楞伽阿跋多羅寶經註解 2

English (machine translation) 2

Language: English

2.1

Translated under imperial order by Guṇabhadra of the Song dynasty

2.2

Co-annotated under imperial order by the monk (subject) (Zongle), Abbot of Tianjie Shanshi Chan Monastery of the Great Ming, and the monk (subject) (Ruqi), Abbot of Yanfu Teaching Monastery

2.3

Chapter 2: The Heart of the Words of All Buddhas

At that time, the Bodhisattva Mahāsattva Mahāmati said to the Buddha: "World-Honoured One, the World-Honoured One's sūtras say: 'The tathāgatagarbha is pure in its svabhāva, transformed with the thirty-two marks entering into the bodies of all sentient beings, like a jewel of great price wrapped in soiled garments. The tathāgatagarbha's eternal and unchanging nature is also like this; yet it is wrapped in the soiled garments of the skandhas, dhātus, and āyatanas, defiled by lust, anger, delusion, and the afflictions of unreal vikalpa, as expounded by all the Buddhas.' How is it that the World-Honoured One, like the tīrthikas who speak of a self, says there is a tathāgatagarbha? World-Honoured One, the tīrthikas also teach that there is a permanent creator, free from the guṇas, all-pervading and indestructible. World-Honoured One, they speak of a self."

2.5

The verbal teachings of the inner and outer paths may have similarities; if not clearly distinguished, the heterodox will certainly be conflated with the orthodox. Therefore Mahāmati asks whether the Buddha's teaching of the tathāgatagarbha is the same as the spiritual self grasped by the tīrthikas. First stating that the tathāgatagarbha's svabhāva is pure: its essence is free from defilement, hence called pure. This tathāgatagarbha is fundamentally identical in sentient beings and Buddhas; the Buddhas awaken to it and give rise to the functioning of the thirty-two marks of the saṃbhogakāya/nirmāṇakāya; sentient beings are deluded about what the Buddhas awaken to, transforming purity into defilement, hence it is said to 'turn and enter into the bodies of sentient beings'. 'Like a [jewel] of great price…' below makes it clear through metaphor. 'How is it that the World-Honoured One…' directly concludes the question. The words 'also teach that there is a permanent creator…' refer to their grasping at the spiritual self as eternal and as an agent, free from the skandhas and other conditions upon which it depends, all-pervading and indestructible; hence it says 'free from the guṇas, all-pervading and indestructible'. 'They speak of a self' means he considers this to be identical to the tathāgatagarbha.

2.6

The Buddha told Mahāmati: "My teaching of the tathāgatagarbha is not the same as the self taught by the tīrthikas. Mahāmati, sometimes I teach emptiness, signlessness, wishlessness, tathatā, the ultimate limit of reality (bhūtakoṭi), dharmatā, the dharmakāya, nirvāṇa, freedom from svabhāva, neither arising nor ceasing, fundamentally tranquil, and svabhāva-nirvāṇa; having taught the tathāgatagarbha through expressions such as these, the Tathāgatas, Arhats, Samyaksambuddhas, in order to cut off the fear fools have of the phrase 'selflessness', teach the gateway of the tathāgatagarbha as a realm free from vikalpa and without anything existing. Mahāmati, future and present bodhisattva mahāsattvas should not produce grasping at a view of a self."

2.7

In the reply, he first distinguishes the difference based on dharmas. The statement 'My teaching of the tathāgatagarbha…' means it originally has no mark of a self; but to reveal the real and break through the false, he speaks of a self and selflessness, which is not the same as the falsely grasped self of the tīrthikas. 'Emptiness, signlessness, and wishlessness' are the three kinds of emptiness: emptiness is the emptiness of nature; signlessness is the emptiness of marks; wishlessness is the emptiness of both nature and marks, having nothing to wish for. 'Tathatā' and 'the ultimate limit of reality' are true thusness and bhūtakoṭi. Regarding 'dharmatā' (dharma-nature), dharma means a standard/rule, and nature (dharmatā) means unchanging. Regarding 'dharmakāya', it models itself on dharmatā, taking dharmatā itself as its body. 'Nirvāṇa' means extinction and liberation. Sometimes speaking of freedom from svabhāva, sometimes of neither arising nor ceasing, sometimes of fundamentally tranquil, sometimes of svabhāva-nirvāṇa—all such phrases are alternate names for the tathāgatagarbha. However, the Tathāgata expounds the meaning of the tathāgatagarbha with various names in order to cause sentient beings to be free from a self; but because their faculties and inclinations differ, for those who fear hearing the name 'selflessness', he teaches the realm free from vikalpa and without anything existing. Being free from vikalpa is selflessness; this is the gateway of the tathāgatagarbha. A 'gateway' allows passage; wishing sentient beings to enter through this gateway, he therefore admonishes, 'You should not produce grasping.'

2.8

"Just as a potter, with a single lump of clay, uses human labor, water, wood, the wheel, and rope as skillful means to make various vessels, the Tathāgata is also like this: in the selflessness of dharmas which is free from all marks of vikalpa, through various kinds of wisdom and skillful means, he speaks either of the tathāgatagarbha or of selflessness. For this reason, he speaks of the tathāgatagarbha, which is not the same as the self spoken of by the tīrthikas; this is called teaching the tathāgatagarbha. In order to guide and attract the tīrthikas who cling to a self, he speaks of the tathāgatagarbha to cause them to abandon the false vikalpa of the view of a self, enter into the realm of the three liberations, and hope to swiftly attain anuttarā samyaksambodhi. Therefore the Tathāgatas, Arhats, Samyaksambuddhas speak of the tathāgatagarbha in this way; if it were not like this, it would be the same as the tīrthikas. Therefore, Mahāmati, to be free from the views of the tīrthikas, you should rely on the selfless tathāgatagarbha."

2.9

From 'Just as…' onward, he cites an analogy to conclude and clarify. The lump of clay is one and has no fixed vessel fundamentally; the potter, through the skillful means of craft, makes various vessels. This illustrates that the selflessness of dharmas is also one and fundamentally has no fixed names; through wisdom and skillful means, various names are spoken, as mentioned before from emptiness, signlessness, up to nirvāṇa. Hence he concludes: 'he speaks either of the tathāgatagarbha or of selflessness.' Although the names are different, the meaning is one. He guides and attracts the tīrthikas who cling to a self by speaking of the tathāgatagarbha, originally to cause them to abandon clinging, enter the three gates of liberation, and realize equal and perfect enlightenment; how could this be identical to the tīrthikas' view of a spiritual self? The three liberations are: the liberation of natural purity, the liberation of complete purity, and the liberation of skillful purity.

2.10

At that time, the World-Honoured One, wishing to restate this meaning, spoke a verse:

2.11

"The continuity of the person and the skandhas, / Conditions, atoms, and creation by supreme Īśvara— / [All these are] / Vikalpa of the measure of the mind."

2.12

'The continuity of the person and the skandhas': 'person' refers to the self, and 'skandhas' refers to the five skandhas. As for the unbroken continuity of this self and skandhas, the tīrthikas grasp that this dharma is made from wrong causes and conditions, atoms, and the supreme Maheśvara (Īśvara). 'Made' means produced; yet they do not know that this is merely the vikalpa of the measure of the mind.

2.13

At that time, the Bodhisattva Mahāsattva Mahāmati, observing the sentient beings of the future, again requested the World-Honoured One: "I only pray that you will explain the uninterrupted practice, the great skillful means for practitioners, such as that of the bodhisattva mahāsattvas."

2.14

Having heard that entering the three gates of liberation leads swiftly to bodhi, and bodhi being the fruit of the path—since the fruit cannot be achieved without causal practice, and practice cannot advance without skillful means—Mahāmati therefore extends this request for the sake of the capacities of future generations. 'Uninterrupted' means without mixture or interruption.

2.15

The Buddha told Mahāmati: "A bodhisattva mahāsattva who accomplishes four dharmas attains the great skillful means for practitioners. What are the four? They are: skillfully discerning what appears from one's own mind; contemplating external existents as non-existent; being free from the views of arising, abiding, and ceasing; and attaining the excellent joy of pratyātmāryajñāna. This is called a bodhisattva mahāsattva accomplishing four dharmas and attaining the great skillful means for practitioners."

2.16

In the reply, stating that accomplishing four dharmas is the great skillful means indicates that while skillful means have many gates, these four dharmas are the greatest of skillful means, and thus different from other skillful means. Furthermore, these four do not go beyond cultivation, nature, cause, and fruit: that is, giving rise to cultivation entirely based on nature, proceeding from cause to fruit. The meaning of the four dharmas is explained below.

2.17

"How does a bodhisattva mahāsattva skillfully discern what appears from one's own mind? He contemplates the scope of the three realms as mind-only, free from self and what belongs to a self, without movement, free from coming and going; perfumed by beginningless false vāsanā, bound by the various forms and formations of the three realms, the establishment of body and wealth, appearing in accordance with the penetration of vikalpa. This is called a bodhisattva mahāsattva skillfully discerning what appears from one's own mind."

2.18

In explaining the discernment of what appears from one's own mind, the phrase 'contemplates the scope of the three realms as mind-only' means that the three realms arise from vikalpa, and vikalpa does not go beyond one's own mind. 'Scope' (limit/boundary) means realm. Understanding that outside the mind there is no dharma, both the grasping at person and grasping at dharmas are abandoned. What marks of movement, coming, or going could there still be? Merely due to the perfuming of beginningless false vikalpa, there is the bondage of the various five skandhas of the three realms. Mentioning 'forms and formations' (rūpa and saṃskāra) is merely a brief citation of two of the five skandhas. Because there is the body of the five skandhas, there is the establishment of wealth and goods that support the body; all such dharmas appear due to the vikalpa of one's own mind. If one knows that they are fundamentally empty and tranquil, how could there be arising and ceasing? This is skillful discernment.

2.19

"How does a bodhisattva mahāsattva skillfully contemplate external existents as non-existent? He contemplates all existents as being like mirages, dreams, and so forth,

2.20

having beginningless false vikalpa as their habitual cause, and contemplates the svabhāva of all existents. A bodhisattva mahāsattva practicing such skillful contemplation of external existents as non-existent—this is called a bodhisattva mahāsattva skillfully contemplating external existents as non-existent."

2.21

The previous contemplation was on the inner mind; this cultivates the external contemplation. The cultivation of these two contemplations accords with what is appropriate, and they need not necessarily both be employed. 'Contemplating external existents as non-existent' means understanding that the nature of external dharmas is not produced from the four natures—self, other, and so forth; that is, their nature is like a mirage, a dream, an illusion, and so forth. Because all these dharmas have beginningless false vāsanā as their cause, they are all unreal like mirages and dreams; this is skillfully contemplating external existents as non-existent.

2.22

"How does a bodhisattva-mahāsattva skilfully abandon the views of arising, abiding, and ceasing? Because, like illusions and dreams, all entities are not arisen through an intrinsic nature of self, other, or both, as one enters the domain of one's own mind, one sees external entities as lacking intrinsic entityness. Seeing that consciousness does not arise and that conditions do not accumulate, one sees that conditions arise from false imagination, and that within and without the three realms all dharmas are unfindable. Seeing that they are free from intrinsic nature, the view of arising is entirely extinguished; knowing that the intrinsic nature of all dharmas is like an illusion and the like, one attains the endurance of the non-arising of dharmas (anutpattikadharmakṣānti). Having attained the endurance of the non-arising of dharmas, one is free from the views of arising, abiding, and ceasing. This is called a bodhisattva-mahāsattva's skilfully distinguishing and abandoning the views of arising, abiding, and ceasing."

2.23

"Abandoning the views of arising, abiding, and ceasing, meaning like a dream and so forth" resumes what was contemplated previously. From "seeing that consciousness does not arise" onward directly indicates the abandonment of views. It means that, by virtue of the preceding contemplation, internally one sees that mental consciousness does not arise, and externally objective conditions and dust do not accumulate; when each and every one is investigated, its intrinsic nature is unfindable, hence it is said to "not arise." While not arising, it appears to arise because conditions arise from false imagination within the three realms. Because internal and external dharmas share an identical principle, they are all unfindable, and thus are free from intrinsic nature. Because they are free from intrinsic nature, both conditioned arising and views are completely quelled. Attesting and knowing in this way that all dharmas are like an illusion is precisely the endurance of the non-arising of dharmas. When there is no arising, there is no ceasing; therefore, there is none among the views of arising, abiding, and ceasing that is not abandoned.

2.24

"How does a bodhisattva-mahāsattva attain the skilful joy of noble knowledge realised within oneself? It means attaining the endurance of the non-arising of dharmas, abiding on the eighth bodhisattva stage, attaining freedom from the characteristics of mind, intellection, mental consciousness, the five dharmas, the [three] svabhāvas, and the two kinds of selflessness, and attaining a mind-made body (manomayakāya)."

2.25

Regarding this noble knowledge realised within oneself, "attaining the endurance of the non-arising of dharmas" refers to initially breaking through ignorance and revealing the Dharma-nature. "Skilful joy" means that having attained non-arising, one takes this as joy. Furthermore, stating that one "abides on the eighth bodhisattva stage" refers to the eighth stage of the Shared Teaching. When a bodhisattva reaches this stage and receives instruction, he begins to realize the endurance of the non-arising of dharmas; explaining it according to other teachings is unacceptable. As for "freedom from mind, intellection, consciousness, etc.," since one has already realized non-arising, what dharma is there to be abandoned? It is abandoning without abandonment. "Attaining a mind-made body" is the basis for initiating function; it is also abandoning intellection and attaining the functioning of intellection.

2.26

"World-Honoured One, by what causes and conditions is there a mind-made body?" The Buddha told Mahāmati: "The mind-made body is, for example, like the travel of thought: rapid and unimpeded, hence it is named 'mind-made.' For example, just as thought travels without impediment through stone walls, reaching to immeasurable yojanas in that other direction, because of what was previously seen and held in memory without forgetting, flowing continuously from one's own mind without interruption, it arises without impediment to the body. Mahāmati, such a mind-made body is attained all at once. The mind-made body of a bodhisattva-mahāsattva, through the power of the illusion-like samādhi, with sovereign supernatural powers, adorned with wondrous signs, a noble class of body, arises all at once, just like mind-made without impediment; according to the realm of one's past vows held in memory, in order to mature sentient beings, one attains the skilful joy of noble knowledge realised within oneself."

2.27

Regarding "the mind-made body" and so forth, mind has three qualities taken as a simile: first, rapidity; second, unimpededness; third, arriving everywhere. This means that when a bodhisattva attains the illusion-like samādhi, his manifesting bodies to gather sentient beings also possesses these three qualities. For ordinary beings, thought arrives but the body cannot arrive; for both body and thought to arrive simultaneously is possible only for nobles and those who have attained supernatural penetrations. "The sovereign supernatural powers of the illusion-like samādhi" is the mind that is able to produce. "A noble class of body adorned with wondrous signs" is the body that is produced. "Arising all at once, just like mind-made" represents the complete fusion of dharma and simile. "Maturing sentient beings" means causing them also to attain skilful joy.

2.28

"Thus, when a bodhisattva-mahāsattva attains the endurance of the non-arising of dharmas, abides on the eighth bodhisattva stage, turns away from and abandons the body characterized by mind, intellection, mental consciousness, the five dharmas, the svabhāvas, and the two kinds of selflessness, attains a mind-made body, and attains the skilful joy of noble knowledge realised within oneself, this is called a bodhisattva-mahāsattva accomplishing the four dharmas and attaining the great skilful means of a practitioner. One should train in this way."

2.29

When a bodhisattva practices in accordance with these four dharmas, he proceeds directly from cause to fruit and initiates function to transform others; hence the admonition states, 'one should train in this way.'

2.30

At that time, the bodhisattva-mahāsattva Mahāmati again requested the World-Honoured One: "We only pray that you will explain for us the characteristics of causes and conditions of all dharmas, so that through awakening to the characteristics of causal conditions, I and the other bodhisattvas may abandon all false views of existence and nonexistence regarding entities, and be free from false imaginative views of gradual or simultaneous arising."

2.31

The above discussed practice realizing the endurance of non-arising; yet the principle of non-arising has never been separate from dharmas produced by causes and conditions. If one awakens to and understands this purport, one will be able to abandon all false attachments; therefore Mahāmati makes this request on behalf of the assembly. "Gradual or simultaneous arising" refers to dharmas arising gradually or arising instantaneously; these are both heterodox views, the meaning of which will be seen in the following text.

2.32

The Buddha told Mahāmati: "All dharmas have two kinds of conditional characteristics: external and internal. As for external conditions, through various expedient conditions such as a lump of clay, a pillar, a wheel, a cord, water, wood, and human craft, a jar arises. Just like a clay jar, arising through expedient conditions such as thread and cloth, straw and a mat, a seed and a sprout, milk and ghee, is also like this. This is called external conditions giving rise [to things] through successive transformation."

2.33

Both internal and external causes and conditions possess the connotations of direct and indirect: direct production is the cause, and indirect assistance is the condition. "External conditions" should include the word "causes." The lump of clay is the cause, while the pillar, wheel, etc., are the conditions, combining into a jar; the jar is the dharma that is produced. Since the causal conditions of a clay jar are such, by analogy the other four—thread and cloth, etc.—are also like this. "Giving rise through successive transformation" means that the preceding cause and subsequent conditions give rise to things through mutual progression.

2.34

"What are internal conditions? Dharmas such as ignorance, craving, and karma obtain the name of 'conditions'; the dharmas of aggregates, elements, and sense-bases produced from them obtain the name of 'that which arises from conditions.' Between them there is no distinction, but foolish people falsely imagine [such]. These are called the dharmas of internal conditions."

2.35

What was previously referred to as external is the circumstantial retribution; what is here referred to as internal is the direct retribution. Saying that ignorance, karma, etc., give rise to the dharmas of aggregates, elements, and sense-bases refers to the twelve links of dependent origination. Due to past ignorance and karmic formations, the present aggregates, elements, and sense-bases are produced; likewise, due to present craving and karma, the future aggregates, elements, and sense-bases are produced. On this basis they obtain the name 'dharmas of internal conditioned arising.' 'Between them there is no distinction' means that originally there is no distinction between gradual arising and instantaneous arising; it is merely the false imaginative discrimination of ordinary beings.

2.36

"Mahāmati, there are six kinds of those causes: the cause of future existence, the cause of continuity, the cause of characteristics, the efficient cause, the revealing cause, and the dependent cause. The cause of future existence is: after the cause is produced, internal and external dharmas arise. The cause of continuity is: after grasping objective conditions is produced, internal and external dharmas produce the seeds of the aggregates and so forth. The cause of characteristics is: producing the characteristic of uninterruptedness, which arises continuously. The efficient cause is: performing predominant actions, like a wheel-turning king. The revealing cause is: after falsely imagined affairs have arisen, their characteristics manifest what acts and what is acted upon, like a lamp illuminating forms and the like. The dependent cause is: when ceasing occurs, it produces the cessation of continuity, and an unfalsely imagined nature arises."

2.37

"The cause of future existence" means that the cause which is performed—being dharmas produced by sense faculties and dust—is a present cause, capable of inviting a future fruit. "The cause of continuity" means that grasping at faculties and dust forms good and evil karma, which continues to produce the seeds of subsequent aggregates, so that the fruit again becomes a cause. "The cause of characteristics" means producing characteristics of uninterrupted good and evil karma, with cause and effect continuing without interruption. "The efficient cause" means producing a cause upon a cause, like a wheel-turning king who, having already obtained supreme retribution, further creates supreme causes; this is called 'predominant.' "The revealing cause" means that wherever falsely imagined affairs arise, they must have a cause, manifesting the objective characteristics of what can act and what is acted upon, just as a lamp illuminating objects makes them clearly visible. "The dependent cause" means that when false imagination ceases, it acts again, and when it acts, it ceases again; if continuous thought is severed, then an unfalsely imagined nature arises; using the false to depend upon the non-false—this is the dependent cause.

2.38

"Mahāmati, those foolish people characterized by their own false imagination [think that things arise] neither gradually nor simultaneously. Why is this? If they were to arise simultaneously, there would be no distinction between what acts and what is acted upon, because the characteristic of a cause could not be found. If they were to arise gradually, the self-nature of the characteristic could not be found; gradual arising does not arise, just as an unbegotten son has no father's name."

2.39

This says that dharmas produced by the six causes do not have the two kinds of characteristics of arising; they are merely discriminated by the false imagination of ordinary beings, hence it is said that they 'neither arise gradually nor arise simultaneously.' From 'Why is this?' onward questions and concludes the reason for non-arising. If all dharmas were to arise instantaneously, then between the cause that is able to produce and the dharma that is produced there would be no distinction, and in seeking the characteristic of the cause it would be unfindable. If all dharmas were to arise gradually, in seeking their essential characteristic it would also be unfindable; hence the simile says: 'Just as with an unbegotten son, how could there be a father's name?'

2.40

"Mahāmati, the expedient means of gradual and continuous arising is not so; it is merely false imagination, because arising and what is produced arise due to the causal condition, the perceptual condition, the immediate condition, the predominant condition, and so on. Mahāmati, gradual arising does not arise; because of grasping at characteristics through the intrinsic nature of false imagination, neither gradual nor simultaneous [arising] occurs. Because of experiencing what appears from one's own mind, the svalakṣaṇa and sāmānyalakṣaṇa of external entities lack intrinsic entityness. Mahāmati, neither gradual nor simultaneous [arising] occurs; except that due to the unawakened false imagination of what appears from one's own mind, characteristics arise. Therefore, regarding the expedient characteristics of causes and conditions performing tasks, one should abandon views of gradual or simultaneous [arising]."

2.41

Since, in seeking the characteristic of arising through the expedient means of gradual and continuous arising, it is unfindable, it is said 'it is not so'; it is merely falsely called arising. Regarding "due to the causal condition, the perceptual condition, etc.," this refers to the four conditions (pratyaya). The mind conditioning objective dust is called 'grasping condition,' also named 'causal condition' (hetupratyaya); mental factors arising in succession is called 'immediate condition' (samanantarapratyaya); when dharmas arise, appearing in accordance with mind without producing obstruction, it is called 'predominant condition' (adhipatipratyaya); the mind relying on conditions to arise, as mental consciousness produces visual consciousness, is called 'object condition' (ālambanapratyaya). The word 'and so on' includes the object condition. Regarding 'arising and what is produced,' it means that false imagination arises from these four conditions, and seeking among them it is also unfindable, hence it says 'gradual arising does not arise.' Because these four conditions are also false constructions, neither gradual nor instantaneous [arising] arises; they are merely experienced as the appearance of one's own mind. Furthermore, when investigating the svalakṣaṇa and sāmānyalakṣaṇa of external entities, they also lack intrinsic nature. Except for foolish people who generate false imagination on their own, [there is no arising]; therefore the admonition states, 'one should abandon views of gradual or simultaneous [arising].'

2.42

At that time, the World-Honoured One, wishing to restate this meaning, spoke a verse:

2.43

"Nothing arises at all, / nor ceases through causes and conditions; / within that arising and ceasing, / the thought of causes and conditions occurs. / It is not that ceasing is denied and then there is re-arising, / or that causal conditions arise in continuity; / it is only to sever the foolishness and confusion / of the conditions of false imagination in ordinary fools. / Dharmas of existent and nonexistent conditioned arising / are all entirely without arising; / deludedly turned about by habitual tendencies, / from this the three realms of existence appear."

2.44

"Nothing arises at all" means that all dharmas arise neither gradually nor instantaneously. Since it is said that they do not arise, how could there be ceasing? It is merely because of fundamental delusion that thoughts of arising and ceasing occur. As for "it is not that ceasing is denied and then there is re-arising," the reason the Buddha speaks of no arising or ceasing is not to say that there is really no conditioned arising of arising and ceasing; he speaks thus in order to sever the false constructions of ordinary fools. If one investigates their original nature, what arising or ceasing is there? It is merely that through the revolving delusion of beginningless habitual tendencies, there comes to be arising and ceasing in the three realms. "The three realms of existence" are precisely the three realms.

2.45

"In ultimate reality there are no conditions of arising, / nor is there any ceasing; / contemplate all conditioned things / as being like flowers in the sky. / Grasping and what is grasped: / abandon these confusing and deluded views; / nothing has already arisen or will arise, / nor are there causes and conditions. / Everything is utterly non-existent; / these are all mere conventions of speech."

2.46

"Just like flowers in the sky" means that sentient beings give rise to the view of arising and ceasing within the true reality of suchness, just like a diseased eye seeing flowers. "Grasping and what is grasped" refers to the grasper and the grasped; when one does not see marks such as existence, nonexistence, confusion, or error in these realms of faculties and sense objects, then all that has arisen or will arise does not exist at all, being merely nominal conventional expressions.

2.47

At that time, the Bodhisattva-Mahāsattva Mahāmati again addressed the Buddha, saying: "World-Honoured One! Please preach for us the mental discourse on the marks of discriminatory speech. World-Honoured One! If I and the other Bodhisattva-Mahāsattvas properly understand the mental discourse on the marks of discriminatory speech, we will be able to penetrate the two kinds of meaning—the expressing and the expressed—and swiftly attain anuttarā samyaksambodhi, using both kinds of meaning, the expressing and the expressed, to purify all sentient beings."

2.48

Above it was said that all is nonexistent and that these are all merely speech. However, ordinary and foolish people mostly give rise to various discriminations regarding speech and are unable to accord with the principle; therefore Mahāmati raised this question. As for "mental discourse," it refers to the nāma, lakṣaṇa, and vikalpa explained in this sūtra revealing the ultimate mind. As for the "two kinds of meaning," the *Ru Lengqie* says: "Penetrating the meanings of the expressing and the expressed, swiftly attaining unexcelled bodhi, and causing all sentient beings to also attain purity regarding both meanings."

2.49

The Buddha told Mahāmati: "Listen attentively! Listen attentively, and think carefully upon it; I shall explain it for you." Mahāmati addressed the Buddha, saying: "Excellent, World-Honoured One! I accept your teaching respectfully." The Buddha told Mahāmati: "There are four kinds of marks of discriminatory speech: namely, speech of marks, speech of dreams, speech clinging to past discriminations, and speech of beginningless discrimination. Speech of marks arises from clinging to the form-marks of one's own discrimination. Speech of dreams arises following recollections of realms previously experienced, and from the realm after awakening being devoid of inherent nature. Speech clinging to past discriminations arises following recollections of deeds done by former enemies. Speech of beginningless discrimination arises from the vāsanā of one's own seeds of clinging to beginningless falsehoods and errors. These are called the four kinds of marks of discriminatory speech."

2.50

In the true reality, the marks of speech are transcended; even one cannot be found, so how could there be four? The Tathāgata speaks of these four to discard speech by means of speech; though he speaks of the ultimate mind, one must also be free from attachment [to it], let alone these four kinds which all describe the discriminations of sentient beings. "Speech of marks" means arising from distinguishing svalakṣaṇa and sāmānyalakṣaṇa in the form-marks of discrimination appearing from one's own mind. "Speech of dreams" means having speech manifested in sleep from recollecting realms experienced, yet after awakening there is no real realm, which is why it is said to have "no inherent nature." "Speech clinging to past discriminations" means words of anger and resentment arising from later recollecting past enemies who once harmed oneself. "Speech of beginningless discrimination" means arising from the vāsanā of beginningless prapañca and false clinging. If one can leave behind these four kinds of discriminatory speech, then the one real, wondrous principle will be revealed.

2.51

At that time, the Bodhisattva-Mahāsattva Mahāmati again requested of the World-Honoured One concerning this meaning: "I pray that you will further explain the realms manifested by discriminatory speech. World-Honoured One! Where, why, how, and by what cause does the discriminatory speech of sentient beings arise?"

2.52

This asks about the places from which speech arises.

2.53

The Buddha told Mahāmati: "The head, chest, throat, nose, lips, tongue, gums, and teeth come together in combination to produce sound." Mahāmati addressed the Buddha, saying: "World-Honoured One! Are speech and discrimination different or not different?" The Buddha told Mahāmati: "Speech and discrimination are neither different nor not different. Why is this? Because that [speech] is the mark produced by its cause. Mahāmati! If speech and discrimination were different, discrimination could not be the cause; if they were not different, words could not reveal meaning, yet there is revelation. Therefore they are neither different nor not different."

2.54

The seven places such as the head are what the breath-wind relies upon, combining to produce sound and form speech. Since it arises in reliance upon multiple conditions, sound is false; hence there is the second question of difference and non-difference. The Buddha's answer that they are neither different nor not different is because speech merely arises taking discrimination as its cause. He also said that if they were different, discrimination could not be the cause; if they were not different, speech could not reveal meaning—how then could there be the revelation of speech? Therefore he says they are neither different nor not different.

2.55

Mahāmati again addressed the Buddha, saying: "World-Honoured One! Is speech itself the ultimate truth? Or is what is expressed the ultimate truth?" The Buddha told Mahāmati: "Neither speech is the ultimate truth, nor is what is expressed the ultimate truth. Why is this? Because the ultimate truth is the joy of the noble ones; what speech enters into is the ultimate truth, but speech itself is not the ultimate truth. The ultimate truth is attained through the noble ones' own self-realisation of noble wisdom (pratyātmāryajñāna); it is not a realm realised by speech or discrimination. Therefore speech and discrimination do not reveal the ultimate truth. Speech arises from the revolving causes and conditions of arising, ceasing, and agitation; if it arises from revolving causes and conditions, it does not reveal the ultimate truth. Mahāmati! Because the marks of self and other are devoid of inherent nature, the marks of speech do not reveal the ultimate truth. Furthermore, Mahāmati! In accordance with entering cittadṛśyamātra, the external natures of manifold marks are non-nature. Discriminatory speech does not reveal the ultimate truth; therefore, Mahāmati, you should leave behind all marks of discriminatory speech."

2.56

"Speech" is the teaching that expresses. "What is expressed" is the principle that is expressed. The inquiry asks: which of these two is the ultimate truth? The Buddha answered that both the expressing and the expressed are not the ultimate truth; although what is expressed is the principle, it is not the wondrousness attained by oneself—it seems right but is not; only the place of the noble ones' joy, which is entered by means of words, is it, but speech itself is not. Since the realm of joy of noble wisdom is the wondrousness attained by oneself, he says: "It is not a realm realised by speech or discrimination." There are three reasons why speech cannot reveal the ultimate truth: first, speech issues from arising, ceasing, and agitation, and is impermanent as revolving conditioned arising; second, speech in questions and answers possesses the marks of self and other; third, discriminatory speech fails to understand that all marks are mind-only and nonexistent. Thus he admonishes: "You should leave behind all marks of discriminatory speech."

2.57

At that time, the World-Honoured One, wishing to restate this meaning, spoke a verse:

2.58

"All natures are without inherent nature, / And are also devoid of speech; / The profound meaning of emptiness of emptiness / Cannot be understood by fools. / All natures and svabhāva, / The dharmas of speech, are like shadows; / For the sons of self-realised noble wisdom (pratyātmāryajñāna), / The limit of reality (bhūtakoṭi) is what I preach."

2.59

"All natures are without inherent nature" means transcending the marks of mental conditioning. "And are also devoid of speech" means transcending the marks of speech. Since it cuts off speech and thought, it is the ultimate emptiness; fools are blind to this and fall into various existences. "All natures and svabhāva" and so on means that if all dharmas have inherent nature, then there is speech, yet all are unreal like shadows; only the limit of reality (bhūtakoṭi) realised by noble wisdom is what I preach.

2.60

At that time, the Bodhisattva-Mahāsattva Mahāmati again addressed the Buddha, saying: "World-Honoured One! Please preach for us the marks of transcending identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence, which is unpractised by any tīrthika and practised by pratyātmāryajñāna; of leaving behind the discriminatory svalakṣaṇa and sāmānyalakṣaṇa to enter into the first true reality; of the successive, ever-higher, advancing and purifying marks of the stages in continuation; of the marks of entering the Tathāgata stage; and of effortless (anābhoga) pūrvapraṇidhāna. Just like the boundless marks and practices in the realms of multi-coloured maṇi jewels, the marks of divisions destined to appear from one's own mind in all dharmas. May I and other Bodhisattva-Mahāsattvas leave behind such views of discriminatory svabhāva, svalakṣaṇa, and sāmānyalakṣaṇa, swiftly attain anuttarā samyaksambodhi, and cause all sentient beings to be fully endowed and satisfied with all peace and happiness."

2.61

Transcending the four views and cutting off the hundred negations is indeed the initial gate for bodhisattvas entering the path; hence it is brought up as a question. First, the marks of the catuṣkoṭi are listed: from identity and difference to impermanence, there are three sets of catuṣkoṭi. First, the catuṣkoṭi of identity and difference together comprises identity, difference, both identity and difference, and neither identity nor difference—'both' means both identity and difference, and 'neither' means neither identity nor difference. The catuṣkoṭi of existence and nonexistence together comprises existence, nonexistence, both existence and nonexistence, and neither existence nor nonexistence. The catuṣkoṭi of permanence and so forth together comprises permanence, impermanence, both permanence and impermanence, and neither permanence nor impermanence. The sūtra text abbreviates and does not list them all. Each of these three catuṣkoṭi has its own asserted tenets, and all tīrthikas are mired precisely in these views. Saying they 'do not practise' means they are unable to leave them behind. Only noble wisdom, because it can leave behind the catuṣkoṭi, does not see svalakṣaṇa or sāmānyalakṣaṇa, and can ascend to the true ground of the ultimate truth, gradually traversing the stages until reaching the Buddha stage. As for 'without developing' and so forth, the *Ru Lengqie* says: 'By the power of effortless (anābhoga) pūrvapraṇidhāna.' For when one's own practice is fulfilled, one again, by the power of original vows, enters all buddha-lands universally to transform sentient beings, just as the realms manifested by a wish-fulfilling jewel are all completely displayed. In 'boundless marks and practices,' 'marks' refers to the marks of the stages, and 'practices' refers to the practices cultivated. Although boundless, all are the differentiated marks of all dharmas appearing from mind alone. 'Divisions' means differences. From 'May I' downwards is the concluding request, to fulfil the vows and practices of oneself and others.

2.62

The Buddha told Mahāmati: "Excellent! Excellent! That you are able to ask me about such meaning will bring much peace and happiness, much benefit, out of compassion for all devas and humans." The Buddha told Mahāmati: "Listen attentively! Listen attentively, and think carefully upon it; I shall analyse and explain it for you." Mahāmati addressed the Buddha, saying: "Excellent, World-Honoured One! I accept your teaching respectfully." The Buddha told Mahāmati: "Ignorant and foolish worldlings, not knowing the measure of mind, grasp at internal and external natures, and, relying upon the habitual causes (vāsanahetu) of svabhāva regarding identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence, produce clingings and discriminations."

2.63

In the answer, first the Dharma is stated generally, having two points: first, not knowing cittadṛśyamātra, within the aggregate-body they see external dharmas, grasp at internal and external natures, give rise to the view of identity regarding common marks, give rise to the view of difference regarding particular marks, give rise to the view of both based between these two, and give rise to the view of neither apart from these two. Existence and nonexistence, permanence and impermanence are all like this. Second, the habitual causes of svabhāva give rise to wrong clingings and false views perfumed by past habituation. Below there are twelve similes in all, each having the doctrine, the simile, and the application, not without similarities and differences, which will be pointed out individually following the text.

2.64

"Just as a herd of deer, oppressed by thirst, seeing a spring mirage, think of it as water, and, confused and disoriented, gallop towards it, not knowing that it is not water. So too foolish people, perfumed and habituated by beginningless false discrimination, with the three poisons burning their minds, delighting in realms of form, seeing arising, abiding, and ceasing, grasping at internal and external natures, fall into conceptions of identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence, and are seized by false views."

2.65

The deer chase the mirage, not knowing it is not water. Foolish people delight in desires, not knowing that pleasure is the cause of suffering. Speaking of 'perfuming and habituation of discrimination' refers precisely to the meaning of the habitual cause of svabhāva. 'Grasping at internal and external natures' and so forth refers specifically to giving rise to views.

2.66

"Just as in a gandharvanagara, ordinary fools without wisdom give rise to the thought of a city, with the marks of beginningless vāsanā-clinging appearing, though that is neither an existing city nor a nonexisting city. So too tīrthikas, with beginningless false vāsanā-clinging, rely upon views of identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence, and are unable to understand cittadṛśyamātra."

2.67

A gandharva [castle] inherently has no seed of a city, yet people without wisdom, perfumed by false habituation, think of it as a city. This illustrates the tīrthikas' failure to penetrate what appears from their own minds, giving rise to views of identity, difference, and so forth.

2.68

"Just as when a person dreams of men and women, elephants, horses, carts, and foot-soldiers, cities, towns, parks, groves, mountains, rivers, and bathing pools, with all kinds of adornments, and enters among them himself, yet upon awakening recollects them. Mahāmati, what do you think? Does such a man show clever wisdom when he ceaselessly clings in recollection to what was previously dreamt?" Mahāmati addressed the Buddha, saying, "No, World-Honoured One." The Buddha told Mahāmati, "In this way, ordinary beings are consumed by evil views, and the wisdom of the tīrthikas fails to know that, like a dream, it is the nature of the appearance of one's own mind; they rely on views of identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence."

2.69

The realms seen in a dream are originally not actual things, yet to recollect them ceaselessly—what is that if not an obstruction? This illustrates how the false calculations of the tīrthikas fail to realize mind-only and give rise to various views.

2.70

"Just as painted images have neither elevation nor depression, yet ordinary, foolish people conceive of them as high or low, even so in the future the tīrthikas, full of the vāsanā of evil views, relying on views of identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence, will ruin themselves and ruin others. As for other discourses that are free from existence, nonexistence, and non-arising, they will also speak of them as non-existent, slandering the view of cause and effect, uprooting the roots of goodness, and destroying the cause of purity. Those who seek what is superior should keep far away from them. Propounding such statements, falling into discrimination of self, other, and both, and vikalpa of existence and nonexistence, they then fall into positing and slandering. Because of such evil views, they will fall into the hells."

2.71

This analogy of painted images compares the evil habits of the tīrthikas to giving rise to views that ruin themselves and ruin others. When it speaks of 'other discourses that are free from existence, nonexistence, and non-arising', it refers to the correct teaching. The discourse on non-arising in the correct teaching is free from the views of existence and nonexistence; yet they, conversely, assimilate this to their own view and likewise speak of it as non-existent. 'Superior seekers' refers to those who seek the superior Dharma, who ought to abandon this view. Since those tīrthikas will fall into the evil destinies on account of their false views, how could one not be terrified?

2.72

"Just as when a person with cataracts in the eyes sees floating hairs and says to the crowd, 'Look at this,' yet those floating hairs are ultimately neither an entity nor a non-entity, because they are both seen and not seen. Even so the false views and hopes of the tīrthikas, relying on views of identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence, slander the true Dharma and bring ruin upon themselves and ruin upon others."

2.73

In this analogy, saying 'neither an entity nor a non-entity' means: because one sees floating hairs, it says 'not a non-entity'; because [others] do not see floating hairs, it says 'not an entity'. The rest of the text is clear.

2.74

"Just as a firebrand-wheel is not a wheel, yet the fool imagines it to be a wheel, while the wise do not. Even so the evil views and hopes of the tīrthikas, relying on thoughts of identity and difference, both and neither, existence, nonexistence, neither existence nor nonexistence, permanence and impermanence, generate all entity-ness."

2.75

This illustrates the perverse mind of the tīrthikas apprehending objects, taking the non-existent as existent, and giving rise to all kinds of views.

2.76

"Just as water bubbles resemble maṇi gems, and the foolish, small, and ignorant imagine them to be maṇi gems, cling to them, and chase after them; yet those water bubbles are neither maṇi nor non-maṇi, because they are both grasped and not grasped. Even so, the tīrthikas, perfumed by the vāsanā of evil views and vikalpa, speak of arising where there is nothing at all, and speak of cessation where there is conditioned existence."

2.77

In the analogy of the water bubbles, speaking of arising where there is nothing at all has a meaning shared with the preceding analogies. This is because they unfailingly speak of existence where there is no existence, and where correct causes and conditions speak of existence, they conversely speak of annihilation. The inverted views of the tīrthikas are all like this.

2.78

"Furthermore, Mahāmati, there are three kinds of pramāṇa and the five-part syllogism. Once each of these has been established, one attains the self-realization of noble wisdom and is freed from the two svabhāvas; yet [the foolish] generate the vikalpa and clinging that things have intrinsic reality."

2.79

The three kinds of pramāṇa are direct perception (pratyakṣa), inference (anumāna), and authoritative testimony (śabdapramāṇa / āptāgama). 'Pramāṇa' means standard and definitive determination, just as pecks and bushels measure things. Direct perception: 'direct' means manifest; it directly obtains the substance of dharmas, free from false conceptualization, and is not erroneous. Inference: 'infer' means comparison and categorization; by comparing and measuring categories one knows how things are, just as seeing smoke across a mountain one definitely knows there is fire, or seeing horns across a wall one definitely knows there is an ox; although not directly seen, it is also not false. Authoritative testimony means taking the Tathāgata's correct teaching as the measuring line. The five-part syllogism comprises: first, proposition (pratijñā); second, reason (hetu); third, example (dṛṣṭānta); fourth, application (upanaya); fifth, conclusion (nigamana). The three of proposition, reason, and example are also called the three-membered inference. Application and conclusion merely complete these three meanings. For example, when tīrthikas falsely calculate and cling to sound as permanent, establishing a syllogism in the science of sound (śabdavidyā), they say: 'Sound is the subject (dharmin); it is definitely permanent as the proposition (pratijñā).' The reason states: 'Because it is produced.' The similar example is: 'Like space.' However, space is not something produced, so the reason does not apply, and the cited example does not match; establishing sound as permanent is not accomplished. If in the Buddhadharma sound is impermanent, one thus establishes the syllogism, saying: 'Sound is the subject; it is definitely impermanent as the proposition.' The reason states: 'Because it is produced.' The similar example is: 'Like a jar or basin.' As the Śūraṅgama says: 'Voice is mingled with spoken words, merely relying on names, phrases, and syllables.' How could it be permanent? The tīrthikas have various clingings and consider themselves superior to others; if one does not follow their method of establishing syllogisms to refute them, by what means could their attachments be refuted? Therefore the Tathāgata explains that although the three kinds of pramāṇa and five-part syllogisms are each established, if one cultivates them one attains pratyātmāryajñāna and can transcend the two kinds of svabhāva: paratantra and vikalpa. Yet foolish people are confused about the teaching, still calculating intrinsic entities and engaging in discrimination through vikalpa.

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楞伽阿跋多羅寶經註解 — Classical Chinese