddecay,andthatwhichassertainsnobirthandnodecay.
Further, Mahamati, Jnana is devoid of attachment Vijnana attaches itself to the
multitudinousness of objects. Again, Vijnana is produced from the concordance of the triple
combination1Jnana,initsselfnature,hasnothingtodowithcombinationorconcordance.Again,
Mahamati,2 Jnana is characterised with unattainability it is the inner state of selfrealisation by
noblewisdom,(158)andasitneitherentersnorgoesout,itislikethemooninwater.Soitissaid:
38.KarmaisaccumulatedbyCitta,anddiscriminatedbyJnanaandoneacquiresbyPrajna
thestateofimagelessnessandthepowers.
39. Citta is bound up with an objective world, Jnana evolves with reflection and Prajna
evolvesintheexaltedstateofimagelessnessandintheexcellentconditions.
40.Citta,Manas,andVijnanaaredevoidofthoughtsanddiscriminations3itistheSravakas
andnottheBodhisattvasthattrytoreachrealitybymeansofdiscrimination.
1Readtrisamgatyutpadayogalaksanam(lines1510),andasamgatiyogasva(line16),according
toSungandT'ang.
2T'angandSunghaveinsertedhere:Vijnanaischaracterisedwithattainability.
3Isthisinaccordwiththegeneraldriftofthoughtmaintainedinthetext?T'angandSunghave:
Citta, Manas, and Vijnana, when devoid of thought and discrimination, attain the state of non
discriminationthisbelongstotheBodhisattvasandnottotheSravakas.
41. The Tathagata's Jnana is pure, [resting] in quietude in the most excellent patience [or
recognition of truth] it is productive of excellent sense and is devoid of purposiveness
(samudacaravarijitam).
42.Prajna,withme,isofthreekindswherebythewisegrowpowerful,individualsignsare
discriminated,andallthingsaremanifested.1
43.MyPrajnahasnothingtodowiththetwovehicles,itexcludestheworldofbeingsthat
of the Sravakas evolves from their attachment to the world of beings the Tathagata's Prajna is
spotless2becauseofitsbeinginaccordwithMindonly.
1AfterT'ang.
2Readamala,notmata.
LXVII
Further, Mahamati, there are nine kinds of transformation as held by the philosophers
endorsingthedoctrineoftransformation.Theyare:(1)thetransformationofform(159)(2)the
transformation of characteristics (3) the transformation of cause (4) the transformation of
concordance (5) the transformation of view (6) the transformation of origin (7) the
transformationofnature(8)thetransformationofmanifestconditionsand(9)thetransformation
of manifest work. These, Mahamati, are the nine views of transformation expounded by all the
philosophersinaccordancewiththeirsecretteaching,andtheyareallfoundeduponthedualism
ofbeingandnonbeing.
Now,Mahamati,bythetransformationofformismeantthealterationofforminappearance
as gold takes various shapes when made into all kinds of ornament. For example: gold is seen
made into a bracelet, a necklace, a fylfot, or what not though the gold itself remains the same,
varietiesofarticles[madeofit]arealldifferentinform,thatis,intheirtransformations.Inthe
sameway,Mahamati,thereisageneraltransformationofthingswhichisdiscriminatedbyother
philosophers as coming from a causal agency. They are not right, nor are they otherwise. All
differentiationintransformationistoberegardedasduetodiscrimination,suchasthethickening
of milk into curds and the ripening of fruit into a liquor. Mahamati, like this thickening and
ripening each transformation is a transformation rising from discrimination, which is
discriminatedbythephilosophersreallythereisnothingtransformed,fortheexternalobjectsof
whichbeingandnonbeingarediscriminated,arewhatisseenofMinditselfandhavenoreality
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oftheirown.Inthesameway,Mahamati,whatisregardedbytheignorantandsimplemindedas
the evolving of objects is no more than the discrimination of their own mind, and, (160)
Mahamati, there is really nothing evolving, nothing disappearing, as it is like seeing things that
evolveinavisionandadream.Mahamati,itislikeperceivingtheriseanddisappearanceofthings
inadreamitislikethebirthanddeathofabarrenwoman'schild.Soitissaid:
44.Thetransformationoftheformintime,andtheembracing[ofthesoul]intheelements
andsenseorgans,whichisinitsmiddlewayexistence(antarabhava)theywho[thus]imagine
[thebirthofachild]arenotwisemen.
45. The Buddhas do not discriminate the world as subject to the chain of origination but
theyregardthecausationwhichrulesthisworldassomethinglikethecityoftheGandharvas.
LXVIII
At that time, Mahamati the BodhisattvaMahasattva asked the Blessed One to explain
concerningthedeepseatedattachmenttotheexistenceofallthingsandthewayofemancipation,
saying: Pray tell me, Blessed One, pray tell me Tathagata, Arhat, FullyEnlightened One,
concerningthecharacteristicsofourdeepattachmenttoexistenceandofourdetachmentfromit.
When I and other BodhisattvaMahasattvas understand well the distinction between attachment
and detachment, we shall know what is the skilful means concerning them, and shall no more
becomeattachedtowordsaccordingtowhichwegraspmeaning.Whenweunderstandwellwhat
is meant by attachment to the existence of all things and the detachment from them, we shall
destroyourdiscriminationofwordsandlettersand,bymeansofourwisdom(buddhi),enterinto
all the Buddhalands and assemblies be well stamped with the stamp of the powers, the self
control,thepsychicfaculties,andtheDharanisand,wellfurnishedwiththewisdom(buddhi)in
the ten inexhaustible vows and shining with varieties of rays pertaining to the Transformation
Body, (161) behave ourselves with effortlessness like the moon, the sun, the jewel, and the
elementsandholdsuchviewsateverystageasarefreefromallthesignsofselfdiscrimination
and,seeingthatallthingsarelikeadream,likeMaya,etc.,[shallbeableto]enterthestageand
abode of Buddhahood, and deliver discourses on the Dharma in the world of all beings and ill
accordancewiththeirneeds,andfreethemfromthedualisticnotionofbeingandnonbeinginthe
contemplationofallthingswhicharelikeadreamandMaya,andfreethemalsofromthefalse
discrimination of birth and destruction and. finally, [shall be able to] establish ourselves where
thereisarevulsionatthedeepestrecesses[ofourconsciousness],whichismorethanwords[can
express].
SaidtheBlessedOne:Wellsaid,wellsaid,Mahamati!Listenwelltomethen,Mahamati,
andreflectwellwithinyourselfIwilltellyou.
MahamatitheBodhisattvaMahasattvasaid,Certainly,Iwill,BlessedOneandgaveearto
theBlessedOne.
TheBlessedOnesaidtohimthus:Mahamati,immeasurableisourdeepseatedattachment
to the existence of all things the significance of which we try to understand after words. For
instance,therearethedeepseatedattachmentstosignsofindividuality,tocausation,tothenotion
of being and nonbeing, to the discrimination of birth and nobirth, to the discrimination of
cessation and nocessation, to the discrimination of vehicle and novehicle, of Samskrita and
Asamskrita,ofthecharacteristicsofthestagesandnostages,andtheattachmenttodiscrimination
itself, and to that arising from enlightenment, the attachment to the discrimination of being and
nonbeing on which the philosophers are so dependent, and the attachment to the triple vehicle
andtheonevehicle,whicharediscriminated.
Theseandothers,Mahamati,arethedeepseatedattachmentscherishedbytheignorantand
simpleminded (162) to their discriminations. Tenaciously attaching themselves to these the
ignorant and simpleminded go on ever discriminating like the silkworms who, with their own
threadofdiscriminationandattachment,enwrapnotonlythemselvesbutothersandarecharmed
withthethreadandthustheyareevertenaciouslyattachedtothenotionsofexistenceandnon
existence. [But really] Mahamati, there are no signs here of deepseated attachment or
detachment. All things are to be seen as abiding in solitude where there is no evolving of
discrimination.Mahamati,theBodhisattvaMahasattvashouldhavehisabodewherehecanseeall
thingsfromtheviewpointofsolitude.
Further, Mahamati, when the existence and nonexistence of the external world are
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understoodtobeduetotheseeingoftheMinditselfinthesesigns,[theBodhisattva]canenter
upon the state of imagelessness where Mindonly is, and [there] see into the solitude which
characterises the discrimination of all things as being and nonbeing and the deepseated
attachments resulting therefrom. This being so, there are in all things no signs of a deeprooted
attachment or of detachment. Here, Mahamati, is nobody in bondage, nobody in emancipation,
except those who by reason of their perverted wisdom1 recognise bondage and emancipation.
Why?Becauseinallthingsneitherbeingnornonbeingistobetakenholdof.
Further,Mahamati,therearethreeattachmentsdeepseatedinthemindsoftheignorantand
simpleminded.Theyaregreed,anger,andfollyandthusthereisdesirewhichisprocreativeand
isaccompaniedbyjoyandgreedcloselyattachedtothistheretakesplaceasuccessionofbirths
inthe[five]paths.Thustherearethefivepathsofexistenceforallbeingswhoarefoundclosely
attached[togreed,anger,andfolly].Whenoneiscutofffromthisattachment,(163)nosignswill
beseenindicativeofattachmentorofnonattachment.
1Readbuddhya,insteadofbudhya.
Further,Mahamati,dependinguponandattachingtothetriplecombinationwhichworksin
unison, there is the continuation of the Vijnanas incessantly functioning and because of the
attachmentthereisacontinuedanddeepfeltassertionofexistence.Whenthetriplecombination
whichcausesthefunctioningoftheVijnanasnomoretakesplace,thereisthetripleemancipation,
andwhenthisiskeptinview,thereisnorisingofanycombination.Soitissaid:
46.Theimaginingofthingsnotexistentthisischaracteristicofattachment[deeplyseated
in all beings] when the truth of this is thoroughly understood, the net of attachment is cleared
away.
47.Theignoranttakeholdoftheknowledgeofexistenceaccordingtowordsandarebound
uplikethesilkwormwiththeirowndiscriminationshencetheirignoranceofattachment[deeply
seatedintheirminds].
LXIX
Further, Mahamati said: According to the Blessed One, in all things that are variously
discriminatedbydiscriminationthereisnoselfnature,asitisnothingbut[thecreationof]false
imagination(parikalpita)if,BlessedOne,itisbut[thecreationof]falseimaginationandthereis
nothing in the world which is to be conceived as indicative of selfnature, does it not, Blessed
One,cometothis,accordingtoyourstatement,thatthereisneitherdefilementnorpurification,
becauseallthingsareofthenatureoffalseimagination?
Said the Blessed One: Mahamati, it is just as you say. The selfnature of things is the
discrimination of the ignorant and simpleminded, and it is not as it is discriminated by them.
(164)Mahamati,itisthecreationoffalseimaginationnothingindicativeofselfnatureistobe
ascertained.But,Mahamati,thereistheselfnatureofthingssuchasisascertainedbythewise,by
theirwiseknowledge,bytheirwiseinsight,bytheirwisetranscendentalvision.
SaidMahamati:BlessedOne,ifthereistheselfnatureofthingssuchasisascertainedby
thewise,bytheirwiseknowledge,bytheirwiseinsight,bytheirwisetranscendentalvisionwhich
isneitherhumannorcelestialvision,andifthereisnosuchselfnatureasisdiscriminatedbythe
ignorantandsimpleminded,how,BlessedOne,cantheignorantandthesimplemindedabandon
their discriminations, as they have no way to recognise the presence of an exalted reality
(aryabhavavastu)?Fortheyareneitherpervertednorunperverted,BlessedOne.[thatis,theyare
what they are]. Why? Because they are unable to have an insight into the selfnature of exalted
reality,becausetheyseethecourseofthingsintheaspectofbeingandnonbeing.AndBlessed
One,thereality1cannotbesuchasisdiscriminatedevenbythewise,becausetheaspectofreality
asitisinitselfcannotbeanobject[ofdiscriminationbyanybody]because,BlessedOne,what
appearstothewiseastheselfnatureofrealityisnomorethanthecreationoftheirimagination,
whichispredicablewiththenotionofcausationandnocausationthatis,theyalsocherishintheir
own way the idea of a being with selfnature. [And they would say] that this is a realm that
belongs to somebody else and is not that [of the ignorant]. This is committing the fault of non
finality,forthuswhatconstitutestheselfnatureofrealitybecomesimpossibletoknow.Blessed
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One,whatisderivedfromtheimaginationcannotbetheselfnatureofreality.Howisit(165)that
whilethingsaresaidtoexistowingtotheimagination2[ordiscrimination],theyaresaidagainnot
tobesuchasareimagined?
1Vastuandbhavaarebothusedhereinthesenseofreality.
2Throughoutthistext,parikalpa,vikalpa,pratikalpa,andprativikalpaareusedinterchangeably
Blessed One, [it is true that] according to the way the imagination is carried on, the self
natureofrealityconceivedmayvaryforwhenthecauseisnotalike,thenotionofrealitythatthus
comestobecherishedmaynotbealike.Butaccordingtoyou,BlessedOne,whiletheimagination
iskeptongoingwiththewiseaswellaswiththeignorant,thelatteralonefailtoseerealityasit
isandyetyoutellusthatthereasonwhyitissaidthatthingsarenotreallysuchasareimagined
bytheimaginationistomakeallbeingsdiscardtheirimagination.Now,BlessedOne,isitthatin
ordertohaveallbeingsfreefromthenotionofbeing[whichisrealism]andofnonbeing[which
isnihilism],youinturnmakethemcherisharealisticviewofexistence1bytellingthemtouphold
theideaoftheselfnatureofreality,wherebytheyareledtoclingtotherealmofnoblewisdom?
Why do you deny the truth of solitude by teaching the doctrine of reality whose selfnature is
[accordingtoyou]noblewisdom?2
SaidtheBlessedOne:Mahamati,itisnottruethatIdenytruthofsolitude,northatIfallinto
a realistic view by upholding the noble doctrine of selfexisting reality. But in order to save all
beingsfrombecomingfrightened,whoareaddictedfrombeginninglesspasttothenotionofself
nature,itistoldthemthatthereistruthofsolitude,aftermakingthemrealisebymeansofnoble
wisdom that reality in its selfnature is made the subject of attachment [by the ignorant].
Mahamati,thedoctrineofselfnatureisnottaughtbyme.But,Mahamati,thosewhohaverealised
bythemselvestruthofsolitudeasitreallyisandareabidinginit,willseethat[thisexistenceof]
errorhasnoformandtherebyknowingthatwhatisseenisnothingbuttheMinditself,(166)they
arekeptawayfrom[dualistically]viewinganexternalworld3undertheaspectofbeingandnon
being they are stamped well with the stamp of suchness which is gained by the triple
emancipationtheywillhaveanintuitionintotheselfnatureofallthingsbythewisdomwhichis
acquiredwithinthemselves,andthusgetawayfromsuchideasofrealityastoleadthemselvesto
realismandnihilism.
1 Not abhinivesannastitvadrishtih (lines 89) as it stands in the text, but abhinivesadastitva
accordingtoT'angandSung.
2 This whole passage ascribed to Mahamati is one of the most difficult passages in the
Lankavatara, partly due to discrepancies. The translator is not at all satisfied with the result. In the
Appendix the whole section 69 is given in the original Sanskrit together with all the four versions,
ChineseandTibetan.
3 Viviktadharma......yathatathya (lines 23) being a curious repetition of the preceding lines is
droppedinthetranslation.
LXX
Further, Mahamati, the thesis: "All things are unborn" is not to be maintained by the
BodhisattvaMahasattva as valid. Why? Of this thesis it is to be stated that anything of which
somethingisassertedpartakestherebyofthenatureofbeing,andthatthereasonforthisthesisis
characterised with the quality of birth while it is being asserted by the BodhisattvaMahasattva
that all things are unborn, the very assertion destroys his thesis. The thesis that all things are
unborn acts against the one who holds it because it is born of the principle of mutuality. Even
whenthisthesisofnobirthistobemaintainedwithintheextentofexistenceitself,thenotionof
nobirth cannot hold itself in it, and the statement, the thesis, that all things are unborn is
destroyedsinceitisdependentonthemembersofthesyllogism.Asregardsthethesismaintaining
thenobirth1ofbeingandnonbeing,Mahamati,thisthesis,tobevalid,mustbewithinthelimits
ofexistenceitselfbutthereisnoaspectofexistencewhichcanberegardedeitherasbeingoras
nonbeing.If,Mahamati,thenobirthofallthingsistobeassertedbythisthesisofnobirth,(167)
theveryattemptdefeatsthethesisitself.2Therefore,thisthesisisnottobeupheld.Becausemany
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faultscomeoutinconnectionwiththemembersofthesyllogism,andbecauseinthesesyllogistic
membersthereisamutualmixingupofreasons,thisthesisisnottobeupheld.
1Literally,"isnotborn."
2 Pratijnayam......pratijna bhavati (lines 14) is omitted in the translation following T'ang and
Sung,asitdoesnotaddtotheclearingupofthemeaning.
Aswith[thethesisthat]allthingsareunborn,sowith[thethesisthat]allthingsareempty
and have no selfnatureneither is to be maintained by the BodhisattvaMahasattva. But,
Mahamati,thisistobepointedoutbytheBodhisattvaMahasattva,thatthingsintheirselfnature
arelikeMaya,likeadreamfortheyareinonewayperceived[asexisting]andinanotherwayare
not perceived [as such], and all things are thus seen in [two] ways, in accordance either with
knowledgeorignorance.LetitbepointedoutthatallthingsarelikeMayaandadream,except
whenthefeelingoffearisarousedinthemindsoftheignorant.Mahamati,theignorantandthe
simplemindedareaddictedtotheviewsofbeingandnonbeing,andareliabletotremble[atour
teaching]Mahamati,letthemnotbefrightenedawayfromtheMahayana.Soitissaid:
48. There is no selfnature, no thoughtconstruction, no reality, no Alayavijnana these,
indeed,aresomanydiscriminationscherishedbytheignorantwholikeacorpsearebadlogicians.
(168) 49. All things are unborn[this thesis] is established by all the philosophers [but]
nothingwhateveriseverborn,[noestablishmentisneeded,]thingsarealllinkedbycausation.
50. All things are unbornno such discrimination is made by transcendental knowledge
whenacertainconclusionismadedependingonacause,thereisnosoundjudgmentinit.
51. As a hairnet is what is wrongly perceived by those who are dimeyed, so existence
discriminated[asreal]isduetothewrongdiscriminationoftheignorant.
52.Thetripleworldisnomorethanthoughtconstruction(prajnapti),thereisnorealityin
itsselfnaturebymeansofthisthoughtconstructedreality,logiciansgoondiscriminating.
53.Individualform,reality,thoughtconstruction,theseare[only]amentaldisturbance
transcendingallthis,mysonswillwalkwherethereisnodiscrimination.
54.Asinamirageintheair,thethoughtofwaterischerishedwherethereisnowater,so
thingsareseenbytheignorantotherwisethanbythewise.
55.Theinsightofthewise,whomoveaboutintherealmofimagelessness,ispure,isborn
ofthetripleemancipation,isreleasedfrombirthanddestruction.
56.Whereallthingsarewipedaway,evenastateofimagelessnessceasestoexistforthe
Yoginsinthesamenessofexistenceandnonexistence,thefruit[ofwisdom]isborntothewise.
(169)57.Howdoesexistenceceasetoexist?Howdoesthesamenesstakeplace?Whenthe
mindfailstounderstand[thetruth],thereisdisturbanceinside,outside,andinthemiddlewiththe
cessation[ofthedisturbance]themindseesthesameness.
LXXI
Further,Mahamatisaid:ItistoldbytheBlessedOne,again,that[true]knowledgeisgained
independentofanyobjectsupportingit,andwhateverstatementsonemakesaboutitarenomore
than thoughtconstruction, and that as this thoughtconstruction is not to be seized as real, the
seizing act of the seizer itself ceases, and when there is thus no seizing, knowledge which is
knownasdiscriminationnomoreevolves.Now,BlessedOne,[howistranscendentalknowledge
unobtainable?]Isitunobtainablebecauseofournotrecognisingthegeneralityandindividualityof
things,theirpluralities,theirunities?Orisitunobtainablebecause[suchideasas]individuality,
generality,multiplicity,andselfnatureoverpoweroneanother?Orisitunobtainablebecauseof
the obstructions presented by a wall, a mountain, an earthwork, a rampart, or by earth, wind,
water, or fire? Or because of remoteness or nearness? Or does the knowledge fail to obtain its
object of cognition because of [the imperfection of] the senseorgans due to youth, age, or
blindness? If, Blessed One, knowledge was not obtainable because of our not recognising
individuality, generality, unity and plurality, then, Blessed One, such cannot be [transcendental]
knowledgeitistobecalledignorance(ajnana),forinspiteofthefactthatobjectstobeknown
arebeforeuswedonotknowthem.Again,ifknowledgeisunobtainablebecause[suchideasas]
individuality, generality, multiplicity, and selfnature overpower one another, such is ignorance
(ajnana).(170)BlessedOne,itisnot[transcendental]knowledge.Wherethereissomethingtobe
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known, Blessed One, knowledge evolves where there is nothing, none evolves knowledge is
possible[only]wherethereisacorrespondencewiththatwhichisknown.Again,ifknowledgeis
unobtainablebecauseoftheobstructionpresentedbyawall,mountain,earthwork,rampart,orby
earth,water,wind,orfire,orduetofarnessornearness,oronaccountoftheimperfectionofthe
senseorgans as in the case of an infant, the aged, and the blind, such as is unattainable is not
[transcendental]knowledgeitisignorance,fortheobjecttobeknownistherebuttheknowing
facultyislacking.
SaidtheBlessedOne:Mahamati,such[knowledgeasisunobtainable]isnotignorance,such
is[transcendental]knowledgeMahamati,itisnotignorance.Itisnotbecauseofthedeepersense
thatIsaythis,butwhen[weknowthat]thereisknowledgegainedindependentofanysupporting
object, whatever statements we make about it are no more than thoughtconstructions. That
[transcendental] knowledge is unobtainable is due to the recognition that there is nothing in the
worldbutwhatisseenoftheMind,andthattheseexternalobjectstowhichbeingandnonbeing
are predicated are nonexistent. As this [knowledge] is unobtainable, there is no evolving of
knowing and known, and as thus the triple emancipation is realised, there is unattainable
knowledge [which is transcendental]. But logicians being under the habitenergy of the wrong
reasoningwhichhasbeencarriedonsincebeginninglesstimeastoexistenceandnonexistence
areunabletoknowallthis,and,whilenotknowingit,theyareconcernedwith[suchnotionsas]
externalobjects,substances,forms,indications,existenceandnonexistenceandyettheydeclare
that the cessation of discrimination is [the state of] the Mindonly. As they are tenaciously
clinging to the thought of an egosoul and all that belongs to it, they are really unable to
understandwhatismeantbythedoctrineofMindonly,(171)andgoondiscriminatingknowing
and known. And because of their discriminating knowing and known, they think of things as
existentandnonexistent,anddeclaringthat[transcendentalknowledge]isunobtainable,abidein
nihilism.Soitissaid:
58.If[transcendental]knowledgefailstoseeanobjectiveworldwhichliesbeforeit,suchis
ignoranceandnotknowledgethisteachingbelongstothelogicians.
59.If[transcendental]knowledgefailstosee,thoughvariousobstructionsfarandnear,its
own unique object that does not present itself [as an object], such is to be called wrong
knowledge.
60. If [transcendental] knowledge fails to know, on account of defective senses such as
infancy, old age, and blindness, its own object which is present, such is to be called wrong
knowledge.
LXXII
Further,Mahamati,theignorantandsimplemindedkeepondancingandleapingfascinated
with their wrong reasonings, falsehoods, and selfdiscriminations, and are unable to understand
thetruthofselfrealisationanditsdiscourseinwordsclingingtotheexternalworldwhichisseen
oftheMinditself,theyclingtothestudyofthediscourseswhichareameansanddonotknow
properlyhowtoassertainthetruthofselfrealisationwhichisthetruthunspoiledbythefourfold
proposition.
Said Mahamati: Blessed One, it is just as you say. Pray tell me, Blessed One, about the
characteristicfeaturesofthetruthofselfrealisationandaboutthediscoursesonit,wherebyIand
other BodhisattvaMahasattvas in future time, understanding what they are, may keep ourselves
awayfromthewronglogicianssuchasthephilosophersandthosewhobelongtothevehiclesof
theSravakaandthePratyekabuddha.
(172)SaidtheBlessedOne:Then,Mahamati,listenwellandreflectwellwithinyourselfI
willtellyou.
Certainly, Blessed One said Mahamati the BodhisattvaMahasattva and gave ear to the
BlessedOne.
The Blessed One said this to him: Mahamati, there are two forms of teaching the truth
attainedbytheTathagatas,Arhats,FullyEnlightenedOnesofthepast,present,andfuture.They
are:theteachingbydiscourses,andtheteachingbytheestablishmentofselfrealisation.Whatis
meant
by the studying of the discourses is this, Mahamati: there are various materials and
canonicaltextsanddiscoursesbywhichsentientbeingsaretaughtaccordingtotheirdispositions
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and inclinations. What then is the truth of selfrealisation by which the Yogins turn away from
discriminatingwhatisseenoftheMinditself?Thereisanexaltedstateofinnerattainmentwhich
doesnotfallintothedualismofonenessandotherness,ofbothnessandnotbothnesswhichgoes
beyond the Citta, Manas, and Manovijnana which has nothing to do with logic, reasoning,
theorising,andillustratingwhichhasneverbeentastedbyanybadlogicians,bythephilosophers,
Sravakas,andPratyekabuddhas,whohavefallenintothedualisticviewsofbeingandnonbeing
thisIcallselfrealisation.This,Mahamati,iswhatcharacterisesthetruthofselfrealisationand
discoursing on it, and in this you and the other BodhisattvaMahasattvas are to discipline
themselves.Soitissaid:
61.Ihavetwoformsofteachingthetruth:selfrealisationanddiscoursing.Idiscoursewith
theignorantand[disclose]selfrealisationtotheYogins.
LXXIII
One:ItwastoldatonetimebytheBlessedOne,theTathagata,theArhat,theFullyEnlightened
One, that the Lokayatika who is [skilled in] various forms of incantation and in the art of
eloquenceisnottobehonoured,adored,andreverentlyattendeduponforwhatonegainsfrom
suchdevotionsisworldlyenjoymentsandnottheDharma[orTruth].Forwhatreasonisthissaid,
Blessed One, that by devoting ourselves to the Lokayatika who is skilled in varieties of
incantationsandin the art of eloquence, worldly enjoyments are gained butnottheDharma[or
Truth]?
SaidtheBlessedOne:TheLokayatikawhoisskilledinvarietiesofincantationsandinthe
artofeloquence,Mahamati,putsthemindsoftheignorantinutterconfusionbymeansofvarious
reasonings,by[clevermanipulationof]wordsandphrases,andwhatheteachesbeingthemere
prattleofachildasfarasonecanmakeoutisnotatallinaccordancewithtruthnorinunison
with sense. For this reason, Mahamati, the Lokayatika is said to be skilled in varieties of
incantationsandintheartofeloquence.Heattractstheignorantbymakingcleveruseofvarious
words,[but]heneverleadsthemtothewayoftruthandrightteaching.Ashehimselfdoesnot
understand what all things mean, he puts the minds of the ignorant into utter confusion by his
dualisticviews,thusruininghimself.Notbeingreleasedofthetransitionfromonepathtoanother,
notunderstandingthatthereisnothingbutwhatisseenoftheMinditself,andattachinghimselfto
the idea of selfnature in external things, the Lokayatika knows no deliverance from
discrimination. For this reason, Mahamati, the Lokayatika who is clever in various incantations
(174) and in the art of eloquence, being thus never emancipated from such calamities1 as birth,
age, disease, sorrow, lamentation, pain, and despair, leads the ignorant into bewilderment by
meansofvariouswords,phrases,reasons,examples,andconclusions.
1Readapayasainsteadofupayasa.
Mahamati,Indrawasabrilliant[Lokayatika]whoseknowledgemadehimmasterofmany
treatisesandwhowashimselftheauthorofaworkonsound.Hehadadisciplewhoassumingthe
bodyofaserpentwentuptoheavenandgotintothesocietyofthegodIndra.Makingupathesis
he challenged the god: Either your onethousandspoked chariot be smashed to pieces, or every
one of my own serpenthoods be cut off. In the argument the Lokayatika disciple who had
assumedtheformofaserpentdefeated[thegodopponent],whereupontheonethousandspoked
chariotwassmashedtopieces.Thedisciplethencamedownagaintothisworld.Insuchaway,
Mahamati,[theLokayatika]hasasystemcomposedofvariousreasoningsandexemplifications,
and,knowingwelleventhemindsoftheanimalworld,putsthegodsandfightingdemonsinutter
confusionbymeansofvariouswordsandphraseshethenmakesthemtenaciouslyadheretothe
notion of coming and going (ayavyaya) how much more human beings! For this reason,
Mahamati,theLokayatikaistobeshunned,forhecarrieswithhimthecauseleadingtothebirth
ofpain.Nohomage,noreverence,noserviceistobeshownhim.Mahamati,theattainmentofthe
Lokayatikadoesnotgobeyondtherealmofthebodyandknowledgebelongingtoit,thoughhe
mayexplainhismaterialismbyusingvarietiesofwordsandphrases(175)amountingtoahundred
thousand. But in after times, after five hundred years, divisions will take place [among his
followers]leadingthemtowrongreasoningsanddemonstrationsdivisionswillaboundbecause
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ofthis,notbeingabletoholddisciples.Thus,Mahamati,materialismsplittingintomanyparties
andadheringtovarietiesofreasoningsisexplainedbythephilosophers,eachofwhomclingsto
hiswayofreasoningasheknowsnotruthexistingbyitself.Whilethisisnotatallthecasewith
[all] the philosophers who have their own treatises and doctrines, materialism is asserted under
variousdisguiseswhichareexplainedbyahundredthousanddifferentmethodsthereisinthem
[also]notruthexistingbyitself,andtheydonotrecognisethattheirsismaterialismbecauseof
theirstupidity.1
1Readmohatinsteadofmohohat.
Said Mahamati: If all the philosophers teach materialism by means of various words,
phrases, examples, and conclusions, which are not the truth as it is, but are their own selfish
assertions tenaciously maintained, does not the Blessed One too teach materialism by means of
variouswordsandphrases,totheassemblagesofthegods,demons,andhumanbeings,whocome
from various countriesI say, materialism which is not the truth of selfrealisation but is
somethinglikethediscoursesofallthephilosophers?
TheBlessedOnesaid:Idonotteachmaterialism,norcomingandgoing(ayavyaya).ButI
teach,Mahamati,thatwhichisnotcomingandgoing.Now,Mahamati,comingmeansproduction
and mass, it is born of accumulation. Going, Mahamati, means destruction. That which is not
comingandgoingisdesignatedunborn.(176)Mahamati,Idonotteachanythingapproachingthe
discriminationofthephilosophers.Forwhatreason?Becausetherearenoexternalobjects,there
is nothing to get attached to when one abides in Mindonly, beyond which there is no external
world, dualism ceases as there is no realm of form based on discrimination, one comes to
recognise that there is nothing but what is seen of the Mind itself and for these reasons the
discriminationofwhatisseenoftheMinditselfdoesnottakeplace.Owingtothecessationof
discrimination, one enters into the triple emancipation where is the state of noform, emptiness,
andeffortlessness.Henceitiscalleddeliverance.
I remember, Mahamati, when I was staying in a certain place, a Brahman Lokayatika
approached where I was and having approached suddenly asked me, saying: Gautama, is all
created?
Isaidthistohim:Brahman,ifalliscreated,thisisthefirstschoolofmaterialism.
Guatama,isalluncreated?
Brahman,ifallisuncreated,thisisthesecondschoolofmaterialism.Thus[tostatethat]all
isnoneternal,orthatalliseternal,orthatallisborn,orthatallisunborn,this,Brahman,isthe
sixthschoolofmaterialism.
Again, Mahamati, the Brahman Lokayatika said this to me: Gautama, is all one? Is all
different? Is all characterised with bothness? Is all characterised with notbothness? Is all to be
regardedassubjecttocausationsinceallisseenasbornofvarietiesofcauses?
This,Brahman,isthetenthschoolofmaterialism.
Again,Gautama,isallexplainable?Isallunexplainable?Isthereanegosoul?Isthereno
egosoul?Isthisworldreal?(177)Isthisworldnotreal?Isthereanotherworld?Istherenoother
world? Is another world existent or nonexistent?1 Is there emancipation? Is there no
emancipation?Isallmomentary?Isallnotmomentary?Arespace,Apratisamkhyanirodha,2and
Nirvana, O Gautama, are they created or uncreated? Is there the middle existence? Is there no
middleexistence?
1TheChinesetranslationsomitthisquestion.
2
"Annihilation taking place without premeditation"one of the three noneffectproducing

objects(asamskrita).
I then said this to him, Mahamati: If so, Brahman, this is materialism. It is not mine. O
Brahman,itisyourworldlyphilosophy.Iexplain,Brahman,thatthetripleworldhasitscausein
the habitenergy of discrimination going on since beginningless time on account of error and
wrongreasoning:fordiscriminationtakesplace.Brahman,becauseitisnotrecognisedthatthere
isnoexternalworldbuttheMinditself,andnotbecauseanexternalworldisseenastheobjectof
cognition. According to the philosophers, there is a triple concordance of an egosoul, sense
organs,andanobjectiveworld,butsuchisnotmine.Brahman,Idonotbelongtotheschoolof
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causation,nortotheschoolofnocausation,exceptthatIteachthechainoforiginationasfaras
thethoughtconstructedworldofgraspedandgraspingexistsdependingondiscrimination.Thisis
not understood by you and others who cherish the notion of an egosoul and its continuity.
Mahamati,space,Nirvana,andcausationexistinenumerationasrealitiestheyareunobtainable.
Hencethequestionwhethertheyarecreatedornotrequiresnoanswering.
Again, Mahamati, the Brahman Lokayatika said this: Is the triple world to be regarded as
causedbyignorance,desire,andaction?orisitcauseless?
Brahman,thistwofoldquestionagainbelongstomaterialism.
Gautama, are all things to be conceived (178) under the aspect of individuality and
generality?
This,too,Brahman,belongstomaterialism.Solongasthereisamentalperturbationwhich
makesoneclingtoanobjectiveworldofdiscrimination,thereismaterialism.
Further, Mahamati, this Brahman materialist said this to me: Gautama, is there any
philosophythatisnotoftheworld?Allthetruththatistaughtbyallthephilosophersbymeansof
varieties of words and phrases, by means of reasons, examples, and conclusions, by general
consent,Gautama,belongstome.
Brahman,thereissomethingthatdoesnotbelongtoyou,thoughitisnotbeyondthetruthof
general consent, nor independent of varieties of words and phrases, and further, it is not out of
accordwithreason.
[TheBrahmanasked,]Isthereanyphilosophythatisnotoftheworldandyetbelongstothe
generalopinionoftheworld?
Brahman, there is that which does not belong to materialism and which is not reached by
your wisdom nor by that of the philosophers who cling to false discriminations and wrong
reasoningsastheyfailtoseetheunrealityofexternalobjects.Bythisismeantthecessationof
discrimination.WhenitisrecognisedthatthereisnothingbeyondwhatisseenoftheMinditself,
thediscriminationofbeingandnonbeingceasesasthusthereisnoexternalworldastheobject
of perception, discrimination abides in its own abode.1 This is not of materialism it belongs to
me,itdoesnotbelongtoyou.Byabidinginitsownabodeismeantthatitceasestoevolveas
discrimination is no more born, it is said to have ceased to evolve. This, Brahman, is not of
materialism. In short, Brahman, if there is any comingandgoing of the Vijnanas, (179) a
vanishingandappearing,asolicitation,anattachment,anintenseaffection,aphilosophicalview,
atheory,anabode,atouch,theclingingtovarioussigns,assemblage,continuity,2desire(trishna),
andattachmenttoacause,this,Brahman,ismaterialismofyoursbutnotmine.
1AbetterreadingoftheNanjotextmaybetofollowtheT'angandtheWei,accordingtowhich
vikalpah(1.16)isnegatedandsvasthane'vatishthate forms a separate sentence, thus: "Discrimination

ceases, and one abides in the selfabode." That by this selfabode is meant the selfabode of reality is
gathered from such phrases as yathabhutarthasthanadarsanam (p. 200, 1. 6),
yathabhutavasthanadarsanam (p. 112, 1. 6), yathabhutasvalakshanavasthanavasthitam (p. 124, 1. 1),
vikalpasyapravrittehsvastho,lokonishkriyah(p.199,1.3),etc.Theselfabodeofrealityiswherereality
is seen as it is in itself, or as the suchness of existence, or as something solitary (viviktadharma), i. e.
absolute.
2Samtatihinsteadofsattvanam,accordingtoT'angandSung.
Mahamati,IwasthusquestionedbytheBrahmanmaterialist,whocametome,andwhenhe
wasthussentoffhesilentlydeparted.
AtthattimetherecametotheBlessedOnetheKingoftheNagas,calledKrishnapakshaka,
whoassumedthebodyofaBrahmanandsaidthus:Gautama,istherenotanotherworld?
Now,youngman,whencedoyoucome?
Gautama,IamcomefromWhiteIsle.
Brahman,thatisanotherworld.
The young man thus refuted and put to silence made himself invisible without asking me
anythingaboutmyownteaching,whichstandsinoppositiontohis1hethoughtwithinhimself:
ThissonoftheSakyasstandsoutsideofmyownsystemheisapitiablefellow,hebelongstothe
schoolwhichholdsthecessationofsignsandcauses,hetalksofthecessationofdiscrimination
whichwilltakeplacewhenthereisthecognitionofanexternalworldassomethingseenofone's
own discrimination. And, Mahamati, you too ask me how, for one who serves the Lokayatika
skilledinvariousincantationsandintheartofeloquence,thereareworldlyenjoymentsandnot
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theattainmentoftheDharma.
Said Mahamati What is meant, Blessed One, by the words, "the objects of worldly
enjoyment"and"theDharma"?
(180)SaidtheBlessedOne:Wellsaid,wellsaid,Mahamati!Youhavethoughtdeeplyabout
thistwofoldmeaning,havinginviewpresentandfuturegenerations.Then,Mahamati,listenwell
andreflectwellwithinyourselfIwilltellyou.
BlessedOne.
1ThereisnoallusionintheChineseversionstothisdialoguebetweenKrishnapakshakaandthe
Buddha.
The Blessed One said this to him: What is meant by a worldly object of enjoyment,
Mahamati?Itmeansthatwhichcanbetouched,attractedby,wipedoff,handled,andtasteditis
that which makes one get attached to an external world, enter into a dualism on account of a
wrongview,andappear again in the Skandhas, where, owing to the procreativeforceofdesire,
there arise all kinds of disaster such as birth, age, disease, death, sorrow, lamentation, pain,
despair, etc. This is called the object of worldly enjoyment by myself and other Buddhas. This,
Mahamati, is the attainment of worldly enjoyments and not that of the Truth. It is materialism
whichonelearnsbyservingtheLokayatika.
Mahamati,whatismeantbytheattainmentoftheDharma(Truth)?WhenthetruthofSelf
mindandthetwofoldegolessnessareunderstood,andfurther,whenthenatureoftheegolessness
ofthingsandpersonsisseeninto,discriminationceasestoassertitselfwhenthevariousstagesof
Bodhisattvahoodarethoroughlyperceivedoneafteranother,theCitta,Manas,andManovijnana
areturnedawayandwhenoneentersuponthepathofbaptismbythewisdomofalltheBuddhas,
andtakesholdofthe[ten]inexhaustiblevows,1onebecomes(181)sovereignmasterofallthings
byvirtueofalifeofeffortlessness.HenceitiscalledtheDharma,asoneistherebyreleasedfrom
all philosophical views, unsound reasonings, discriminations, and dualistic notions. As a rule,
Mahamati,thephilosophicalviewsleadtheignorant,thoughnotthewise,toadualism,thatis,to
nihilism and eternalism. Eternalism rises from embracing a doctrine of nocausation, while
nihilismrisesfrombelievingintheannihilationofcausalconditionsandinthenonexistenceofa
cause. I teach, however, the Dharma so called which is [subject to] the conditions of rising,
abiding,anddestruction.This,Mahamati,istheconclusionwithregardtoworldlyenjoymentand
theDharma.Soitissaid:
62.Beingsaresubduedbythereception(samgraha),2andarebroughtintosubjectionbythe
moral precepts (sila) they are removed from philosophical views by transcendental knowledge
(prajna)andarenourishedbytheemancipations.3
1Readanishthapada,insteadofanadishthapada.
2
There are four ways of receiving others, catvari samgrahavustuni: charity, kindly spirit,
benevolentdeeds,andimpartiality.
3MissinginSung.
63.Allthatistaughtbythephilosopherstonopurposeismaterialismwheretherealistic
viewofcauseandeffectischerished,thereisnoselfrealisation.
64.Iteachtomygroupofdisciplesoneselfrealisationwhichhasnothingtodowithcause
andeffect,beingfreefrommaterialism.
65.ThereisnothingbutthatwhichisseenoftheMinditself,thedualitytooisoftheMind
whileexistence1is[observedasdividedinto]thegraspedandthegrasping,ithasnothingtodo
witheternalismornihilism.
(182) 66. As long as mentation goes on, there is materialism when there is no rising of
discrimination,theworldisseenasofMinditself.
67. "Coming" (ayam) means the originating of the objective world as effect, and "going"
(vyayam) is the notseeing2 of the effect when one thoroughly understands the "comingand
going,"discriminationceases.
68.Eternityandnoneternity,'themadeandnotmade,thisworldandthatworldallthese
andother[ideas]belongtomaterialism.
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1Abhavena(?)inSung.
LXXIV
At that time again, Mahamati the BodhisattvaMahasattva said this to the Blessed One:
Nirvana, Nirvana is talked of by the Blessed One what does this term designate? What is the
Nirvanathatisdiscriminatedbyallthephilosophers?
SaidtheBlessedOne:Then,Mahamati,listenwellandreflectwellwithinyourselfIwill
tellyou.
BlessedOne.
The Blessed One said this to him: As to such Nirvanas as are discriminated by the
philosophers,therearereallynoneinexistence.SomephilosophersconceiveNirvanatobefound
whereasystemof mentation no more operates owing to the cessation oftheSkandhas,Dhatus,
andAyatanas,ortotheindifferencetotheobjectiveworld,ortotherecognitionthatallthingsare
impermanent(183)orwherethereisnorecollectionofthepastandpresent,justaswhenalamp
is extinguished, or when a seed is burnt, or when a fire goes out, because then there is the
cessation of all the substrate, which is explained by the philosophers as the nonrising of
discrimination.But,Mahamati,Nirvanadoesnotconsistinmereannihilation.
Again, some explain deliverance by going to another quarter and abode, as when a wind
stops blowing, when the discrimination of objects ceases. Again, some philosophers explain
deliverance by the gettingrid of the [dualistic] view of knower and known. Some conceive
deliverancetobethecessationofdiscriminationwhereoneseespermanenceandimpermanence.
Again,someexplainthediscriminationofvariousformsasthebearerofpain,andyetnot
understandingthatthereisnothingbutwhatisseenoftheMinditself,arealarmedbythenotion
ofform,andseektheirhappinessinformlessness.1InthistheycherishthenotionofNirvana.
AgainsomeconceivethistobeNirvana:thatinconsiderationofgeneralityandindividuality
recognisable in all things inner and outer, they are never destroyed, maintaining their being
throughoutthepast,present,andfuture.AgainsomeconceivethatNirvanaisanegosoul,abeing,
avitalforce,anourisher,asupremespirit,andtheindestructabilityofallthings.
Again,Mahamati,somephilosophersowingtotheirfoolishnessdeclarethistobeNirvana:
thatthereisaprimarysubstance,thereisasupremesoul,andtheyareseendifferentlybyeach,
andthattheyproduceallthingsfromthetransformationsofthequalities.
1AccordingtotheChinesetranslations,nimitto(line10)istobecancelled.
Some conceive Nirvana to consist in the extinction of merit and demerit some in the
destruction of the passions by means of knowledge (184) some in regarding Isvara as the free
creatoroftheworld.Somethinkthattheworldisbornofinteractionandthatthereisno[special]
causeotherthanthiscause,andclingingtoittheyhavenoawakeningbecauseofstupidity,and
theyconceiveNirvanatoconsistinthisnonawakening.
Again,Mahamati,somephilosophersconceiveNirvanatobetheattainingofthetruepath.
SomecherishthethoughtofNirvanaaswherethereistheunionofqualitiesandtheirowner,from
which there is oneness and otherness, bothness and notbothness. Some imagine that Nirvana is
where they see the selfnature of things existing all by its own nature, such as the variegated
feathersofthepeacock,variouslyformedpreciousstones,orthepointednessofathorn.
Some, Mahamati, conceive Nirvana in the recognition of the twentyfive Tattvas (truths)
someintheking'sobservanceoftheteachingofthesixvirtues.Some,seeingthattimeisacreator
andthattheriseoftheworlddependsontime,conceivethatNirvanaconsistsinrecognisingthis
fact.Again,Mahamati,someconceivebeingtobeNirvana,somenonbeing,whilesomeconceive
thatallthingsandNirvanaarenottobedistinguishedonefromtheother.
AlltheseviewsofNirvanaseverallyadvancedbythephilosopherswiththeirreasoningsare
notinaccordwithlogic,noraretheyacceptabletothewise.Mahamati,theyallconceiveNirvana
dualistically and in a causal connection. By these discriminations, Mahamati, all philosophers
imagineNirvana,butthereisnothingrising,nothingdisappearinghere,[andthereisnoroomfor
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discrimination.]Mahamati,eachphilosopherrelyingonhisowntextbookfromwhichhedraws
hisunderstandingandintelligence,examines[thesubject]andsinsagainst[thetruth],because[the
truth] is not such as is imagined by him [his reasoning] ends in setting the mind to wandering
aboutandbecomingconfused,asNirvanaisnottobefoundanywhere.
Again, Mahamati, there are others who, roaring with their allknowledge as a lion roars,
explain Nirvana in the following wise: that is, Nirvana is where it is recognised that there is
nothing but what is seen of the Mind itself where there is no attachment to external objects,
existent or nonexistent where, getting rid of the four propositions, there is an insight into the
abodeofrealityasitiswhere,recognisingthenatureoftheSelfmind,(185)onedoesnotcherish
the dualism of discrimination where grasped and grasping are no more obtainable where all
logicalmeasuresarenotseizeduponasitisrealisedthattheyneverassertthemselveswherethe
ideaoftruthisnotadheredtobuttreatedwithindifferencebecauseofitscausingabewilderment
where, by the attainment of the exalted Dharma which lies within the inmost recesses of one's
being,thetwoformsofegolessnessarerecognised,thetwoformsofpassionssubsided,andthe
twokindsofhindranceclearedawaywherethestagesofBodhisattvahoodarepassedoneafter
anotheruntilthestageofTathagatahoodisattained,inwhichalltheSamadhisbeginningwiththe
Mayopama(Mayalike)arerealised,andtheCitta,Manas,andManovijnanaareputaway:1[here
indeedtheysayNirvanaistobefound].
69. Nirvana is severally conceived by the philosophers (186) but theirs is no more than
imagination,itisnotthewayofemancipation.
70.Releasedofboundandbindingandfreefromallexpediencies,thephilosophersimagine
theyareemancipated,butemancipationisnottobefoundthere.
71. Divided into many a school are the systems of the philosophers there is thus no
emancipationinthem,becauseoftheirimaginationstupidlycarriedon.
72. Wrongly imbued with the ideas of cause and effect, all the philosophers are beguiled,
andtheiristhusnoemancipationforthemwhoareofthedualisticschoolofbeingandnonbeing.
1 This whole paragraph which ought to be where it is in the present translation, is put after the
paragraphprecedingthelastoneintheSanskrittextandalsoinSung.Deletekalpayanti(p.185,1.6).
73.Theignorantaredelightedwithdiscoursingandfalsereasoning[but]theyareunableto
raiseanygreatintelligencetowardstruth(tattva),discoursingisasourceofsufferinginthetriple
world,whiletruthistheextinguisherofsuffering.
74.Likeanimageseeninamirror,whichisnotreal,theMindisseenbytheignorantina
dualisticforminthemirrorofhabitenergy.
75.WhenitisnotthoroughlyunderstoodthatthereisnothingbutwhatisseenoftheMind
itself,dualisticdiscriminationstakeplacewhenitisthoroughlyunderstoodthatthereisnothing
butwhatisseenoftheMinditself,discriminationceases,
76. Mind is no other than multiplicity, [and yet it is] devoid of qualified and qualifying
formsarevisiblebutnotinthewayasseendiscriminatedbytheignorant.
77. The triple world is no other than discrimination, there are no external objects
discriminationseesmultiplicity,thisisnotunderstoodbytheignorant.
(187) 78. [The truth] is told [differently] discriminated in the different sutras because of
namesandnotions[yet]apartfromwordsnomeaningisattainable.
LXXV
AtthattimeMahamatitheBodhisattvaMahasattvasaidthistohim:Tellme,BlessedOne,
Tathagata, Arhat, FullyEnlightened One, concerning the selfnature of Buddhahood, whereby I
and other BodhisattvaMahasattvas, understanding well what constitutes the selfnature1 of the
Tathagata,mayhavebothourselvesandothersawakened[inthetruth].
The Blessed One said: Then, Mahamati, ask me as you desire, according to which I will
answer.
Mahamatireplied:BlessedOne,istheTathagata,theArhat,theFullyEnlightenedOnetobe
consideredunmadeormade,aneffectoracause,predicatedorpredicating,anexpressionorthat
whichisexpressed,knowledgeorthatwhichisknowable?IstheBlessedOnedifferentfromall
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theseexpressions,ornot?
1Tathagatasvabhavakusala,insteadofsvakusala.
TheBlessedOnesaid:IftheTathagata,Arhat,FullyEnlightenedOneistobedescribedby
thoseexpressions,heisneithermadenorunmade,neitheraneffectnoracause.Why?Becausethe
errorofdualismwouldherebecommitted.If,Mahamati,theTathagataissomethingmade,heis
impermanentifheisimpermanent,anythingmadewouldbeaTathagata,whichisnotdesiredby
myselfandotherTathagatas.Ifheissomethingunmade,hisselfessencebeingattainment,allthe
preparations brought forward [for the realisation of Tathagatahood] will be useless, (188) like a
hare'shorns,orabarrenwoman'schild,becauseoftheirneverhavingbeenmade.Thatwhichis
neither an effect nor a cause, Mahamati, is neither a being nor a nonbeing and that which is
neitherabeingnoranonbeingisoutsidethefourpropositions.Thefourpropositions,Mahamati,
belongtoworldlyusage.Thatwhichisoutsidethefourpropositionsisnomorethanaword,likea
barrenwoman'schild.Mahamati,abarrenwoman'schildisamerewordandisbeyondthefour
propositions.Asitisbeyondthem,thewiseknowittobenotsubjecttomeasurement.Soisthe
meaningofallthetermsconcerningtheTathagatatobeunderstoodbythewise.
Itistoldbymethatallthingsareegolessbythisismeant,Mahamati,thattheyaredevoid
ofselfhoodhencethisegolessness.WhatImeanisthatallthingshaveeachitsownindividuality
whichdoesnotbelongtoanother,asinthecaseofacowandahorse.Forexample,Mahamati,the
beingofacowisnotofhorsenature,noristhebeingofahorseofcownature.This[exemplifies]
thecaseofneitherbeingnornonbeing.Eachofthemisnotwithoutitsownindividuality,eachis
suchasitisbyitsownnature.Inthesameway,Mahamati,thingsarenoteachwithoutitsown
individuality,theyaresuchastheyare,andthustheignorantandsimplemindedfailtounderstand
thesignificationofegolessnessbyreasonoftheirdiscriminationindeed,theyarenotfreefrom
discrimination. The same is to be known exactly about all things being empty, unborn, and
withoutselfnature.
InthesamewaytheTathagataandtheSkandhasareneithernotdifferentnordifferent.Ifhe
isnotdifferentfromtheSkandhas,heisimpermanentas(189)theSkandhasaresomethingmade.
If they are different, they are two separate entities the case is like a cow's horns. As they look
alike,theyarenotdifferentastheoneisshortandtheotherlong,theyaredifferent.[Thiscanbe
said]ofallthings.Mahamati,therighthornofacowisthusdifferentfromherlefthornsoisthe
leftfromtherighttheoneislongerorshorterthantheother.Thesamecanbesaidofvarietiesof
colours.ThustheTathagataandtheSkandhasareneitherdifferentnornotdifferenttheonefrom
theother.
Inthesameway,theTathagataisneitherdifferentnornotdifferentfromemancipation,he
can be described in terms of emancipation. If the Tathagata is different from emancipation, he
partakes of the nature of a material object if he does he is impermanent. If he is not different,
therewillbenodistinctionintheattainmentsoftheYogins,and,Mahamati,adistinctionisseen
intheYoginstherefore,[theTathagata]isneitherdifferentnornotdifferent[fromemancipation].
Inthesameway,knowledgeisneitherdifferentnornotdifferentfromthatwhichisknown.
That,Mahamati,whichisneithereternalnornoteternal,neithereffectnorcause,neithereffect
producing nor noteffectproducing, neither knowledge nor that which is knowable, neither
predicated nor predicating, neither the Skandhas nor different from the Skandhas, neither that
whichisexpressednorexpression,norboundupwithonenessandotherness,withbothnessand
notbothness,thisissomethingremovedfromallmeasurementthatwhichisremovedfromall
measurementisnotexpressibleinwords1thatwhichisnotexpressible1issomethingunbornthat
whichisunbornisnotsubjecttodestructionthatwhichisnotsubjecttodestruction(190)islike
space,and,Mahamati,spaceisneitheraneffectnoracause.Thatwhichisneitheraneffectnora
causeissomethingunconditioned.Thatwhichisunconditionedgoesbeyondallidlereasonings.
Thatwhichgoesbeyondallidlereasonings,thatistheTathagata.Mahamati,thisistheessenceof
perfectenlightenment,thisistheselfnatureofBuddhahoodwhichisremovedfromallsensesand
measurements.Soitissaid:
79.Thatwhichisreleasedfromsensesandmeasurementsisneitheraneffectnoracauseit
hasnothingtodowithknowledgeandthatwhichistobeknownitisfreefrompredicatedand
predicating.
80.ThereissomethingwhichisnowheretobeseenbyanybodyastheSkandhas,causation,
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enlightenmentofthatwhichisnowheretobeseenbyanybody,whatdescriptioncanwemake?
81.Itisnotsomethingmadenorunmade,itisneitheraneffectnoracause,itisneitherthe
SkandhasnornotSkandhas,norisitotherthanthecombination.
82.Thereissomethingthatisnottobeseenbythediscriminationofitsbeing,norisittobe
knownasnonexistentsuchistheselfessenceofallthings.
83.Accompaniedbybeing,thereisnonbeingaccompaniedbynonbeingthereisbeingas
thusnonbeingisnottobeknown[byitself],beingisnottobediscriminated.
84. Those who cling to mere words, not knowing what is meant by an egosoul and
egolessness,areimmersedindualismtheyarecorruptedandleadtheignoranttocorruption.
(191) 85. When they see my religion liberated from all detriments, they behold properly,
theydonotdefiletheworldleaders.
1AfterSung.
LXXVI
Atthattimeagain,MahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:Tell
me,BlessedOnetellme,Sugata.MentionismadeinthecanonicalbooksoftheBlessedOne's
beingsubjectneithertobirthnortodestruction,anditisdeclaredbyyouthatthisbeingsubject
neithertobirthnortodestructionisanepithetoftheTathagata.Now,BlessedOne,bythisbeing
subjectneithertobirthnortodestruction,isanonentitymeant?Andisitanothernameforthe
Tathagata,asisdeclaredbytheBlessedOne?ItistaughtbytheBlessedOnethatallthingsare
subjectneithertobirthnortodestructionbecausetheyarenottobeseeninthedualisticaspectof
being and nonbeing. If all things are unborn, Blessed One, no one can take hold of anything
because nothing has ever been born and if that is another name of something, what can this
somethingbe,BlessedOne?
TheBlessedOnesaid:Then,Mahamati,listenwellandreflectwellwithinyourselfIwill
tellyou.
Certainly, Blessed One, said Mahamati the BodhisattvaMahasattva and gave ear to the
BlessedOne.
TheBlessedOnesaidthistohim:Mahamati,theTathagataisnotanonentitynorisheto
be conceived as all things are, as neither born nor disappearing nor is he to look around for
causation [in order to appear before others] nor is he without signification I refer to him as
unborn. (192) Nevertheless, Mahamati, there is another name for the Tathagata when his
Dharmakaya assumes a willbody. This is what goes beyond the comprehension of the
philosophers, Sravakas, Pratyekabuddhas, and those Bodhisattvas still abiding in the seventh
stage.Theunborn,Mahamati,issynonymouswiththeTathagata.
Forinstance,Mahamati,Indrais[sometimesknownas]Sakra,[sometimes?as]Purandara
handishasta,kara,panithebodyistanu,deha,sariratheearthisprithivi,bhumi,vasumdhara
theskyiskha,akasa,gaganaalltheseobjectseachinitswayaredesignatedwithmanynames,
synonymouslyusedanddiscriminatedbutonaccountofthesedifferentnamesdifferentobjects
arenottobeimagined,noraretheywithouttheirselfnature.Thesame,Mahamati,canbesaidof
myself,forIcomewithintherangeofhearingofignorantpeople,inthisworldofpatience,under
manynames,amountingtoahundredthousandtimesthreeasamkhyeyas,andtheyaddressmeby
thesenamesnotknowingthattheyareallothernamesoftheTathagata.Ofthese,Mahamati,some
recognise me as the Tathagata, some as the Selfexistent One, some as Leader, as Vinayaka
(Remover), as Parinayaka (Guide), as Buddha, as Rishi (Ascetic), as Bullking, as Brahma, as
Vishnu, as Isvara, as Original Source (pradhana), as Kapila, as Bhutanta (End of Reality), as
Arishta,asNemina,asSoma(moon),astheSun,asRama,asVyasa,asSuka,asIndra,asBalin,
asVaruna,asisknowntosomewhileothersrecognisemeasOnewhoisneverbornandnever
passes away, as Emptiness, as Suchness, as Truth, as Reality, as Limit of Reality, (193) as the
Dharmadhatu, as Nirvana, as the Eternal, as Sameness, as Nonduality, as the Undying, as the
Formless, as Causation, as the Doctrine of Buddhacause, as Emancipation, as the Truth of the
Path,astheAllKnower,astheVictor,astheWillmadeMind.Mahamati,thusinfullpossession
ofonehundredthousandtimesthreeasamkhyeyasofappellations,neithermorenorless,inthis
worldandinotherworlds,Iamknowntothepeoples,likethemooninwaterwhichisneitherinit
nor out of it. But this is not understood by the ignorant who have fallen into the dualistic
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conception of continuity.1 Though they honour, praise, esteem, and revere me, they do not
understandwellthemeaningofwordsanddefinitionstheydonotdistinguishideas,theydonot
have their own truth, and, clinging to the words of the canonical books, they imagine that not
beingsubjecttobirthanddestructionmeansanonentity,andfailtoseethatitisoneofthemany
namesoftheTathagataasinthecaseofIndra,Sakra,Purandara.Theyhavenoconfidenceinthe
textswheretheselfstandingtruthisrevealed,sinceintheirstudyofallthingstheyfollowmere
wordsasexpressedinthetextstryingtherebytogainintothemeaning.
1ThisismissinginT'angandSung.
Thus, Mahamati, these deluded ones would declare that as words are so is meaning, that
meaningisnototherwisethanwords.Forwhatreason?Becausemeaninghasnobodyofitsown
and cannot be different from words. That the unintelligent declare words to be identical with
meaning,isduetotheirignoranceastotheselfnatureofwords.Theydonotknow,Mahamati,
that words (194) are subject to birth and death whereas meaning is not. Mahamati, words are
dependentonletters,butmeaningisnot.Asmeaningisfreedfromexistenceandnonexistence,it
isnotborn,ithasnosubstratum.And,Mahamati,theTathagatasdonotteachthedoctrinethatis
dependentuponletters.Astoletters,theirbeingornonbeingisnotattainableitisotherwisewith
thethoughtthatisneverdependentonletters.Again,Mahamati,anyonethatdiscoursesonatruth
that is dependent on letters is a mere prattler because truth is beyond letters. For this reason,
Mahamati,itisdeclaredinthecanonicaltextbymyselfandotherBuddhasandBodhisattvasthat
not a letter is uttered or answered by the Tathagatas. For what reason? Because truths are not
dependentonletters.Itisnotthattheyneverdeclarewhatisinconformitywithmeaningwhen
theydeclareanything,itisaccordingtothediscrimination[ofallbeings].If,Mahamati,thetruth
is not declared1 [in words] the scriptures containing all truths will disappear, and when the
scripturesdisappeartherewillbenoBuddhas,Sravakas,Pratyekabuddhas,andBodhisattvasand
when there is no one [to teach], what is to be taught and to whom? For this reason, then,
Mahamati, the BodhisattvaMahasattva is not to become attached to the words of the canonical
texts. Mahamati, owing to the functioning of the minds of sentient beings, the canonical texts
sometimesdeviatefromtheirstraightforwardcoursereligiousdiscoursesaregivenbymyselfand
otherTathagatas,Arhats,FullyEnlightenedOnesinresponsetovarietiesoffaithsonthepartof
beings,inordertoremovethemfrom[thebondageof]theCitta,ManasandManovijnana,andnot
for the attainment and establishment of selfrealisation which issues from noble wisdom. When
there is the recognition of the fact that all things are characterised with imagelessness and that
there is nothing in the world but what is seen of the Mind itself, there is the discarding of the
dualisticdiscrimination.
1
According to the Chinese versions. Upadayanupadayat in this connection is not quite

intelligible.
Therefore, Mahamati, let the BodhisattvaMahasattva be in conformity with the meaning

(195) and not with the letter. Mahamati, a son or a daughter of a good family who conforms
himselforherselftotheletterwillruinhisorherunderstandingofultimatereality1andwillcause
otherstofailtorecognise[thetruth].Continuingtocherishwrongviews,one'sownassertionis
confoundedbythephilosopherswhodonotunderstandwellwhatcharacterisesallthestagesof
theDharma,andwhohavenoadequateknowledgeastotheinterpretationofwords.Iftheywell
understandwhatcharacterisesallthestagesoftheDharmaandareadequatelyequippedwiththe
interpretationofwordsandexpressions,andhaveagoodunderstandingofthemeaningandreason
of all things, they will properly enjoy by themselves the bliss of formlessness while others are
properly established in the Mahayana. Being properly embraced in the Mahayana they will,
Mahamati, be in the embrace of the Buddhas, Sravakas, Pratyekabuddhas, and Bodhisattvas.
BeingembracedbytheBuddhas,Bodhisattvas,Pratyekabuddhas,andSravakas,theywill[inturn]
embraceallbeings.EmbracingallbeingstheywillembracethegoodDharma.ThegoodDharma
being embraced, the Buddhaseeds will not be destroyed. When the Buddhaseeds are not
destroyed, the excellent abodes will be attained. When thus these excellent abodes are attained,
Mahamati, the BodhisattvaMahasattvas will see to it that [all beings], being established in the
Mahayana, are born there [in the excellent abodes], and fortifying themselves with the tenfold
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supernatural power and assuming various forms, (196) they will discourse on the Dharma in
conformity to its true nature (tathatva), and with a thorough knowledge of various wishes and
characteristics of beings. Now the true nature of things (tathatva) is characterised by non
differentiationandtrueness,itisneithercomingnordeparting,itputsastoptoallidlereasonings,
anditiscalledthetruth(tattvam).
1ReadparamarthaafterSungandWei.
Therefore, Mahamati, let son or daughter of a good family take good heed not to get
attached to words as being in perfect conformity with meaning, because the truth is not of the
letter.Benotliketheonewholooksatthefingertip.Forinstance,Mahamati,whenamanwith
hisfingertippointsatsomethingtosomebody,thefingertipmaybetakenwronglyforthething
pointedatinlikemanner,Mahamati,thepeoplebelongingtotheclassoftheignorantandsimple
minded,likethoseofachildishgroup,areunableevenuntotheirdeathtoabandontheideathatin
thefingertipofwordsthereisthemeaningitself,andwillnotgraspultimaterealitybecauseof
their intent clinging to words which are no more than the fingertip to them. To give another
illustration, Mahamati: boiled rice is the proper food for infants, to whom [suppose] somebody
gaveuncookedfoodtoeat.Inthiscase,thisoneistobeconsideredtobeoutofhissensebecause
of his not knowing how to prepare food properly. So it is with that which is neither born nor
destroyed, Mahamati it will not manifest itself to anybody unless he is well disciplined in it.
Therefore,youshouldmostassuredlydisciplineyourselfinthisandnotbelikeonewhograsping
his own fingertip sees the meaning there. For this reason, Mahamati, (197) you should
energeticallydisciplineyourselftogetatthemeaningitself.
Mahamati,themeaningisalonewithitself(vivikta)andisthecauseofNirvana.Wordsare
bound up with discrimination and are the carrier of transmigration. Meaning, Mahamati, is
attained from much learning, and this much learning, Mahamati, means to be conversant with
meaningandnotwithwords.Tobeconversantwithmeaningmeans[toascertain]theviewwhich
isnotatallassociatedwithanyphilosophicalschoolandwhichwillkeepnotonlyyourselfbut
othersfromfallinginto[thefalseviews].Beingso,Mahamati,thisissaidtobelearnedmuchin
meaning.Therefore,letseekersformeaningreverentlyapproachthose[whoaremuchlearnedin
it], but those who are attached to words as being in accord with meaning, they are to be left to
themselvesandtobeshunnedbytruthseekers.
LXXVII
Further, Mahamati to whom the Buddha's spiritual powers were added, said: There is
nothingspeciallydistinguishableintheBuddha'steachingofnobirthandnoannihilation.Why?
Because all the philosophers also declare, Blessed One, their causes to be unborn and not to be
annihilatedandyou,too,BlessedOne,declarespace,Apratisamkhyanirodha(annihilation),and
Nirvanatobeunbornandnottobeannihilated.Thephilosophersdeclare,BlessedOne,thatthe
worldrisesfromcausalagenciesandcausation,whiletheBlessedOnetoodeclaresthattheworld
takesitsrisefromignorance,desire,deed,discrimination,whichworkinaccordancewiththelaw
ofcausation.Boththusrefertocausation,thedifferencebeinginnamesonly.
So with the rise of external objects, both you and they assume external causation. Thus,
there is no distinction between your teaching, Blessed One, and that of the philosophers. [With
them] there are nine substances which are regarded as unborn and not to be annihilated: atoms,
supremesoul(pradhana), Isvara, creator (prajapati), etc., (198) while, Blessed One, you assert
thatallthingsareneitherbornnorannihilatedastheirbeingandnonbeingisunattainable.Nowas
the elements are indestructible, their selfnature is neither born nor annihilated while following
various courses of transformation, what constitutes their essential nature is not abandoned.
Thoughyournotionoftheelementsmaydifferinform,BlessedOne,itiswhathasbeenimagined
byallthephilosophersaswellasbyyourself.Forthisreasonthisteachingofyourshasnothing
distinctive.IfthereisanythingdistinctivebywhichtheteachingoftheTathagataexcelsthatofthe
philosophers,praytellme.BlessedOne,ifthereisnothingdistinctiveinyourownteaching,we
cansaythatthereissomethingofBuddhahoodintheteachingofallthephilosophers,becausein
themthereisacausepointingtonobirthandnoannihilation.ItwasdeclaredbytheBlessedOne
thatmanyTathagatasarenotbornsimultaneouslyinthesamedistrictinoneworld.Butiftherule
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ofcauseandeffectwithregardtobeingandnonbeingholdstrue,andyourownteachingleaves
nothingcontradictingbehind,theremustbemanyTathagatas[risingatthesametimeandinthe
samelocality].
TheBlessedOnesaid:Mahamati,my[teachingof]nobirthandnoannihilationisnotlike
thatofphilosopherswhoalsospeakofnobirthandnoannihilationnorisitliketheirdoctrineof
birth and impermanency. Why? Because, Mahamati, that to which the philosophers ascribe the
characteristicsofnobirthandnochangeistheselfnatureofallthings.Butmineisnotthatwhich
fallsintothedualismofbeingandnonbeing.Mine,Mahamati,goesbeyondthedualismofbeing
andnonbeinghasnothingtodowithbirth,abiding,anddestructionisneitherexistentnornon
existent.Howisitnotnonexistent?Because(199)multitudinousnessofobjectsistobeseenas
likeMayaandadreamIsaythatitisnotnonexistent.Howisitnotexistent?Becausethereare
nocharacteristicsignstobeperceivedasbelongingtotheselfnatureofthingstheyareseen[in
onesenseasindividualobjects]andnotseen[assuchinanothersense]againtheyare[something
inonesense]graspable[andinanothersense]ungraspable.Forthisreason,thingsareexistentand
nonexistent.
But when it is understood that there is nothing in the world but what is seen of the Mind
itself, discrimination no more rises, and one is thus established in his own abode which is the
realmofnowork.Theignorantworkanddiscriminatebutnotthewise.Mahamati,[thedoingsof
the ignorant] are unrealities discriminated, realities confounded they are like the city of the
Gandharvas, like magicallycreated figures. To illustrate, Mahamati, here is a city of the
Gandharvaswherechildrenseemagicallycreatedpeople,merchants,andmanyothers,goinginor
comingout,andimaginethattheyarereallypeoplegoinginandcomingout.Itisowingtothis
discriminationcharacterisedbyperturbationthatsuchtakesplace.Itisthesame,Mahamati,with
the ignorant that they have a confused perception of birth and nobirth. There is really nothing
made or unmade, like the rising of magicallycreated people for magicallycreated people are
neither born nor annihilated, because here is no question whatever as to their existence or non
existence.Inlikemanner,allthingshavenothingtodowithbirthanddestruction,exceptthatthe
ignorantcherishingfalseideasimaginethebirthandannihilationofobjects.Itis,however,notso
withthewise.Byfalseideasitismeantthatobjectsarenotjudgedastheyareinthemselves.They
arenothingelse.When[reality]isdiscriminatedotherthanitis,thereistheclingingtotheidea
thatallthingshavetheirselfnature(200)andwhatisalonebyitselfisnotseen,andwhenwhatis
alonebyitselfisnotseenthereisnodisappearanceofdiscrimination.Forthisreason,Mahamati,
aninsightintoformlessnessexcels,andnotaninsightintoformasformcausesanotherbirth,it
excelsnot.Byformlessness,Mahamati,ismeantthedisappearanceofdiscrimination.
Nobirth and noannihilation,1 this I call Nirvana. By Nirvana, Mahamati, is meant the
lookingintotheabodeofrealityasitreallyisinitselfandwhen,alongwiththeturningbackof
theentiresystemofmentation(cittacaittakalapa),thereistheattainmentofselfrealisationby
meansofnoblewisdom,whichbelongstotheTathagatas,IcallitNirvana.2
1AddedaftertheChinesetranslationsbutWeihasanimittainsteadofanirodha.
2ThisdigressiononNirvanasomehowfounditswayhere.
LXXVIII
Soitissaid:
86.Inordertoremove[thenotionof]birthandtoaccomplish[thatof]nobirth,Iteachthe
doctrineofnocausebutthisisnotunderstoodbytheignorant.
87.Thisallisunborn,butthatdoesnotmeanthattherearenoobjectstheyareseentobe
likethecityoftheGandharvas,adream,andMayaobjectsarehere,butcauseless.
88.Tellmehowthingsareunborn,withoutselfnature1andempty.Whenthingsareseenby
[transcendental]knowledge,theyarenotsubjecttocombinationandareunobtainabletherefore,I
declarethattheyareempty,unborn,andwithoutselfnature.
89.Consideredonebyonecombinationisthere,theworldappearstoexist,butnothingis
really existing it is not as it is conceived by the philosophers when combination is dissolved,
nothingislefttobeseen.
90.Asisadream,ahairnet,Maya,thecityoftheGandharvas,andamirage,(201)which
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riseintoviewcauselessly,soisthemultitudinousnessoftheworld.
91.Bykeepingdownthetheoryofnocausation,2nobirthisdemonstratedwhenthetheory
ofnobirthisdeclared,mylaweye3 is neverdestroyed whenthe theoryof nocauseispointed
out,thephilosophersarehorrified.
92.[Mahamatiasked].4How,bywhom,where,andwhereforedoesthetheoryofnocause
make its appearance? [The Blessed One answered.]4 When things (samskrita) are perceived as
neithersubjecttocausationnoraboveit,thentheviewmaintainedbythephilosophersofbirthand
destructionisdoneawaywith.
93.[Mahamatiasked]Isnonbeingnobirth?ordoesitlookforcausation?orisitabeing's
namewithouta[corresponding]reality?Praytellme.
94.[TheBlessedOneanswered,]Nonbeingisnotnobirth,nordoesitlookforcausation,
norisitabeing'sname,norisitanamewithouta[corresponding]object.
95. Here is a reality which does not belong to the Sravakas, Pratyekabuddhas, nor to the
philosophersneitherdoesitbelongtotheBodhisattvaswhohaveenteredupontheseventhstage
thisiswhatcharacterisesnobirth.
1AccordingtoSungandT'ang.
2AccordingtoT'angandSung,"theoryofcausation."
3Netri,accordingtoT'angSunghas"lawstream"andWei"mylaw."
4AccordingtoSung.
96.Thedoingawaywiththenotionofcauseandcondition,thegivingupofacausalagency,
theestablishmentoftheMindonlythisIstatetobenobirth.
97. The gettingrid of [the idea that] things are caused, the removal of [the dualism of]
imaginedandimagining,(202)thebeingliberatedfromthealternativesofbeingandnonbeing
thisIstatetobenobirth.
98. The mind liberated from its objective world, the gettingrid of the twofold Svabhava
[parikalpitaandparatantra],aturningupattheseatofmentationthisIstatetobenobirth.
99.Noexternalexistence,nononexistence,noteventhegraspingofmind[thingsarelike]
a dream, a hairnet, Maya, [the city of] Gandharvas, a mirage1 the abandonment of all the
philosophicalviews,thisiswhatcharacterisesnobirth.
100.Thustooallthesewordswillbeunderstood,thatis,emptiness,havingnoselfnature,
etc.[theworld]isempty,not,indeed,becauseofitsbeingempty,butbecauseofitsbeingempty
inthesenseofbeingunborn.
101.Asystem[ofmentality]mayhaveitsriseandfallowingtocausationwhenthereisa
dissolutionofthesystem,thereisneitherbirthnorannihilation.
102. When a dissolution somewhere takes place among the members of the system, such
existenceceasesasisdiscriminatedbythephilosophersbymeansof[suchcategoriesas]oneness
andseparateness.
103.Nothingisbornbeingisnot,nonbeingisnot,nowhereisbeingandnonbeingexcept
thatwherethereisasystem,thereistherisingofthingsandtheirdissolution.
104.Itisonlyinaccordancewithgeneralconventionthatachain2ofmutualdependenceis
talkedof(203)birthhasnosensewhenthechainofdependenceissevered.
105. As there is nothing generating, there is nobirth, free from the faults of the
philosophersItalkofthisconventionallyaccording[tothetheoryof]concatenation,andthisis
notintelligibletotheignorant.
1Thislinemaybetterbedroppedasaninterpolation.
2Samkata.
106.Ifthereisanythingbornsomewhereapartfromconcatenation,hereisonewhoistobe
recognisedasanadvocateofnocausationashedestroysconcatenation.
107. If concatenation works [from outside] like a lamp revealing all kinds of things, this
meansthepresenceofsomethingoutsideconcatenationitself.
108.Allthingsaredevoidofselfnature,haveneverbeenborn,andintheiroriginalnature
areliketheskythingsseparatedfromconcatenationbelongtothediscriminationoftheignorant.
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109. There is another kind of nobirth which is the selfessence of things realised by the
wiseitsbirthisnobirth,andinthisnobirththereisarecognition.1
110.Whenthisentireworldisregardedasconcatenation,asnothingelsebutconcatenation,
thenthemindgainstranquillity.
111. Ignorance, desire, karma, etc. these are the inner concatenation a ladle, clay, a
vessel,awheel,etc.,orseeds,theelements,etc.theseareexternalconcatenations.
112. If there is any other existence born of concatenation, this goes against the law of
concatenation those [who hold this view] are not established in the principles of correct
reasoning.
(204) 113. If there is an object coming to exist and yet is nonexistent, by what law of
causationistheretherecognitionofit?Thingshereareofmutualorigination,andforthisreason
causationisdeclared.
114.Heat,fluidity,motility,soliditysuchnotionsarediscriminatedbytheignorantthere
isasystemofrelations,noindividualobjectsexisthencethedenialofselfnature[asconstituting
therealnessofobjects].
115.Thephysicianvarieshistreatmentaccordingtodiseasesthoughthereisnodifference
intheprinciple[ofhealing]thedifferencecomesfromvarietiesofdiseases.
1 This is what constitutes anutpattikadharmakshanti, the "recognition of all things as unborn,"
whichisconsideredthesupremespiritualattainmentofBodhisattvas.
116.Inlikemanner,[inordertosave]generationsofbeingsfromtheirdiseaseofpassions
withwhichtheyareill,Iteachpeoplewithmydoctrines,knowingthepoweroftheirsenses.
117.Mydoctrinedoesnotvary,butthepassionsandpowersaredifferentiatedthereisjust
onevehicleauspiciousistheeightfoldpath.
LXXIX
At that time again, Mahamati the BodhisattvaMahasattva said this to the Blessed One:
Impermanence,impermanencethisisthediscriminationofthephilosophers,BlessedOne,and
you,too,declareinthecanonicaltextsthatallcompositethingsareimpermanent,tobesubjectto
birthanddestructionisthenatureofthingsbut,BlessedOne,isthisrightorwrong?Andhow
manykindsofimpermanency[arethere],BlessedOne?
SaidtheBlessedOne:Mahamati,thereareeight1kindsofimpermanencyasdiscriminated
by the philosophers, but not by me. What are the eight kinds? (1) Some say (205) that there is
originationandthencessationthisisimpermanency:thatistosay,Mahamati,inthebeginning
there is something born which ceases to existthis is impermanency. (2) Some explain
impermanency as the changing of shape. (3) Some say, form2 itself is impermanent. (4) Some
regard impermanency to consist in the changing of form (rupa), saying that in a continuous,
uninterrupted existence of all things there takes place a change in their natural flavour for
instance, milk going through a transformation turns into sour milk, and that such an invisible
decompositionhappenstoallthingsthisiscalledimpermanency.(5)Someimaginethatthereis
an objective existence (bhava) which is called impermanency. (6) Some imagine that existence
and nonexistencethis is impermanency. (7) Some say that not being born is impermanency
becauseofallthingsbeingimpermanent,andbecauseofimpermanencybeinginherentinthem.3
1 Both T'ang and Sung have seven, not eight. The present text also enumerates only seven the
missingoneissuppliedinafootnotefromWei.
2Ormatter,rupa.
3ThisistheeighthinWei,andfortheseventhWeihasthis:"Againthereareotherphilosophers
accordingtowhomimpermanencyconsistsinnotbeing[existent]atfirstbutcominglatertoexist.Thatis
to say, when things born of the elements cease to exist, nothing is seen, nothing is born, as they are
separatedfromthesubstancesthatsubsistthisiscalledimpermanency."
Now,Mahamati,byimpermanencythatexistsinexistenceandnonexistence,ismeantthat
thingsmadeoftheelements1arebynaturesubjecttodestructionandhavenothinginthemone
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cantakeholdof,whiletheelementsthemselvesareneversetinmotion.
By impermanency that is nobirth is meant that there is neither2 permanency nor
impermanencythatinallthingsthereisno[dualistic]evolutionofbeingandnonbeing,andthat
nothing is seen to exist, even when they are examined into the last atom. This not seeing of
anything is another name for nobirth, and not for birth. This, Mahamati, is the nature of
impermanencythatisnobirth,andasthisisnotunderstood,allthephilosopherscherishtheview
ofimpermanencythatisbasedonbirth.
1Bhutabeforebhautika(line10)maybetterbedropped.
2ThenegativeparticlenaisinsertedhereaccordingtoSung.
Further,Mahamati,bytheconceptionofimpermanencyasobjectiveexistenceismeantthat
there is a discrimination in [the philosopher's] own mind as to that which is not permanent and
thatwhichisnotimpermanent.Whatisthesenseofthis?(206)Itmeansthatthereisathingcalled
impermanency which in itself is not subject to destruction, but by whose working there is the
disappearance of all things and if not for impermanency there will be no disappearance of all
things.Itislikeastickorastone,orlikeahammerbreakingotherthingstopieceswhileitself
remains unbroken. [This is the philosopher's meaning but] as we actually see things about us,
there is no such mutual differentiation which compels us to say that here is impermanency the
cause,andthereisthedisappearanceofallthingsastheeffectthereisnosuchdifferentiationof
causeandeffect,andwecannotsay:Hereisimpermanencyascauseandthereistheeffect.When
thereisthusnodifferentiationofcauseandeffect,allthingsarepermanentsincenocauseexiststo
renderthemotherwise.Mahamati,astothedisappearanceofallthings,thereisacause,butitis
not in the understanding of the ignorant and simpleminded. When the cause is of a dissimilar
nature, the [same] effect is not produced. In case it does, the impermanency of all things is an
example of dissimilar effect, and there is no distinction between cause and effect. But the
distinctionbetweencauseandeffectisobservedinthem.Ifthereisan[objective]existencetobe
knownasimpermanence,itwillbecharacterisedwiththenatureofaneffectproducingcause,and
therewillbeoneentitycontainedinallthings.Whenthenotionischerishedofacauseproducing
effect,thismeansthatimpermanencethecauseisimpermanentbecauseitpartakesofthenatureof
the effect which is impermanent. All things then are not to be regarded as impermanent but as
permanent.
If impermanency [as the cause] resides within all things, it will come under the three
divisionsoftime.Itpassesawaytogetherwiththingspastitsfutureisnotyethereasthingsofthe
futurearestillunborninthepresentitbreaksuptogetherwiththingsofthepresent.
(207) Form [or matter] results from the combination and variation of the elements as the
primaryelementsandthesecondaryelementsareneitherdifferentnornotdifferent,theyareby
nature not subject to destruction, because according to the philosophers the elements are
indestructible. [But, Mahamati,] it is an established fact that the entire triple world with its
elements primary and secondary is born, abides, and disappears. How do the philosophers
conceiveaseparateexistenceofimpermanencywhichisindependentoftheelementsprimaryand
secondary, while the elements themselves are neither set in motion nor destroyed because they
clingtothenotionofselfnature[aseternallyunchangeable]?
The conception of impermanency as existing in the first origination which ceases to
continue[isnottenableforthreereasons]theelementscannotproduceoneanother,becauseeach
has its selfnature different from the others. Each individual one cannot produce itself because
thereisnodifferentiationinit.The[mutually]separatedoriginationoftheelementsisimpossible
becausethereisnocorrespondencebetweenthetwo.Hencetheconclusionthattheconceptionof
originationimpermanencyisuntenable.
By the conception of impermanency in consideration of changes taking place in external
form is meant that the elements primary and secondary are not subject to dissolution. What is
knownasdissolution,Mahamati,evenwhencloselyexamineduntilatomsarereached,isnotthe
destruction of the elements primary and secondary but of their external forms whereby the
elements assume different appearances as short or long but, in fact, nothing is destroyed in the
elementalatoms.Whatisseenasceasedtoexististheexternalformationoftheelements.This
viewischerishedbytheSamkhyaschool.
Bytheimpermanencyofexternalshapesismeanttheimpermanencyofform(rupa)(208)
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whatisimpermanentisthustheexternalshapeandnottheelements.Iftheelementsthemselves
areimpermanentalloureverydayexperiencescometonaught.Thisischerishingtheviewofthe
Lokayatika,accordingtowhichallthingsarereducibletomerewordsbecausetheirselfnatureis
neverseenasborn.
By the impermanency of changes is meant the changing of forms (rupa) and not the
changing of the elements themselves as is seen in various ornamental articles of gold which
assume various forms. While there is no disappearance in the nature of gold, the ornamental
articlesvariouslychangeinform.
These and other views of impermanency as changes are discriminated variously by the
philosophersasisheredescribed.Firemayburnalltheelementsbuttheirselfnaturecanneverbe
burnedwheneachgoesasunderbyitself,thereisthedestructionofwhatconstitutestheelements
primaryandsecondary.
However,Mahamati,Iamneitherforpermanencynorforimpermanency.Why?Forthese
reasons:externalobjectsarenotadmittedthetripleworldistaughtasnotbeinganythingelsebut
the Mind itself multiplicities of external existences are not accepted there is no rising of the
elements, nor their disappearance, nor their continuation, nor their differentiation there are no
such things as the elements primary and secondary because of discrimination there evolve the
dualistic indications of perceived and perceiving when it is recognised that because of
discriminationthereisaduality,thediscussionconcerningtheexistenceandnonexistenceofthe
external world ceases because Mindonly is understood. Discrimination (209) rises from
discriminatingaworldofeffectproducingworksnodiscriminationtakesplacewhenthisworld
isnotrecognised.1Thenamanceasestocherishthediscriminationofexistenceandnonexistence
whichrisesoutofhisownmind,heseesthatthings,eitherofthisworldorofahigherworld,orof
thehighest,arenottobedescribedaspermanentorimpermanent,becausehedoesnotunderstand
thetruththatthereisnothingintheworldbutwhatisseenoftheMinditself.As[themeaningof]
discrimination is not understood by all the philosophers who have fallen into wrong ideas of
dualism and who are people of no [spiritual] attainment, impermanency comes up to them as a
subjectfordiscussion.Mahamati,2thetripleaspectofallthingsasdistinguishedasofthisworld,
of a higher world, and of the highest, is the outcome of worddiscrimination, but this is not
understoodbytheignorantandsimpleminded.Soitissaid:
118. By the deluded philosophers the notion of impermanency is discriminated as
originationcessation,astransformationofexternalforms,asan[independent]existence,asform.
1ReadaftertheChinese.
2Sarvatirthakara(line6)isdropped,accordingtotheChinese.
119. There is no destruction of things the elements abide for ever as regards their self
essenceimmersedinvarietiesofviewsthephilosophersdiscriminateimpermanency.
120.Tothesephilosophersthereisnodestruction,nobirththeelementsarepermanentas
regards their selfessence who ever discriminates impermanency? [This is the position of the
philosophers.]
121.[AccordingtotheBuddha,]thereisnothingintheworldbuttheMinditself,andallthat
isofdualityhasitsrisefromtheMindandisseenasperceivedandperceivinganegosouland
whatbelongstoittheyexistnot.
122.TheabodeandrealmofBrahma,etc.IdeclarealltobeofMindonly,(210)outside
Mindonly,Brahma,etc.,arenotattainable.
HereEndstheThirdChapter,"OnImpermanency,"intheLankavataraMahayanaSutra.
[CHAPTERFOUR]
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LXXX
(211)AtthattimeagainMahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:
Pray tell me, Blessed One, about the state of perfect tranquillisation (nirodha) and its further
development as attained by all the Bodhisattvas, Sravakas, and Pratyekabuddhas for when this
further development is thoroughly understood by myself and other BodhisattvaMahasattvas all
may be saved from being confounded by the happiness which comes from the attainment of
perfect tranquillisation and also from falling into the confused state of mind of the Sravakas,
Pratyekabuddhas,andphilosophers.
SaidtheBlessedOne:ThenlistenwellandreflectwellwithinyourselfIwilltellyou.
BlessedOne.
The Blessed One said this to him: Those BodhisattvaMahasattvas who have reached the
sixthstageaswellasalltheSravakasandPratyekabuddhasattainperfecttranquillisation.Atthe
seventhstage,theBodhisattvaMahasattvas,givinguptheviewofselfnatureassubsistinginall
things,attainperfecttranquillisationineveryminuteoftheirmentallives,whichisnothowever
the case with the Sravakas and Pratyekabuddhas for with them there is something effect
producing, and in their attainment of perfect tranquillisation there is a trace [of dualism], of
graspedandgrasping.Therefore,theydonotattainperfecttranquillisationineveryminuteoftheir
mentalliveswhichispossibleattheseventhstage.Theycannotattainto[theclearconvictionof]
an undifferentiated state of all things (212) and the cessation of [all] multiplicities. Their
attainment is due to understanding the aspect of all things in which their selfnature is
discriminated as good and as notgood. Therefore, until the seventh stage there is not a well
establishedattainmentoftranquillisationineveryminuteoftheirmentallives.
Mahamati,attheeighthstagetheBodhisattvaMahasattvas,Sravakas,andPratyekabuddhas
ceasecherishingdiscriminativeideasthatarisefromtheCitta,ManaandManovijnana.Fromthe
firststageuptothesixth,theyperceivethatthetripleworldisnomorethantheCitta.Manas,and
Manovijnana,thatasitisbornofadiscriminatingmindthereisnoegosoulandwhatbelongsto
it,andthatthere is no falling into the multitudinousness of external objectsexceptthrough[the
discriminationof]theMinditself.Theignorantturningtheirselfknowledge(svajnana)towards
thedualismofgrasped and grasping fail to understand, for there is the workingofhabitenergy
which has "been accumulating since beginningless time owing to false reasoning and
discrimination.
Mahamati, at the eighth stage there is Nirvana for the Sravakas and Pratyekabuddhas and
BodhisattvasbuttheBodhisattvasarekeptawaybythepowerofalltheBuddhas1 from [being
intoxicatedby]theblissoftheSamadhi,andtherebytheywillnotenterintoNirvana.Whenthe
stage of Tathagatahood is not fulfilled there would be the cessation of all doings, and if [the
Bodhisattvas]werenotsupported[bytheBuddhas]theTathagatafamilywouldbecomeextinct.
Therefore,theBuddhas,theBlessedOnes,pointoutthevirtuesofBuddhahoodwhicharebeyond
conception.(213) Therefore, [the Bodhisattvas] do not enter into Nirvana, but the Sravakas and
Pratyekabuddhas,engrossedintheblissoftheSamadhis,thereincherishthethoughtofNirvana.
1ReadaccordingtoT'ang.
At the seventh stage, Mahamati, the Bodhisattva properly examines into the nature of the
Citta,Manas,andManovijnanaheexaminesinto[suchsubjectsas]egosoulandwhatbelongs1
to it, grasped and grasping, the egolessness of persons and things, rising and disappearing,
individuality and generality he skilfully ascertains the fourfold logical analysis he enjoys the
blissofselfmasteryheenterssuccessivelyuponthestagesheknowsthedifferencesobtainingin
the various elements of enlightenment. The grading of the stages is arranged by me lest the
BodhisattvaMahasattva,notknowingwhatismeantbyindividualityandgeneralityandfailingto
understandthecontinuousdevelopmentofthesuccessivestages,shouldfallintothephilosophers'
wrongwayofviewingthings.But,Mahamati,thereisreallynothingrising,nothingdisappearing,
all is nothing except what is seen of the Mind itself that is, the continuous development of the
successive stages and all the multiple doings of the triple world [they are all of Mind itself].
Thisisnotunderstoodbytheignorant.IandalltheBuddhas1establishthedoctrineofthestages
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whichdevelopsuccessivelyasdoallthedoingsofthetripleworld.
1TheChinesereadingishereadopted.
Further, Mahamati, the Sravakas and Pratyekabuddhas at the eighth stage of

Bodhisattvahoodaresointoxicatedwiththehappinessthatcomesfromtheattainmentofperfect
tranquillisation,and,failingtounderstandfullythatthereisnothingintheworldbutwhatisseen
oftheMinditself,theyarethusunabletoovercomethehindrancesandhabitenergygrowingout
of their notions of generality and individuality and adhering to the egolessness of persons and
things and (214) cherishing views arising therefrom, they have the discriminating idea and
knowledge of Nirvana, which is not that of the truth of absolute solitude. Mahamati, when the
BodhisattvasfaceandperceivethehappinessoftheSamadhiofperfecttranquillisation,theyare
moved with the feeling of love and sympathy owing to their original vows, and they become
awareoftheparttheyaretoperformasregardsthe[ten]inexhaustiblevows.Thus,theydonot
enterNirvana.ButthefactisthattheyarealreadyinNirvanabecauseinthemthereisnorisingof
discrimination.Withthemthediscriminationofgraspedandgraspingnomoretakesplaceasthey
[now]recognisethatthereisnothingintheworldbutwhatisseenoftheMinditself,theyhave
done away with the thought of discrimination concerning all things. They have abandoned
adhering to and discriminating about such notions as the Citta, Manas, and Manovijnana, and
externalobjects,andselfnaturehowever,theyhavenotgivenupthethingspromotingthecause
of Buddhism because of their attainment of the inner insight which belongs to the stage of
Tathagatahoodwhatevertheydoallissuesfromtheirtranscendentalknowledge.
It is like a man crossing a stream in a dream. For instance, Mahamati, suppose that while
sleepingamandreamsthatheisinthemidstofagreatriverwhichheearnestlyendeavourswith
allhismighttocrossbyhimselfbutbeforehesucceedsincrossingthestream,heisawakened
fromthedream,andbeingawakenedhethinks:"Isthisrealorunreal?"Hethinksagain:"No,itis
neither real nor unreal. By reason of the habitenergy of discrimination which has been
accumulated by experience ever since beginningless time, as multiplicities of forms and
conditionsareseen,heard,thought,andrecognised,thereistheperceptionanddiscriminationof
allthingsasexistentandnonexistentandforthisreasonmyManovijnanaexperiencesevenina
dreamallthathasbeenseenbymyself."
In the same way, Mahamati, the BodhisattvaMahasattvas of the eighth stage of
Bodhisattvahood,(215)afterpassingthroughthefirstuptotheseventhstage,observethat"there
isnomorerisinginthemofdiscriminationsinceallthingsareseenaslikeMaya,etc.,whenthey
have an intuitive understanding of the [true] nature of all things, and [further] observing that,
therefore, there is the cessation of all things as to grasped and grasping which rise from one's
ardent desire for things, and also observing how the mind and what belongs to it carry on their
discrimination,theBodhisattvaMahasattvasneverrelaxtheireffortstopractisetheteachingsof
theBuddhas.Mahamati,theywillexercisethemselvestomakethosewhohavenotyetattained
thetruthattainit.FortheBodhisattvas,Nirvanadoesnotmeanextinctionastheyhaveabandoned
thoughtsofdiscriminationevolvingfromtheCitta,Manas,andManovijnana,thereisforthemthe
attainmentoftherecognitionthatallthingsareunborn.And,Mahamati,inultimaterealitythereis
neithergradationnorcontinuoussuccession[only]thetruthofabsolutesolitude(viviktadharma)
istaughthereinwhichthediscriminationofalltheimagesisquieted.Soitissaid:
1. The abodes and the stages of Buddhahood are established in1 the Mindonly which is
imagelessthiswastold,istold,andwillbetoldbytheBuddhas.
2.The[first]sevenstagesare[still]ofthemind,butheretheeighthisimagelessthetwo
stages,[theninthandthetenth,]have[still]somethingtorestthemselvesonthe[highest]stage
thatisleftbelongstome.
3. Selfrealisation and absolute puritythis stage is my own it is the highest station of
Mahesvara,theAkanishtha[heaven]shiningbrilliantly.
4.Itsraysoflightmoveforwardlikeamassoffiretheywhoarebrightcoloured,charming,
andauspicioustransformthetripleworld.
5.Someworldsarebeingtransformed,whileothershavealreadybeentransformed2thereI
preachthevariousvehicleswhichbelongtomyownstage.
(216)6.But[fromtheabsolutepointofview]thetenthisthefirst,andthefirstistheeighth
andtheninthistheseventh,andtheseventhistheeighth.
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7. And the second is the third, and the fourth is the fifth, and the third is the sixth what
gradationistherewhereimagelessnessprevails?
TheFourthChapter,"OnIntuitiveUnderstanding."
1TheSagathakam,V.105,hascittamatramnirabhasam......insteadofcittamatrenirabhase......,as
itstandshere.
2AccordingtoT'ang.
[CHAPTERFIVE]
LXXXI
One: Is the Blessed One, the Tathagata, the Arhat, the FullyEnlightened One, permanent or
impermanent?
Said the Blessed One: Mahamati, the Tathagata is neither permanent nor impermanent.
Why? Because either way there is a fault connected with it. Mahamati, what fault is connected
with either assertion?1 If the Tathagata is permanent, he will be connected with the creating
agencies. For, Mahamati, according to all the philosophers the creating agencies are something
uncreatedandpermanent.ButtheTathagataisnotpermanent[inthesamesense]astheuncreated
are permanent. If he is impermanent, he will be connected with things created. Because the
Skandhas which are predicable as qualified and qualifying are nonexistent, and because the
Skandhasaresubjecttoannihilation,destructibilityistheirnature.Mahamati,allthatiscreatedis
impermanentasisajug,agarment,straw,apieceofwood,abrick,etc.,whichareallconnected
with impermanency. Thus all the preparations for the knowledge of the AllKnowing One will
becomeuselessastheyarethingscreated.Onaccountofnodistinctionbeingmade,theTathagata,
indeed, would be something created. For this reason, the Tathagata is neither permanent nor
impermanent.
1FollowingT'ang.
Again,Mahamati,theTathagataisnotpermanentforthereasonthat[ifhewere]hewould
belikespace,andthepreparationsonemakesforTathagatahoodwouldbeuseless.Thatistosay,
Mahamati, space is neither permanent nor impermanent as it excludes [the idea of] permanence
and impermanence, (218) and it is improper to speak of it as characterised with the faults of
onenessandotherness,ofbothnessandnotbothness,ofpermanenceandimpermanence.Further,
Mahamati,itislikethehornsofahare,orahorse,oranass,oracamel,orafrog,orasnake,ora
fly,orafish[withtheTathagata]aswiththemhereisthepermanencyofnobirth.Becauseofthis
faultofthepermanencyofnobirth,theTathagatacannotbepermanent.
However, Mahamati, there is another sense in which the Tathagata can be said to be
permanent. How? Because the knowledge arising from the attainment of enlightenment [ = an
intuitive understanding] is of a permanent nature, the Tathagata is permanent. Mahamati, this
knowledge, as it is attained intuitively by the Tathagatas, Arhats, FullyEnlightened Ones, is,
indeed,permanent.WhethertheTathagatasarebornornot,thisDharmata,whichistheregulative
and sustaining principle to be discoverable in the enlightenment of all the Sravakas,
Pratyekabuddhas, and philosophers, abides, and this sustaining principle of existence is not like
the emptiness of space, which, however, is not understood by the ignorant and simpleminded.
Mahamati, this knowledge of enlightenment belonging to the Tathagatas comes forth from
transcendental knowledge (prajnajnana) Mahamati, the Tathagatas, Arhats, FullyEnlightened
Ones do not come forth from the habitenergy of ignorance which is concerned with the Citta,
Manas, and Manovijnana, and the Skandhas, Dhatus, and Ayatanas. The triple world originates
fromthediscriminatingofunrealities,buttheTathagatasdonotoriginatefromthediscriminating
ofunrealities.Wheredualityobtains,Mahamati,thereispermanencyandimpermanencybecause
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ofitsnotbeingone.Mahamati,[thetruthof]absolutesolitudeis,indeed,nondualistic1because
all things are characterised with nonduality and nobirth. For this reason, Mahamati, the
Tathagatas,Arhats,FullyEnlightenedOnesareneitherpermanentnorimpermanent.Mahamati,as
long as there is worddiscrimination, (219) there follows the faulty notion of permanency and
impermanency. The destruction of the notion of permanency and impermanency as held by the
ignorant,Mahamati,comesfromthegettingridoftheknowledgethatisbasedondiscrimination,
andnotfromthegettingridoftheknowledgethatisbasedontheinsightofsolitude.Soitissaid:
1.Bykeepingawaypermanencyandimpermanency,[andyet]bykeepingpermanencyand
impermanency in sight, those who always see the Buddhas will not expose themselves to the
powerofthephilosophicaldoctrines.
2.Whenpermanencyandimpermanencyareadheredtoalltheaccumulation[onemakesfor
the attainment of reality] will be of no avail by destroying the knowledge that is based on
discrimination,[theideaof]permanencyandimpermanencyiskeptback.
3. As soon as an assertion is made, all is in confusion when it is understood that there is
nothingintheworldbutwhatisseenoftheMinditself,disputesneverarise.
HereEndstheFifthChapter,"OntheDeductionofthePermanencyandImpermanencyof
Tathagatahood."
1Readadvayam,notdvayam.
[CHAPTERSIX]
LXXXII
(220) At that time again, Mahamati the BodhisattvaMahasattva made a request of the
BlessedOne,saying:BlessedOne,tellmeSugata,tellmeabouttherisinganddisappearingofthe
Skandhas,Dhatus,andAyatanas.Incasethereisnoegosoul,whatisitthatcomestoexistandto
disappear? The ignorant who are attached to the notion of rising and disappearing, fail to
understandtheextinctionofpain,andthustheyknownotwhatNirvanais.
tellyou.
Mahamati the BodhisattvaMahasattva said: Certainly, Blessed One and gave ear to the
BlessedOne.
TheBlessedOnesaidthistohim:Mahamati,theTathagatagarbhaholdswithinitthecause
forbothgoodandevil,andbyitalltheformsofexistenceareproduced.Likeanactorittakesona
variety of forms, and [in itself] is devoid of an egosoul and what belongs to it. As this is not
understood, there is the functioning together of the triple combination from which effects take
place.Butthephilosophersnotknowingthisaretenaciouslyattachedtotheideaofacause[ora
creatingagency].Becauseoftheinfluenceofhabitenergythathasbeenaccumulatingvariously
by false reasoning since beginningless time, what here goes under the name of Alayavijnana is
accompaniedbythesevenVijnanaswhichgivebirthtoastateknownastheabodeofignorance.It
islikeagreatoceaninwhichthewavesrollonpermanentlybutthe[deepsremainunmovedthat
is, the Alaya] body itself subsists uninterruptedly, quite free from fault of impermanence,
unconcernedwiththedoctrineofegosubstance,and(221)thoroughlypureinitsessentialnature.
AstotheothersevenVijnanasbeginningwiththeManasandManovijnana,theyhavetheir
rise and complete ending from moment to moment they are born with false discrimination as
cause,andwithformsandappearancesandobjectivityasconditionswhichareintimatelylinked
togetheradheringtonamesandforms,theydonotrealisethatobjectiveindividualformsareno1
morethanwhatisseenoftheMinditselftheydonotgiveexactinformationregardingpleasure
andpaintheyarenotthecauseofemancipationbysettingupnamesandformswhichoriginate
from greed, greed is begotten in turn, thus mutually conditioned and conditioning. When the
senseorgans which seize [upon the objective world] are destroyed and annihilated, the other
thingsimmediatelyceasetofunction,andthereisnorecognitionofpleasureandpainwhichare
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the selfdiscrimination of knowledge thus there is the attainment of perfect tranquillisation in

whichthoughtsandsensationsarequieted,orthereistherealisationofthefourDhyanas,inwhich
truths of emancipation are well understood whereupon the Yogins are led to cherish herein the
notionof[true]emancipation,becauseofthenotrising[oftheVijnanas].
1AccordingtoT'angandSung.
[But] when a revulsion [or turningback] has not taken place in the Alayavijnana known
underthenameofTathagatagarbha,thereisnocessationofthesevenevolvingVijnanas.Why?
BecausetheevolutionoftheVijnanasisdependingonthiscausebutthisdoesnotbelongtothe
realm of the Sravakas, Pratyekabuddhas, and those who are disciplining themselves in the
exercisesofthephilosophers.Asthey[only]knowtheegolessnessoftheselfsoul,asthey[only]
accept the individuality and generality of the Skandhas, Dhatus, and Ayatanas, there is the
evolving of the Tathagatagarbha. When an insight into the five Dharmas, the three Svabhavas,
andtheegolessnessofallthingsisobtained,theTathagatagarbhabecomesquiescent.Bycausing
arevulsioninthecontinuousdevelopmentofthegradedstages,[theBodhisattva]maynotbeled
astray in the path [of enlightenment] by those philosophers who hold different views. Thus
establishing himself at the Bodhisattva stage of Acala (immovable), (222) he obtains the paths
leadingtothehappinessofthetenSamadhis.SupportedbytheBuddhasinSamadhi,observing
thetruthsoftheBuddhawhichgobeyondthoughtandhisownoriginalvows,notenteringintothe
happinessoftheSamadhiwhichisthelimitofreality,butbymeansoftheselfrealisationwhichis
notgenerallygainedbythepathsofdisciplinebelongingtotheSravakas,Pratyekabuddhas,and
philosophers, he obtains the ten paths of discipline which belong to the noble family [of the
Tathagatas],and[alsoobtains]theknowledgebodycreatedbythewillwhichisremovedfromthe
[premeditated] workings of Samadhi. For this reason, Mahamati, let those Bodhisattva
MahasattvaswhoareseekingaftertheexaltedtrutheffectthepurificationoftheTathagatagarbha
whichisknownasAlayavijnana.
Mahamati,ifyousaythatthereisnoTathagatagarbhaknownasAlayavijnana,therewillbe
neithertherisingnorthedisappearing[ofanexternalworldofmultiplicities]intheabsenceofthe
TathagatagarbhaknownasAlayavijnana.But,Mahamati,thereistherisinganddisappearingof
theignorantaswellastheholyones.[Therefore],theYogins,whilewalkinginthenoblepathof
selfrealisationandabidingintheenjoymentofthingsastheyare,donotabandonworkinghard
andareneverfrustrated[intheirundertakings].Mahamati,thisrealmoftheTathagatagarbhais
primarilyundefiledandisbeyondallthespeculativetheoriesoftheSravakas,Pratyekabuddhas,
and philosophers but it appears to them devoid of purity, as it is soiled by these external
defilements. This is not the case with the Tathagatas, Mahamati with the Tathagatas it is an
intuitiveexperienceasifitwereanAmalakafruitheldinthepalmofthehand.
This,Mahamati,wastoldbymeinthecanonicaltextrelatingtoQueenSrimala,(223)and
inanotherwheretheBodhisattvas,endowedwithsubtle,fine,pureknowledge,aresupported[by
my spiritual powers] that the Tathagatagarbha known as Alayavijnana evolves together with
the seven Vijnanas. This is meant for the Sravakas who are not free from attachment, to make
them see into the egolessness of things and for Queen Srimala to whom the Buddha's spiritual
powerwasadded,the[pure]realmofTathagatahoodwasexpounded.Thisdoesnotbelongtothe
realmofspeculationasitiscarriedonbytheSravakas,Pratyekabuddhas,andotherphilosophers,
except,Mahamati,thatthisrealmofTathagatahoodwhichistherealmoftheTathagatagarbha
alayavijnanaismeantforthoseBodhisattvaMahasattvaswholikeyouareendowedwithsubtle,
fine,penetratingthoughtpowerandwhoseunderstandingisinaccordancewiththemeaningand
itisnotforothers,suchasphilosophers,Sravakas,andPratyekabuddhas,whoareattachedtothe
letters of the canonical texts. For this reason, Mahamati, let you and other Bodhisattva
Mahasattvas discipline yourselves in the realm of Tathagatahood, in the understanding of this
Tathagatagarbhaalayavijnana, so that you may not rest contented with mere learning. So it is
said:
1. The Garbha of the Tathagatas is indeed united with the seven Vijnanas when this is
adheredto,therearisesduality,butwhenrightlyunderstood,dualityceases.
2. The mind, which is the product of intellection since beginningless time, is seen like a
mereimagewhenthingsareviewedastheyareinthemselves,thereisneitherobjectivitynorits
appearance.
3. As the ignorant grasp the fingertip and not the moon, (224) so those who cling to the
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letter,knownotmytruth.
4.TheCittadanceslikeadancertheManasresemblesajesterthe[Mano]vijnanatogether
withthefive[Vijnanas]createsanobjectiveworldwhichislikeastage.1
1SungandT'angseemtobeincorrectintheirreadingofthis
LXXXIII
At that time, Mahamati the BodhisattvaMahasattva made a request of the Blessed One,
saying:Praytellme,BlessedOnepraytellme,Sugata,concerningthedistinguishingaspectsof
the five Dharmas, the [three] Svabhavas, the [eight] Vijnanas, and the twofold egolessness. By
[recognising] the distinguishing aspects of the twofold egolessness, I and other Bodhisattva
Mahasattvas will be able to establish those truths while effecting a continuous development
throughthevariousstagesofBodhisattvahood.Itissaidthatbythesetruthswecanenterintoall
the Buddhatruths, and that by entering into all the Buddhatruths we can enter even into the
groundoftheTathagata'sinnerrealisation.
tellyou.
BlessedOne.
TheBlessedOnesaidthistohim:Mahamati,Iwilltellyouaboutthedistinguishingaspects
ofthefiveDharmas,the[three]Svabhavas,the[eight]Vijnanas,andthetwofoldegolessness.The
five Dharmas are: name, form, discrimination, right knowledge, and suchness. [When these are
thoroughly comprehended] by the Yogins, they enter into the course of the Tathagata's inner
realisation, where they are kept away from such views as eternalism and nihilism, realism and
negativism,and(225)wheretheycomefacetofacewiththeabodeofhappinessbelongingtothe
presentexistenceaswellastotheSamapatti(tranquillisation).But,Mahamati,astheignorantdo
notunderstandthatthefiveDharmas,the[three]Svabhavas,the[eight]Vijnanas,andthetwofold
egolessness,togetherwiththeexternalobjectswhichareregardedasexistentandnonexistent
[allthesearenomorethan]whatisseenoftheMinditselftheyaregiventodiscrimination,but
itisotherwisewiththewise.
SaidMahamati:Howisitthattheignorantaregivenuptodiscriminationandthewiseare
not?
SaidtheBlessedOne:Mahamati,theignorantclingtonames,ideas,andsignstheirminds
movealong[thesechannels].Asthustheymovealong,theyfeedonmultiplicitiesofobjects,and
fallintothenotionofanegosoulandwhatbelongstoit,andclingtosalutaryappearances.As
thustheycling,thereisareversiontoignorance,andtheybecometainted,karmabornofgreed,
anger, and folly is accumulated. As karma is accumulated again and again, their minds become
swathed in the cocoon of discrimination as the silkworm and, transmigrating in the ocean of
birthanddeath (gati), they are unable, like the waterdrawing wheel, to move forward. And
becauseoffolly,theydonotunderstandthatallthingsarelikeMaya,amirage,themooninwater,
andhavenoselfsubstancetobeimaginedasanegosoulanditsbelongingsthatthingsrisefrom
theirfalsediscriminationthattheyaredevoidofqualifiedandqualifyingandhavenothingtodo
withthecourseofbirth,abiding,anddestructionthattheyarebornofthediscriminationofwhat
isonlyseenoftheMinditselfandassert1thattheyarebornofIsvara,time,atoms,orasupreme
spirit, for they follow names and appearances. Mahamati, the ignorant move along with
appearances.
Further, Mahamati, by "appearance" is meant that which reveals itself to the visual sense
(226)andisperceivedasform,andinlikemannerthatwhich,appearingtothesenseofhearing,
smelling,tasting,thebody,andtheManovijnana,isperceivedassound,odour,taste,tactility,and
idea,allthisIcall"appearance."
Further, Mahamati, by "discrimination" is meant that by which names are declared, and
there is thus the indicating of [various] appearances. Saying that this is such and no other, for
instance,sayingthatthisisanelephant,ahorse,awheel,apedestrian,awoman,oraman,each
ideathusdiscriminatedissodetermined.
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1AccordingtoT'angandWei.
Further, Mahamati, by "right knowledge" is meant this: when names and appearances are
seenasunobtainableowingtotheirmutualconditioning,thereisnomorerisingoftheVijnanas,
fornothingcomestoannihilation,nothingabideseverlastinglyandwhenthereisthusnofalling
backintothestageofthephilosophers,Sravakas,andPratyekabuddhas,itissaidthatthereisright
knowledge. Further, Mahamati, by reason of this right knowledge, the BodhisattvaMahasattva
doesnotregardnameasrealityandappearanceasnonreality.
Whenerroneousviewsbasedonthedualisticnotionofassertionandnegationaregottenrid
of,andwhentheVijnanasceasetoriseasregardstheobjectiveworldofnamesandappearances,
thisIcall"suchness."Mahamati,aBodhisattvaMahasattvawhoisestablishedonsuchnessattains
thestateofimagelessnessandtherebyattainstheBodhisattvastageofJoy(pramudita).
When [the Bodhisattva] attains the stage of Joy, he is kept away from all the evil courses
belonging to the philosophers and enters upon the path of supraworldly truths. When [all] the
conditions[oftruth]arebroughttoconsummation,hediscernsthatthecourseofallthingsstarts
with the notion of Maya, etc. and after the attainment of the noble truth of selfrealisation, he
earnestly desires to put a stop to speculative theorisation (227) and going up in succession
through the stages of Bodhisattvahood he finally reaches the stage of DharmaCloud
(dharmamegha). After being at the stage of DharmaCloud, he reaches as far as the stage of
TathagatahoodwheretheflowersoftheSamadhis,powers,selfcontrol,andpsychicfacultiesare
inbloom.Afterreachinghere,inordertobringallbeingstomaturity,heshineslikethemoonin
water,withvarietiesofraysoftransformation.Perfectlyfulfilling1the[ten]inexhaustiblevows,
he preaches the Dharma to all beings according to their various understandings. As the
BodhisattvaMahasattvas, Mahamati, have entered into suchness, they attain the body which is
freefromthewillandthoughtconstructions.2
Again, Mahamati said: Are the three Svabhavas to be regarded as included in the five
Dharmas,orashavingtheirowncharacteristicscompleteinthemselves?
1AccordingtoSungandT'ang.
2T'angandWeihavecittamanomanovijnanarahitam.
TheBlessedOnesaid:ThethreeSvabhavas,theeightVijnanas,andthetwofoldegolessness
theyareallincluded[inthefiveDharmas].Ofthese,nameandappearanceareknownasthe
Parikalpita[falseimagination].Then,Mahamati,discriminationwhichrisesdependinguponthem,
is the notion of an egosoul and what belongs to it, the notion and the discrimination are of
simultaneousoccurrence,liketherisingofthesunanditsrays.Mahamati,thediscriminationthus
supporting the notion of selfnature which subsists in the multiplicities of objects, is called the
Paratantra[dependenceonanother].Rightknowledgeandsuchness,Mahamati,areindestructible,
andthustheyareknownasParinishpanna[perfectknowledge].
Further, Mahamati, by adhering to what is seen of the Mind itself there is an eightfold
discrimination. This comes from imagining unreal individual appearances [as real]. (228)When
the twofold clinging to an egosoul and what belongs to it is stopped, there is the birth of the
twofoldegolessness.Mahamati,inthesefiveDharmasareincludedalltheBuddhatruthsandalso
thedifferentiationandsuccessionofthe[Bodhisattva]stages,andtheentranceoftheSravakas,
Pratyekabuddhas,Bodhisattvas,andTathagatasintothestateofselfrealisationbymeansoftheir
noblewisdom.
LXXXIV
Further, Mahamati, of the five Dharmasname, appearance, discrimination, right
knowledge, and suchness appearance is that which is seen as having such characteristics as
form, shape, distinctive features, images, colours, etc. this is "appearance." Out of this
appearanceideasareformedsuchasajar,etc.,bywhichonecansay,thisissuchandsuch,andno
otherthisis"name."Whennamesarethuspronounced,appearancesaredetermined1andthereis
"discrimination, " saying this is mind and this is what belongs to it. That these names and
appearances are after all unobtainable because when intellection is put away the aspect of
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mutuality[inwhichallthingsaredetermined]ceasestobeperceivedandimaginedthisiscalled
the "suchness" of things. And this suchness may be characterised as truth, reality, exact
knowledge, limit, source, selfsubstance, the unattainable. This has been realised by myself and
the Tathagatas, truthfully pointed out, recognised, made public, and widely shown. When, in
agreement with this, [the truth] is rightly understood as neither negative nor affirmative,
discriminationceasestorise,andthereisastateconformabletoselfrealisationbymeansofnoble
wisdom, which is not the course of controversy pertaining to the philosophers, Sravakas, and
Pratyekabuddhasthisis"rightknowledge."
1Samadharmeti va that follows here is probably to be dropped on the strength of the Chinese
versions.
(229)Theseare,Mahamati,thefiveDharmas,andinthemareincludedthethreeSvabhavas,
theeightVijnanas,thetwofoldegolessness,andalltheBuddhatruths.Inthis,Mahamati,reflect
wellwithyourownwisdomandletothersdo[thesame]anddonotallowyourselftobeledby
another.Soitissaid:
5.ThefiveDharmas,theSvabhavas,theeightVijnanas,andthetwofoldegolessnessthey
areallembracedintheMahayana.
6. Name, appearance, and discrimination [correspond to] the first two Svabhavas, while
rightknowledgeandsuchnessaretheParinishpanna.
LXXXV
Atthattimeagain,MahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:Itis
toldbytheBlessedOneinthecanonicaltexttheTathagatasofthepast,present,andfuturearelike
the sands of the river Ganga. Blessed One, is this to be accepted literally? or is there another
distinctmeaning?Praytellme,BlessedOne.
The Blessed One said: Mahamati, do not take it in its literal sense for, Mahamati, the
Buddhasofthethreedivisionsoftimearenotmeasurablebythemeasurementofthesandsofthe
Ganga. Why? Because an analogy which is superior to anything of the world and surpasses it
cannot be called an analogy, since there is in it something resembling and something not
resembling. (230) The Tathagatas, Arhats, FullyEnlightened Ones do not give out such an
analogythathasinitsomethingresemblingandsomethingnotresemblingandthatissuperiorto
theworldandsurpassesit.Butthiscomparisonisonlygivenout,Mahamati,bymyselfandthe
Tathagatas,inwhichtheTathagatas,Arhats,FullyEnlightenedOnesaresaidtobelikethesands
oftheriverGangatheideaistoterrifythoseignorantandsimplemindedoneswho,tenaciously
clingingtotheideaofpermanencyandimpermanency,andgivingthemselvesuptothewaysof
thinkingandtheerroneousviewsofthephilosophers,followupthewheeloftransmigration.To
those who, anxious to escape the intricacies of the wheel of existence, seek after the excellent
state,thinkinghowthiscouldberealised,itistoldthemthattheappearanceoftheTathagatasis
notlikethebloomingoftheUdumbaraflower,becausetheywilltherebyseethattheattainmentof
Buddhahoodisnotadifficultundertakingandwillpu1forwardtheirenergy.Butitistoldinthe
canonical text that the Tathagatas appear as rarely as the Udumbara flower, and this is in
considerationofthosepeoplewhoaretobeledbyme.Mahamati,however,noonehaseverseen
theUdumbaraflowerblooming,norwillanyonewhile,Mahamati,theTathagatasareatpresent
intheworld,theywereseenandaretobeseen.TosaythattheTathagatasappearasrarelyasthe
Udumbara flower has [really] no reference to the establishment of the truth itself. When,
Mahamati, the establishment of the truth itself is pointed out, it surpasses beyond measure
anythingintheworldthatcanbeofferedasananalogytoit,because[theignorant]areincapable
ofbelieving.Andthusthereisanunbeliefonthepartoftheignorantandsimpleminded.(231)
Thereisindeednoroomforanalogiestoenterintherealmofselfrealisationwhichiseffectedby
means of noble wisdom. The truth transcends all the notions that are characteristic of the Citta,
Manas, and Manovijnana. The truth is the Tathagatas, and, therefore, in them there is nothing
describablebyanalogy.
But,Mahamati,[sometimes]acomparisonismadeuseofthatistosay,theTathagatasare
saidtobelikethesandsoftheriverGanga,becausetheyarethesameandimpartial[toallthings],
becausetheyarefreefromimaginationanddiscrimination.Forexample,Mahamati,thesandsof
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the river Ganga are tossed about by the fishes, tortoises, porpoises, crocodiles, buffalos, lions,
elephants, etc., but they are free from imagination and discrimination for they do not resent,
saying."Wearedowntrodden,"or"Wearenot."Theyarenondiscriminative,pureinthemselves,
separated from defilement. In the same way, Mahamati, the selfrealisation of noble wisdom
which has been attained by the Tathagatas, Arhats, FullyEnlightened Ones, is like the river
Ganga,andtheirpowers,psychicfaculties,andselfcontrolarelikethesandsandhowevermuch
they are tossed about by the fishes of the philosophers, by the ignorant who belong to other
schools, they are not troubled by imaginations and discriminations. Because of their original
vows, the Tathagatas [whose hearts are] filled with all the happiness of the Samapatti are not
troubledbyimaginationsanddiscriminationswithregardtobeings.Therefore,theTathagatas,like
the sands of the river Ganga, are free from partiality because of their being devoid of likes and
dislikes.
Toillustrate,Mahamati:asthesandsoftheriverGangapartakeofthecharacteroftheearth,
the conflagration that will break out at the end of the Kalpa may burn the earth but does not
destroy its selfnature. Mahamati, the earth is not consumed because of its being inseparably
connected with the element of fire, (232) and it is only the ignorant and simpleminded that on
account of their falling into false ideas imagine the earth being consumed by fire. But as it
suppliesthematerialcausetotheelementfire,itisneverconsumed.Inthesameway,Mahamati,
theDharmakayaoftheTathagatas,likethesandsoftheriverGanga,isneverdestroyed.
To illustrate, Mahamati: the sands of the river Ganga are immeasurable. In the same way,
Mahamati,theraysoflightoftheTathagatasarebeyondmeasure,whicharcemittedbythemin
alltheBuddhaassembliesinordertobringbeingstomaturityandarousethem[totheknowledge
ofthetruth].
To illustrate, Mahamati: the sands of the river Ganga do not assume another nature than
itself remaining forever the same. In the same way, Mahamati, the Tathagatas, Arhats, Fully
Enlightened Ones are neither evolving nor disappearing in transmigration because in them the
causeofmakingthemcomeintoexistenceisdestroyed.
To illustrate, Mahamati: the sands of the river Ganga are unconcerned whether they are
carriedawayorwhethermoreisaddedintothem.Inthesameway,Mahamati,theknowledgeof
theTathagataswhichisexercisedforthematuringofbeingsisneitherexhaustednoraugmented,
because the Dharma is without a physical body. Mahamati, that which has a physical body is
subjecttoannihilation,butnotthatwhichhasnophysicalbodyandtheDharmaisnotaphysical
body.
Toillustrate,Mahamati:thesandsoftheriverGanga,howevermuchtheyarecompressed
for the sake of the ghee and oil, are destitute of them. In the same way, (233) Mahamati, the
Tathagatas never abandon their deep concerns1 and original vows and happiness as regards the
Dharmadhatu, however hard they are oppressed with pain for the sake of beings, as long as all
beings have not yet been led into Nirvana by the Tathagatas, who are endowed with a great
compassionateheart.
Toillustrate,Mahamati:thesandsoftheriverGangaaredrawnalongwiththeflowofthe
stream,butnotwherethereisnowater.Inthesameway,Mahamati,theTathagata'steachingin
regard to all the Buddhatruths takes place along the flow of the Nirvanastream and for this
reasontheTathagatasaresaidtobelikethesandsoftheriverGanga.
1AfterT'ang.
Mahamati,intathagata("thuscome")thereisnosenseof"goingaway"Mahamati,"going
away"meansdestruction.Mahamati,theprimarylimitoftransmigrationisunknown.Notbeing
known, how can I talk of the sense of "gong away"? The sense of "going away," Mahamati, is
annihilation,andthisisnotknownbytheignorantandsimpleminded.
Mahamati said: If, Blessed One, the primary limit of transmigration of all beings is
unknowable,howistheemancipationofbeingsknowable?
TheBlessedOnesaid:Mahamati,whenitisunderstoodthattheobjectiveworldisnothing
but what is seen of the Mind itself, the habitenergy of false speculations and erroneous
discriminations which have been going on since beginningless time is removed, and there is a
revulsion [or turningback] at the basis of discriminationthis is emancipation, Mahamati, and
notannihilation.Therefore,Mahamati,therecannotbeanytalkaboutendlessness.Tobeendless
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inlimit,Mahamati,isanothernamefordiscrimination.Apartfromdiscriminations(234)thereare
no other beings. When all things external or internal are examined with intelligence, Mahamati,
knowingandknownarefoundtobequiescent.Butwhenitisnotrecognisedthatallthingsrise
fromthediscriminationoftheMinditself,discriminationassertsitself.Whenthisisunderstood
discriminationceases.Soitissaid:
7. Those who regard the removers of obstruction [i. e., Buddhas] as neither destroyed nor
departedforever,likethesandsoftheGanga,seetheTathagata.
8.LikethesandsoftheGangatheyaredevoidofallerror:theyflowalongthestreamand
arepermanent,andsoistheessence[ornature]ofBuddhahood.
LXXXVI
Atthattimeagain,MahamatitheBodhisattvaMahasattvasaidthistotheBlessedOneTell
me, Blessed One tell me, Sugata, Tathagata, Arhat, FullyEnlightened One, regarding the
momentarydestructionofallthingsandtheirdistinctivesigns.BlessedOne,whatismeantbyall
thingsbeingmomentary?
TheBlessedOnereplied:Then,Mahamati,listenwellandreflectwellwithinyourselfIwill
tellyou.
BlessedOne.
TheBlessedOnesaidthistohim:Mahamati,allthings,allthingswespeakof,andtheyare
goodorbad,effectproducingornoteffectproducing,ofthisworld(235)orofsuperworld,faulty
orfaultless,ofevilflowingsorthenonflowings,receptiveornonreceptive.Inshort,Mahamati,
thefiveappropriating1 Skandhas have their rise from the habitenergy of the Citta, Manas, and
Manovijnana, they are imagined good or bad. Mahamati, the happiness of the Samadhi and the
attainments [resulting therefrom], which belong to the wise by reason of their abiding in the
happinessoftheexistingworld,arecalledthenonoutflowinggoods.
1 All the Skandhas are selfappropriating, or selfgrasping, as long as there is attachment to the
notion of an egosoul. When that is got rid of, the Skandhas are anasrava, i. e. not tainted with evil
outflows.
Again,Mahamati,bygoodandbadaremeanttheeightVijnanas.Whataretheeight?They
aretheTathagatagarbhaknownastheAlayavijnana,Manas,Manovijnana,andthesystemofthe
fiveVijnanasasdescribedbythephilosophers.Now,Mahamati,thesystemofthefiveVijnanasis
togetherwiththeManovijnana,andthereisanundividedsuccessionanddifferentiationofgood
and bad, and the entire body moves on continuously and closely bound together moving on, it
comestoanendbutasitfailstounderstandthatthereisnothingintheworldbutwhatisseenof
Mindonly,thereistherisingofanotherVijnana[system]followingthecessationofthefirstand
theManovijnanainunionwiththesystemofthefiveVijnanas,perceivingthedifferenceofforms
andfigures,isset in motion, not remaining still even for a momentthisIcallmomentariness.
Mahamati,momentaryistheAlayavijnanaknownastheTathagatagarbha,whichistogetherwith
the Manas and with the habitenergy of the evolving Vijnanas this is momentary. But [the
Alayavijnanawhichistogether]withthehabitenergyofthenonoutflows(anasrava)(236)isnot
momentary. This is not understood by the ignorant and simpleminded who are addicted to the
doctrineofmomentariness. Not understanding the momentariness and nonmomentarinessofall
things, they cherish nihilism whereby they even try to destroy the unmade (asamskrita).
Mahamati,thesystemitselfofthefiveVijnanasisnotsubjecttotransmigration,nordoesitsuffer
pleasureandpain,norisitconducivetoNirvana.But,Mahamati,theTathagatagarbhaistogether
withthecausethatsufferspleasureandpainitisthisthatissetinmotionandceasestoworkitis
stupefiedbythefourfoldhabitenergy.Buttheignorantdonotunderstandit,astheirthoughtsare
infusedwiththehabitenergyofdiscriminationwhichcherishestheviewofmomentariness.
Further, Mahamati, gold, vajra, and the relics of the Buddha, owing to their specific
character,areneverdestroyedbutremainthesameuntiltheendoftime.If,Mahamati,thenature
ofenlightenmentismomentary,thewisewouldlosetheirwiseness(aryatva),buttheyhavenever
lostit.Mahamati,goldandvajraremainthesameuntiltheendoftimeremainingthesamethey
areneitherdiminishednorincreased.Howisitthattheignorant,failingtorecognisethehidden
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meaningofallthingsinternalandexternal,discriminateinthesenseofmomentariness?
LXXXVII
Further, Mahamati said: It is again said by the Blessed One that by fulfilling the six
ParamitasBuddhahoodisrealised.Whatarethesix(237)Paramitas?Andhowaretheyfulfilled?
TheBlessedOnereplied:Mahamati,therearethreekindsofParamitas.Whatarethethree?
They are the worldly, the superworldly, and the highest superwordly. Of these, Mahamati, the
worldlyParamitas[arepractisedthus]:Adheringtenaciouslytothenotionofanegosoulandwhat
belongstoitandholdingfasttodualism,thosewhoaredesirousforthisworldofform,etc.,will
practisetheParamitaofcharityinordertoobtainthevariousrealmsofexistence.Inthesameway,
Mahamati, the ignorant will practise the Paramitas of morality, patience, energy, Dhyana, and
Prajna.AttainingthepsychicpowerstheywillbeborninBrahma'sheaven.
AstothesuperworldlyParamitas,theyarepractisedbytheSravakasandPratyekabuddhas
whose thoughts are possessed by the notion of Nirvana the Paramitas of charity, etc. are thus
performedbythem,who,liketheignorant,aredesirousofenjoyingNirvanaforthemselves.
Again, Mahamati, as to the highest superworldly Paramitas, [they are practised] by the
BodhisattvaMahasattvaswhoarethepractisersofthehighestformofspiritualdisciplinethatis,
perceivingthatthereisnothingintheworldbutwhatisonlyseenoftheMinditself,onaccountof
discrimination, and understanding that duality is of the Mind itself, they see that discrimination
ceases to function and, that seizing and holding is nonexistent and, free from all thoughts of
attachment to individual objects which are of the Mind itself, and in order to benefit and give
happinesstoallsentientbeings,[theBodhisattvas]practisetheParamitaofcharity.Whiledealing
withanobjectiveworldthereisnorisinginthemofdiscriminationtheyjustpractisemoralityand
thisistheParamita[ofmorality].Topractisepatiencewithnothoughtofdiscriminationrisingin
them(238)andyetwithfullknowledgeofgraspedandgraspingthisistheParamitaofpatience.
Toexertoneselfwithenergyfromthefirstpartofthenighttoitsendandinconformitywiththe
disciplinarymeasuresandnottogiverisetodiscriminationthisistheParamitaofenergy.Notto
cherishdiscrimination,nottofallintothephilosopher'snotionofNirvanathisistheParamitaof
Dhyana. As to the Paramita of Prajna: when the discrimination of the Mind itself ceases, when
thingsarethoroughlyexaminedbymeansofintelligence,thereisnofallingintodualism,anda
revulsion takes place at the basis, while previous karma is not destroyed when [transcendental
knowledge]isexercisedfortheaccomplishmentofselfrealisation,thenthereistheParamitaof
Prajna.These,Mahamati,aretheParamitasandtheirmeanings.
LXXXVIII1
Soitissaid:
9. The created (Samskrita) are empty, impermanent, momentaryso the ignorant
discriminatethemeaningofmomentarinessisdiscriminatedbymeansoftheanalogiesofariver,
alamp,andseeds.
10. All things are nonexistent, they are notmomentary, quiescent, not subject to
destruction,andunbornthis,Isay,isthemeaningofmomentariness.
11.BirthanddeathsucceedwithoutinterruptionthisIdonotpointoutfortheignorant.
Owingtotheuninterruptedsuccessionofexistence,discriminationmovesoninthe[six]paths.
12. Ignorance is the cause and there is the general rising of minds, when form is not yet
born,whereistheabodeofthemiddleexistence?
13.Ifanothermindissetinmotioninanuninterruptedsuccessionofdeaths,(239)where
doesitfinditsdependenceasformisnotestablishedintime?
14. If mind is set in motion, somewhere, somehow, the cause is an unreal one it is not
completehowcanoneknowofitsmomentarydisappearances?
15. The attainment of the Yogins, gold, the Buddharelics, and the heavenly palace of
Abhasvaraareindestructiblebyanyworldlyagencies.
16. Ever abiding are the truths attained by the Buddhas and their perfect knowledge the
natureofBuddhahoodasrealised[bythem]howcantherebemomentarinessinthem?
17. The city of the Gandharvas, Mayalike formshow can they be otherwise than
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momentary?Realitiesarecharacterisedwithunreality,andhowcantheybecausalagencies?
HereEndstheSixthChapter"OnMomentariness."
1Theproperplaceforthissectionisafterthesectionon"Momentary"andbeforethe"Paramita,"or
whatisthesamethingthelatteriswronglyinsertedwhereitisfoundininthetext.
[CHAPTERSEVEN]
LXXXIX
One:[Howwasitthat]theArhatsweregivenassurancebytheBlessedOneoftheirattainmentof
supremeenlightenment?[Howcan]allbeingsattainTathagatahoodwithoutrealisingthetruthsof
Parinirvana? [What does it mean that] from the night when the Tathagata was awakened to
supremeenlightenmentuntilthenightwhenheenteredintoParinirvana,betweenthesetimesthe
Tathagatahasnotuttered,hasnotpronounced,aword.[Whatisthemeaningofthis]thatbeing
always in Samadhi the Tathagatas neither deliberate nor contemplate? [How do] Buddhas of
transformation,beinginthestateoftransformation,executetheworksoftheTathagatas?Howis
thesuccessionofmomentarydecompositionexplainedwhichtakesplaceintheVijnanas?
[Further,whatdothesestatementsmean]thatVajrapaniisconstantlywith[theTathagata]as
hispersonalguardthattheprimarylimitisunknownandyetcessationisknowablethatthereare
evilones,theiractivities,andleftoverkarma?BlessedOne,[factsof]karmahindrancearesaidto
beshown[bytheTathagataintheincidentof]CancathedaughterofaBrahmin,ofSundarithe
daughterofamendicant,anemptybowl,etc.howcantheBlessedOnewiththeseunexhausted
evilsattainallknowledge?
TheBlessedOnereplied:Then,Mahamati,listenwellandreflectwellwithinyourselfIwill
tellyou.
Certainly, Blessed One (241) said Mahamati the BodhisattvaMahasattva and gave ear to
theBlessedOne.
TheBlessedOnesaidthistohim:TherealmofNirvanawherenosubstratumisleftbehind
isaccordingtothehiddenmeaningandforthesakeofthepractiserswhoaretherebyinspiredto
exertthemselvesintheworkoftheBodhisattvas.Mahamati,thereareBodhisattvaspractisingthe
workoftheBodhisattvahereandinotherBuddhalands,who,however,aredesirousofattaining
theNirvanaoftheSravakayana.InordertoturntheirinclinationawayfromtheSravakayanaand
tomakethemexertthemselvesinthecourseoftheMahayana,theSravakasintransformationare
given assurance [as to their future Buddhahood] by the Body of Transformation but this is not
done by the DharmataBuddha. This giving assurance to the Sravakas, Mahamati, is declared
according to the hidden meaning. Mahamati, that the abandonment of passionhindrance by the
SravakasandPratyekabuddhasisnotdifferent[fromthatbytheTathagatas]isduetothesameness
ofthetasteofemancipation,butthisdoesnotapplytotheabandonmentofknowledgehindrance.
Knowledgehindrance, Mahamati, is purified when the egolessness of things is distinctly
perceivedbutpassionhindranceisdestroyedwhenfirsttheegolessnessofpersonsisperceived
andactedupon,for[then]theManovijnanaceasestofunction.Further,dharmahindranceisgiven
upbecauseofthedisappearanceofthehabitenergy[accumulatedin]theAlayavijnana,itisnow
thoroughlypurified.
There is an eternallyabiding reality [which is to be understood] according to the hidden
meaning, because it is something that has neither antecedents nor consequents. The Tathagata
pointsouttheDharmawithoutdeliberation,withoutcontemplation,andbymeansofsuchwords
that are original and independent. Because of his right thinking and because of his unfailing
memory,heneitherdeliberatesnorcontemplates,heisnomoreatthestageofthefourfoldhabit
energy, (242) he is free from the twofold death, he has relinquished the twofold hindrance of
passionandknowledge.
Mahamati, the seven Vijnanas, that is, Manas, Manovijnana,, eyevijnana, etc., are
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characterisedwithmomentarinessbecausetheyoriginatefromhabitenergy,theyaredestituteof
the good nonflowing factors, and are not transmigratory. What transmigrates, Mahamati, is the
TathagatagarbhawhichisthecauseofNirvanaaswellasthatofpleasureandpain.Thisisnot
understoodbytheignorantwhosemindsaretornasunderbythenotionofemptiness.
Mahamati,theTathagataswhoareaccompaniedbyVajrapaniaretheTathagatastransformed
in transformation and are not the original Tathagatas, Arhats, FullyEnlightened Ones. The
originalTathagatas,Mahamati,areindeedbeyondallsenseandmeasurement,beyondthereachof
allignorantones,Sravakas,Pratyekabuddhas,andphilosophers.[TheseTathagatas]areabidingin
the joy of existence as it is, as they have reached the truth of intuitive knowledge by means of
Jnanakshanti.ThusVajrapaniisnotattachedtothem.AlltheBuddhasofTransformationdonot
owetheirexistencetokarmainthemthereisnoTathagatahood,butapartfromthemthereisno
Tathagatahoodeither.Likethepotterwhoisdependentonvariouscombinations,[theBuddhaof
Transformation]doeshisworkforsentientbeingsheteachesthedoctrinemeetingconditions,but
not the doctrine that will establish the truth as it is, which belongs to the noble realm of self
realisation.
Further,Mahamati,onaccountofthecessationofthesixVijnanastheignorantandsimple
mindedlookfornihilism,andonaccountoftheirnotunderstandingtheAlayavijnanatheyhave
eternalism. The primary limit of the discrimination of their own minds (243) is unknown,
Mahamati. Emancipation is obtained when this discrimination of Mind itself ceases. With the
abandonmentofthefourfoldhabitenergytheabandonmentofallfaultstakesplace.
Soitissaid:1
1.ThethreevehiclesarenovehiclethereisnoNirvanawiththeBuddhasitispointedout
thattheassuranceofBuddhahoodisgiventoallthatarefreedfromfaults.
2.Ultimateintuitiveknowledge,Nirvanathatleavesnoremnant,thisistoldaccordingto
thehiddenmeaninginordertogiveencouragementtothetimid.
1Thefollowinggathasdonotseemtohaveanyspecificrelationtotheprosesection.
3.KnowledgeisproducedbytheBuddhas,andthepathispointedoutbythem:theymove
initandnotinanythingelse,thereforethereisnoNirvanawiththem.
4.Existence,desire,form(rupa),theorisingthisisthefourfoldhabitenergythisiswhere
theManovijnanatakesitsriseandtheAlayaandManasabide.
5.NihilismandtheideaofimpermanencyrisebecauseoftheManovijnana,theeyevijnana,
etc. eternalism rises from [the thought that] there is no beginning in Nirvana, intelligence, and
theorisation.
HereEndstheSeventhChapter,"OnTransformation."
[CHAPTEREIGHT]
(244) At that time Mahamati the BodhisattvaMahasattva asked the Blessed One in verse
andagainmadearequest,saying:Praytellme,BlessedOne,Tathagata,Arhat,FullyEnlightened
OneregardingthemeritandviceofmeateatingtherebyIandotherBodhisattvaMahasattvasof
thepresentandfuturemayteachtheDharmatomakethosebeingsabandontheirgreedformeat,
who, under the influence of the habitenergy belonging to the carnivorous existence, strongly
crave meatfood. These meateaters thus abandoning their desire for [its] taste will seek the
Dharmafortheirfoodandenjoyment,and,regardingallbeingswithloveasiftheywereanonly
child, will cherish great compassion towards them. Cherishing [great compassion], they will
disciplinethemselvesatthestagesofBodhisattvahoodandwillquicklybeawakenedinsupreme
enlightenmentorstayingawhileatthestageofSravakahoodandPratyekabuddhahood,theywill
finallyreachthehigheststageofTathagatahood.
1Thischapteronmeateatingisanotherlateradditiontothetext,whichwasprobablydoneearlier
thantheRavanachapter.ItalreadyappearsintheSung,butofthethreeChineseversionsitappearshere
in its shortest form, the proportion being S = 1, T = 2, W = 3. It is quite likely that meateating was
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practisedmoreorlessamongtheearlierBuddhists,whichwasmadeasubjectofseverecriticismbytheir
opponents.TheBuddhistsatthetimeoftheLankavataradidnotlikeit,hencethisadditioninwhichan
apologetictoneisnoticeable.
BlessedOne,eventhosephilosopherswhoholderroneousdoctrinesandareaddictedtothe
viewsoftheLokayatasuchasthedualismofbeingandnonbeing,nihilism,andeternalism,will
prohibitmeateatingandwillthemselvesrefrainfromeatingit.Howmuchmore,OWorldLeader,
hewhopromotesonetasteformercyandistheFullyEnlightenedOne(245)whynotprohibitin
histeachingstheeatingoffleshnotonlybyhimselfbutbyothers?Indeed,lettheBlessedOne
whoatheartisfilledwithpityfortheentireworld,whoregardsallbeingsashisonlychild,and
whopossessesgreatcompassionincompliancewithhissympatheticfeelings,teachusastothe
meritandviceofmeateating,sothatIandotherBodhisattvaMahasattvasmayteachtheDharma.
tellyou.
BlessedOne.
The Blessed One said this to him: For innumerable reasons, Mahamati, the Bodhisattva,
whosenatureiscompassion,isnottoeatanymeatIwillexplainthem:Mahamati,inthislong
course of transmigration here, there is not one living being that, having assumed the form of a
livingbeing,hasnotbeenyourmother,orfather,orbrother,orsister,orson,ordaughter,orthe
oneortheother,invariousdegreesofkinshipandwhenacquiringanotherformoflifemaylive
asabeast,asadomesticanimal,asabird,orasawombborn,orassomethingstandinginsome
relationshiptoyou[thisbeingso]howcantheBodhisattvaMahasattvawhodesirestoapproach
all living beings as if they were himself and to practise the Buddhatruths, eat the flesh of any
livingbeingthatisofthesamenatureashimself?Even,Mahamati,theRakshasa,listeningtothe
Tathagata's discourse on the highest essence of the Dharma, attained the notion of protecting
[Buddhism],and,feelingpity,(246) refrains fromeating flesh how much more thosewholove
theDharma!Thus,Mahamati,whereverthereistheevolutionoflivingbeings,letpeoplecherish
thethoughtofkinshipwiththem,and,thinkingthatallbeingsare[tobelovedasiftheywere]an
onlychild,letthemrefrainfromeatingmeat.SowithBodhisattvaswhosenatureiscompassion,
[theeatingof]meatistobeavoidedbyhim.Eveninexceptionalcases,itisnot[compassionate]
ofaBodhisattvaofgoodstandingtoeatmeat.Thefleshofadog,anass,abuffalo,ahorse,abull,
or man, or any other [being], Mahamati, that is not generally eaten by people, is sold on the
roadsideasmuttonforthesakeofmoneyandtherefore,Mahamati,theBodhisattvashouldnoteat
meat.
Forthesakeofloveofpurity,Mahamati,theBodhisattvashouldrefrainfromeatingflesh
whichisbornofsemen,blood,etc.Forfearofcausingterrortolivingbeings,Mahamati,letthe
Bodhisattva who is disciplining himself to attain compassion, refrain from eating flesh. To
illustrate,Mahamati:Whenadogsees,evenfromadistance,ahunter,apariah,afisherman,etc.,
whosedesiresareformeateating,heisterrifiedwithfear,thinking,"Theyaredeathdealers,they
willevenkillme."Inthesameway,Mahamati,eventhoseminuteanimalsthatarelivinginthe
air,onearth,andinwater,seeingmeateatersatadistance,willperceiveinthem,bytheirkeen
senseofsmell,(247)theodouroftheRakshasaandwillrunawayfromsuchpeopleasquicklyas
possiblefortheyaretothemthethreatofdeath.Forthisreason,Mahamati,lettheBodhisattva,
whoisdisciplininghimself,toabideingreatcompassion,becauseofitsterrifyinglivingbeings,
refrainfromeatingmeat.Mahamati,meatwhichislikedbyunwisepeopleisfullofbadsmelland
its eating gives one a bad reputation which turns wise people away let the Bodhisattva refrain
from eating meat. The food of the wise, Mahamati, is what is eaten by the Rishis it does not
consistofmeatandblood.Therefore,Mahamati,lettheBodhisattvarefrainfromeatingmeat.
In order to guard the minds of all people, Mahamati, let the Bodhisattva whose nature is
holyandwhoisdesirousofavoidingcensureontheteachingoftheBuddha,refrainfromeating
meat. For instance, Mahamati, there are some in the world who speak ill of the teaching of the
Buddha [they would say,] "Why are those who are living the life of a Sramana or a Brahmin
rejectsuchfoodaswasenjoyedbytheancientRishis,andlikethecarnivorousanimals,livingin
the air, on earth, or in the water? Why do they go wandering about in the world thoroughly
terrifyinglivingbeings,disregardingthelifeofaSramanaanddestroyingthevowofaBrahmin?
There is no Dharma, no discipline in them." There are many such adverseminded people who
thus speak ill of the teaching of the Buddha. For this reason, Mahamati, in order to guard the
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mindsofallpeople,(248)lettheBodhisattvawhosenatureisfullofpityandwhoisdesirousof
avoidingcensureontheteachingoftheBuddha,refrainfromeatingmeat.
Mahamati, there is generally an offensive odour to a corpse, which goes against nature
therefore,lettheBodhisattvarefrainfromeatingmeat.Mahamati,whenfleshisburned,whetherit
bethatofadeadmanorofsomeotherlivingcreature,thereisnodistinctionintheodour.When
fleshofeitherkindisburned,theodouremittedisequallynoxious.Therefore,Mahamati,letthe
Bodhisattva,whoiseverdesirousofpurityinhisdiscipline,whollyrefrainfromeatingmeat.
Mahamati, when sons or daughters of good family, wishing to exercise themselves in
various disciplines such as the attainment of a compassionate heart, the holding a magical
formula, or the perfecting of magical knowledge, or starting on a pilgrimage to the Mahayana,
retireintoacemetery,ortoawilderness,oraforest,wheredemonsgatherorfrequentlyapproach
or when they attempt to sit on a couch or a seat for the exercise they are hindered [because of
their meateating] from gaining magical powers or from obtaining emancipation. Mahamati,
seeingthatthusthereareobstaclestotheaccomplishingofallthepractices,lettheBodhisattva,
whoisdesirousofbenefitinghimselfaswellasothers,whollyrefrainfromeatingmeat.
As even the sight of objective forms gives rise to the desire for tasting their delicious
flavour, let the Bodhisattva, whose nature is pity and who regards all beings as his only child,
whollyrefrainfromeatingmeat.(249)Recognisingthathismouthsmellsmostobnoxiously,even
whilelivingthislife,lettheBodhisattvawhosenatureispity,whollyrefrainfromeatingmeat.
[The meateater] sleeps uneasily and when awakened is distressed. He dreams of dreadful
events,whichmakeshishairriseonend.Heisleftaloneinanemptyhutheleadsasolitarylife
and his spirit is seized by demons. Frequently he is struck with terror, he trembles without
knowing why, there is no regularity in his eating, he is never satisfied. In his eating1 he never
knows what is meant by proper taste, digestion, and nourishment. His visceras are filled with
worms and other impure creatures and harbour the cause of leprosy. He ceases to entertain any
thoughtsofaversiontowardsalldiseases.WhenIteachtoregardfoodasifitwereeatingtheflesh
of one's own child, or taking a drug, how can I permit my disciples, Mahamati, to eat food
consistingoffleshandblood,whichisgratifyingtotheunwisebutisabhorredbythewise,which
bringsmanyevilsandkeepsawaymanymeritsandwhichwasnotofferedtotheRishisandis
altogetherunsuitable?
1Deletepitakhadita(line7).
Now, Mahamati, the food I have permitted [my disciples to take] is gratifying to all wise
peoplebutisavoidedbytheunwiseitisproductiveofmanymerits,itkeepsawaymanyevils
and it has been prescribed by the ancient Rishis. (250) It comprises rice, barley, wheat, kidney
beans,beans,lentils,etc.,clarifiedbutter,oil,honey,molasses,treacle,sugarcane,coarsesugar,
etc.foodpreparedwiththeseisproperfood.Mahamati,theremaybesomeirrationalpeoplein
thefuturewhowilldiscriminateandestablishnewrulesofmoraldiscipline,andwho,underthe
influenceofthehabitenergybelongingtothecarnivorousraces,willgreedilydesirethetaste[of
meat]:itisnotforthesepeoplethattheabovefoodisprescribed.Mahamati,thisisthefoodIurge
for the BodhisattvaMahasattvas who have made offerings to the previous Buddhas, who have
plantedrootsofgoodness,whoarepossessedoffaith,devoidofdiscrimination,whoareallmen
andwomenbelongingtotheSakyafamily,whoaresonsanddaughtersofgoodfamily,whohave
noattachmenttobody,life,andproperty,whodonotcovetdelicacies,arenotatallgreedy,who
beingcompassionatedesiretoembracealllivingbeingsastheirownperson,andwhoregardall
beingswithaffectionasiftheywereanonlychild.
Long ago in the past, Mahamati, there lived a king whose name was Simhasaudasa. His
excessivefondnessformeat,hisgreedtobeservedwithit,(251)stimulatedhistasteforittothe
highestdegreesothathe[even]atehumanflesh.Inconsequenceofthishewasalienatedfromthe
society of his friends, counsellors, kinsmen, relatives, not to speak of his townsmen and
countrymen. In consequence he had to renounce his throne and dominion and to suffer great
calamitiesbecauseofhispassionformeat.
Mahamati,evenIndrawhoobtainedsovereigntyoverthegodshadoncetoassumetheform
of a hawk owing to his habitenergy of eating meat for food in a previous existence he then
chasedVisvakarmaappearingintheguiseofapigeon,whohadthustoplacehimselfonthescale.
KingSivifeelingpityfortheinnocent[pigeonhadtosacrificehimselftothehawkandthus]to
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suffergreatpain.EvenagodwhobecameIndrathePowerful,aftergoingthroughmanyabirth,
Mahamati,isliabletobringmisfortunebothuponhimselfandothershowmuchmorethosewho
arenotIndra!
Mahamati,therewasanotherking1whowascarriedawaybyhishorseintoaforest.After
wanderingaboutinit,hecommittedevildeedswithalionessoutoffearforhislife,andchildren
were born to her. Because of their descending from the union with a lioness, (252) the royal
childrenwerecalledtheSpottedFeet,etc.Onaccountoftheirevilhabitenergyinthepastwhen
theirfoodhadbeenflesh,theyatemeateven[afterbecoming]king,and,Mahamati,inthislife
theylivedinavillagecalledKutiraka("sevenhuts"),andbecausetheywereexcessivelyattached
and devoted to meateating they gave birth to Dakas and Dakinis who were terrible eaters of
humanflesh.Inthelifeoftransmigration,Mahamati,suchoneswillfallintothewombsofsuch
excessivefleshdevouringcreaturesasthelion,tiger,panther,wolf,hyena,wildcat,jackal,owl,
etc. they will fall into the wombs of still more greedily fleshdevouring and still more terrible
Rakshasas.Fallingintosuch,itwillbewithdifficultythattheycaneverobtainahumanwomb
howmuchmore[difficult]attainingNirvana!
1Thetexthasallthisintheplural.
Such as these, Mahamati, are the evils of meateating how much more numerous [evil]
qualitiesthatarebornofthepervertedmindsofthosedevotedto[meateating]1.And,Mahamati,
theignorantandsimplemindedarenotawareofallthisandotherevilsandmerits[inconnection
withmeateating].Itellyou,Mahamati,thatseeingtheseevilsandmeritstheBodhisattvawhose
natureispityshouldeatnomeat.
If,Mahamati,meatisnoteatenbyanybodyforanyreason,therewillbenodestroyeroflife.
Mahamati, in the majority of cases (253) the slaughtering of innocent living beings is done for
prideandveryrarelyforothercauses.Thoughnothingspecialmaybesaidofeatingthefleshof
livingcreaturessuchasanimalsandbirds,alas,Mahamati,thatoneaddictedtotheloveof[meat]
taste should eat human flesh! Mahamati, in most cases nets and other devices are prepared in
variousplacesbypeoplewhohavelosttheirsenseonaccountoftheirappetiteformeattaste,and
thereby many innocent victims are destroyed for the sake of the price [they bring in]such as
birds,Kaurabhraka,Kaivarta,etc.,thataremovingaboutintheair,onland,andinwater.There
areevensome,Mahamati,whoarelikeRakshasashardheartedandusedtopractisingcruelties, 2
who,beingsodevoidofcompassion,wouldnowandthenlookatlivingbeingsasmeantforfood
anddestructionnocompassionisawakenedinthem.
1BothT'angandWeihavehereasentencetothefollowingeffect:"Thosewhodonoteatmeat
acquirealargesumofmerit."
2AccordingtoT'ang.
Itisnottrue,Mahamati,thatmeatisproperfoodandpermissiblefortheSravakawhen[the
victim]wasnotkilledbyhimself,whenhedidnotorderotherstokillit,whenitwasnotspecially
meant for him. Again, Mahamati, there may be some unwitted people in the future time, who,
beginning to lead the homeless life according to my teaching, are acknowledged as sons of the
Sakya,andcarrytheKashayarobeaboutthemasabadge,butwhoareinthoughtevillyaffected
byerroneousreasonings.Theymaytalkaboutvariousdiscriminationswhichtheymakeintheir
moraldiscipline,beingaddictedtotheviewofapersonalsoul.Beingundertheinfluenceofthe
thirstfor[meat]taste,theywillstringtogetherinvariousways(254)somesophisticargumentsto
defend meateating. They think they are giving me an unprecedented calumny when they
discriminate and talk about facts that are capable of various interpretations. Imagining that this
factallowsthisinterpretation,[theyconcludethat]theBlessedOnepermitsmeatasproperfood,
andthatitismentionedamongpermittedfoodsandthatprobablytheTathagatahimselfpartookof
it. But, Mahamati, nowhere in the sutras is meat permitted as something enjoyable, nor it is
referredtoasproperamongthefoodsprescribed[fortheBuddha'sfollowers].
Ifhowever,Mahamati,Ihadthemindtopermit[meateating],orifIsaiditwasproperfor
the Sravakas [to eat meat], I would not have forbidden, I would not forbid, ail meateating for
these Yogins, the sons and daughters of good family, who, wishing to cherish the idea that all
beings are to them like an only child, are possessed of compassion, practise contemplation,
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mortification,andareontheirwaytotheMahayana.And,Mahamati,theinterdictionnottoeat
any kind of meat is here given to all sons and daughters of good family, whether they are
cemeteryasceticsofforestascetics,orYoginswhoarepractisingtheexercises,iftheywishthe
Dharma and are on the way to the mastery of any vehicle, and being possessed of compassion,
conceivetheideaofregardingallbeingsasanonlychild,inordertoaccomplishtheendoftheir
discipline.
(255)Inthecanonicaltextshereandtheretheprocessofdisciplineisdevelopedinorderly
sequencelikealaddergoingupstepbystep,andonejoinedtoanotherinaregularandmethodical
manner after explaining each point meat obtained in these specific circumstances is not
interdicted.1Further,atenfoldprohibitionisgivenasregardsthefleshofanimalsfounddeadby
themselves.Butinthepresentsutraall[meateating]inanyform,inanymanner,andinanyplace,
is unconditionally and once for all, prohibited for all. Thus, Mahamati, meateating I have not
permittedtoanyone,Idonotpermit,Iwillnotpermit.Meateating,Itellyou,Mahamati,isnot
properforhomelessmonks.Theremaybesome,Mahamati,whowouldsaythatmeatwaseaten
bytheTathagatathinkingthiswouldcalumniatehim.Suchunwittedpeopleasthese,Mahamati,
will follow the evil course of their own karmahindrance, and will fall into such regions where
longnightsarepassedwithoutprofitandwithouthappiness.Mahamati,thenobleSravakasdonot
eatthefoodtakenproperlyby[ordinary]men,howmuchlessthefoodoffleshandblood,which
isaltogetherimproper.Mahamati,thefoodformySravakas,Pratyekabuddhas,andBodhisattvas
is the Dharma and not flesh2food how much more the Tathagata! The Tathagata is the
Dharmakaya,MahamatiheabidesintheDharmaasfoodhisisnotabodyfeedingonfleshhe
doesnotabideinanyfleshfood.Hehasejectedthehabitenergyofthirstanddesirewhichsustain
allexistencehekeepsawaythehabitenergyofallevilpassionsheisthoroughlyemancipatedin
mindandknowledgeheistheAllknower(256)heisAllseerheregardsallbeingsimpartially
asanonlychildheisagreatcompassionateheart.Mahamati,havingthethoughtofanonlychild
forallbeings,howcanI,suchasIam,permittheSravakastoeatthefleshoftheirownchild?
Howmuchlessmyeatingit!ThatIhavepermittedtheSravakasaswellasmyselftopartakeof
[meateating],Mahamati,hasnofoundationwhatever.
Soitissaid:
1.Liquor,meat,andonionsaretobeavoided,Mahamati,bytheBodhisattvaMahasattvas
andthosewhoareVictorheroes.
1Thetextasitstandsrequiresfullerexplanation.
2Amisra(mixed)inT'ang.
2.Meatisnotagreeabletothewise:ithasanauseatingodour,itcausesabadreputation,it
isfoodforthecarnivorousIsay1this,Mahamati,itisnottobeeaten.
3. To those who eat [meat] there are detrimental effects, to those who do not, merits
Mahamati,youshouldknowthatmeateatersbringdetrimentaleffectsuponthemselves.
4.LettheYoginrefrainfromeatingfleshasitisbornofhimself,as[theeating]involves
transgression, as [flesh] is produced of semen and blood, and as [the killing of animals] causes
terrortolivingbeings.
5. Let the Yogin always refrain from meat, onions, various kinds of liquor, allium, and
garlic.
6.Donotanointthebodywithsesamumoildonotsleeponabed,perforatedwithspikes
(257)forthelivingbeingswhofindtheirshelterinthecavitiesandinplaceswherethereareno
cavitiesmaybeterriblyfrightened.2
7.Fromeating[meat]arroganceisborn,fromarroganceerroneousimaginationsissue,and
fromimaginationisborngreedandforthisreasonrefrainfromeating[meat].
8.Fromimagination,greedisborn,andbygreedtheminditstupefiedthereisattachment
tostupefaction,andthereisnoemancipationfrombirth[anddeath].
9.Forprofitsentientbeingsaredestroyed,forfleshmoneyispaidout,theyarebothevil
doersand[thedeed]maturesinthehellscalledRaurava(screaming),etc.
10. One who eats flesh, trespassing against the words of the Muni, is evilminded he is
pointedoutintheteachingsoftheSakyaasthedestroyerofthewelfareofthetwoworlds.
11.Thoseevildoersgotothemosthorrifyinghellmeateatersarematuredintheterrific
hellssuchasRaurava,etc.
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12.Thereisnomeattoberegardedaspureinthreeways:notpremeditated,notaskedfor,
andnotimpelledtherefore,refrainfromeatingmeat.
1Brumi,insteadofbruhiasinthetext.
2Unintelligibleasfarasthetranslatorcansee.
13.LetnottheYogineatmeat,itisforbiddenbymyselfaswellasbytheBuddhasthose
sentientbeingswhofeedononeanotherwillberebornamongthecarnivorousanimals.
14.[Themeateater]isillsmelling,contemptuous,andborndeprivedofintelligence(258)
hewillbebornagainandagainamongthefamiliesoftheCandala,thePukkasa,andtheDomba.
15.FromthewombofDakinihewillbeborninthemeateaters'family,andthenintothe
wombofaRakshasiandacathebelongstothelowestclassofmen.
16.MeateatingisrejectedbymeinsuchsutrasastheHastikakshya,theMahamegha, the
Nirvana,theAnglimalika,andtheLankavatara.
17.[Meateating]iscondemnedbytheBuddhas,Bodhisattvas,andSravakasifonedevours
[meat]outofshamelessnesshewillalwaysbedevoidofsense.
18. One who avoids meat, etc., will be born, because of this fact, in the family of the
BrahminsoroftheYogins,endowedwithknowledgeandwealth.
19. Let one avoid all meateating [whatever they may say about] witnessing, hearing, and
suspectingthesetheorisersborninacarnivorousfamilyunderstandthisnot.
20.Asgreedisthehindrancetoemancipation,soaremeateating,liquor,etc.,hindrances.
21. There may be in time to come people who make foolish remarks about meateating,
saying,"Meatispropertoeat,unobjectionable,andpermittedbytheBuddha."
22. Meateating is a medicine again, it is like a child's flesh (259) follow the proper
measureandbeaverse[tomeat,andthus]lettheYogingoaboutbegging.
23.[Meateating]isforbiddenbymeeverywhereandallthetimeforthosewhoareabiding
incompassion[hewhoeatsmeat]willbeborninthesameplaceasthelion,tiger,wolf,etc.
24.Therefore,donoteatmeatwhichwillcauseterroramongpeople,becauseithindersthe
truthofemancipation[nottoeatmeat]thisisthemarkofthewise.
HereEndstheEighthChapter,"OnMeateating,"fromtheLankavatara,theEssenceofthe
TeachingofAlltheBuddhas.1
1Forthephrase"TheessenceoftheteachingoftheBuddhas(sarvabuddhapravacanahridaya),"
seepp.3940.
[CHAPTERNINE]1
(260) At that time the Blessed One addressed Mahamati the BodhisattvaMahasattva:
Mahamati,youshouldholdforththesemagicalphrasesoftheLankavatara,whichwererecited,
arerecited,andwillberecitedbytheBuddhasofthepast,present,andfuture.Iwillrecitethem
hereforthebenefitoftheproclaimersoftheDharma,whowillretaintheminmemory.Theyare:
Tutte,tuttevutte,vuttepatte,pattekatte,katteamale,amalevimale,vimalenime,
nimehime,himevame,vamekale,kale,kale,kaleatte,mattevatte,tuttejnette,sputte
katte,kattelatte,pattedimedimecale,calepace,pacebadhe,bandheance,mance
dutare,dutarepatare,patarearkke,arkkesarkke,sarkkecakre,cakredime,dimehime,
himetutututu(4)dudududu(4)rurururu(4)phuphuphuphu(4)svaha.
1AnotherlateradditionprobablywhenDharaniwasextensivelytakenintothebodyofBuddhist
literaturejustbeforeitsdisappearancefromthelandofitsbirth.Dharaniisastudybyitself.InIndiawhere
allkindsofwhatmaybetermedabnormalitiesinreligioussymbologyareprofuselythriving,Dharanihas
alsoattainedahighdegreeofdevelopmentasinthecaseofMudra(holdingthefingers),Asana(sitting),
andKalpa(mysticrite).Whenareligioussymbolismtakesastartinacertaindirection,itpursuesitsown
course regardless of its original meaning, and the symbolism itself begins to gain a new signification
whichhasneverbeenthoughtofbeforeinconnectionwiththeoriginalidea.Themysteryofanarticulate
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sound which infinitely fascinated the imagination of the primitive man has come to create a string of
meaninglesssoundsintheformofaDharani.Itsrecitationisnowconsideredbyitsfollowerstoproduce
mysteriouseffectsinvariouswaysinlife.
(261) These, Mahamati, are the magical phrases of the Lankavatara Mahayana Sutra: If
sons and daughters of good family should hold forth, retain, proclaim, realise these magical
phrases, no one should ever be able to effect his descent upon them. Whether it be a god, or a
goddess,oraNaga,oraNagi,oraYaksha,oraYakshi,oranAsura,oranAsuri,oraGaruda,ora
Garudi, or a Kinnara, or a Kannari, or a Mahoraga, or a Mahoragi, or a Gandharva, or a
Gandharvi,oraBhuta,oraBhuti,oraKumbhanda,oraKumbhandi,oraPisara,oraPisaci,oran
Austaraka, or an Austaraki, or a Apasmara, or an Apasmari, or a Rakshasa, or a Rakshasi, or a
Daka, or a Dakini, or an Aujohara, or an Aujohari, or a Kataputana, or a Kataputani, or an
Amanushya,oranAmanushyi,nooneofthesewillbeabletoeffecthisorherdescent[uponthe
holder of these magical phrases]. If any misfortune should befall, let him recite the magical
phrasesforonehundredandeighttimes,and[theevilones]will,wailingandcrying,turnaway
andgoinanotherdirection.
Iwilltellyou,Mahamati,othermagicalphrases.Theyare:
Padme, padmadevehine, hini, hinecu, cule, culu, cule (262)phale, phula, phule
yule,ghule,yula,yuleghule,ghula,ghulepale,pala,palemunce,munce,muncecchinde,
bhinde,bhanje,marde,pramarde,dinakaresvaha.
If,Mahamati,anysonordaughterofgoodfamilyshouldholdforth,retain,proclaim,and
realisethesemagicalphrases,onhimorherno[evilbeings]shouldbeabletomaketheirdescent.
Whetheritbeagod,oragoddess,oraNaga,oraNagi,oraYaksha,oraYakshi,oranAsura,or
anAsuri,aGaruda,oraGarudi,oraKinnara,oraKinnari,oraMahoraga,oraMahoragi,ora
Gandharva,oraGandharvi,oraBhuta,oraBhuti,oraKumbhanda,oraKumbhandi,oraPisaca,
oraPisaci,oranAustaraka,oranAustaraki,oranApasmara,oranApasmari,oraRakshasa,ora
Rakshasi, or a Daka, or a Dakini, or an Aujohara, or an Aujohari, or a Kataputana, or a
Kataputani,oranAmanushya,oranAmanushyinooneofthesewillbeabletoeffecthisorher
descentupon[theholderofthesemagicalphrases].Byhimwhowillrecitethesemagicphrases,
the [whole] Lankavatara Sutra will be recited. (263) These magic phrases are given by the
BlessedOnetoguardagainsttheinterferenceoftheRakshasas.
HereEndstheNinthChapterCalled"Dharani"intheLankavatara.
[SAGATHAKAM]1
(264) ListentothewonderfulMahayanadoctrine,
DeclaredinthisLankavataraSutra,
Composedintoversegems,
Anddestroyinganetofthephilosophicalviews.
AtthattimeMahamatitheBodhisattvaMahasattvasaidthistotheBlessedOne:2
1.(ChapterII,verse1.)
4,5.(ChapterII,verses6,7.)
(265)6.(ChapterII,verse8.)3
7,8.(ChapterII,verses151,152.)
1Thissectionentitled,"Sagathakam,"consistsentirelyofverses.Itisprobablethatitwasadded
laterintothetext.Thesubjectstreatedaremanyandvaried,includingthosethathaveneverappearedin
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thetext.Theversesareinamostconfusedcondition,anditisfrequentlyquitedifficulttodisentangle
themandgivethemasemblanceoforder.Thereadermayusehisownjudgmentinthematter.
2Thisremarkrefersonlytothefirstsixverses.TheChinesetranslationshaveherethefollowing:
"At that time the Blessed One wishing to declare again the deep signification of the Sutra uttered the
following verses." The verses enumerated in the Sanskrit text are 884, out of which about 208 are
repetitionsofthosewhichhavealreadyappearedinthemaintext.Theserepetitionsaresystematically
excludedinT'ang,whileWei,withafewexceptions,repeatsthemall.InthisEnglishtranslationIhave
followedthemethodofT'ang.Whenweknowmoreaboutthehistoricalcircumstancesofthecompilation
ofthevarioussutraswemaybeabletoseehowtheserepetitionscametobeinsertedhereandalsomay
learnsomethingregardingtherelationwhichthis"Sagathakam"sectionstandstotheprecedingpartof
theSutra.
3Theseversesarenotrepeatedinthesameorderastheyareintheprosesectionofthetext.There
aresomeomissions,too.Theseirregularitiestakeplacethroughoutthe"Sagathakam,"showingthatthe
verseswereoriginallyanindependentbody.
10.Theseindividualobjectsarenotsolid[realities]theyrisebecauseofimaginationasthe
imaginationitselfisempty,whatisimaginedisempty.
13.BywrongdiscriminationtheVijnana[system]risesseverallyaseightfold,asninefold,1
likewavesonthegreatocean.
14.Therootisconstantlynourishedbyhabitenergy,firmlyattachedtotheseat(266) the
mindmovesalongwithanobjectiveworldasironisdrawnbytheloadstone.
15.Theoriginalsourceonwhichallsentientbeingsaredependentisbeyondtheorisationall
doingsceaseandemancipationobtains,knowingandknownaretranscended.
16.IntheSamadhiknownasMayalike,onegoesbeyondthetenstagesofBodhisattvaship
onewhoisremovedfromthoughtandknowledgeperceivestheMindking.
17.Whena"turningback"takesplaceinthemind,oneabidespermanentlyinthepalaceof
lotusform,whichisbornoftherealmofMaya.
18. Abiding in it one attains a life of imagelessness, and, like a manycoloured jewel,
performsreligiousdeedsforallbeings.
19.Exceptfordiscrimination,thereisneitherSamskrita(orthingsmade)norAsamskrita(or
thingsnotmade)theignorantholdontothemasabarrenwomandoestothechildofherdream
whatfoolstheyare!
20. Let it be known that without selfnature, unborn, and empty are a personal soul, the
Skandhacontinuity,causation,theDhatus,and[thenotionof]existenceandnonexistence.
21.Tometeachingisanexpedient,butIdonotteachexternalsignstheignorantbecauseof
theirattachmenttoexistenceseizeonsignifiedandsignifying.
22. A knower of all things is not an allknower, and all is not within all the ignorant
discriminateand[think]"Iamtheenlightenedoneintheworld"butIamnotenlightenednordoI
enlightenothers.
1Thisrequiresattention.TheSutraitselfmaintainsasystemofeightVijnanas,andnotaninefold
one,whichisalaterdevelopment.
(267)23.(ChapterII,verse156.)
24.(ChapterII,verse143andthefirsthalfof144.)
25.(ChapterII,verse179.)1
27.Thesethingsareempty,withoutselfnature,andunborn,likeMaya,likeadream,and
theirbeingandnonbeingisunobtainable.
28. One selfnature (svabhava) I teach, which is removed from speculation and thought
construction,whichbelongstotheexquisite[spiritual]realmofthewise,removedfromthetwo
Svabhavas[i.e.,theParikalpitaandtheParatantra].
(268)29.Thoughmultitudinousnessofthingshasno[real]existenceassuch,theyappearto
theintoxicatedaslikefirefliesbecauseoftheirconstitutionaldisturbancelikewiseistheworld
essentially[appearance].
30.AsMayaismanifesteddependingongrass,wood,andbrick,thoughMayaitselfisnon
existent,soareallthingsessentially[mereappearances].
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31. There is neither seizing nor seized, neither bound nor binding all is like Maya, like a
mirage,likeadream,likeanaffectedeye.
32.Whenthetruthseekersees[thetruth]devoidofdiscriminationandfreefromimpurities,
thenheisaccomplishedinhiscontemplationheseesme,thereisnodoubt.
33.Inthisthereisnothingofthoughtconstructionitislikeamirageintheairthosewho
thusseeallthings,seenothingwhatever.2
34. In causation which governs being and nonbeing things do not originate in the triple
worldthemindisperturbed,thereforemultiplicitiesappear.
1Omitthelineinparentheses.
2ThisverseandthefollowingonedonotappearinT'ang,andtheyarealsomissingintheprose
section.
35.Theworldisthesameasadream,andsoarethemultiplicitiesofthingsinit[thewise]
seeproperty,touch,death,aworldteacher,andworkasofthesamenature.1
36.Thismindisthesourceofthetripleworldwhenthemindgoesastraythereappearsthis
worldandthat(269)recognisingtheworldassuch,asitisnonexistent,[awiseman]doesnot
discriminateaworld.
37. The ignorant because of their stupidity see [an objective world] as taking its rise and
disappearing,buthewhohastranscendentalknowledgeseesitneitherrisingnordisappearing.
38.Thosewhoarealwaysabovediscrimination,inconformitywithtruth,andremovedfrom
mindanditsbelongings,areinthecelestialpalaceofAkanishthawhereallevilsarediscarded.
39. Such attain the powers, psychic faculties, and selfcontrol, are thoroughly adept in the
Samadhis,andarethere[intheheaven]awakenedtoenlightenmentbutthetransformedonesare
awakenedhere[onearth].
40. The Buddhas appear on earth in their innumerable transformationbodies beyond
calculation,andeverywheretheignorantfollowingthemlistentotheDharma.
41.[Thereisonethingwhichis]releasedfrom[suchconditionsofexistenceas]beginning,
middle,andending,removedfromexistenceandnonexistence,allpervading,immovable,pure,
andabovemultiplicity,and[yet]producingmultiplicity.
42.Thereisanessence2entirelycoveredbythoughtconstructionsandhiddeninsideallthat
hasbodybecauseofperversionthereisMayaMaya,[however],isnotthecauseofperversion.
43.Evenbecauseofthemindbeingdeluded,thereisasomewhat[perceivedasreal]being
boundupwiththetwoSvabhavasthereisthetransformationoftheAlayavijnana.
1ForthelastquarterWeihas:"Thehonouredoneoftheworldpreachesthesedoings."T'ang:"The
personwhoperceivesthiswellwillbehonouredbytheworld."
2Gotra() according to T'ang.
(270)44.Theworldisnomorethanthoughtconstruction,andthereragesanoceanofviews
asregardsegoandthings(dharma)whentheworldisclearlyperceivedassuchandtheretakes
place a revulsion1 [in the mind], this [one] is my child who is devoted to the truth of perfect
knowledge.
45.Thingsarediscriminatedbytheignorantasheat,fluidity,motility,andsoliditytheyare,
however,unrealitiesassertedthereisneithersignifiednorsignifying.
46.Butthisbody,form(samsthana)andsensesaremadeoftheeightsubstancesdeludedin
thecageoftransmigration,theignorantthusdiscriminatethisphenomenalworld(rupa).
47. In the intermingling of causes and conditions, the ignorant imagine the birth [of all
things]butastheydonotunderstandthetruth,theygoastrayinthisabodeofthetripleworld.
(271) 49. What is known as multiplicityseeds multiply in the mind (citta) in what is
revealed,theignorantimaginebirthandaredelightedwithdualism.
50.Ignorance,desire,andkarmatheyarethecausesofmindanditsbelongings2asthey
evolvethus[relatively],theyare[recognised]bymetobeParatantric.
51.Whenthefieldofmentationgetsconfused,theyimaginethatthereissomething[real]to
takeholdofinthisimaginationthereisnoperfectknowledge,itisfalseimaginationrisingfrom
delusion.
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52. When bound in conditions there evolves a mind in all beings when released from
conditions,Isay,Iseeno[mindrising].
53.Whenthemind,releasedfromconditionsandunsupportedbythoughtofself,abidesno
longerinthebody,tomethereisnoobjectiveworld.
54and55.(ChapterII,verses147and148.)
1Paravritti,turningover,orturningup,orturningback.
2Readcittacaittanamkarakam.
(272) 57. So the flood of the Alayavijnana is always stirred by the winds of objectivity
(vishaya),andgoesondancingwiththevariousVijnanawaves.
58. Because there is that which is seized and that which seizes, mind rises in all beings
therearenosuchsignsvisible[intheworld]asareimaginedbytheignorant.
59.ThereisthehighestAlayavijnana,andagainthereistheAlayaasthoughtconstruction
(vijnapti)Iteachsuchness(tathata)thatisaboveseizedandseizing.
60.Neitheranego,norabeing,norapersonexistsintheSkandhas[thereisbirthwhen]the
Vijnanaisborn,and[cessationwhen]theVijnanaceases.
61.Asapictureshowshighnessandlownesswhile[inreality]thereisnothingofthesortin
itsointhingsexistentthereisthingnessseen[asreal]whilethereisnothingofthesortinthem.
62.Thevisibleworld(drisyam)hasalwaystheappearanceofthecityoftheGandharvasand
thatoffatamorganaitistoberegardedassuch,butitdoesnotthusexisttothetranscendental
wisdom[ofthewise].
63and64.(ChapterIII,verses79and80.)
65.Aproposition[isestablished]bymeansofconditions,reasons,andexamples,(273)such
asadream,theGandharva's[castle,fire]wheel,mirage,themoon,thesun.
66.Bysuchexamplesasflame,hair,etc.,Iteachthatbirthissomethingnottoberecognised
reallyassuch1theworldissomethingimagined,emptylikeadream,orMaya,whichiserror.
67. The triple world has nowhere to place itself, either within nor without, it is thus
[homeless] seeing that all beings are unborn, there grows a full acceptance of the truth that
nothingiseverborn(kshantianutpatti).
68. He will then attain the Samadhi called Mayalike, the willbody, the psychic faculties,
theselfmastery,thevariouspowersbelongingtotheMind.
69.Allthingsexistentareunborn,empty,andwithoutselfsubstanceandthedelusionabout
themrisesandceasesinaccordancewithconditions.
1HereIhavefollowedT'ang.
70. Depending upon the Mind, there appears [within] a mind and, without a world of
individual objects (rupina) this and no other is an external world which is imagined by the
ignorant.
71.Thisheapofbones,theBuddhaimage,theanalysisoftheelements[thesearesubjects
ofmeditation]bymeansofmentalimages(prajnapti)goodstudentshandlethevariousaspectsof
theworld.
72.Body,abode,andpropertyarethreerepresentations(vijnapti)seizedupon[asobjects]
thewill,[thedesire]tohold,thediscriminationoftheserepresentationsaretheseizingagents.
(274)73.Aslongasthosephilosopherswhogetconfusedintheirreasoningsandwhoare
unabletogobeyondtherealmofwords,distinguishthediscriminatingfromthediscriminated
solongtheydonotsee[thetruth]ofsuchness.
74. When the Yogin by means of his transcendental wisdom understands that all things
existenthavenoselfsubstance,hethusattainscalmnessandestablisheshimselfinthestateofno
form(animitta).
75.Asanobjectpaintedblackistakenbytheunwisetobeacock,sobytheignorantwho
donotknow,thetriplevehicleisunderstoodinlikemanner.
76.TherearenoSravakas,noPratyekabuddhashereif,however,onerecognisestheform
ofaBuddha,ofaSravaka,thisisatransformedmanifestationoftheBodhisattvawhosenatureis
compassionitself.
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77. The triple world of existence is no more than thoughtconstruction, which is

discriminatedbythetwofoldSvabhava[ofimaginationandrelativeknowledge]butwhen[within
themind]aturningawayfromthecourseofsenseobjects(dharma)andtheegosoul(pudgala)
takesplace,thenwehave[thetruthof]suchness(tathata).
78.Thesun,themoon,thelamplight,theelements,andthegems,eachfunctionsinits
ownwaywithoutdiscriminationandsodoestheBuddha'snatureworkonitsownaccord.
80.Thingsknownasdefiledoraspurearelikehairnets[thatis,wronglyperceivedbythe
dimeyed] (275) they [really] have nothing to do with such notions as birth, abiding, and
disappearance,oraseternityandnoneternity.
81.Itislikeadruggedmanwhoeverheis,whoseestheworldingoldencoloursthough
thereisnogold,forhimtheearthhaschangedintogold.
82.Theignorant,thusdefiledsincebeginninglesstimewiththemindandwhatbelongstoit,
apprehend existing things to be really such as they appear to be though in fact they owe their
origintoMayaoramirage.
83.Oneseedandnoseedareofthesamestamp,andoneseedandallseedalsoandinone
mindyouseemultiplicity.
84. When one seed is made pure, there is a turning into a state of noseed the sameness
comes from nondiscrimination from superabundance there is birth and general confusion from
whichtheregrowsamultitudeofseeds,hencethedesignationallseed.1
86.(ChapterIII,verse52.)
87. When the selfnature of existence is understood there is no need of keeping off the
delusionnobirthistheselfnatureofexistence,seeingthusoneisreleased.
(276)88.(ChapterII,verse170.)
93.Whenthemindisevolved,formsbegintomanifestthemselvesreally[if]nominds,no
formsthemindisdueto[theaccumulationof]delusionssincebeginninglesspastthentheYogin
byhistranscendentalwisdomseestheworldshornofitsappearances(abhasa).2
1 The two verses 83 and 84 on "seed" (bija) require fuller explanation to make them more
intelligible.
2Thefirstlineofverse94properlybelongstotheprecedingverse.
(277) 95. The Gandharva's aircastle, Maya, a haircircle, and a fata morgana, they are
nonentitiesyettheyappearasiftheywereentitiesthenatureofanobjectiveexistenceisthusto
beregarded.
96.Nothinghaseverbeenbroughtintoexistence,allthatisseenbeforeusisdelusionitis
duetodelusionthatthingsareimaginedtohavecomeintoexistence,theignorantaredelighted
withthedualismofdiscrimination.
97.Asmemory[orhabitenergy,vasana]growsinvariousformstheMindisevolvedlike
thewaveswhenmemoryiscutoff,thereisnoevolvingofMind.
98.TheMindisevolveddependentuponavarietyofconditions,justasapaintingdepends
uponthewall[onwhichitispainted]ifotherwisewhyisnotthepaintingproducedintheair?1
99. If Mind evolves at all depending on individual forms as conditions, then Mind is
conditionborn,andthedoctrineofMindonlywillnotbeheldtrue.
100.Mindisgraspedbymind,itisnotasomethingproducedbyacauseMindisbynature
pure,memory(habitenergy)hasnoexistencein[mindwhichislike]thesky.
101.AnindividualmindisevolvedbyclingingtoMindinitselfthereisnovisibleworld
outside[Minditself]therefore,[itisdeclaredthat]Mindonlyexists.
(278) 102. Mind (citta2) is the Alayavijnana, Manas is that which has reflection as its
characteristicnature,itapprehendsthevarioussensefields,forwhichreasonitiscalledaVijnana.
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1TheSanskritasitstandsisunintelligibleIhavefollowedtheT'ang.Thisgathamayberegarded
asaquestiontowhichthefollowingfewversesareareply.
2Cittawhichisgenerallytranslated"mind,"eitherwiththe"m"capitalisedornot,isusedinthis
text in two different senses. When it stands in the series of Citta, Manas, and Vijnanas, it means the
empiricalmind.Itisalsousedinageneralsensemeaningmentation.Besidesthis,cittahasanabsolute
sensedenotingsomethingthatgoesbeyondtherealmofrelativityandyetthatliesatthefoundationof
thisworldofparticulars.WhentheLankaspeaksof"Mindonly,"itreferstothissomethingdefinedhere.
It is important to keep this distinction in mind. See also my Studies in the Lankavatara, p. 176 and
elsewhere.
103.CittaisalwaysneutralManasfunctionsintwowaysthefunctioningVijnanaiseither
goodorbad.
105109.(ChapterIV,verses15.)
(279)110.Inselfrealisationitselftherearenotime[limits]itgoesbeyondalltherealms
belonging to the various stages transcending the measure of thought, it establishes itself as the
result[ofdisciplineintherealm]ofnoappearance.
111. That nonexistence and existence is recognised, and multiplicity too, is due to
erroneousattachmentoftheignoranttheerror[istosee]multiplicity.
112. If there is nondiscriminative knowledge, it is not in accord with reason to say that
[individual]realities(vastu)existbecauseofMind,therearenoindividualforms(rupani), and,
therefore,wespeakofnondiscriminative[knowledge].
113.ThesenseorgansaretobeknownasMaya,thesensefieldsresembleadreamactor,
act,andactingtheydonotatall[inreality]exist.1
114.(ChapterII,v.133,v.176.)
115.(ChapterII,v.130,v.177.)
116(280)117.(ChapterII,vv.9and10.)
118.(ChapterII,v.174.)
120. According to worldly knowledge (samvriti) everything exists, but in ultimate truth
(paramartha) none exists in ultimate truth, indeed, one sees that all things are devoid of self
substance. Although there is no selfsubstance, there rises something which one perceives [as
objectivereality]thisiscalledworldlyknowledge.
121. If things are regarded as existing by themselves, they exist because of their being so
designatedinwordsiftherewerenowordstodesignatetheirexistence,theyarenot.
1ThisverseismissinginWei.
122. That which exists only as word and not as reality such is not to be found even in
worldly knowledge this comes from the nature of reality being erroneously understood, for no
suchperceptionispossible.
123.Ifsucherrorsweregranted,itwouldnotbepossibletotalkaboutthenonexistenceof
selfsubstance (281) as the nature of reality is erroneously understood, there is something
perceivedwherethereisreallynoselfsubstanceallisindeednonexistent.
124.Whatisseenasmultiplicityisthemindsaturatedwiththeformsofevilhabitsbecause
ofmentaldelusionsoneclingstoformsandappearancesregardingthemasobjective[realities].
125. Discrimination is cut asunder by nondiscriminating discrimination the truth of
emptinessisseenintobynondiscriminatingdiscrimination.
126.Likeanelephantmagicallycreated,likegoldenleavesinapainting,thevisibleworldis
tothepeoplewhosemindsaresaturatedwiththeformsofignorance.
127128.(ChapterII,vv.168and169.)
129.Asamanwhoseeyeisaffectedwithacataractperceivesahaircirclebecauseofhis
delusion,sotheignorantperceiveanobjectiveworldrisingwithitsvariousaspects.
(282)131.Discrimination,thatwhichisdiscriminated,andthesettingupofdiscrimination
binding,thatwhichisbound,anditscause:thesesixareconditionsofliberation.
132. There are no stages [of Bodhisattvaship], no truths, no [Buddha]lands, no bodies of
transformationBuddhas.Pratyekabuddhas,Sravakasare[productsof]imagination.
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134. Mind is all, it is found everywhere and in every body it is by the evilminded that
multiplicityisrecognised,thereareno[recognisable]markswhereMindonlyis.
135137.(ChapterIII,vv.35,36,37.)
138.Theconstructingofappearances(nimitta)createdbydelusionisthecharacteristicmark
ofParatantra(dependence)knowledge(283)thegivingofnamestotheseappearances[regarding
themasrealindividualexistences]ischaracteristicoftheimagination.1
139. When the constructing of appearances and names, which come from the union of
conditions and realities, no more takes place, we have the characteristic mark of perfected
knowledge(parinishpanna).2
140. The world is everywhere filled with Buddhas of Maturity,3 Buddhas of
Transformation,4beings,Bodhisattvas,and[Buddha]lands.
141.TheIssuing5[Buddhas],Dharma[Buddhas],Transformation[Buddhas]andthosethat
appeartransformedtheyallcomeforthfromAmitabha'sLandofBliss.
142. What is uttered by Buddhas of Transformation and what is uttered by Buddhas of
Maturity constitute the doctrine fully developed in the sutras, whose secret meaning you should
know.
143.WhatisutteredbytheBodhisattvasandwhatisutteredbytheteacherstheyareboth
whatisutteredbytheBuddhasofTransformationandnotbytheBuddhasofMaturity.
144.Alltheseindividualobjects(dharmas)haveneverbeenborn,buttheyarenotexactly
nonexistenteithertheyresembletheGandharva'scastle,adream,andmagicalcreations.
145. Mind is set in motion in various ways, and mind is liberated mind rises in no other
way,andmindthusceases.
1Generallyparikalpita,butherevikalpita.
2ThisisthereadingofT'ang,butIsuggestthefollowing:"Whentheconstructingofnamesand
appearances no more takes place in it, there are only causal signs indicative of realitythis is the
characteristicmarkofperfectedknowledge."BothWeiandT'anghereunderstandsanketainthesenseof
"union."
3Vaipakika.
4Nairmanika.
5Nisyanda.
146.Themindofallbeingsisthatwhichperceivessomethinglikeobjectivereality,andthis
mindistheproductofimagination(284)inMindonlythereisnoobjectiveworldwhenoneis
releasedfromdiscriminationthereisliberation.
147.Broughttogetherbytheevilhabitoferroneousreasoning,discriminationassertsitself
hencetheevolutionofthisfallaciousworld.
148. [Relative] knowledge (vijnana) takes place where there is something resembling an
external world [transcendental] knowledge (jnana)1 belongs to the realm of Suchness. When a
turningback(paravritta)takesplace,thereisastateofimagelessness,whichistherealmofthe
wise.
150.Byreasonoffalseimagination(parikalpita)allthingsexistentaredeclaredunbornas
peopletakerefugeinrelativeknowledge(paratantra),theygetconfusedintheirdiscriminations.
151.Whenrelativeknowledgeispurifiedbykeepingitselfalooffromdiscrimination,and
detachedfromimagination,thereisaturningbacktotheabodeofsuchness.
152.Donotdiscriminatediscrimination,thereisnotruthindiscrimination[thisworldof]
delusion is discriminated as to that which is perceived and that which perceives, but in reality
thereisnosuchdualisminititisanerrortorecogniseanexternalworld,[theconceptionof]self
substanceisduetoimagination.
(285) 153. Imagining by this imagination, selfsubstance is conceived to rise by the
conditionsoforigination(pratyayodbhava)anexternalworldisrecognisedindistortion,thereis
[infact]nosuchexternalworld,butjusttheMind.
154.Tothosewhosee[theworld]clearlyandproperly,theseparationbetweenthatwhich
perceivesandthatwhichisperceivedceasesthereisnosuchexternalworldasisdiscriminated
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bytheignorant.
1AstothedistinctionbetweenJnanaandVijnanaseep.135etseq.
155.WhentheMindisagitatedbyhabitenergy(ormemory)thereriseswhatappearstobe
anexternalworldwhenthedualisticimaginationceasestheregrows[transcendental]knowledge
(jnana),therealmofsuchness,therealmofthewise,whichisfreefromappearancesandbeyond
thought.1
156.(Chap.II,v.134Chap.VI,v.3.)
157.Fromtheunionofmotherandfather,theAlayagetsconnectedwithManaslikearatin
apotofghee,theredtogetherwiththewhitegrowsup.
158. Through the stages of Pesi, Ghana, and Arbuda, the boil growsan unclean mass
bearing a variety of karma nourished by the wind of karma and the four elements, it comes to
maturitylikeafruit.
159.Thefive,thefive,andthefiveandthesoresarenine(286)nails,teeth,andhairare
suppliedwhenreadytospringforthitisborn.
160.When[thebaby]isjustborn,itislikeawormgrowinginthedunglikeamanwaking
fromsleep,theeyebeginstodistinguishforms,anddiscriminationgoesonincreasing.
161. With knowledge gained by discrimination, human speech is produced from the
combinationofthepalate,lips,andcavityanddiscriminationgoesonlikeaparrot.
162. Philosophical doctrines are definite, but the Mahayana [or Great Vehicle] is not
definite,itissetinmotionbythethoughtsofbeingsitisnotanabodeforthosewhoseewrongly.
The vehicle realised within my own inner self is not the realm that can be reached by
dialecticians.2
163164. After the passing of the Teacher, pray tell me who will be the bearer [of the
Mahayana]?OMahamati,thoushouldstknowthattherewillbeonewhobearstheDharma,when
sometimeispastaftertheSugata'sentranceintoNirvana.
165. In Vedali, in the southern part, a Bhikshu most illustrious and distinguished [will be
born]hisnameisNagahvaya,heisthedestroyeroftheonesidedviewsbasedonbeingandnon
being.
1Thefirstlineofverse156isapartoftheprecedingone.Cf.v.148.
2Theversesarewronglydividedhere,forthislineproperlybelongsto162andnotto163.
166. He will declare my Vehicle, the unsurpassed Mahayana, to the world attaining the
stageofJoyhewillgototheLandofBliss.
(287)167.(ChapterII,v.175.)
168.Intherealmofconditionalorigination,"thereis"and"thereisnot"donottakeplace
thosewhoimaginesomethingrealinthemidstofconditionaloriginationsay,"thereis"and"there
isnot,"butthesephilosophicalviewsarefarawayfrommyteaching.
169. The giving names to all things existent has always been going on for hundreds of
generations past this has been repeated, is being repeated constantly an endless mutual
discriminationisthustakingplace.
170.Ifthisdesignatingdoesnottakeplace,thewholeworldfallsintoconfusionthusnames
areestablishedinordertogetridofconfusion.
171. Things existent are discriminated by the ignorant in the threefold form of
discrimination there is delusion from discriminating names, from conditional origination, and
fromthe[thenotionof]beingborn.
172. [The philosophers argue that] the primary elements are unborn and like the sky are
imperishablebut[inreality]therearenoindividualselfsubstancesandthenotion[itself]belongs
todiscrimination.
173.[Individualexistencesare]appearances,images,likeMaya,likeamirage,adream,a
wheelmadebyarevolvingfirebrand,theGandharva's[castle],anechotheyareallborninthe
samemanner.
(288) 174. Nonduality, suchness, emptiness, ultimate limit, essence (dharmata), non
discrimination, all these I teach as belonging to the aspect of perfected knowledge
(parinishpanna).
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175. Language belongs to the realm of thought, the truth becomes [thus] wrongly
[represented] transcendental knowledge (prajna) being discriminated by thought falls into a
dualitytherefore,transcendentalknowledgeissomethingnotimagined.
176177.(Chap.III,vv.9and10.)
178.Thewholeexistenceisnotperceivedbytheignorantasitisperceivedbythewisethe
wholeexistenceasitisperceivedbythewise,hasnomarks[ofindividuation].
179.Asaspuriousnecklace,notofgoldthoughlookinglikeit,isimaginedbytheignorant
tobeof[genuine]gold,soallthingsareimaginedbythosewhoreasonwrongly.
180.(ChapterIII,v.11.)
181.Thingshavenobeginning,noendtheyareabidingintheaspectofreality(289)there
isnocreator,nothingdoingintheworld,butthelogiciansdonotunderstand.
182. Whatever things that are thought to have been in existence in the past, to come into
existenceinthefuture,ortobeinexistenceatpresent,allsuchareunborn.
185. This [world] is just a sign1 indicative of reality (dharmata) apart from the sign,
nothingisproduced,nothingisdestroyed.
186187.(Chap.II,vv.159and160.)
(290)190.Existenceinitsconditionalrelationscannotbe[described]asunityordiversityit
isjustinageneralwayofspeakingthatthereisbirth,cessation,anddestruction.
191. Emptiness unborn is one thing, emptiness born is another emptiness unborn is the
better,[because]emptinessbornleadstodestruction.
192.Suchness,emptiness,thelimit,Nirvana,andtheDharmadhatu,thevariouswillmade
bodies,theseIpointoutassynonymous.
193. Those who discriminate purity according to the Sutras, Vinayas, and Abhidharmas,
followbooksandnottheinnermeaningtheyarenotestablishedinegolessness.
194196.(Chap.III,vv.1214.)
(291) 197. The visible world is likened to the hare's horns as long as all beings go on
discriminatingthosewhodiscriminatearedeludedjustlikeadeerrunningafteramirage.
1Sanketaseealsoverse139.
198. By clinging to discrimination, [more] discrimination goes on when the cause of

discriminationisputaway,oneisdisengagedtherefrom.
201.Transcendentalknowledgeisdeep,exalted,farreaching,andperceivesalltheBuddha
countriesthisIteachforthesonsoftheVictoriousOnefortheSravakasIteachtransitoriness.
202.Thetripleexistenceistransitory,empty,devoidoftheegoandwhatbelongstoitthusI
teachthedoctrineofgeneralitytotheSravakas.
203.Nottobeattachedtoanythingexistent,trulyknowingwhatthetruthofsolitudeis,isto
walkallalonethefruitofPratyekabuddhahoodwhichisabovespeculationiswhatIteach.
204. External objects are imagined, those endowed with corporeality are dependent on
relativeknowledgebeingdeludedtheyseenotthemselves,thereforeamindisevolved.
205(292)206.(Chap.IV,vv.6and7.)
207and208.(ChapterIII,verses56and57.)
211.Therearefourpsychicpowers:thatwhichcomesfromthematuring[ofthedisciplinary
exercises], that which comes from the sustaining power of the Buddhas, that which rises from
enteringintothevariouspathsoflivingbeings,andthatwhichisobtainedinadream.
212.Thepsychicpowerwhichisobtainedinadream,thatwhichcomesfromthepowerof
theBuddhas,andthatwhichhasitsbirthbyenteringthevariouspathsofbeingsthesepowers
arenot1bornofthematuring[ofthedisciplinaryexercises].
(293)213.Themindbeinginfluencedbyhabitenergy,thererisesasomethingresembling
realexistence(bhavabhasa)astheignorantdonotunderstand,itissaidthatthereisthebirth[of
realities].
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1ReadaftertheChineseandTibetanversions.Notvijnanavipakajah,but'bhijnanavipakajah.
214. As long as external objects (bahyam)1 are discriminated as possessing individual

marks,themindisconfused(vimuhyate)2beingunabletoseeitsowndelusion.
215. Why is birth spoken of? Why is not the perceived world spoken of? When the
perceivedworld,whichhasnoexistence,isyetperceivedasexisting,whatisthatwhichisspoken
of?Towhomisit?andwhy?
216.TheCittainitsessenceisthoroughlypure,theManasisdefiled,andtheManasiswith
theVijnanas,habitenergyisalwayscastingout[itsseeds].
217. The Alaya is released from the body, the Manas solicits the [various] paths of
existencetheVijnanaisdeludedwithsomethingresemblinganobjectiveworld,andperceivingit
isbefooled.3
218.Whatisseenisone'sownmind,anobjectiveworldexistsnotwhenonethusperceives
[thatexistenceis]anerror,4oneevengetsintosuchness.
219.The[spiritual]realmattainedbyDhyanadevotees,karma,andtheexaltedstateofthe
Buddhasthese three are beyond thought, they belong to the Vijnana5 realm that surpasses
thought.
(294) 220. The past and the future, Nirvana, a personal ego, [space6],words,oftheseI
talkbecauseofworldlyconvention,butultimaterealityisbeyondtheletter.
221.Thetwovehicles7andthephilosophersareoneintheirdependenceon[wrong]views
theyareconfusedinregardtoMindonly,andimagineanexternalexistence.
222.TheenlightenmentattainedbythePratyekabuddhas,Buddhahood,Arhatship,andthe
seeing of the Buddhasthese are the secret seeds that grow in enlightenment but it is
accomplishedinadream.8
1AftertheChinese.
2AfterWei.
3Pralubhyate,"greedilyattached,"accordingtoWeiandT'ang.
4Bhranti,"adelusion,""anexternalworld."
5Shouldbejnana,ordoesitrefertotheAlaya?
6AccordingtotheChinese.
7Naikayikas,literally,"theywhobelongtotheNikaya."
8WhatthisversepurportstomeanisdifficulttogatherfromthecontentsoftheLankavataraaswe
haveithere.Theexistenceofsuchversesasthis,andtherearequiteanumberofthemintheSagathakam,
suggestsinonewaythatthisvergesectionhasnoorganicrelationwiththemaintext.
223. Maya, Citta (mind), intelligence,1 tranquillity, the dualism of being and nonbeing
where are these teachings? for whom? whence? wherefore? and of what signification? Pray tell
me.
224.IteachsuchthingsasMaya,beingandnonbeing,etc.,tothosewhoareconfusedinthe
teachingofMindonlywhenbirthanddeatharelinkedtogether[asone],qualifiedandqualifying
areremoved.
225. Another name for Manas is discrimination (vikalpa), and it goes along with the five
Vijnanasmindseeds(cittabija)taketheirriseinthewayimages[appearinamirror]or[waves
rollon]theoceanwaters.
226.WhentheCitta,Manas,Vijnanaceasetorise,(295)thenthereistheattainmentofthe
willbodyandoftheBuddhastage.
227. Causation, the Dhatus, Skandhas, and the selfnature of all things, thought
construction,apersonalsoul,andmindtheyarealllikeadream,likeahairnet.
228.SeeingtheworldaslikeMayaandadream,oneabideswiththetruththetruth,indeed,
isfreefromindividualmarks,removedfromspeculativereasoning.
229.Theinnerrealisationattainedbythewisealwaysabidesinastateofnomemory2 it
leadstheworldtothetruthasitisnotconfusedwithspeculativereasoning.
230. When all false speculation subsides, error no more rises as long as there is
discriminativeknowledge,3errorkeepsonrising.
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231.Theworldisemptyandhasnoselfnaturetotalkofpermanencyandimpermanencyis
theviewmaintainedbyfollowersofbirthandnotbythoseofnobirth.
232.[Thephilosophers]imaginetheworldtobeofonenessandotherness,ofbothness[and
notbothness],and[tohaverisen]fromIsvara,orspontaneously,orfromtime,orfromasupreme
spirit,orothercausalagency.
1TheChinesereadgati(pathorcourse),andnotmati.
2Asmara,T'ang.
3Jnanaforprajna.
233.TheVijnanawhichistheseedoftransmigrationisnotevolvedwhenthisvisibleworld
is[truly]recognisedlikeapictureonawall,itdisappearswhen[itsnature]isrecognised.
(296) 234. Like figures in Maya, people are born and die in the same way the ignorant
becauseoftheirstupidity[imagine]therereallyisbondageandrelease.
235.Thedualityoftheworld,innerandouter,andthingssubjecttocausationbydistinctly
understandingwhattheyare,oneisestablishedinimagelessness.
236. The mind (citta) is not separate from habitenergy, nor is it together with it though
envelopedwithhabitenergytheminditselfremainsundifferentiated.
237. Habitenergy born of the Manovijnana is like dirt wherewith the Citta, which is a
perfectlywhitegarment,isenvelopedandfailstodisplayitself.
238. As space is neither existent nor nonexistent, so is the Alaya in the body, I say it is
devoidofexistenceaswellasofnonexistence.
239.WhentheManovijnanais"turnedover"(vyarritta),theCittafreesitselffromturbidity
byunderstanding[thenatureof]allthings,themind(citta)becomesBuddha,Isay.
240.Removedfromthetriplecontinuity,devoidofbeingandnonbeing,releasedfromthe
fourpropositions,allthings(bhava)arealwayslikeMaya.
241.The[first]sevenstagesaremindbornandbelongtothetwoSvabhavastheremaining
[two]stagesandtheBuddhastagearetheNishpanna("perfectedknowledge").
(297)242.Theworldofform,ofnoform,andtheworldofdesire,andNirvanaareinthis
bodyallistoldtobelongtotherealmofMind.
243.Aslongasthereissomethingattained,thereissomucherrorrisingwhentheMind
itselfisthoroughlyunderstood,errorneitherrisesnorceases.
246. Two things are established by me individual objects and realisation there are four
principleswhichconstitutethedogmasoflogic.
247.Theerror[ortheworld]isdiscriminatedwhenitisseenascharacterisedwithvarieties
offormsandfigureswhennamesandformsareremovedselfnaturebecomespurewhichisthe
realmofthewise.
248.Aslongasdiscriminationiscarriedon,theParikalpita(falseimagination)continuesto
take place but as what is imagined by discrimination has no reality, selfnature is [truly
understoodin]therealmofthewise.
249. The mind emancipated is truth constant and everlasting the essence making up the
selfnatureofthings(298)andsuchnessisdevoidofdiscrimination.
250.Thereisreality(vastu)itisnottobequalifiedaspure,norisittobesaiddefiledsince
a mind purified leaves traces of defilement, but reality is the truth that is [absolutely] pure,
belongingtotherealmofthewise.
251.Theworldisbornofcausationwhenitisregardedasremovedfromdiscriminationand
asresemblingMaya,adream,etc.,oneisemancipated.
252. Varieties of habitenergy growing out of error are united with the mind they are
perceived by the ignorant as objects externally existing and the essence of mind (cittasya
dharmata)isnotperceived.
253. The essence of mind is pure but not the mind that is born of error error rises from
error,thereforeMindisnotperceived.
254.Delusionitselfisnomorethantruth,truthisneitherinSamskaranoranywhereelse,
butitiswhereSamskaraisobserved[initsproperbearings].
255. When the Samskrita is seen as devoid of qualified and qualifying, all predicates are
discardedandthustheworldisseenasofMinditself.
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256. When the [Yogin] enters upon Mindonly7, he will cease discriminating an external
worldestablishinghimselfwheresuchnesshasitsasylumhewillpassontoMindonly.1
1CittamatramhereandinthefollowingverseisrenderedinT'angas(hsinliang)andnotthe
usual (weihsin). Hsinliang means "mindmeasurement," the term used in Sung throughout for
cittamatram,forinthedaysofSungweishinhadnotbeenthoughtof.ButwhydoesT'angusehsinliang
forweishininthisparticularcasewhileweishinisusedintheprecedingline?Doescittamatrammean
heresimply"mentalorintellectualmeasurement"andisnotusedinthetechnicalsenseinwhichtheterm
isfoundelsewhereinthissutra?
257.BypassingontoMindonly,hepassesontothestateofimagelessness(299)whenhe
establisheshimselfinthestateofimagelessness,heseesnot[even]theMahayana.1
258. The state of nonstriving (anabhoga) is quiescent and thoroughly purified with the
[original] vows the most excellent knowledge of egolessness sees no [duality in the world]
becauseofimagelessness.
259. Let him review the realm of mind, let him review the realm of knowledge, let him
review the realm, with transcendental knowledge (prajna), and he will not be confounded with
individualsigns.
260.Painbelongstomind,accumulationistherealmofknowledge(jnana)the[remaining]
twotruths2andtheBuddhastagearewheretranscendentalknowledgefunctions.
261.Theattainmentofthefruits,Nirvana,andtheeightfoldpathwhenallthesetruthsare
thusunderstood,thereisBuddhaknowledgethoroughlypurified.
262.Theeye,form,light,space,andattention(manas)outofthis[combination]thereis
thebirthofconsciousness(vijnana)inpeopleconsciousnessisindeedbornoftheAlaya.
263. There is nothing grasped, nor grasping, nor one who grasps there are no names, no
objectsthosewhocarryontheirgroundlessdiscriminativewayofthinkinglackintelligence.
264.Nameisnotbornofmeaning,norismeaningbornofname(300)whetherthingsare
bornofcauseorofnocause,suchisdiscriminationhavenodiscrimination!
1"Not"(na)isreplacedby"he"(sa)inoneMS.Maythisbeabetterreading?
2ReferringtotheFourNobleTruths.
266. Imagining himself to be standing on a truth, he discourses on thoughtconstruction

onenessisnotattainedinfiveways,andthusthetruthisabandoned.1
267.Delusion(prapanca)istheevilonewhoistobebrokendownbeingandnonbeingis
to be transcended as one sees into [the truth of] egolessness, he has no longing for, no evil
thoughtof,theworld.
268.[Thephilosophersimagine]apermanentlyexistingcreatorengagedinmereverbalism
highesttruthisbeyondwords,theDharmaisseenwhencessationtakesplace.
269. Leaning on the Alaya for support the Manas is evolved depending on the Citta and
ManastheVijnanasystemisevolved.
270. What is established by a proposition (samaropa) is a proposition suchness is the
essenceofmindwhenthisisclearlyperceived,theYoginattainstheknowledgeofMindonly.
271.LetonenotthinkoftheManas,individualsigns,andrealityfromthepointofviewof
permanencyandimpermanencynorlethimthinkinhismeditationofbirthandnobirth.
272.TheydonotdiscriminatedualitytheVijnanarisesfromAlaya(301) the oneness of
meaningthustakingplaceisnottobeknownbyaduallyoperatingmind.
273.Thereisneitheraspeakernorspeakingnoremptiness,sincetheMindisseenbutwhen
theMindisnotseenthererisesanetofphilosophicaldoctrines.
274.Thereisnorisingofthecausation[chain],norarethereanysenseorgansnoDhatus,
noSkandhas,nogreed,noSamskrita.
275. There is no primarily working fire2 no working done, no effects produced, no final
limit,nopower,nodeliverance,nobondage.
1Thereferenceisnotclear.
2T'anghas,"karmaanditseffects"whileWeihas,"karmainwork."
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276.Thereisnostateofbeingtobecalledneutral[orinexplicable](avyakrita)thereisno
dualityofdharmaandadharmathereisnotime,noNirvana,nodharmaessence.
277.AndtherearenoBuddhas,notruths,nofruition,nocausalagents,noperversion,no
Nirvana,nopassingaway,nobirth.
278.Andthentherearenotwelveelements(anga),andnodualityeither,oflimitandno
limitbecauseofthecessationofallthenotions[thatarecherishedbythephilosophers]Ideclare
[thereis]Mindonly.
279.Thepassions,pathofkarma,thebody,creators,fruitionstheyarelikeafatamorgana
andadreamtheyarelikeacityoftheGandharvas.
280.BymaintainingtheMindonly,theideaofrealityisremovedbyestablishingtheMind
onlypermanencyandannihilationareseen[intheirproperrelationship].
281.TherearenoSkandhasinNirvana,noristhereanegosoul,noranyindividualsigns
(302)byenteringintotheMindonly,oneescapesfrombecomingattachedtoemancipation.
282.Itiserror(dosha)thatcausestheworldtobeexternallyperceivedasitismanifestedto
peopleMindisnotbornofthevisibleworldtherefore,Mindisnotvisible.
283.Itisthehabitenergyofpeoplethatbringsoutintoviewsomethingresemblingbody,
property,andabodeMindisneitherabeingnoranonbeing,itdoesnotrevealitselfbecauseof
habitenergy.
284.Dirtisrevealedwithinpuritybutpurityitselfisnotsoiledaswhentheskyisveiled
withclouds,Mindisinvisible[whendefiledwitherror].
286. (
II,
182.)
287. (
III,
40.)
288. (
III,
41.)
289. (
II,
183.)
(303)290.Mindisnotbornoftheelements(bhuta),Mindisnowheretobeseenitisthe
habitenergyofpeoplethatbringsoutintoviewbody,property,andabode.1
1Thisisarepetitionofthelatterhalfofverse282andthefirsthalfof283.Thisisomittedinboth
T'angandWei,showingthattheinsertionisprobablyduetoaclericalmistake.
291. All that is elementmade is not form and form is not elementmade the city of the
Gandharvas,adream,Maya,animage,thesearenotelementmade.
292.1
293.2
295.Asrealityandnonrealitycanbepredicatedofexistencethatoriginatesfromcausation,
theviewofonenessandothernessdefinitelybelongstothem.
296302.(ChapterII,verses184190.)
(304)303.TherearethreekindsofmySravakas:thetransformed,thebornofthevows,and
theSravakasdisengagedfromgreedandanger,andbornoftheDharma.
304. There are three kinds, also, of the Bodhisattvas: those who have not yet reached
Buddhahood, those who manifest themselves according to the thoughts of sentient beings, and
thosewhoareseeninthelikenessoftheBuddha.3
(305) 311. It is a man's mind that is perceived as something resembling (samnibham) the
formofastar,acloud,amoon,asunandwhatisthusperceivedbythemisbornofhabitenergy.
312.Theelementsaredevoidofselfhood,thereisneitherqualifiednorqualifyinginthem
ifallelementmadeobjectsweretheelements,form(rupa)wouldbeelementmade.
1ThefirsthalfofthiscorrespondstothefirsthalfofChapterIII,verse42whilethesecondhalfof
292andthefirsthalfof293arepracticallyarepetitionof290,andalsoofthesecondhalfof282andthe
first half of 283. Nanjo's verse divisions are to be revised I think in some places, but fearing to cause
greaterconfusioninthenumberingofthewhole"Sagathakam"IhavefollowedNanjo.
2Thefirsthalfof292andthesecondhalfof293correspondtoChapterIII,verse42,
3ThisistheT'angreading.Anotherreadingis:"TherearethreekindsofBodhisattvas.Astothe
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Buddhas,theyhaveno[tangible]form,butsomethinglookinglikeaBuddhamaybeseenaccordingto
thethoughtsofeachsentientbeing."
313. The elements are uniform, there are no elementmade objects in the elements the
elementsarethecausetheearth,water,etc.aretheresult.
314.SubstancesandformsofthoughtconstructionarelikethingsbornofMaya(306)they
appearlikeadreamandacityoftheGandharvas,theyareamirageandafifth.1
315.TherearefivekindsoftheIcchantika,sowiththefamilieswhicharefivetherearefive
vehiclesandnovehicle,andsixkindsofNirvana.
316.TheSkandhasaredividedintotwentyfive,andthereareeightkindsofform,twenty
fourBuddhas,andtherearetwokindsofBuddhasons.
317. There are one hundred and eight doctrines, and three kinds of Sravakas there is one
landoftheBuddhas,andsowiththeBuddha,thereisone.
318. Likewise with emancipation there are three forms, four kinds of mindstreams, six
kindsofmyegolessness,andalsofourkindsofknowledge.
319.Disjoinedfromcausalagencies,removedfromfaultytheories,istheknowledgeofself
realisation,whichistheMahayana,immovableandhighest.
320. Of birth and nobirth there are eight and nine kinds whether the attainment is
instantaneousorsuccessive,itisonerealisation.
321. There are eight worlds of formlessness Dhyana is divided into six and with the
PratyekabuddhasandBuddhasons,therearesevenformsofemancipation.
322.Therearenosuchthingsasthepast,present,andfuturethereisneitherpermanency
norimpermanencydoing,work,andfruitionallisnomorethanadreamevent.
323.FrombeginningtoendtheBuddhas,Sravakas,andBuddhasonshaveneverbeenborn
(307)themindisremovedfromwhatisvisible,beingalwaysaMayalikeexistence.
1 The text gives no clue to this. Is prajnaptirupam (form of thoughtconstruction) the same as
vijnaptirupamoftheAbhiaharmakosa?
324.ThustheabodeintheTushitaheaven,theconception,thebirth,theleaving,theworldly
life, the revolving of the wheel, the wandering about in all the countries. [A Buddha] is seen
[doingallthesethings],butheisnotonebornofthewomb.
325.Thus,forthesakeofsentientbeingswhoarewanderingandmovingaboutfromone
placetoanother,emancipationistaught,thetruth,theknowledgeofthe[Buddha]land,andthe
risingofthingsbycausation.
326.Worlds,forests,islands,egolessness,philosophers,wanderings,Dhyanas,thevehicles,
theAlaya,theattainments,theinconceivablerealmoffruition,
327.Familiesofthemoonandstars,familiesofkings,abodesofthegods,familiesofthe
YakshasandGandharvas,theyareallbornofkarmaandarebornofdesire.
328. Inconceivable transformationdeath is [still] in union with habitenergy when
interrupted,deathisputastopto,thenetofpassionsisdestroyed.
329. [The Bodhisattva] is not to keep1 money, grain, gold, land, goods, kine and sheep,
slaves,norhorses,elephants,etc.
330.Heisnottosleeponaperforatedcouch,norishetosmearthegroundwithmud2heis
nottohaveabowlmadeofgold,silver,brass,orcopper.
331.LettheYoginhavewhiteclothdyedindarkblueorbrownishredwithcowdung,or
mud,orfruits,orleaves.
(308)332.TheYoginispermittedtocarryabowloffullMagadhameasuremadeofeither
stone,orclay,oriron,orshell,orquartz.
333. The Yogin whose final aim is to discipline himself may carry a curved knife four
fingerslongforcuttingclothhewhoisintentondisciplininghimselfmaynotlearnthescienceof
mechanics.
334.TheYoginwhodisciplineshimselfintheexercisesisnottobeengagedinbuyingand
selling:[ifnecessary]lettheattendantseetoitthesearetheregulationsIteach.
1AccordingtotheChinese
2Thesourceisunknowntothetranslator.
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335.Thus,guardinghissenses,lethimhaveanexactunderstandinginthemeaningofthe
SutrasandtheVinaya,andlethimnotassociatewithmenoftheworld,suchIcalltheYogin.
336.LettheYoginpreparehisabodeinanemptyhouse,oracemetery,orunderatree,orin
acavern,oramongthestraw,orinanopenplace.
337.Let[theYogin]dresshimselfinthreegarments,whetherinthecemeteryoranyother
placeifanyoneshouldvoluntarilygivehimagarmentlethimacceptit.
338. When he goes about begging food, let him look ahead not more than the length of a
yokelethimconducthimselfinthewaybeestreatflowers.
339.WhentheYoginfindshimselfinalargecompany,intheconfusionofacompany,or
withBhikshunis[womenmendicants],thisisnotadesirablerelationshipforYoginsforitmeans
tosharealivelihoodwiththem.
340.TheYogin,whoseaimistodisciplinehimselfintheexercise,(309)isnottoapproach
forhisfoodkings,princes,ministersofstate,orpersonsofrank.
341. In houses where a death or a birth has taken place, or in the houses of friends and
relatives,orwhereBhikshusandBhikshunisaremixedtogether,itisnotproperfortheYoginsto
taketheirfood.
342.Inthemonasteriesfoodisalwaysregularlycooked,andwhenitispurposelyprepared
[somewhereelse],itisnotproperfortheYoginstotaketheirfood.
343.TheYoginshouldregardtheworldasremovedfrombirthanddeath,asexemptfrom
thealternationofbeingandnonbeing,thoughitisseenintheaspectofqualifiedandqualifying.
344. When birth [and death] is not discriminated, the Yogin before long will attain the
Samadhi,thepowers,thepsychicfaculties,andtheselfmastery.
345.TheYoginshouldnotcherishthethoughtthattheworldexistsfromsuchcausalagents
asatoms,time,orsupremesoulnorthatitisbornofcausesandconditions.
346. From selfdiscrimination the world is imagined, which is born of varieties of habit
energylettheYoginperceiveexistenceasalwayslikeuntoMayaandadream.
347.The[true]insightisalwaysremovedfromassertionsaswellasfromnegationsletnot
[theYogin]discriminatethetripleworldwhichappearsasbody,property,andabode.
348.Notthinkinghowtoobtainfoodanddrink,butholdinghisbodyupright,lethimpay
homageoverandoveragaintotheBuddhasandBodhisattvas.
349.GatheringtruthfromtheVinaya,fromtheteachingsintheSutras,lettheYoginhavea
clearinsightintothefiveDharmas,Minditself,andegolessness.
(310) 350. The Yogin should have a distinct understanding of the undefiled truth of self
realisation and as to what the stages [of Bodhisattvahood] and the Buddhastage are and be
anointedonthegreatlotus[seat].
351. Wandering through all the paths, he becomes averse to existence, and directing his
stepstowardsomequietcemeteryhewillbeginvariouspractices.
355.[Accordingtothephilosophers]thereisarealitybornofnocause,neitherpermanent
norsubjecttoannihilation,andremovedfromthealternativesofbeingandnonbeing,andthisis
imaginedbythemtobetheMiddlePath.
356. They imagine the theory of nocause but their nocause is nihilistic as they fail to
understand[therealnatureof]externalobjectstheydestroytheMiddlePath.
357.Theattachmenttoexistenceisnotabandonedforthefearofbeingnihilistic,andthey
trytoteachtheMiddlePathbymeansofassertionandnegation.
(311) 358. When Mindonly is understood, external objects are abandoned and
discriminationnomoretakesplaceheretheMiddlePathisreached.
359.ThereisMindonly,thereisnovisibleworldasthereisnovisibleworld,[Mind]isnot
1
risen thisistaughtbymyselfandother[Tathagatas]tobetheMiddlePath.
1AfterT'ang.Weihas:"ApartfromMindthereisnorising."Norisingofavisibleworld?
360.Birthandnobirth,beingandnonbeing,theseareallemptythereisnoselfnature
inallthingsthedualityisnottobecherished.
361. Where there is no possibility of discrimination taking its rise, the ignorant imagine
thereisemancipationbutasthereisnounderstanding[inthem]astotheriseofamind,howcan
theydestroytheirattachmenttoduality!1
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362.AsitisunderstoodthatthereisnothingbutwhatisseenoftheMind,theattachmentto
duality is destroyed knowledge, indeed, is the abandonment, not the destruction of the
discriminated.
363. As it becomes thoroughly known that there is nothing but what is seen of the Mind,
discriminationceasesasdiscriminationceases,suchnessisremovedfromintellection(citta).2
364.Ifaman,seeingtherise[ofallthings],yetperceivesthatNirvanaisdevoidofthefaults
ofthephilosophers,thisistheNirvanaasheldbythewise,becauseofitsnotbeingannihilation.
365. To realise this is said by myself and [other] Buddhas to be [the attainment of]
Buddhahoodifthereisanyotherdiscriminationoneiscommittedtothephilosophers'views.
366.Nothingisborn,andyetthingsarebeingbornnothingdiesandyetthingsarepassing
away(312) all over millions of worlds what is seen simultaneously is like a lunar reflection in
water.
367.Unitybeingtransformedintoplurality,rainfallsandfireburnsasamindischanged
into[many]thoughts,theydeclarethatthereisMindonly.
368. Mind is of Mindonly, nomind is also born of Mind when understood varieties of
formsandappearancesareofMindonly.
369. By assuming Buddha[forms], Sravakaforms, Pratyekabuddhaappearances, and
varietiesofotherforms,theydeclareMindonly.
1Thetextasitstandsisdifficulttounderstand.IfollowT'ang.2Cf.ChapterIII,verses25,andthe
"Sagathakam,"verse651.
370.Forthesakeofbeings[theBuddhas]showformsbymeansofnoform,fromtheworld
of noform and of form down to the hells where helldwellers are and all this originates from
Mindonly.
371.Whena[spiritual]revulsion[takesplaceinthem],theywillattaintheSamadhicalled
Mayalike,thewillbody,thetenstages,theselfmastery.
372. On account of selfdiscrimination which causes errors and sets false reasonings in
motion,theignorantareboundupwithideasinwhattheysee,hear,think,orunderstand.
(313)375378.(ChapterII,verses199202.)
379. The Buddhas in [every] land are those of transformation, where [the doctrine of] the
one vehicle and the triple vehicle is taught I never enter into Nirvana, for all things are empty
beingdevoidofbirth[anddeath].
380. There are thirtysix different Buddhas, and in each ten different ones in accordance
withthethoughtofallbeingstheysharetheirlands.
381.Whenexistenceisdiscriminatedtherearevarietiesofappearancesinlikemannerthe
DharmaBuddha'sworldmayappearinitsmultiplicity,whichinrealityexistsnot.
382.TheDharmaBuddhaisthetrueBuddhaandtherestarehistransformationsaccording
toacontinuousflowoftheirownseeds,sentientbeingsseetheirBuddhaforms.1
383. When [the mind is] bound up with error and appearance, discrimination is set in
motion (314) suchness is no other than discrimination and discrimination is no other than
appearance.
384.TheSelfnatureBuddha,theEnjoymentBuddha,theTransformationBuddha,thefive
Transformation Buddhas, and a group of thirtysix Buddhasthey are all of the Selfnature
Buddha.2
1AfterT'angandWei.
2 The five transformation bodies (pancanirmita) may mean those transformation Buddhas who
manifestthemselvesinthefive(sometimessix)pathsofexistenceinordertosavethesentientbeingsthat
are suffering there in the endless wheel of transformation. According to the Shingon doctrine of the
fourfold Dharmakaya, this last transformation or manifestation is distinguished from the generally
accepted transformationBuddha and is given a special position by itself. The fourth one thus in the
ShingonisknownastheNishyandakaya,distinguishingitfromthethirdwhichisNirmanaorNirmita
kaya.ThisverseisquotedbyAmoghavajra(704774),oneoftheIndianShingonFathers,whosettledin
China,inoneofhisworkscalled(theTaishoTripitaka,No.870
Nanjo Catalogue, No. 1433). I owe this information to Professor Shoun Toganowo, of Koya Buddhist
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College.
385(315316)406.(ChapterII,verses101123,withversedivisionsoccasionallyvarying.)
407. Owing to seeds of habitenergy [that grow from the recognition] of an outer world,
discriminationtakesplaceandtherebytherelativityaspect1isgrasped,andthatwhichisgrasped
isvariouslyimagined.2
(317) 408. When one depending upon the mind recognises an external world, error is
producederrortakesplacefromthesetwo[causes],andthereisnothirdcause.
409.Dependingonthatandfromthatcauseerrorisproducedthesix(indryas),thetwelve
(ayatanas),theeighteen(dhatus),arethussaidbymetobeoftheMind.
410.[Whenitisunderstoodthatthingsarebecauseof]thecombinationofselfseedsandan
externalworld(grahya),theegoattachmentisabandoned.
411.BecauseoftheAlayavijnanatheVijnana[system]isevolvedbecauseofinnersupport
thereissomethingexternallyappearing.
412.TheunintelligentimaginetheSamskritaandAsamskritatobepermanent,whilethey
arenot,astheyarelikethestars,ahairnet,anecho,orthingsseeninadream.
413.[Astheyare]likethecityoftheGandharvas,amirage,orMayatheyarenot,yetthey
areperceived[asiftheywerereal]soistherelativityaspectofexistence(paratantra).
414. By means of a triple mentality I teach the self, senses, and their behaviour but the
Citta,Manas,andVijnanaaredevoidofselfnature.
1Tantram=paratantram.
2Kalpitam=parikalpitam.
415.TheCitta,Manas,andVijnana,thetwofoldegolessness,thefiveDharmas,the[three]
Svabhavas,thesebelongtotherealmoftheBuddhas.
416.Habitenergyascauseisone,butasfarasform(lakshana)goesitistriple(318)thisis
thewayinwhichapictureofonecolourappearsvariouslyonthewall.
417.Thetwofoldegolessness,theCitta,Manas,andVijnana,thefiveDharmas,the[three]
Svabhavastheydonotbelongtomyessence.1
418. When the Cittaform is put aside, the Manas and Vijnana removed, and the [five]
Dharmas,andthe[three]Svabhavasabandoned,thenoneattainstheessenceofTathagatahood.
419.Thepure[essenceofTathagatahood]isnotobtainedbybody,speech,andthoughtthe
essenceofTathagatahood(gotramtathagatam)beingpureisdevoidofdoings.
420.Tobepurebymeansofthepsychicfaculties,andtheselfmastery,tobeembellished
withtheSamadhisandthepowers,tobeprovidedwithvarietiesofthewillbodythesebelongto
thepureessenceofTathagatahood.
421.Tobeundefiledininnerrealisation,tobereleasedfromcauseandform(hetulakshana),
toattaintheeighthstageandtheBuddhastagethisistheessenceofTathagatahood.
422. The FarGoing, the GoodWisdom, the LawCloud, and the Tathagatastagethey
belongtotheessenceofBuddhahood,whiletherestaretakenupbythetwovehicles.
423. Since sentient beings are differentiated as to their mentality and individuality, the
Buddhaswhohaveachievedselfmasteryovertheirmindsteachtheignorantthesevenstages.
424.Attheseventhstagenofaultsariseastobody,speech,andthoughtattheeighth,the
finalabode[ofconsciousness],itseemstohimlikehavingcrossedagreatriverinadream.
1Gotra,lit."family."
(319) 425. At the fifth and the eighth stage the Bodhisattvas acquire proficiency in
mechanicalartsandphilosophyandattainkingshipinthetripleworld.
426.Birthandnobirth,emptinessandnoemptiness,selfnatureandnoselfnature,these
arenotdiscriminated[bytheknowingone]inMindonly[nosuchthings]obtain.
427.Todiscriminate,saying"Thisistrue,thisistrue,thisisfalse,"isteachingmeantforthe
SravakasandPratyekabuddhas,andnotforthesonsoftheBuddha.
428. There is neither beingandnonbeing, nor the aspect of momentariness, there are
neitherthoughtconstructions(prajnapti)norsubstances(dravya)nothingobtainsinMindonly.
429.Accordingtoconventionaltruth(samvriti),thingsare,butnotinthehighesttruthtobe
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confusedinthingsnothavingselfnaturethisbelongstoconventionaltruth.
430. I establish thoughtconstructions where all things are nonexistent whatever
expressionsandexperiencesthatbelongtotheignorantarenotofthetruthasitis(tattva).
431.Thingsbornofwordsseemtobelongtoanobjectiverealmbutwhenitisperceived
thattheyarebornofwords,theybecomenonexistent.
432. As no pictures are separable from the wall, no shadow from the post, so are no
[Vijnana]wavesstirredwhentheAlaya[ocean]ispure[andquiet].
433.(ChapterVI,verse4.)
(320)434.ItistaughtthatfromtheDharma[Buddha]comestheNishyanda,andfromthe
NishyandatheNirmita1thesearetheoriginalBuddhas,therestaretransformedbodies.
437.(ChapterII,verses123and129.)
440. Do not discriminate, saying "Here is emptiness," or saying again, "Here is no
emptiness"bothbeingandnonbeingaremerelyimagined,forthereisnorealitycorresponding
totheimagined.
1AfterT'ang.
441.Theignorantimaginethatthingsoriginatefromtheaccumulationofqualities,oratoms,
orsubstancesbutthereisnotasingleatominexistence,and,therefore,thereisnoexternalworld.
442.Formsseenasexternalareduetotheimaginationofpeople,theyarenothingbutthe
Minditself(321)thereisnothingtobeseenexternally,and,therefore,thereisnoexternalworld.
443444.(ChapterIII,verses157158.)
(322)451.Astheelephantwhoisimmersedindeepmudisunabletomoveabout,sothe
Sravakas,whoaredeeplyintoxicatedwiththeliquorofSamadhi,standstill.
453. Space, the hare's horns, and a barren woman's child are unrealities, and yet they are
spokenof[asifreal]soareallthingsimagined.
454.Theworldoriginatesfromhabitenergy,thereisnothingwhatevertobedesignatedas
being and nonbeing, nor is there its negation those who see into this are emancipated, as they
understandtheegolessnessofthings.
455. [Of the three Svabhavas] one is Parikalpita, mutuality is Paritantra, and suchness is
Parinishpannathisisalwaystaughtbymeinthesutra.
456.(ChapterII,verse172.)457458.(ChapterII,verses203204.)
459. The Citta, discrimination, thoughtconstruction, Manas, Vijnana, (323) the Alaya, all
thatwhichsetsthetripleworldinmotion,aresynonymsofMind.
460.Life,warmth,theVijnana,theAlaya,thevitalprinciple,Manas,Manovijnana,these
arethenamesfordiscrimination.
461.ThebodyismaintainedbytheCitta,theManasalwayscognitates,the[Mano]vijnana
togetherwiththeVijnanascutstheworldinpiecesasobjectsofCitta.
465469(324).(ChapterII,verses1519.)
472.[Somesaythat]anegosoulreallyis,whichisseparatefromtheSkandhaappearance,
orthattheSkandhasreallyexist[but]thereisafterallnoegosoulinthem.
473.Whenone'sdoings,togetherwiththepassionsprimaryandsecondary,arebroughtto
light,oneperceivestheworldtobetheMinditselfandisreleasedfromallsufferings.
474487(325326).(ChapterII,verses2033.)
488.TheextinctionknowledgeattainedbytheSravakas,thebirthoftheBuddhas,and[that]
ofthePratyekabuddhasandBodhisattvasalltakesplacebygettingridofthepassions.
489.Noexternalformsareinexistence,whatisexternaliswhatisseenoftheMinditself
astheignorantfailtounderstandasregardstheMinditself,theyimaginetheSamskrita[asreal].
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490.TheinsightthatpluralitiesareoftheMinditselfiswithheldfromthebewilderedwho,
notknowingwhatthenatureoftheexternalworldis,areunderbondageto[theidea]ofcausation,
andthefourfoldproposition.
491. There are no reasons, no statements, no illustrations, no syllogistic members to the
intelligentwhoknowthattheexternalworldisthereflectionoftheirownMind.
492. Do not discriminate by discrimination, to discriminate is characteristic of the
Parikalpita(imagination)dependingontheimagination,discriminationisevolved.
493.One'shabitenergyistheorigin[ofallthings]whicharemutuallyanduninterruptedly
knittedtogether(327)asdualismis[primarily]externaltopeople'sminds,thereisnorisingofit.
494. Because of mind and what belongs to it, there is discrimination, [the ignorant] are
comfortablyestablishedinthetripleworldthatanexternalworldofappearancesisevolvedisdue
tothediscriminationofselfnature.
495. Because of the combination of appearances and seeds there are the twelve Ayatanas
becauseofthecombinationofsubjectandobject,1Italkofdoings.
496. Like images in a mirror, like a hairnet, to the dimeyed, the mind to the ignorant is
seenenvelopedinhabitenergy.
497. Discrimination goes on in the world imagined by selfdiscrimination but there is no
externalworldasitisdiscriminatedbythephilosophers.
498.Liketheignorantwhonotrecognisingtheropetakeitforasnake,peopleimaginean
externalworld,notknowingthatitisofMinditself.
499.Thustheropeinitsownnatureisneithertheonenortheotherbutowingtothefaultof
notrecognisingMinditself,peoplegoonwiththeirdiscriminationovertherope.
(328) 502. While the imagined is being imagined, the imagination itself has no reality
seeingthatdiscriminationhasnoreality,howdoesit[really]takeplace?
503.Form(rupam,ormatter)hasnorealityofitsown,asisthecasewithajar,agarment,
etc.intheworld,however,whichhasnorealexistence,discriminationiscarriedon.
504. If people discriminate erroneously regarding the Samskrita since the beginningless
past,howistheselfnatureofbeingsanerror?Praytellme,OMuni.
505.Thenatureofallbeingsisnonexistent,andwhatisseen[asexternal]isnothingbutthe
MindwhentheMinditselfisnotperceiveddiscriminationisevolved.
506.Whenitissaidthattherearenosuchthingsimaginedastheignorantimagine,itmeans
thatthereissomethingwhichisnotrecognisedbytheintellect.
507.Ifitissaidthatsomethingexistswiththewise,thisisnotwhatisdiscriminatedbythe
ignorantifthewiseandtheignorantwalkthesameway,thatwhich[isreal]withthewisemust
beafalsehood.
1asrayaandalambana,dependedanddepending.
508.Tothewisethereisnothingerroneous,thereforetheirmindisundefiledtheignorant
whosemindisuninterruptedlydefiledgoesonimaginingtheimagined.
509.Itislikethemotherwhofetchesforherchildafruitfromtheair,saying,"Oson,don't
cry,pickthefruit,therearesomanyofthem."
510.InlikemannerImakeallbeingscovetvarietiesofimaginedfruit(329)wherebyI[lead
themto]thetruththatgoesbeyondtheantithesisofbeingandnonbeing.
511.Thebeing[whichisrealisedbythewise]havingneverbeeninexistenceisnotunited
withcausationitisprimarilyunbornandyetborn,whileitsessenceisnotobtainable.1
512. The unobtainable essence (alabdhatmaka) is indeed unborn, and yet it is nowhere
separated from causation nor are things as they are for this moment anywhere separated from
causation.
513. When the visible world is thus approached, it is anywhere neither existent nor non
existent, nor is it notexistentandnonexistent putting itself under causation, reality is not the
subjectofdiscriminationtothewise.
514.Thephilosopherscherishingwrongideasandtheignoranthavetheoriesofonenessand
othernesstheyunderstandnotthattheworld,subjecttocausation,islikeMayaandadream.
515.ThesupremeMahayanaisbeyondtherealmofwords,itsmeaningiswellelucidatedby
me,buttheignorantdonotcomprehend.
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516. [The doctrines] thus advanced by the Sravakas and philosophers are tainted with
jealousytheygoastrayfromreality,becausetheirdoctrinesarefalsetheorisings.
517. Appearance, selfnature, form (samsthanam), and name, depending on these four
conditionsallkindsofimaginationarecarriedon.
1Themeaningofthisandwhatfollowisthis:thereisanabsolutebeingwhichprecludesallform
ofqualification,butwithoutwhichthisworldofcauseandeffectisimpossibletheabsoluteisthusinone
senseunobtainable,andyetinanothersenseitisthereasonofthisexistencesubjecttocausation.
518. Those who believe in the oneness or the manyness [of cause], those who imagine
BrahmagodortheauthorityofIsvara,(330)thosewhotakethesunandthemoonforanelement
theyarenotmysons.1
519.Thosewhoareequippedwithanobleinsightandarethoroughlyconversantwiththe
suchnessofreality,knowwellhowtoturnoverideasandreachtheothershoreoftheVijnana.
520. This is the seal of emancipation belonging to those sons who [have embraced] my
teachingitisreleasedfromexistenceandnonexistence,removedfromcomingandgoing.
521.Ifkarmadisappearsbycausingatransformationintheworldofmatter(rupa)andthe
Vijnanas,permanenceandimpermanencenomoreobtain,andtransmigrationceases.
522.Whenthistransformationtakesplace,theideaofmatterisshakenoff,spacerelations
arebanished,butkarmareleasedfromthefaultofbeingandnonbeingabideswiththeAlaya.
523.WhilematterandVijnanaspassintoannihilation,karmaabideswiththebeingofthe
Alayawhichisnotdestroyed,wherebythereistheunionofmatterandVijnanas.
524. If people's karma which is in combination with them is destroyed, karmasuccession
beingthusdestroyed,therewillbenotransmigration,noattainmentofNirvana.
525. If karma is destroyed together with matter and Vijnanas, and yet is subject to
transmigration,matterwillthensubsistasitdiffersinnowayfromkarma.
526.Mind(citta)andmatterareneitherdifferentnornotdifferentfromdiscriminationthere
isnodistinctionofallthingsastheyareremovedfrombeingandnonbeing.
(331) 527. The Parikalpita and the Paratantra are mutually dependent and are not to be
differentiatedthuswithmatterandimpermanency,theyaremutuallyconditioning.
1Thewholeverseisnotatallclear.
528. Apart from oneness and otherness the [Pari]kalpita is not knowable so with, matter
andimpermanencyhowcanonespeakoftheirbeingandnonbeing?
529.WhentheParikalpitaisthoroughlyunderstood[astoitsnature],theParatantraisnot
bornwhentheParatantraisunderstood,theParikalpitabecomessuchness.
530.WhentheParikalpitaisdestroyedmyDharmaeye(netri)1isdestroyedandtheretakes
placewithinmyteaching[thecontroversyof]assertionandnegation.
531.Inthisway,then,andatthattime,therewillrisedisparagersoftheDharma,noneof
whomareworthtalkingwithastheyaredestroyersofmyDharmaeye.
532.Astheyarenottakenintothecompanyoftheintelligent,theyabandonthelifeofthe
Bhikshu and as they destroy the Parikalpita, they are engaged in controversies asserting and
negating.
533. As their insight is bound up with being and nonbeing, what appears to their
imaginationresemblesahairnet,Maya,adream,theGandharva'scity,amirage,etc.
534. He who studies under the Buddhas may not live together with those who cherish
dualismandaredestroyersofothers.
535. But if there are Yogins who see a being separated from the imagination (332) and
released from existence and nonexistence, he [i. e. a Buddhist] may associate with them [i. e.
suchYogins].
536.Itislikeamineintheearthproducinggoldandpreciousstonesitharboursnocauseof
strifeinit,andyetitfurnishespeoplewithvariousmeansofsubsistence.
537.Likewise,thoughtheessence(gotra)2ofallbeingsappearsvarious,ithasnothingtodo
withkarmaasthevisibleworldisnonexistent,thereisnokarma,noristhepathbornofkarma.
538. As is understood by the wise, all things have no selfbeing, but according to the
discriminationsoftheignorantthingsappeartoexist.
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1T'ang,Wei,or.
2,readafterWei.
539.Ifthingsarenotexistentasdiscriminatedbytheignorant,allthingsbeingnonexistent,
therearenodefilementsforanyone.
540.Becauseofvarietiesofdefilementcherishedbybeingsthereistransmigration,andthe
senseorgans are completed being bound up by ignorance and desire there is the evolution of
beingspossessedofabody.
541.Ifbeingsarenotexistentasdiscriminatedbytheignorant,therewillbenoevolvingof
thesenseorgansinthesebeings,whichisnottheYogin's[view].
542. If beings themselves are not and yet they become the cause of transmigration, then
therewillbeanemancipationwhichisindependentofpeople'sstrivings.
543. If beings are nonexistent to you, how can there be any distinction between the wise
and the ignorant? Nor will there be anything characterising the wise who are disciplining
themselvesforthetripleemancipation.
(333) 544. The Skandhas, personal soul, doctrines, individuality and generality, nosigns,
causation,andsensesoftheseItalkforthesakeoftheSravakas.
545.Nocause,Mindonly,thepowers(vibhuti),thestages[ofBodhisattvahood],theinner
realisation,puresuchnessoftheseItalkforthesakeoftheBodhisattvas.
546. In the time to come there will be disparagers of my teaching who, putting on the
Kashayarobe,willtalkaboutbeingandnonbeinganditsworks.
547. Things born of causation are nonexistentthis is the realm of the wise a thing
imaginedhasnoreality,yetthingsareimaginedbythetheorisers.
548.Inthetimetocometherewillbe[aclassofignorantpeopleheadedby]Kanabhujthey
willtalkaboutthenonexistenceofwork,andwillruinthepeoplewiththeireviltheories.
549.Theworldisoriginatedfromatoms,atomsarecauseless,andthereareninepermanent
substancessucheviltheoriestheyteach.
550. [They say that] substances are produced by substances, and so qualities by qualities
andtheydestroytheselfbeingofallthings[sayingthat]itisanotherbeing.
551. If it is said that originally the world was not and then evolved, it must have had a
beginningbutmystatementisthatthereisnoprimarylimittotransmigration.
(334) 552. If all the innumerable things in the triple world were not and then evolved,
nobodywoulddoubtifhornsgrowonabitch,orashecamel,oradonkey.
553.Iftheeye,form(rupa), and Vijnanawere not and now they are,strawmats,crowns,
cloth,etc.wouldbeproducedfromlumpsofclay.
554.Astrawmatisnotfoundincloth,norclothinastrawmattingwhyisitthatbysome
combinationanythingisnotproducedfromanyotherthing?
555.Thatlifeandthebodysocalledwerenotandthenevolvedallsuchcontroversiesas
thishavebeendeclaredbyme[asuntrue].
556. The statement has been made first [against the philosophers] and their views are
wardedofftheirviewsbeingwardedoff,Iwillmakemyownstatement.
557. While I [first] make a statement in behalf of the philosophical systems, let not my
disciplesbedisturbedby[my]drawingonthedualismofbeingandnonbeing.
558.Thattheworldisbornofasupremesoulandthatchangesareduetothequalities,
thisiswhattheschoolofKapitateachesitsdisciplesbutitisnottherightwayofthinking.
559.Thereisnoreality,nononreality,noristhereany[worldof]causationconditionedby
causationasthereisnothingtobecharacterisedascausation,nonrealityneverhasitsrise.
560. My statement is free from the alternatives of being and nonbeing, is removed from
causeandcondition,hasnothingtodowithbirthanddestruction,andisremovedfromqualified
[andqualifying].
561. When the world is regarded as like Maya and a dream, exempt from cause and
condition,(335)andeternallycauseless,thereisnorisingofimagination.
562. When existence is always regarded as resembling the Gandharva's [city], a mirage, a
hairnet, and as free from the alternatives of being and nonbeing, removed from cause and
condition,andcauseless,thenthemindflowsclearofdefilements.
563.[Thephilosophersmaysaythat]ifthereisnoexternalreality,Mindonlytoowillbe
nonexistent how can Mind exist without objective reality? The [doctrine of] Mindonly1
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[therefore]isuntenable.
564. [Further they may say that] on account of an objective world of realities, people's
minds are aroused how can there be a mind without a cause? [The doctrine of] Mindonly1 is
[therefore]untenable.
565.ButsuchnessandMindonly1arerealitiesbelongingtotheteachingofthewiseneither
thosewhodenynorthosewhoaffirmcomprehendmyteachings.
566.Ifamindissaidtoevolveonaccountofperceivedandperceiving,thisisthemindthat
isoftheworldthentheMindonlyobtainsnot.
567.Whenitissaidthatthereissomethingresemblingbody,property,andabodeproduced
inadreamlikemanner,amind,indeed,isseenundertheaspectofdualitybutMinditselfisnot
dualistic.
568.Asaswordcannotcutitself,orasafingercannottouchitsowntip,Mindcannotsee
itself.
569.Inthestateofimagelessnessthereisnoreality,noParikalpita,noParatantra,nofive
Dharmas,notwofoldmind.2
(336)570.Thedualismofgivingbirthandbeingbornbelongstothenatureofthingswhen
Ispeakofthegivingbirthofthingsthathavenoselfnature,itisonaccountofahiddenmeaning.
571.Ifmultiplicitiesofformsarebornofimagination,therewillbesomethingofobjectivity
in[thenotionof]space,in[thatof]ahare'shorns.
1Forthesecittamatra, T'ang has instead of .Ordinarily is for vijnanamatra or
vijnaptimatra,andnotforcittamatra.InthisrespectWeiisconsistent,forithasthroughout.
2AfterT'ang.
572.Whenanobjectiverealityisofmind,thisrealitydoesnotbelongtoimaginationbut
realitybornofimaginationissomethingotherthanmindandisunobtainable.
573.Inatransmigrationthathasnobeginning,anobjectiveworldnowhereobtainswhen
thereisnonourishingmind,wherecananobjectivesemblancetakeitsrise?
574. If there is any growth from nothingness, horns will grow on a hare let no
discriminationtakeplace,thinkingthatsomethinggrowsoutofnothing.
575.Asthereisnothingexistingnow,sotherewasnothingexistingpreviouslywherethere
isnoobjectiveworld,howcanamindwhichisboundupwithanobjectiveworldtakeitsrise?
576.Suchness,emptiness,[reality]limit,Nirvana,theDharmadhatu,nobirthofallthings,
selfbeingthesecharacterisethehighesttruth.
577.The ignorant, who cherish [the notion of] being and nonbeing, by imagining causes
andconditions,areunabletounderstandthatallthingsarecauselessandunborn.
578.TheMindismanifestedthereisnoobjectiveworldofpluralitieswhosecauseisinthe
beginningless past (337) if there is no objective world since the beginningless past, how does
individualisation1evercometoexist?
579. If anything grows from nothingness, the poor will become rich when there is no
objectiveworld,howcanamindbeborn?Praytellme,OMuni.
580.As all this is causeless, there is neither mind nor objective world as the mind is not
born,thetripleworldisdevoidofdoings.
581613(338341).(ChapterIII,verses86117.)
614.Thestatementthataharehasnohornsismadeoutofthereasoningsconcerningajar,a
garment,acrown,andahornwherethereisnocompletecause,thereisno[real]existencethus
youshouldknow.
1AccordingtoT'ang,viseshahereisevidentlycitta.
615.Thereisnonexistencewhenproofofexistence[isproduced]nonexistencedoesnot
provenonexistenceexistence,indeed,looksfornonexistence,theylookforeachotherandare
mutuallyconditioned.
616. If it is thought, again, that something appears depending on something else, the
somethingthusdependeduponmustbecauseless,butthereisnothingthatiscauseless.
617.If[itissaidthat]thereisanotherrealitywhichisdependedon,thenthismusthavestill
another [reality to depend on] this is committing the fault of nonfinality may it not end in
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reachingnowhere?
618. Depending on leaves, pieces of wood, etc., the magical charm is effected in like
manner,pluralitiesofobjectsdependingonsome[other]objectsaremanifestedtothepeople.
619.Themagicalnetisneithertheleavesnorthepiecesofwood,northepebbles(342)itis
owingtothemagicianthatthemagicsceneisperceivedbythepeople.
620. Thus when something [of magic] depending on some objects is destroyed, dualism
ceasesatthemomentofseeinghowwilltherebeanythingofdiscrimination?
621.Thediscriminatedbydiscriminationexistnot,anddiscriminationitselfdoesnotobtain
discriminationbeingthusunobtainable,thereisneithertransmigrationnorNirvana.
622. Discrimination now being unobtainable, it is not aroused discrimination not being
aroused,howcanamindrise?Mindonlythenisnottenable.
623. When thought is divided into many, the teaching lacks in validity and owing to the
absenceofvalidity,thereisnoemancipation,noristheremultitudinousnessofobjects.
624.Thereisno such objective world as is discriminated by the ignorantwhentheMind
goesastrayonaccountofhabitenergy,itmanifestsitselflikeimages.
625.Allthingsareunbornandhavenothingtodowithbeingandnonbeing:allisnothing
butMindandisdeliveredfromdiscrimination.
626.Fortheignorantthingsaresaidtobecausal,butnotforthewisewhentheselfnature
ofMindisliberated,itbecomespurewherethewisehavetheirabode.
627.Thus,theSamkhya,theVaiseshika,thenakedphilosophers,theBrahmintheologians,
followersofSiva,(343)cherishingviewsbasedonbeingandnonbeing,aredestituteofthetruth
ofsolitude.
628. Having no selfnature, being unborn, being empty, being like Maya, being free from
defilementstowhomisthistaughtbytheBuddhasaswellasbyyourself?
629.ForthesakeoftheYoginswhoarepureinmind,spiritualdiscipline(yoga)istaughtby
theBuddhaswhoarefreefromtheoriesandspeculations,andsuchisalsoproclaimedbyme.
630. If all this is the Mind, where does the world stand? Why are men seen coming and
goingonearth?
631. As a bird moves in the air according to its fancy without abiding anywhere, without
dependingonanything,asifmovingonearth
632.Sopeoplewithalltheirdiscriminationmovealong,walkaboutintheMinditselflikea
birdmovingintheair.1
633. Tell me how something looking like body, property, and abode rises from the Mind.
Howdoesappearancetakeitsrise?WhyisMindonly?Praytellme.
634. Body, property, and abode are appearances and their rise is due to habitenergy
appearancesarebornofirrationality(ayukta),theirriseisduetodiscrimination.
635. Objectivity discriminated makes the world, a mind takes its rise from [recognising]
objectivitywhenitisclearlyperceivedthatwhatisseenistheMinditself,discriminationceases.
(344) 636. When discrimination is seen [as to its true nature, it is noticed that] name and
sensearetobedisjoined(visamyukta),2thenbothknowledgeandknowerwillbediscarded,and
oneisreleasedoftheSamskrita.
1 This means that in spite of our discriminations and imaginings we cannot get away from the
control of Mindonly, which is, religiously expressed, Amitabha Buddha pursues sentient beings, as is
taught in Shin Buddhism, in spite of their struggle to run away from his allembracing love. Thus
interpreted,thisversegivesusanewoutlookinthephilosophyoftheLankavatara.
2ThisisthereadingofT'ang.
637.Toabandonbothnameandsense,thisisthewayofalltheBuddhas1thosewhowish
togetenlightenedinanyotherwaywillnotattainenlightenmentforthemselves,norforothers.
639.Whentheworldisseendetachedfromknowledgeandknowability,thereisnomeaning
toit,anddiscriminationceasestogoforth.
640.Byseeinginto[thenatureof]Mindthereisthecessationofdiscriminationasregards
worksandwordsbynotseeinginto[thetruenatureof]Selfmind,discriminationevolves.
641.FouroftheSkandhasareformless(arupina), they cannot be numbered the elements
differfromoneanother,howcantheyproducesuchpluralitiesofforms(rupa)?
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642. When [the notion of] individuality is abandoned, we have no elements, primary and
secondaryif[wesaythat]formisproducedbyotherqualities,whynotbytheSkandhas?2
643. When one is emancipated from the Ayatanas and Skandhas, seeing them as free of
individualsigns,thenthemindisliberatedbecauseofseeingtheegolessnessofthings.
(345)644.Fromthedifferentiationofanobjectiveworldandthesenses,theVijnanaissetin
motionineightwaysthustheaspects[ofselfnature]3arethree,butwhenimagelessnessobtains
theyallcease.
645.Whendualismischerished,theAlayasetsupintheManastheconsciousnessofanego
anditsbelongings,andtheVijnanaswhenthisispenetratinglyperceived,theyallsubside.
646.Whentheimmovableisseen,onenessandothernessbeingdiscarded,thentherewillbe
nomorediscriminatingofthetwo,egoanditsbelongings.
1ReadafterT'ang.TheSanskrittextistooobscureforintelligentreading.
2Notclear.
3Thatis,Svabhavalakshana.
647. Nothing evolving, there is no growth, nor is there any cause to set the Vijnanas in
actionworkandcausebeingremoved,thereiscessationandnothingisaroused.
648. Pray tell me the why of discrimination, of Mindonly, and of the world. Why is the
worldsaidtobedisjoinedfromcauses,discardingqualifiedandqualifying?
649.TheMindisseenasmanifoldwhenvisibleformsarediscriminatedasitisnotclearly
perceivedthatwhatisseenisoftheMind,thereissomethingotherthantheMind,because[the
dualismof]amindandanexternalworldisclungto.
650.When[theworld]isnotunderstoodwithintelligencethereisnihilism[but]theMind
beingasserted,howisitthatthisdoesnotgiverisetorealism(astitvadrishti)?
651.Discriminationisneitherexistentnornonexistent,therefore,realismdoesnotariseas
itisclearlyunderstoodthatwhatisseenisofMindonly,nodiscriminationissettowork.
652. Discrimination not rising, there is a turningback (paravritti), and there is no
dependence on anything (346) when things are regarded as subject to causation, the fourfold
propositionobstructs[thewayoftruth].
653. Different expressions are distinguished but none is verifiable in all these there is a
necessaryimplicationwhichrisesfromthenotionofaprimarycausalagency.1
654.Bymaintainingthecombinationofcausesandconditions,aprimarycausalagencyis
wardedoffwhenachainofcausesisheldtobeimpermanent,thefaultofpermanencyisavoided.
655.Thereisneitherbirthnordestructionwheretheignorantseeimpermanencynothingis
everdestroyed,whatisseen[asreal]isdueto[theideaof]acausalagency. 2 Howistheunseen
[born]?Bywhatdoestheimpermanentworldcomeintoexistence?
656.(Secondlineonly,ChapterIII,verse62.)
1Notquiteclear.
2IntheSanskrittextthislineismadetobelongtothenextverse,whichiswrong.
657662(347).(ChapterIII,verses6268.)
663.Thegods,theAsuras,mankind,theanimals,hungryghosts,andYama'sabodethese
sixpathsofexistenceareenumerated,wheresentientbeingsareborn.
664.Accordingtoone'skarma,beitsuperior,inferior,ormiddling,oneisborninthese[six]
pathsguardingallthatisgood,[onewillattain]anexcellentemancipation.
665. The company of the Bhikshus is taught by you that there is birth and death at every
momentpraytellmeitsmeaning.
666.Asoneformchangesintoanother,soisthemindbornandbrokenupthenceItellmy
discipleshowuninterruptedlyandmomentarilybirth[anddeath]takesplace.
667.Inlikemannerdiscriminationalsorisesanddisappearswitheverysingleformwhere
thereisdiscrimination,therearelivingbeingsoutsideofittherearenolivingbeings.
668. At every moment there is a disjunction, this is called causation (348) when one is
liberatedfromthenotionofform(rupa),thereisneitherbirthnordeath.
669. When dualism is upheld, there rise causationborn and nocausationborn, ignorance
andsuchness,etc.nottobedualisticissuchness.
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670. When causation[born] and nocausationborn [are distinguished], things are

differentiated,therearepermanency,etc.,thereareeffect,cause,andcausation.
671.Aslongasthenotionofcauseandeffectisupheld,thereisnodifferencebetweenthe
philosophersthisisyourteachingaswellasthatof[other]BuddhasOMahamuni,sucharenot
thewiseones.
672. Within the body, measuring one vyana,1 there is a world the cause of its rising, the
attainingofcessation,andthepath(pratipad)thisIteachtosonsoftheVictor.
673.ByclingingtothethreeSvabhavas,perceived[orgrasped]andperceiving[orgrasping]
aremanifestedthesimplemindeddiscriminateobjectsasbelongingtotheworldandtothesuper
world.
1Themeasureoftwoextendedarms.
674.FromtheviewpointofrelativitythenotionofSvabhavahasbeenupheld,butinorder
towardoffonesidedviewstheSvabhavaisnottobediscriminated.
675. As faults and defects are sought, the principle is not established, nor is the mind
[properly]settoworkthisisduetotherisingofdualisticnotionsnondualityissuchness.
(349) 676. [If one should think that] the Vijnana, etc. are originated by ignorance, desire,
andkarma,thisiswrong,forthefaultofnonfinalityiscommittedthisbeingcommitted,therise
oftheworldbecomesimpossible.
677.Thefourfolddestructionofthingsistoldbytheunenlighteneddiscriminationissaidto
riseintwoways[infact,]thereisnoexistence,nononexistence.Whenoneisreleasedfromthe
fourfoldproposition,oneabandonsdualism.
678. Discrimination may rise in two ways, but when it is seen [in its true nature], it will
never rise [again] for in all things not being born there is the awakening of intelligence but1
wherethereisthebirthofthings,thisisowingtodiscriminationletonenotdiscriminate.
679.2Praytellme,OLord,aboutthetruthinordertocheckdualisticviews,[sothat]Iand
othersmaynotcherishthe[dualismof]beingandnonbeing.
680. And [thus] we may keep ourselves away from the philosophers' teachings and also
from the Sravakas and Pratyekabuddhas for it behoves the Bodhisattvas not to lose the life of
enlightenmentasrealisedbytheBuddhas.
681.Tobedeliveredfrom[thenotionof]causeandnocause,nottobeborn,andbeingone
these are synonyms [the ignorant] are bewildered by them, but the wise always rise above
them.
1Thatwhichfollowsformsthefirsthalfofverse678intheSanskrittext.
2Theverse679hereiscomposedofthesecondhalfof679andthefirstlineof680intheSanskrit
text.
682.Allthingsappearlikeacloud,amultitudeofclouds,arainbowtheyarelikeavision,a
hairnet,Maya,etc.,theyarebornofselfdiscriminationandyetthephilosophersdiscriminatethe
worldasbornofaselfcreatingagency.
683. Not being born, suchness, reality, limit, and emptiness, these are other names for
form(rupa)oneshouldnotimagineittomeananothing.
(350)684.Intheworld[anothernameof]hasta(hand)iskaraIndra[isalsocalled]Sakra
andPurandarainthesameway[therearemanysynonyms]forthisexistenceandoneshouldnot
imagineittomeananothing.
685. Emptiness is no other than form, so is nobirth one should not imagine anything
differentfromthisifonedoes,faultyviewswillfollow.
686. Because of objective appearances being asserted, there is general discrimination
(samkalpa)andparticulardiscrimination(vikalpa) because of imagination (parikalpa)thereare
longandshort,squareandround,etc.
687.GeneraldiscriminationbelongstotheCitta,imaginationtotheManas,andparticular
discriminationtotheManovijnana[butreality]isneitherthequalifiednorthequalifying.
688.Whatisregardedbythephilosophersasunbornismyownteachingwronglyviewed,
and [the latter is] imagined to be indistinguishable [from theirs], but this is submitting a faulty
argument.
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689. Those who have acquired the knowledge of proper reasoning by making use of [the
ideaof]nobirthanditsmeaning,aresaidtohaveanunderstandingofmydoctrine.
690.Inordertocrushthephilosophicalviews,notbeingbornissaidtomeannothavingany
abodeknowingwhatdualismmeans,Iteachthedoctrineofnobirth.
691.Areallthingstoberegardedasunborn,ornot?Praytell,OMahamuni.Thedoctrineof
causelessness,nobirth,therisingofexistence,alltheseareheldbythephilosophers.
(351)692.1IteachMindonlywhichisremovedfrom[thedualismof]beingandnonbeing.
Oneshoulddiscard[theviewof]birthandnobirthwhichcausesvariousphilosophicaltheories.
1 The first half of this verse numbered 692 in the Sanskrit text is evidently inserted here by
mistake,andisnottranslatedandthefirsthalfofthefollowingverseisbroughtoverheretocomplete
691.Thenumbering,therefore,from692to694isalteredinthistranslation.
693.Inthedoctrineofcauselessness,ofnobirth,ofbirth,thenotionofacausalagency[is
involved]onwhichtheydepend.Effortlessdeedscomefromnothingness,anddeeds[asordinarily
performed]aremixedwithmotives.
694.Tellmethe[right]viewthatgoeswithskilfulmeans,originalvows,etc.howdoesthe
society[oftheholyones]comeintoexistencewhenallthingsarenot?
695.Byseparatingoneselffrom[thedualismof]perceivedandperceiving,thereisneither
evolution nor cessation the mind is born as views are cherished as regards one existence or
another.
696. Things are said to be unborn, how is this? Pray tell me. Sentient beings do not
understandit,soitoughttobeexplained.
697. Pray explain to me, O Mahamuni, all the contradictions [involved in the statements
made] before and after, to escape the errors of the philosophers and to be released from the
pervertedtheoryofcausation.
698.Praytellme,OMostExcellentofTeachers,regardingcessationandcomingbackinto
existence, in order to be released from being and nonbeing, and yet not to destroy cause and
effect.
699. Pray tell me as to the graded succession of the stages, O Lotuseyed One1 for the
worldcherishesdualismandisbewilderedwithwrongviews.
(352)700.Foronaccountof[thewrongviewsconcerning]birth,nobirth,etc.,thecauseof
serenityisnotrecognised,thereisnosociety[oftheholyones]forme,andIhavenochanceto
discourseonthenatureofbeing.
701.Thereiserrorwheredualismismaintained,buttheBuddhasarethoroughlyfreefrom
dualismallthingsareempty,momentary,havenoselfnature,andhaveneverbeenborn.
1Padmaikshana!accordingtoT'ang.
702. Discriminations are carried on by those who are enveloped by evil theories and
doctrines,butnotbytheTathagataspraytellmeabouttheriseandcessationofdiscrimination.
703. Accumulated by false reasonings, there is a combination of varieties of appearances
[andVijnanas],whereby[eachVijnana]takesinanobjectivefieldaccordingtoitsclass.
704.Recognisingexternalforms,discriminationissetinmotionasthisisunderstoodand
themeaningofrealityisseenasitis,themindconformsitselftothenatureofthewiseandisno
moresetinmotion.
705. The elements being rejected, there is no birth of things, but as the elements as
appearancesarealwaystheMind,oneunderstandswhatismeantbynobirth.
706. Do not discriminate discrimination, the wise are those who are free from
discriminationwhendiscriminationiscarriedon,thereisdualismwhichdoesnotleadtoNirvana.
707.Bythestatementofnobirth,MayaisseenanddestroyedwhenMayaismadetobe
bornofnocausation,thisinjuresthetruthofthestatement.
(353)708.Themindistoberegardedasareflectedimageoriginatinginthebeginningless
pastitissomethingofrealitybutnotrealityitselfoneshouldrealiseittrulyasitisinitself.
709.Thenatureofbirth[orexistence]islikeanimageappearinginamirror,which,whileit
isdevoidofonenessandotherness,isnotaltogethernonexistent.
710. Like the Gandharvas' city, Maya, etc., which appear depending upon causes and
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conditions,thebirthofallthingsisnotnobirth[inarelativesense].
711. It is on account of general usage that a dualistic discrimination is set up as regards
personsandthingsbutthisisnotclearlyunderstoodbytheignorantsothat[thethoughtof]an
egosoulandindividualobjectsischerished.
712.Therearefive[classesof]Sravakas,theSravakas[thatis,hearers]generally,thosewho
are attached to the doctrine of causation, those who are Arhats, those who are dependent upon
theirownpower,andthosewhoaredependentupon[thepowerof]theBuddha.
713. Timeinterruption, destruction, the highest reality, and mutualitythese four are
imagined as involved in the idea of impermanency by the ignorant who are not endowed with
intelligence.
714.Theignorantaddictedtodualismcherish[suchthoughtsas]dualities,atoms,original
matter,andprimarycause,andfailtounderstandthemeansofemancipation,becausetheyadhere
tothealternativesofbeingandnonbeing.
(354)716.Theprimaryelementsareofdifferentqualities,andhowcantheyproduce1this
worldofmatter(rupa)?[Eachof]theelementshasitsownseatwhatare[regardedas]secondary
elementsarenotmadebythem.
717.Fireburnsmatter(rupa),thenatureofwateristowet,thewindscattersmatterhow
canmatterbeproducedbytheelements[whentheyareofsuchcontradictingnatures]?
718.TheRupaskandha(matter)andtheVijnana(Skandha)therearethesetwoSkandhas
andnotfivetheyaredifferentnamesfortheSkandhasofthisIhavetalkedinahundredways.
719.Bytheseparationofmindfromwhatbelongstoit,thepresentworldevolves[various]
forms[ofmatter]areinseparablyconjoinedwithoneanothermatterismind[made],andisnot
elementmade.
720. Blue, etc., are to be referred to white, and white to blue cause and effect being
produced[inthesamemutualway],bothbeingandnonbeingareemptiness.
721.Effectandeffectingandeffected,coldandheat,qualifiedandqualifying,suchlike
andall[otherthings]arenottobeexplainedawaybytheories.
722.TheCitta,ManasandthesixVijnanasarebynatureunitedandremovedfromoneness
andothernesstheyareevolvedfromtheAlaya.
1AfterT'ang.
723.TheSamkhyaandtheVaiseshikafollowers,thenakedphilosophers,andtheadvocates
ofIsvarathecreator,areaddictedtothedualismofbeingandnonbeing,anddonotknowwhat
solitaryrealityis.1
(355) 724. Varieties of forms (sansthana) and figures (akriti) are not produced by the
primaryelementsbutthephilosophersdeclarethemtooriginatefromtheelementsprimaryand
secondary.
725.Asthephilosophersimaginecausesotherthantheunborn,theydonotunderstand,and
becauseofstupiditytheyupholdthedualismofbeingandnonbeing.
726.Thereisatruth(tattva)characterisedbypurityitisunitedwiththeCittabutdisunited
withtheManas,etc.itabideswithknowledge.
727.Ifkarmaisform(rupa),itwillbethecauseoftheSkandhasandtheobjectiveworld
beingswithoutattachmentwillnotbeabiding[even]intheworldofformlessness.
728. That egolessness is the true doctrine follows from the nonexistence of beings the
advocateofnonegoisadestroyer,2causingeventhecessationoftheVijnana.
729.Therearefourabodesofit,howdoesitarisefromthenonexistenceofform?Asthere
isnothingexistentinnerlyoroutwardly,noVijnanasarise.
730.ThetheoriserswishtoseetheSkandhasinthemiddleexistencelikewise,[theywish,]
abeingbornintheworldofformlessnessisofnoformwhatelseisthere?
731. [If one says that] emancipation is attained without exerting oneself, as there are no
beings,noVijnanas,thisisnodoubtaphilosopher'stheorythetheorisersdonotunderstand.
732. If form is to be found in the world of formlessness, it is not visible (356) its non
existencecontradictsthetruth,thereisneitheravehiclenoradriver.3
1Arepetitionofverse627.
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2Literally,cuttingoff(chela).
3Thestatementsaboutformherearenotquiteintelligible.
733.TheVijnana,bornofhabitenergy,isunitedwiththesensesthereareeightkindsofit,
theydonotgrasponefieldallatonce.1
734. When form is not evolved, the senses are not the senses therefore, the Blessed One
declaresthatthesenses,etc.arecharacterisedwithmomentariness.
735.Howwithoutdeterminingform(rupa)cantheVijnanatakeitsrise?Howwithoutthe
risingofknowledgecantransmigrationtakeplace?
736.Topassawayinstantlyafterbirth,thisisnottheteachingoftheBuddhasnoristhere
the uninterruptedness of all things as discrimination moves about, one is born in the various
paths.
737.Thesensesandtheirobjectiveworldsaremeantforthestupidbutnotforthewisethe
ignorantgraspafternames,thewisecomprehendthemeaning.
738. The sixth [Vijnana] is not to be understood as nonattachment, or as attachment the
wisewhoaredevoidofthefaultofbeingarenotcommittedtoadefinitetheory.
739.Thosetheoriserswhoarewithoutknowledgearefrightenedateternalismandnihilism
(357)theignorantareunabletodistinguishbetweentheSamskrita,theAsamskrita,andtheego
soul.
740.[Someimaginetheegosoul]tobeonewiththeCitta,[others]tobedifferentfromthe
Manas,etc.,attachment2existsinonenessaswellasinotherness.3
741.Ifattachmentisdeterminedandmindandwhatbelongstoitaredesignated,howisit
thatonaccountoftheattachmentthereisthedeterminationbyoneness?4
1Notclear.
2 Dana evidently stands here for upadana, as is understood by T'ang. However, this and the
followingtwoorthreestanzasaredifficulttounderstandveryclearlyastherearenoreferencesinthetext
totheideasdiscussedhere.ProbablytheycontainallusionstotheAbhidharmadoctrines.
3ReadafterT'ang.
4Thisisnotclear.Anumberofversesinthesepagesthatgivenosenseasfaraswecanseeintheir
several connections are not at all in cognation with the general thoughts of the Lanka. Are they later
additionstakenfromsomewhereelse?
742.Byreasonofattachment,attainment,karma,birth,effect,etc.,theyarebroughttothe
goallikefirethereisresemblanceandnonresemblanceintheprinciple.1
743. As when fire burns, the burned and the burning are simultaneously there, so is
attachmenttoanegosoulwhatisitthatisnotseizedbythetheorisers?
744.Whetherthereisbirthornobirth,themindshinesforthallthetimewhatillustrations
willthetheorisersproducetoprovetheirnotionofanegosoul?
745. Those theorisers who are destitute of the principle are lost in the forest of Vijnanas
seekingtoestablishthetheoryofanegosoul,theywanderabouthereandthere.
746. The ego (atma) characterised with purity is the state of selfrealisation this is the
Tathagata'swomb(garbha)whichdoesnotbelongtotherealmofthetheorisers.
747. When one thus knows what are the characteristics of attached and attaching by the
analysisoftheSkandhas,thererisestheknowledgeoftheprinciple.
(358)748.TheAlayawheretheGarbha(womb)isstationedisdeclaredbythephilosophers
to be [the seat of] thought in union with the ego but this is not the doctrine approved [by the
Buddhas].
749.Bydistinctlyunderstandingit[i.e.thedoctrine]thereisemancipationandinsightinto
thetruth,andpurificationfromthepassionswhichareabandonedbymeansofcontemplationand
insight.
750.TheMindprimarilypureistheTathagata'sGarbhawhichisgoodbutisattachedto[as
anegosoul]bysentientbeingsitisfreefromlimitationandnonlimitation.
751.Asthebeautifulcolourofgoldandgoldamongpebblesbecomevisiblebypurification,
soistheAlayaamongtheSkandhasofabeing.
752. The Buddha is neither a soul nor the Skandhas, he is knowledge free from evil
outflowsclearlyperceivinghimtobeeternallyserene,Itakemyrefugeinhim.
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753.TheMind,primarilypure,iswiththesecondarypassions,withtheManas,etc.,andin
unionwiththeegosoulthisiswhatistaughtbythebestofspeakers.
1Isthiscorrect?
754.TheMindisprimarilypure,buttheManas,etc.,areotherthanthatvarietiesofkarma
areaccumulatedbythem,andthustherearedefilementsgivingrisetodualism.
755.Theego[primarily]purehasbeendefiledonaccountoftheexternalpassionssincethe
beginninglesspast,(359)andwhathasbeenaddedfromoutsideislikea[soiled]garmenttobe
washedoff.
756.Aswhenagarmentiscleansedofitsdirt,orwhengoldisremovedfromitsimpurities,
theyarenotdestroyedbutremainastheyaresoistheegofreedfromitsdefilements.
757.Imaginingthatamelodioussoundobtainsinalute,aconchshell,orinakettledrum,
theunintelligentthusseeksomethingofanegosoulwithintheSkandhas.
758.Asonetriestofindpreciousstonesinthetreasurehouse,orinwater,orunderneaththe
ground,wheretheyareinvisible,sodo[theyseek]asoulintheSkandhas.
759.Astheunintelligentcannottakeholdofamindandwhatbelongstoitasagroup,and
theirfunctionswhichareconnectedwiththeSkandhas,so[theycannotfind]anegosoulinthe
Skandhas.
760. As the womb is not visible to the woman herself who has it, so the egosoul is not
visiblewithintheSkandhastothosewhohavenowisdom.
761.Liketheessenceofthemedicinalherb,orlikefireinthekindling,thosewhohaveno
wisdomdonotseetheegosoulwithintheSkandhas.
762. Trying to find permanency and emptiness in all things, the unenlightened cannot see
themsowiththeegosoulwithintheSkandhas.
763. When there is no true egosoul, there are no stages, no selfmastery, no psychic
faculties,nohighestanointing,noexcellentSamadhis.
(360)764.Ifadestroyershouldcomearoundandsay,"Ifthereisanego,showittome"a
sagewoulddeclare,"Showmeyourowndiscrimination."1
1Thestatementssofarmadehereregardinganegosoul(atmanorpudgala)astheystandseemto
contradictoneanother,andsomereallyviolatetheBuddhistdoctrineofNonatmanasfarasweknow.
765.ThosewhoholdthetheoryofnonegoareinjurersoftheBuddhistdoctrines,theyare
givenuptothedualisticviewsofbeingandnonbeingtheyaretobeejectedbytheconvocation
oftheBhikshusandarenevertobespokento.1
766. The doctrine of an egosoul shines brilliantly like the rising of the worldend fire,
wipingawaythefaultsofthephilosophers,burninguptheforestofegolessness.
767.Molasses,sugarcane,sugar,andhoneysourmilk,sesameoil,andgheeeachhasits
owntastebutonewhohasnottasteditwillnotknowwhatitis.
768.TryingtoseekinfivewaysforanegosoulintheaccumulationoftheSkandhas,the
unintelligentfailtoseeit,butthewiseseeingitareliberated.
769. By means of illustrations furnished by the sciences, etc., the mind is not accurately
determinedastothemeaningcontainedinit,howcanoneaccuratelydetermineit?
770. Things are differentiated but the Mind is one this is not perceived the theorisers
[imagineit]tobecauselessandnotfunctioning,whichisamistake.
771. When the Yogin reflects upon the mind, he does not see the Mind in the mind an
insight comes forth from the perceived [i. e. the world] whence is the rising of this perceived
[world]?
(361)772.IbelongtotheKatyayanafamily,descendingfromtheSuddhavasaIteachthe
DharmainordertoleadsentientbeingstothecityofNirvana.
773. This is the course of the past I and those Tathagatas have generally disclosed the
meaningofNirvanainthreethousandsofthesutras.
1ThisandthefollowingverseagainseemtocontradicttheBuddhistdoctrineofnonego.Itisnot
easy to determine the purport of these verses as they stand all by themselves without any explanatory
prose.InfacttheseversesintheSagathakamwhichhavenodirectconnectionwiththemaintext,except
those that are quite obvious in meaning, are mostly difficult to know precisely what they intend to
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signify.
774.Notintheworldofdesirenorin[theworldof]noformisBuddhahoodattainedbutat
theAkanishthaintheworldofformoneisawakenedtoBuddhahoodbygettingridofgreed.
775.Theobjectiveworldisnotthecauseofbondagethecauseisboundupintheobjective
worldthepassionsaredestroyedbyknowledge,whichisasharpswordgainedbydiscipline.
776.Howisnonegopossible?HowarethingslikeMaya,etc.?Howaboutbeingandnon
being?Ifsuchnessrevealsitselftotheignorant,howisnonegononexistent?1
777. Because of things done and of things not done, the cause is not the producer all is
unborn,andthisisnotclearlyrecognisedbytheignorant.
778.Thecreatingagenciesareunbornboththecreatedandtheconditionsofcausalityare
unbornwhyisimaginationcarriedonasregardscreatingagencies?
779. The theorisers explain a cause to consist in the simultaneity of antecedent and
consequentthebirthofallthingsistoldbymeansofalight,ajar,adisciple,etc.
780.TheBuddhasarenotSamskritamade,butareendowedwiththemarks[ofexcellence]
(362)theybelongtothenatureofaCakravartintheBuddhasarenotsonamedbecauseofthese
[marks].
781. What characterises the Buddhas is knowledge (jnana) it is devoid of the defects of
intellection (drishtidosha) it is an insight attained by selfrealisation, it is removed from all
defects.
782.Thereligiouslife(brahmacarya)isnotfoundinthoseespecially,whoaredeaf,blind,
oneeyed,dumb,aged,young,norinthosewhoaregivenuptothefeelingofenmity.
783.Theworldrulerisendowedwiththecelestialmarksandthesecondarycharacteristics
though not manifested. They become, however, manifested in some of the homeless monks and
notinanybodyelsesoitisdeclared.
784. After the passing of the Leader of the Sakyas, these will follow me: Vyasa, Kanada,
Rishabha,Kapila,andothers.
1Isthiscorrectreading?
785.Thenonehundredyearsaftermypassing,Vyasa'sBharatawillappear,thePandavas,
theKauravas,Rama,andthentheMaurya.
786.TheMaurya,theNanda,theGupta,andthentheMlecchawhoarebadkingsafterthe
Mlecchawillrageawarfare,andthentheageofvice(363)andafterthisageofvice,thegood
Dharmawillnomoreprevailintheworld.
787.Afterpassingthroughtheseagestheworldwillbethrownintoconfusionlikeawheel
fireandthesunbeingunited,theworldofdesirewillbeconsumed.
788. The heavens will again be restituted and therein the world will take its rise, together
withitsfourcastes,kings,Rishis,andtheDharma.
789.TheVedas,worship,andcharitywillagainprevailwiththerevivaloftheDharmaby
narratives,1 histories, prosecompositions, commentaries, annotations, thusIhaveheard's, etc.,
theworldwill[again]fallintoconfusion.
790. Preparing properlycoloured cloth, have it further cleaned, have the cloth dyed with
bluishmudandcowdungmakingitnondescriptincolour,sothatthebodymaybecoveredwith
robesineverywaydifferentfromtheappearanceofthephilosophers.
791. Let the Yogin preach the doctrine, which is the badge of the Buddhas let him drink
waterfilteredthroughaclothandcarrythehipstringinduetimelethimgoaboutbeggingand
keepawayfromthingsvile.
(364)792.Hewillbeborninaheavenfilledwithlight,andtheothertwowillappearamong
mankinddecoratedwithpreciousstoneshewillbebornasagodandaworldlord.
793.Intheabodeoflightheenjoysthefourworldsbymeansoftheteachingbasedonthe
Dharmabutafteralongreignovertheworldshewillretrogradeonaccountofdesire.
794.Thustherearethegoldenage,theageoftriads,theageoftwo,andtheageofvicethe
LionoftheSakyaswillappearintheageofvice,Iandothersinthegoldenage.
1Literally,"Soindeeditwas."
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795. Siddhartha of the Sakya family, Vishnu, Vyasa, Mahesvarasuch other philosophers
willappearaftermypassing.
796.TherewillbetheteachingoftheLionoftheSakyastoldinthethusIhaveheard's,and
thatofVyasainthenarratives(soindeeditwas),andthepastevents.
797.VishnuandMahesvarawillteachaboutthecreationoftheworldthingslikethiswill
takeplaceaftermypassing.
798. My mother is Vasumati, my father is the wise Prajapati I belong to the Katyayana
family,andmynameisVirajatheVictor.
799.IwasborninCampa,andasmyfatherandgrandfather,beingdescendantsofthelunar
race(somavamsa),[myfamilyname]is"TheMoonProtected"(somagupta).
(365)800.Makingvows,Ishallbecomeahomelessmendicantandteachthedoctrineina
thousandwaysMahamatibeinggivenassuranceandanointed,IshallenterintoNirvana.
801. Mati will hand [the doctrine] over to Dharma and Dharma to Mekhala but Mekhala
andhisdisciplebeingtooweak[thedoctrine]willdisappearattheendoftheKalpa.
802.Kasyapa,Krakucchanda,andKanaka,whoaretheremovers,andI,Viraja,andothers
theseBuddhasallbelongtothegoldenage.
803.AfterthegoldenagetherewillappearaleaderbythenameofMati,whoisagreathero
(mahavira)wellacquaintedwiththefiveformsofknowledge.
804.Notintheageoftwo,notintheageoftriads,notintheageofvice,whichwillcome
after,butinthegoldenageworldteacherswillappear,andattainBuddhahood.
805. Without removing the marks, without cutting it into tens,1 have the upper garment
patchedwithspotsliketheeyesinthetailofapeacock.
806. Let the space between the eyes be two or three fingers apart if the patches are
otherwisedistributeditwillexciteintheignorantadesiretopossess.
1Isthisright?
807. Let the Yogin always keep the fire of greed under control, be bathed in the water of
knowledge, and practise the triple refuge, and exert himself diligently throughout the three
periods.
(366)808.Whenanarrow,orastone,orapieceofwood,issentforthbymeansofabowor
sling,onehitsandanotherfallssoitiswithgoodandbad.
809. The one cannot be the many, for then nowhere would diversities be seen. Let all
receiversbelikethewind,anddonorsbeliketheland.
810.Iftheonewerethemany,allwouldbewithoutacausalagencythisisthedestruction
ofacausalagency,whichistheteachingofthetheorisers.
811.[Theirteaching]willbelikealamp,likeaseed,becauseofsimilitudebutwhereare
themany?Iftheonebecomesthemany,thisistheteachingofthetheorisers.
812. From sesame no beans grow, rice is not the cause of barley, wheat does not produce
cornhowcantheonebethemany?
813. There will be Panini, author of the Sabdanetri, Akshapada, Vrihaspati Pranetri the
LokayatawillbefoundinBrahmagarbha.
814. Katyayana will be the author of a sutra, and Yajnavalka will be like him Bhudhuka
willwriteastronomicalworkstheywillappearintheageofvice.
(367)815.Balinwillappeartopromotethewelfareoftheworld,thehappinessofmankind,
hewillbetheprotectorofallthatisgoodBalinthekingwillbeagreatruler.
816.Valmika,Masuraksha,Kautilya,andAsvalayana,whoarehighlyvirtuousRishis,will
appearinthefuture.
817.Siddharthaofthe Sakya family, Bhutanta, Pancacudaka, Vagbaliratha,Medhavinwill
appearinthetimesthatfollow.
818.WhenItakemyabodeintheforestground,Brahma,chiefofthegods,willgivemethe
hairyskinofadeer,astaffmadeofwood,agirdle,andadiscus.
819. The great Yogin will be called Viraja the Muni, the teacher and pointer of
emancipationheisthebadgeofalltheMunis.
820.Brahmawithhisretinuesandmanygodswillgivemeanantelope'sskinfromthesky,
andthentherulerwillvanish.
821.WhenIamintheforestground,IndraandVirudhakaandothers,accompaniedbythe
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celestialbeings,willgivememostexquisitegarmentsandabeggingbowl.
(368)822.Seekingforacauseinthedoctrineofnobirth,[onemaysaythat]thatwhichis
unborn is born, too, [and imagine that] the nobirth [theory] is [thereby] established but this is
doneinwordsonly.
823828.(ChapterVI,verses1217.)1
829.Thatthemindissetinmotionbyignorancewhichhasbeenaccumulatedbythought
sincebeginninglesspast,thatitisboundtobirthanddestructionthisistheimaginationofthe
theorisers.
830.TheSamkhyaphilosophyistwofold.Thereistransformationowingtoprimarymatter
(369)inprimarymatterthereisaction,andactionisselforiginating.
831.Primarymatteriswithallexistingbeings,andqualitiesareregardedasdifferentiated,
variousareeffectsandcauses,notransformationtakesplace.
832.Asquicksilverispureandnotsoiledbydirt,soistheAlayapure,beingtheseatofall
sentientbeings.
833.Theonionodourofonion,thewombofapregnantwoman,thesaltinessofsalt,etc.
doesnot[each]evolveliketheseed?
834.Othernessisnototherness,soisbothnessnotbothnesstobeisnottobeattachedto,
thereisneithernonbeingnortheSamskrita.
835.[Tosaythat]anegoisfoundintheSkandhasislikesayingthatthehorsenatureisin
the cownature, which has nothing to do with it we may speak of the Samskrita and the
Asamskrita,butthereisnoselfnature.
1 It is noteworthy that the repetitions grow less as we approach the end and that the subjects
referredtoarelesscongruouswiththoseofthetext.TheSagathakammaybeanindependentcollection.
836. Defiled by logic, by the traditional teachings (agama),1 by wrong views, by

speculation,theyarenotabletoascertaindefinitelyabouttheego,whichtheysayisbutitdoes
notexistinanywayotherthanclinging.
837.ItiscertainlytheirmistaketothinkthattheegoisperceivablealongwiththeSkandhas
byreasonofonenessandothernessthetheorisersarenotenlightened.
838. As an image is seen in a mirror, in water, or in an eye, (370) so is the soul in the
Skandhasdevoidofonenessandotherness.
839.Letitbeknownthatthosewhoreflectandpractisemeditationcanbereleasedfromthe
eviltheoriesbytrainingthemselvesinthethreethings:thepath(marga),thetruth(satya),andthe
insight(darsana).
840.Asaflashoflightningisseenandunseenasthesunpassesthroughaslitofadoor,so
isthetransformationofallthingsitisnotasitisimaginedbytheignorant.
841.BeingconfusedinmindtheignorantviewNirvanaasthedisappearanceoftheexistent
butsincethewiseseeintoreality(sadbhava)asitabidesinitself,theyhaveatruerinsight.
842.Transformation[whichistheactualstateofexistence]istobeascertainedasremoved
from birth and destruction, devoid of existence and nonexistence, released from qualified and
qualifying.
843. Transformation is to be ascertained as having nothing to do with the philosophical
doctrines,withnamesandforms,andgivinganabode2toviewsofaninnerego.
844.Withthe[pleasant]touchesofthegodsandtheharassingsofthehells,ifitwerenotfor
themiddleexistence,noVijnanaswouldeverevolve.3
845. It should be known that the wombborn, the eggborn, the moistureborn, and other
variousbodiesofsentientbeingsarebornofthemiddleexistenceanddescendintothe[six]paths
ofexistence.
1AfterT'ang.
2"Destroying",accordingtoT'ang.
3ReadafterT'ang.
846. To say that the passions are quieted and destroyed apart from right reasoning and
scriptural teaching, (371) is the view and discourse of the philosophers, which is not to be
practisedbytheintelligent.
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847. One should first examine into the nature of an egosoul and keep oneself away from
attachment to try to go beyond without an examination is of no more worth than a barren
woman'schild.
848.Iobservewithadivineeyewhichisoftranscendentalwisdomandisremovedfromthe
flesh,[withthisIobserve]sentientbeings,thephysicalbodiesofalllivingcreaturesasdevoidof
theSamskaraandSkandhas.1
849.Itisseenthat[beings]aredistinguishedasuglycolouredandbeautifullycoloured,as
emancipated and unemancipated, as heavenly and free from the Samskara, and as abiding with
theSamskara.
850.Ihavethebodythatgoesaboutinthe[six]pathsofexistencethisdoesnotbelongto
the realm of the theorisers it goes beyond the human world and is not the possession of the
theorisers.
851.Theegosoulisnot,andthemindisbornhowdoesthisevolvingcomeabout?Isitnot
saidthatitsappearingislikeariver,alamp,andaseed?
852.TheVijnananotbeingbornthereisnoignoranceignorancebeingabsent,thereisno
Vijnana,andhowcansuccessiontakeplace?
853.Thethreedivisionsoftimeandnotime,andthefifthisbeyonddescriptionthisiswhat
isknowntotheBuddhas[only,though]mentionedbythetheorisers.
(372) 854. Knowledge that is the cause of the Samskara is not to be described by the
SamskaraknowledgethatisknownastheSamskaraseizestheSamskarapath.2
855. That being so, this is causal conditions [everywhere] but no causes because of this
absencetherearenocausalagenciestheyare[only]symbolicallypointedout.
1ReadafterT'ang.
2Isthistherightreading?
856. The wind, indeed, makes fire burn, but it only incites and does not produce further,
incitedbyitthefiregoesouthowcan[theegoof]asentientbeingbeestablished?
857.TheSamskritaandtheAsamskritaarespokenofasdevoidofattachmenthowisfire
imaginedbytheignorantfortheestablishment[oftheirego]?
858. Fire comes to exist in this world supported by the strength of mutuality if it is
imaginedtobelikefire,whenceistherisingofasentientbeing[i.e.anegosoul]?
859.ByreasonoftheManas,etc.,thereistheaccumulationoftheSkandhasandAyatanas
nonegolikeawealthymerchantmovesonwithmentation(citta).
860. These two like the sun are always removed from effect and cause fire does not
establishthem,andthetheorisersfailtounderstand.
861.Themind,sentientbeings,andNirvanatheseareprimarilypure,butdefiledbyfaults
ofthebeginninglesspasttheyarenotdifferentiated,theyarelikespace.
(373)862.Defiledbythebadtheoriesofthephilosophers,Hastisayya,etc.,arewrappedend
enveloped with [the false discriminations of] the Manovijnana, they imagine fire, etc., are
purifying.
863Thosewhosee[reality]asitisinitselfwillseetheirpassionsburstasunderleavingthe
forestofbadanalogiesbehind,theyreachtherealmofthewise.
864. Thus [reality] is imagined to be something other than itself by the differentiation of
knowerandknownthedullwitteddonotunderstandit,andwhatisbeyonddescriptionistalked
about.
865.Astheignorantmakeasandalwooddrumbytakingsomethingelsewhichappearslike
sandalwood and aloe wood, so is [true] knowledge [to be distinguished] from that of the
theorisers.
866.Havingeatenhewillriseholdingthebowlemptyhewillhavehismouthwellcleansed
ofoffensiveandinjuriousmatterheistoconducthimselfthustowardsfood.
867. He who reflects rationally on this truth will attain serenity of mind, accomplish the
most excellent discipline, and be above imagination he will be released from attachment and
realisethehighestmeaningandthushewilllightupthegoldenpathoftheDharma.
868.Whenhewhoispossessedofstupidityandimaginationrisingfromhisviewsofbeing
and nonbeing is freed from the net of bad theories tainted thereby, and from greed, vice, and
anger,heiswashedofthepigmentandbesprinkledbytheBuddhas[withtheirown]hands.
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869.Somephilosophersareconfusedaboutthedirection[oftruth]becauseoftheirtheoryof
causationothersareperturbedoverconditionsofcausality(374)otherswhoarenotwiseabidein
nihilismbecauseoftheirnegationofcausationandreality.
870.Therearetransformationsmaturingfrom[theactivitiesof]theManasandtheVijnanas
theManasisbornoftheAlaya,andtheVijnanacomesfromtheManas.
871.FromtheAlayaallmentalactivitiestaketheirriselikethewaveswithhabitenergyas
causeallthingsareborninaccordancewithconditionsofcausation.
872.[Allthings]momentarilydividedbutboundupinacontinuouschain,aretakenholdof
asrealwhiletheyareofMinditselftheyappearinvarietiesofformsandcharacters,butarethe
productofManasandtheeyeVijnana,etc.
873.Boundupbythefaults[ofspeculation]sincebeginninglesspast,thereisthegrowthof
habitenergy which gives rise to something like an external world it is Mind which is seen as
manifoldnesswhenitishinderedbywrongphilosophicaltheories.
874. With that as cause and with that other as condition, [the Vijnana system] is evolved
whenthesephilosophicalviewsareborn,transformationstakeplace.
875. All things are like Maya and a dream and the Gandharvas' city they appear as a
mirage,asalunarreflectioninwaterbeitknownthatitisallduetoselfdiscrimination.
876. From the splittingup of moral conduct, there is suchness and the right knowledge
dependent on it such Samadhis of superior grade as the Mayalike, the Surangama, etc. [are
attained].
877. By entering into the [various] stages, the psychic powers, and the selfmasteries, the
knowledge of the Mayalikeness of existence and the [will]body [are obtained], and there is
anointmentbytheBuddhas.
(375)878.Whentheworldisseenasquiescent,themindceasesandthe[first]stageofJoy
isattained,and[finally]theywillreachBuddhahood.
879. A revulsion taking place at the seat [of consciousness, a man becomes] like a
multicolouredgemheperformsdeeds[ofbeneficence]forsentientbeingsinthesamewayasthe
moonreflectsitselfinwater.
880.Whenthedualismofbeingandnonbeingisabandoned,thereisneitherbothnessnor
notbothnessandgoingbeyondSravakahoodandPratyekabuddhahood,onewillevenpassover
theseventhstage.
881.[Ashegoesupthroughthestages]hisinsightintothetruthofselfrealisationwillbe
purifiedateverystage,andreleasinghimselffromexternalityaswellasfromthephilosophers,he
willdiscourseontheMahayana.
882.Whenthereisarevulsion(paravritti)fromdiscrimination,oneisremovedfromdeath
and destruction let him discourse on the truth of the emancipated ones, which is like a hare's
horns,1anda[multicoloured]gem.
883.Asthetext[iscompleted]byreason,soisreason[revealed]bythetexttherefore,let
therebereason[andthetext]lettherebenootherdiscriminationthanreason.2
1AfterWeiandT'ang.Thetexthas"hare'shair"whichinthisconnectionyieldsnosense.Thetruth
ofemptinessmaybeinamannercomparedtoahare'shornsandnottoitshair.
2ThisisthereadingofT'ang.By"text"(,grantha)ismeantanyliteraryproductioninwhicha
principleorreason,,(yukti) is expounded. Grantha is here contrasted to yuktiasdesana or desana
patha is to siddhanta or pratyatmagati, or as ruta is to artha. This contrasting the letter to spirit or
meaninghasbeenoneofthemaintopicsoftheLankavatara.Weihasforgranthaandforyukti,
whichdoesnotyieldanysenseinthisconnection.Thetwoversions,WeiandT'ang,arequotedinfull:
Wei. . . .
T'ang. . . .
884. Such are the eye, karma, desire, ignorance, and the Yogins such is the Manas in
relationtotheeye[consciousness]andform,suchistheManasinrelationtothedefiled.1
Here Ends "The Mahayana Sutra Called the AryaSaddharmaLankavatara, Together with
theVerses."
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(376) Allthingsarebornofcausation,
AndtheircausehasbeentoldbytheTathagata
AndtheGreatMunitells
Thattheircessationtakesplacethus.
1ThisismissinginT'ang.Weifurtheradds:"WhentheBuddhapreachedthisexquisiteSutra,the
Holy Mahamati the BodhisattvaMahasattva, Ravana the King, Suka, Sarana, Kumbakarna, and other
Rakshasas,theDevas,theNagas,theYakshas,theGandharvas,theAsuras,thegods,theBhikshuswereall
delighted and accepted [the teaching]." This addition shows that Wei as a whole may be a much later
productioneventhanT'ang,forsuchapassageisordinarilyregardedastheregularconclusionforasutra
andwhenthiswasfoundmissingintheearliercopyoftheLankavatara,thewriteroftheWeioriginal
addedittocompletetheform.
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The Lankavatara Sutra

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The Lankavatara Sutra

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6/13/2016

Buddha, no enlightenment would be experienced by any human beings. Logicalness is to be

1. "The truthtreasure whose principle is the selfnature of Mind, has no selfhood

At that time, Mahamati the BodhisattvaMahasattva who was previously requested by

of being and nonbeing, of eternity and noneternity. If the eternalunthinkable is eternal in

imagination. Because of one's attachment to false imagination, Mahamati, we have to talk of

"Annihilation taking place without premeditation"one of the three noneffectproducing

vikalpah(1.16)isnegatedandsvasthane'vatishthate forms a separate sentence, thus: "Discrimination

According to the Chinese versions. Upadayanupadayat in this connection is not quite

Therefore, Mahamati, let the BodhisattvaMahasattva be in conformity with the meaning

Further, Mahamati, the Sravakas and Pratyekabuddhas at the eighth stage of

the selfdiscrimination of knowledge thus there is the attainment of perfect tranquillisation in

77. The triple world of existence is no more than thoughtconstruction, which is

198. By clinging to discrimination, [more] discrimination goes on when the cause of

214. As long as external objects (bahyam)1 are discriminated as possessing individual

266. Imagining himself to be standing on a truth, he discourses on thoughtconstruction

670. When causation[born] and nocausationborn [are distinguished], things are

836. Defiled by logic, by the traditional teachings (agama),1 by wrong views, by

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