楞伽阿跋多羅寶經註解 3

English (machine translation) 3

Language: English

3.1

Translated by Guṇabhadra of the Liu Song by Imperial Order

Jointly annotated by imperial order by the monk and minister Zongle, Abbot of the Tianjie Shanshi Chan Monastery of the Great Ming, and the monk and minister Ruqi, Abbot of the Yanfu Teaching Monastery

3.3

Chapter 3: The Heart of All Buddhas' Words

3.4

At that time, the World-Honoured One said to the Bodhisattva-Mahāsattva Mahāmati: "The common characteristics of the classification of the mind-made body I shall now explain. Listen closely! Listen closely! Reflect upon it well!" Mahāmati said to the Buddha: "Excellent, World-Honoured One! I receive your teaching with reverence." The Buddha told Mahāmati: "There are three kinds of mind-made bodies. What are the three? They are the mind-made body of the bliss of correct absorption in samādhi, the mind-made body of awakening to the svabhāva of the svabhāva of dharmas, and the mind-made body born together with its kind, free from purposive action. A practitioner who thoroughly understands the characteristics of progressive advancement through the first stage and higher attains these three bodies."

3.5

The three kinds of mind-made bodies are the path of self-cultivation and transforming others for bodhisattvas of the Shared Teaching; one who is a bodhisattva cannot fail to know them, and therefore the Tathāgata informs him without waiting to be asked. First, the three names are listed, and then they are examined and explained.

3.6

"Mahāmati, what is the mind-made body of the bliss of correct absorption in samādhi? It refers to [the practitioner who], by virtue of the bliss of correct absorption in samādhi of the third, fourth, and fifth stages, abides peacefully with various aspects of one's own mind quiescent, so that the marks of consciousness giving rise to waves upon the ocean of mind do not arise, and understands that the realms appearing from one's own mind are both of the nature and not of the nature [of external objects]; this is called the mind-made body of the bliss of correct absorption in samādhi."

3.7

Regarding the "mind-made body of the bliss of correct absorption in samādhi": this bodhisattva, from the third to the fourth stage, severs the delusions of view, and from the fifth to the seventh stage, severs the delusions of thought, attaining the bliss of the samādhi of true emptiness. Samādhi translates as "correct absorption"; stating both "samādhi" and "correct absorption" simply gives both the Chinese and Sanskrit terms together. "Mind-made body" means forming the body of the true-emptiness dharmatā through mental volition. "Various aspects of one's own mind," and so forth: this means that the bodhisattva realizes emptiness unlike the two vehicles, whose minds produce relish and attachment and are moved by the wind of marks; hence it is called "abiding peacefully upon the ocean of mind." Nor is it like ordinary people who give rise to the waves of the six consciousnesses, for they understand that all realms are merely appearances of their own mind, all lacking svabhāva. This is the first mind-made body. This is self-cultivation.

3.8

"Mahāmati, what is the mind-made body of awakening to the svabhāva of the svabhāva of dharmas? It refers to [the practitioner who], in the eighth stage, observes and thoroughly awakens to all dharmas as illusory and entirely nonexistent; body and mind are transformed, and they attain the illusion-like samādhi and other samādhi-gates, with immeasurable marks, powers, sovereignties, and masteries, adorned like wondrous flowers, swift as thought, just like an illusion, a dream, the moon in water, or an image in a mirror, neither made nor unmade, yet like the made and unmade, fully adorned with all variety of physical forms and limbs, entering at will into the great assemblies of all Buddha-lands, because they penetrate the dharma of their own svabhāva; this is called the mind-made body of awakening to the svabhāva of the svabhāva of dharmas."

3.9

This says that when a bodhisattva enters the eighth stage, they awaken to and understand that all dharmas are like illusions and all are devoid of marks; their body and mind are transformed without obstruction; abiding in the gates of all illusion-like samādhis, they enter ubiquitously into Buddha-lands with sovereign supernatural powers, adorned like wondrous flowers. From "swift as thought" onward, speaking of "like thought" and "like illusion," all describe the unimpeded speed of the transformation body. "Neither made nor unmade" means that the physical forms of the transformation body are not genuinely composed of the four great elements. "Like the made and unmade" means that these physical forms resemble what is composed; such illusorily created physical forms are fully endowed with the ornaments of merit and wisdom, projecting forms into Buddha-lands, penetrating that these dharmas are merely the nature of one's own svabhāva; this is the mind-made body of the svabhāva of svabhāva. This is transforming others.

3.10

"Mahāmati, what is the mind-made body born together with its kind, free from purposive action? It refers to awakening to the characteristics of self-attained bliss conditioned by all Buddha-dharmas; this is called the mind-made body born together with its kind, free from purposive action. Mahāmati, having observed and thoroughly awakened to the characteristics of those three kinds of bodies, one should train in and study them."

3.11

First, one enters the emptiness of nirvāṇa from the provisionality of birth and death; next, one enters provisional establishment from the emptiness of nirvāṇa; these are still the two extremes. Now one enters the Middle Way. What is called "awakening to all Buddha-dharmas," and so on, means that from the eighth stage onward, the bodhisattva is received into the stage of dedication, thoroughly penetrating that the marks of the dharmas personally realized by the Buddhas are none other than one's own mind, and hence it is called "the characteristics of self-attained bliss." Regarding "born together with its kind," the Fuxing says: "Penetrating the dharmas realized by the Buddha, one immediately enters the Middle Way, belonging to the Buddha's kind." Some say it means "a thousand kinds and ten thousand categories," which is incorrect. Since one has personally entered the middle, the faculties of those transformed also become of the Buddha's kind; hence it says "born together." Reaching this position, wisdom is transformed and practice is blended; this is called "free from purposive action." Before entering the path of realization, it is merely called "mind-made"; this is the characteristic of the third mind-made [body]. The characteristics of these three kinds of bodies are explained distinctively according to stages. In the second fascicle it states: "Just like the mind moves swiftly." That explanation according to the two meanings of place and vow was a general explanation. The admonition to train in and study them is clear from the text.

3.12

Then, the World-Honoured One, wishing to proclaim this meaning once more, spoke a verse, saying:

3.13

"It is not that I ride the Great Vehicle;
It is neither speech nor letters,
Neither truth nor liberation,
Nor is it without a realm.
Yet riding the Mahāyāna,
With sovereignty in samādhi,
Various mind-made bodies
Are adorned with flowers of sovereignty."

3.14

The first four lines of the verse concern the Tathāgata's personal realization being free from marks, hence they are all expressed with negatives: it means that although it is the Mahāyāna, because it is free from marks, there is no vehicle that can be ridden. Being free from all names and marks, there is neither realization nor attainment, yet neither is there no realm to be shown. "Yet riding the Mahāyāna": "riding" refers to that which is capable of riding; "Mahāyāna" is the dharma that is ridden, which points to the three kinds of mind-made bodies as the dharmas of the Mahāyāna. "Samādhi" refers to the first mind-made body. "Various mind-made" leaps ahead to praise the body born together with its kind. "Adorned with flowers" praises the second mind-made body.

3.15

At that time, the Bodhisattva-Mahāsattva Mahāmati said to the Buddha: "World-Honoured One, as the World-Honoured One has said: 'If a man or woman commits the five deeds of immediate retribution, they do not enter the Avīci Hell.' World-Honoured One, how is it that a man or woman who commits the five deeds of immediate retribution does not enter the Avīci Hell?" The Buddha told Mahāmati: "Listen closely! Listen closely! Reflect upon it well, and I will explain it for you." Mahāmati said to the Buddha: "Excellent, World-Honoured One! I receive your teaching with reverence." The Buddha told Mahāmati: "What are the five deeds of immediate retribution? They are killing one's father, killing one's mother, slaying an arhat, disrupting the Saṃgha, and maliciously shedding the Buddha's blood."

3.16

The five deeds of immediate retribution are the extremity of evil and rebellion; anyone who commits these deeds must inevitably receive retribution in the Avīci Hell. The Tathāgata sometimes speaks of those who commit the five deeds of immediate retribution yet do not enter the Avīci Hell ("unselective" means "immediate"). Mahāmati did not understand, and therefore questioned the Buddha. In the answer, he first lists their names according to factual matters, and next examines and explains them in terms of the Dharma. Although the names conform to rebellion, the Dharma in truth conforms to compliance; the meaning appears below.

3.17

"Mahāmati, what is the mother of sentient beings? It refers to craving, which receives rebirth anew, accompanied by greed and delight; like a mother upon whom one depends to be established, ignorance is the father, generating the hamlets of the sense fields. Severing these two roots is called 'slaying parents.'"

3.18

Craving is the mother and ignorance is the father: that is, the present craving within the twelve links of dependent origination receives rebirth anew, accompanied by future greed and delight, both of which have the meaning of giving birth; like a mother raising and nurturing, being established means being born. Due to ignorance and craving, the hamlets of the six sense faculties and twelve sense fields are produced. If one severs these roots of craving and ignorance, this is the meaning of 'slaying parents.'

3.19

"When those propensities do not manifest, like rat poison breaking out, thoroughly severing all dharmas—this is called 'slaying an arhat.'"

3.20

"When those propensities do not manifest" means that the arhat has severed the primary defilements, but has not severed the propensities. It is like a person bitten by a rat: although the wound has healed, when thunder strikes it breaks out again. This illustrates that although the arhat's propensities do not manifest, if they suddenly encounter the shaking of the wind of marks—as when Kāśyapa heard the harp and began to dance—this is what happens. "All dharmas" refers to the dharmas of undefiled ignorance; if one can thoroughly sever them, this is the meaning of 'slaying an arhat.'

3.21

"What is disrupting the Saṃgha? It refers to the aggregation and accumulation of the various aggregates of differing marks; thoroughly severing them is called 'disrupting the Saṃgha.'"

3.22

Because harmony is called the Saṃgha, it is explained in terms of the harmony of the five aggregates. "Differing marks" refers to form, feeling, perception, formations, and consciousness; "accumulation" refers to the accumulation of the five aggregates in birth and death. If one can sever them, this is the meaning of 'disrupting the Saṃgha.'

3.23

"Mahāmati, not being aware that the external svalakṣaṇa and sāmānyalakṣaṇa are [merely] cittadṛśyamātra, with respect to the body of the seven consciousnesses, through the three liberations and the pure evil thought, completely cutting off those seven consciousnesses-Buddhas is called 'drawing the blood of a Buddha's body with evil intent.' If a man or a woman performs these uninterrupted deeds, they are called the five uninterrupted [deeds], and also called immediate realization."

3.24

"Not being aware of the external svalakṣaṇa and sāmānyalakṣaṇa" means that not knowing that the svalakṣaṇa and sāmānyalakṣaṇa of dharmas are cittadṛśyamātra, being deluded about the eighth consciousness, one retains only the seven consciousnesses, designating the false awareness of the seven consciousnesses as the Buddha's meaning; and nothing other than the pure practices of the three liberations can sever them. The outflow-free (anāsrava) is fundamentally good, yet it is called "evil" here because it also accords with the meaning of killing. To be able to generate this mind and completely cut off the Buddhas of the seven consciousnesses is precisely the meaning of drawing blood from a Buddha's body. The Ru Lengqie says: "Cutting off that body of the eight consciousnesses as Buddha is because the ninth consciousness is taken as the Buddha-consciousness, and the eighth consciousness is taken as the bodhisattva-consciousness, since their essence belongs to ignorance. These are the internal five uninterrupted [deeds]." From "If a man..." downward is the conclusion.

3.25

"Furthermore, Mahāmati, there are external uninterrupted deeds, which I shall now expound. Having heard this meaning, you and other bodhisattva-mahāsattvas will not fall into foolish delusion in future ages. What are the five uninterrupted deeds? They are the uninterrupted deeds spoken of previously. If one commits these, in each of the three liberations one will not attain the dharma of immediate realization. Excepting this, there are the manifestations of immediate realization through other transformative spiritual powers—that is, the transformative spiritual power of śrāvakas, the transformative spiritual power of bodhisattvas, and the transformative spiritual power of Tathāgatas—manifesting immediate realization through spiritual transformation in order to dispel doubt and bring about repentance for others who have committed uninterrupted offenses, and in order to encourage and inspire them. There is no case where one who purely commits uninterrupted deeds fails not to attain immediate realization, unless one is aware of cittadṛśyamātra, is free from false discrimination regarding body and wealth, is free from grasping at 'I' and 'mine', or at some time encounters a good spiritual friend and is liberated from the continuity of false discrimination in other destinies."

3.26

"External uninterrupted deeds": "external" is paired against "internal"; it refers to the former five uninterrupted deeds as internal, and the actual creation of uninterrupted karma as external. The preceding explanation said that performing the five uninterrupted deeds results in realizing noble wisdom, but fearing that people might think that actually creating the causes of the uninterrupted deeds also brings no evil retribution, this was spoken next. If one hears that with external five uninterrupted deeds cause and retribution never fail, one will not give rise to doubt; hence it says "will not fall into foolish delusion." "Spoken of previously" means that in other teachings uninterrupted deeds were spoken of, and if one commits these uninterrupted karmas, one will definitely fall into Avīci; how could one attain the dharma of immediate realization of the three kinds of liberation! From "Excepting this" downward, it discusses those performed expediently. Expediency necessarily guides the actual. The Ru Lengqie says: "Seeing someone commit uninterrupted karma, in order to encourage and inspire them to correct their errors, through spiritual power one manifests doing the same deeds, and immediately repents and removes them, realizing liberation—this is the so-called 'practicing non-paths to penetrate the Buddha-path.' Such were Devadatta, King Ajātaśatru, and the like." From "There is no case..." downward, it says there is no one who actually commits them without receiving the uninterrupted retribution. Yet those who actually commit them will not necessarily never attain the dharma of the three liberations; hence it says "unless one is aware of cittadṛśyamātra..." and so on. It means that if one can understand that all dharmas are mind-only, internally not seeing a body and externally not seeing wealth, free from grasping at persons and dharmas, or upon taking rebirth in other destinies in a future life encounters a good spiritual friend and is freed from the error of discrimination, all can attain liberation.

3.27

Then the World-Honoured One, wishing to proclaim this meaning once more, spoke a verse:

3.28

"Craving is called the mother,
Ignorance is the father;
The consciousness that perceives objects is the Buddha,
The defilements are the arhats,
The accumulation of aggregates is called the Saṅgha.
Severing them in uninterrupted succession
Is called the five uninterrupted [deeds],
And one does not enter the uninterrupted hell."

3.29

This verse praises the internal five uninterrupted [deeds] above.

3.30

Then Bodhisattva Mahāmati addressed the Buddha again, saying: "World-Honoured One! Please explain for us the Buddha's awareness. World-Honoured One! What is the Buddha's awareness?" The Buddha told Mahāmati: "Being aware of the selflessness of persons and dharmas, thoroughly knowing the two obstacles, transcending the two kinds of death, and severing the two afflictions—this is called the Buddha's awareness. Śrāvakas and pratyekabuddhas who attain this dharma are also called Buddhas. For this reason, I speak of the One Vehicle." Then the World-Honoured One, wishing to proclaim this meaning once more, spoke a verse:

3.31

"Skillfully knowing the two kinds of selflessness,
Severing the two obstacles and afflictions,
Forever transcending the two kinds of death,
Is called the Buddha's awareness."

3.32

Previously, when speaking of the One Vehicle path of awakening, the explanation was still brief and had not yet stated what dharmas are known and awakened to. Thereupon he renewed this request, and the Buddha then told him. Thoroughly realizing the two kinds of selflessness is awakening; thoroughly understanding the two obstacles is knowing. In ultimate terms, persons and dharmas, sentient beings and Buddhas are equal, fundamentally lacking the two grasps. The so-called absence of the provisional names of 'sentient beings' and 'Buddhas' within the realm of tathatā is the absence of grasping at persons; the absence of forms of 'self' and 'other' within the nature of equality is the absence of grasping at dharmas. Sentient beings are deluded by them and form the two grasps of self; the Tathāgata awakens to the fundamental nature, and both grasps are empty, hence it says 'selflessness.' The two obstacles are the obstacle of defilements and the obstacle of the knowable. That is, the above two grasps are the defilements, and the two kinds of emptiness are wisdom. Since one empties these two grasps through the two kinds of emptiness, there is no obstacle of defilements. When the wisdom that can empty them is also obliterated, there is no obstacle of the knowable. The two obstacles are the cause of birth and death; because the cause is extinguished, the fruit is extinguished, hence it says 'transcending the two kinds of death.' The two kinds of death are the death of fragmented [samsāric rebirth] and the death of transformative [change]. The two afflictions are the common and specific delusions; these two burdens of delusion can be completely severed only upon reaching the ultimate fruit. Such complete comprehension is called the Buddha's awareness. Although the Two Vehicles are small, if they can turn their minds toward the Great and awaken and know like the Buddha, they are simply Buddhas; hence it says 'also called Buddhas.' This is why the One Vehicle is spoken of. This is evident in the restated verse.

3.33

Then Bodhisattva Mahāmati addressed the Buddha, saying: "World-Honoured One! For what reason did the World-Honoured One proclaim among the great assembly such words: 'I was all the Buddhas of the past, and took various births. At that time I was King Mandhātṛ the wheel-turning king, the great elephant with six tusks, the parrot, Śakra Devānām Indra, and the rishi Su-netra.' Such is spoken in sūtras of hundreds of thousands of births."

3.34

The path of all Buddhas of the three periods of time is never different, yet in their awareness of before and after there is inevitably the difference of past, future, and present. Why did the World-Honoured One say: 'I was all the Buddhas of the past'? And also say: 'Taking various births, I differed in forms'? Mahāmati took up these two points and raised them as a question. The Jātaka Sūtras say: 'The Tathāgata in the past took various births, such as being a wheel-turning king, Śakra, the great elephant Su-netra, a parrot, and so forth in hundreds of thousands of births.'

3.35

The Buddha told Mahāmati: "Because of four equalities, the Tathāgata, Arhat, Samyaksambuddha proclaims in the great assembly such words: 'At that time I was Krakucchanda, Kanakamuni, and Kāśyapa Buddha.' What are the four equalities? They are equality of syllables, equality of words, equality of dharmas, and equality of bodies. These are called the four equalities. Because of these four kinds of equality, the Tathāgata, Arhat, Samyaksambuddha proclaims such words in the great assembly."

3.36

The Buddha told him that because of the four equalities, being Krakucchanda and the other Buddhas is an answer to the above question about being all past Buddhas. The meaning of the four equalities is seen in the text below.

3.37

"What is equality of syllables? If syllables refer to me as Buddha, those syllables also refer to all Buddhas; the svabhāva of those syllables has no distinction. This is called equality of syllables. What is equality of words? It means that my sixty-four kinds of Brahmā-voice sounds arise in conjunction, and those Tathāgatas, Arhats, Samyaksambuddhas are also like this: sixty-four kinds of Brahmā-voice sounds arise in conjunction, without increase or decrease, without distinction, having the nature of the kalaviṅka Brahmā-voice. What is equality of bodies? There is no distinction between my and the Buddhas' Dharmakāya and the marks and signs of the form-body, except that in order to tame diverse sentient beings in various destinies, various distinct form-bodies are manifested. This is called equality of bodies. What is equality of dharmas? It means that I and those Buddhas attain the thirty-seven factors of awakening, briefly stating the unobstructed wisdom of the Buddha-dharmas. These are called the four equalities. Therefore, the Tathāgata, Arhat, Samyaksambuddha proclaims such words in the great assembly." Then the World-Honoured One, wishing to proclaim this meaning once more, spoke a verse:

3.38

"Kāśyapa, Krakucchanda, and Kanakamuni are myself;
By means of these four kinds of equality,
I speak to the sons of the Buddha."

3.39

"Four equalities": syllables, words, bodies, and dharmas are all four equal. "Equality of syllables" means that my name is Buddha, and all Tathāgatas are also named Buddha; the Buddha-name has no distinction, which is equality of syllables. "Equality of words" means that I produce sixty-four kinds of Brahmā-voice sounds and speech, and all Buddhas do likewise; this is called equality of words. The second roll of the Guhyakādhipatinirdeśa Sūtra says that the Buddha's voice has eight inflections, namely nominative, accusative, instrumental, dative, ablative, genitive, locative, and vocative; each of these eight inflections possesses eight virtues, namely harmonious voice, gentle voice, clear voice, easily understood voice, non-erroneous voice, non-effeminate voice, vast voice, and deep-resonant voice. Eight times eight makes sixty-four kinds. Viṅka is the name of a bird; its voice is pure and elegant, surpassing all birds, so it is cited as a simile. "Equality of bodies" means that between my and the Buddhas' dharma, reward, and response-transformation bodies there is no distinction; although capacities are unequal and response traces may differ, their final convergence is just one. "Equality of dharmas" means that the dharmas of the path-factors attained are no different from those of all Buddhas. Speaking of "unobstructed wisdom" means that when one attains these four equalities, one is unobstructed with respect to all Buddha-dharmas, and is not deluded about the identity and difference in the Tathāgata's transformative traces.

3.40

Mahāmati addressed the Buddha again, saying: "As the World-Honoured One has said: 'From the night I attained supreme perfect awakening up to the night I entered parinirvāṇa, in the interval between I did not speak even a single syllable, nor have I spoken, nor will I speak; not speaking is the Buddha's speech.' World-Honoured One, for what reason does the Tathāgata, Arhat, Samyaksambuddha say that not speaking is the Buddha's speech?" The Buddha told Mahāmati: "Because of two dharmas I speak in this way. What are the two dharmas? They are the dharma of self-attainment and the dharma of fundamental abiding. These are called the two dharmas. Because of these two dharmas, I speak in this way."

3.41

Demonstrating the four equalities still touched upon verbal explanations, so he again raised the question concerning the meaning of not speaking a single syllable from beginning to end. The Buddha answered that it is because of two dharmas, meaning that having no dharma to be spoken is the Buddha's speech. "Self-attainment" is the cultivated virtue of personal realization; "fundamental abiding" is the fundamentally possessed virtue of nature. Cultivation and nature are as one, both transcending words, hence he says 'I speak in this way.'

3.42

"What is the dharma of self-attainment? What that Tathāgata has attained, I also have attained, without increase or decrease; the ultimate realm of the dharma of self-attainment transcends verbal discrimination and transcends the two destinies of syllables."

3.43

This says that the realm of personal realization is ultimately no different from that of all Buddhas. The subtlety of this self-attainment still has neither increase nor decrease; how could it be grasped by speech and thought? Hence it says "transcends verbal [discrimination]" and so forth. The Ru Lengqie says: "Free from the mark of speech, free from the mark of discrimination, free from the mark of names and syllables." What is called here 'two destinies' is not clear.

3.44

"What is the originally abiding dharma? It refers to the ancient path of the sages, like the nature of gold, silver, and the like: the dharmadhātu ever abides. Whether Tathāgatas appear in the world or do not appear in the world, the dharmadhātu ever abides, just like the road leading to that city. For example, a man travelling in a wilderness sees an even and straight road heading toward an ancient city; he then follows it, enters the city, and experiences delightful pleasure. Mahāmati, what do you think? Did that man make this road and the various pleasures in the city?" He replied, "No." The Buddha told Mahāmati, "With me and all past Buddhas, the eternal abiding of the dharmadhātu is also like this. Therefore, it is said: 'From the night I attained the most perfect enlightenment, up to the night I entered parinirvāṇa, between these I did not utter a single word, nor have I spoken, nor will I speak.'" Then, the World-Honoured One, wishing to proclaim this meaning once again, spoke a verse:

3.45

"On a certain night I realized the Way,
And on a certain night I attained nirvāṇa;
Between these two,
I have not spoken anything at all.
Abiding in reliance on the dharma realized by oneself,
Therefore I make this statement.
Between those Buddhas and myself,
There is no distinction whatsoever."

3.46

"The ancient path of the sages" refers to the dharma of natural virtue realized by past Buddhas. "Like the nature of gold, silver, and the like" illustrates that the nature of the originally abiding dharma is like the hardness and solidity of gold, which is not obtained through smelting. That the dharmadhātu ever abides is also like this—namely, whether there are Buddhas or no Buddhas, its nature and characteristics ever abide. Furthermore, saying that "the dharmadhātu ever abides" concludes [the discussion of] the originally abiding dharma. Also, saying "just like the road leading to that city" and so forth combines the metaphors of the two dharmas—what is realized by oneself and what originally abides—showing they return to unity. What is called the "even and straight road" is the originally abiding dharma; the "man entering the city and experiencing pleasure" is the dharma realized by oneself. Because there is an originally existing straight road, he can follow it and enter; once entered, he rests in it, neither of which are external things. This indicates that the originally existing nature of these two dharmas is beyond words and thought. Therefore, throughout fifty years of the great canon of teachings, not a single word was spoken—not that he truly did not speak, but that he used words to dispel words; the Buddhas of the three periods return to the same principle. The text of the verse is clear and will not be explained.

3.47

At that time, the Bodhisattva Mahāmati again requested: "World-Honoured One, I pray only that you explain for us the characteristics of the existence and nonexistence of all dharmas, so that I and the other bodhisattva-mahāsattvas may leave behind the characteristics of existence and nonexistence, and quickly attain anuttarā samyaksambodhi." The Buddha told Mahāmati, "Listen attentively! Listen attentively, and reflect on it well; I will explain it for you." Mahāmati addressed the Buddha, saying, "Excellent, World-Honoured One! I reverently accept the teaching." The Buddha told Mahāmati, "This world relies on two kinds [of views]: namely, relying on existence and nonexistence, falling into entity and non-entity, desiring views, and not leaving behind the characteristic of leaving behind."

3.48

The ultimate principle is tranquil and absolute, neither existent nor nonexistent. Sentient beings are blind to this and fall into the two extremes, unable to return to the source. Therefore, Mahāmati poses the question on behalf of the assembly. The Buddha first answers in accordance with the question, and afterwards investigates and explains its meaning. "Relies on two kinds" and so forth means that worldly sentient beings, relying on the objects of existence and nonexistence, give rise to the views of existence and nonexistence. "Falling into entity and non-entity" refers precisely to the views of existence and nonexistence. "Desiring views" means taking pleasure in and adhering to these views. Regarding what is not the dharma of transcendence, they falsely claim it to be transcendence; hence it is said, "not leaving behind the characteristic of leaving behind."

3.49

"Mahāmati, how does the world rely on existence? It means [they claim] that there are worldly causes and conditions that produce, and it is not that they do not exist; that [things] are produced from what exists, not produced from what does not exist. Mahāmati, those who speak thus are speaking of the world as having no cause. Mahāmati, how does the world rely on nonexistence? It means having received the nature of greed, anger, and delusion, they then through vikalpa grasp at the nature of greed, anger, and delusion as a non-entity. Mahāmati, if one does not grasp at the nature of existence, because the nature and characteristics are tranquil, it means that the Tathāgatas, śrāvakas, and pratyekabuddhas do not grasp at the nature of greed, anger, and delusion as existent or nonexistent."

3.50

From "rely on existence" downward explains the characteristic of existence, meaning that they claim there are truly worldly causes and conditions that produce all dharmas, that they are not unreal, and that they are truly produced from what exists. Saying "not produced from what does not exist" means they claim the generating causes and conditions are existent; this is grasping at nonexistence as existence. Therefore, he further tells him: those who speak thus hold the tīrthika doctrine of non-causality. From "rely on nonexistence" downward explains the characteristic of nonexistence, meaning that having first received the nature of the three poisons, they afterwards falsely conceptualize their nature as a non-entity; a non-entity means falsely conceptualizing it as nonexistent. If one does not falsely receive the three poisons as an existent nature, then there is nothing to grasp. When there is nothing to grasp, then nature and characteristics are originally tranquil. Just as the Buddha and the two vehicles do not grasp at the nature of the three poisons, they are thus free from the views of existence and nonexistence.

3.51

"Mahāmati, among these, which is a destroyer?" Mahāmati addressed the Buddha, saying, "World-Honoured One, if one grasps at the nature of greed, anger, and delusion, and later no longer grasps at them." The Buddha told Mahāmati, "Excellent! Excellent! You understand it thus. Mahāmati, not only is [taking] the nature of greed, anger, and delusion to be a non-entity a destroyer; regarding śrāvakas, pratyekabuddhas, and Buddhas, they are also destroyers. Why is that? Because internality and externality are ungraspable, and because the nature of the afflictions is neither different nor not different."

3.52

Having explained the characteristics of existence and nonexistence in response to Mahāmati's request, the Tathāgata then asks which among these two is a destroyer of the Buddha Dharma. Mahāmati then answers that one who first grasps the nature of the three poisons as existent and later conceptualizes them as nonexistent is the meaning of a destroyer. The Buddha approves his statement, and then says that not only is conceptualizing nonexistence a destroyer, but they also destroy the two vehicles and the Buddha. For they claim that the Buddha and the two vehicles also originally grasped the three poisons as existent, and later eliminated the three poisons into nonexistence to attain the holy fruit; hence it is said, "they are also destroyers." From "why is that" downward means that the sages thoroughly realize that all internal and external dharmas are ungraspable, and also realize that the nature of afflictions is originally free from the catuṣkoṭi of identity and difference and the like; what destruction could there be?

3.53

"Mahāmati, greed, anger, and delusion, whether internal or external, are ungraspable; because the nature of greed, anger, and delusion has no body and is ungraspable, it is not that Buddhas, śrāvakas, and pratyekabuddhas are destroyers. This is because Buddhas, śrāvakas, and pratyekabuddhas are liberated in their own nature, and because bondage and the causes of bondage are non-entities. Mahāmati, if there were one who is bound, there should be bondage, as that would be the cause of bondage. Mahāmati, speaking of destruction in this way is called the characteristic of nonexistence."

3.54

From "greed, anger, and delusion" downward further explains the reason they are not destroyers. Saying "whether internal or external" means that if one searches for the nature of the three poisons internally, externally, or in between, they are all ungraspable. Since they are ungraspable, how could they have an essential nature that could be grasped? Therefore, it concludes: "it is not that Buddhas, śrāvakas, and pratyekabuddhas are destroyers." This is because the Buddha and the two vehicles are originally liberated in their nature, being neither bound nor released. Further, saying "if there were one who is bound" means that if one first received and later did not grasp, then there would already be bondage; bondage is its fruit, and the fruit must have a cause, the cause being greed and the like. If there is bondage, then there is destruction; speaking of destruction in this way falls into the view of annihilating emptiness, hence it is called "the characteristic of nonexistence."

3.55

"Mahāmati, for this reason I say that it is better to grasp a view of person as large as Mount Sumeru than to give rise to an empty view of excessive pride regarding nonexistence. Mahāmati, one of excessive pride regarding nonexistence is called a destroyer: falling into expectations regarding views of svalakṣaṇa and sāmānyalakṣaṇa, not knowing cittadṛśyamātra, seeing external natures as impermanent, momentarily and successively deteriorating, the continuous flow of the aggregates, realms, and entrances altering and ceasing, with vikalpa that is divorced from the characteristics of letters—this is called a destroyer."

3.56

From "better to grasp a view of person" downward uses the large to illustrate the small, clarifying the flaw of the view of emptiness. "View of person" is the view of self. "Excessive pride" means that one's own dharmas become exaggerated, resulting in prideful views. The sūtra says: "Claiming to have attained what has not been attained, claiming to have realized what has not been realized"—this refers to such a person. The evil of the view of person is limited, whereas the view of emptiness born of excessive pride rejects all dharmas; hence it is called destruction. Therefore, it is said: "Better to give rise to a view of person as large as Mount Sumeru than to give rise to a view of emptiness." "Falling into views of self and common" and so forth speaks of the origin of giving rise to the view of emptiness: genuinely because from beginningless time one gives rise to views of self-production and common production, taking pleasure and desire in them, failing to understand that all dharmas are mind-only, seeing external dharmas arising and ceasing moment by moment, successively changing and deteriorating—the so-called continuous flow of the aggregates, realms, and entrances altering and ceasing—and conceptualizing that these real dharmas, once ceased, return to nonexistence: this is their view of emptiness. As for false discrimination divorced from the characteristics of words, this also constitutes the meaning of destruction.

3.57

Then, the World-Honoured One, wishing to proclaim this meaning once again, spoke a verse:

3.58

"Existence and nonexistence are two extremes,
Extending even to the objects of the mind;
When those objects are purified and removed,
The equal mind is tranquil and ceased.
When the nature of objects is not grasped,
Cessation is not nonexistence;
Existent entities are all tathatā,
Like the realm of the worthy and holy.
Without a seed yet there is arising,
And having arisen, it ceases again;
Existence and nonexistence through causes and conditions
Do not abide in my taught Dharma.
Neither tīrthikas nor the Buddha,
Neither self nor other,
Aggregated and arisen through causes and conditions,
How could it be nonexistent?
Who gathers causes and conditions into existence,
And then again says it is nonexistent?
Wrong views discuss arising and cessation,
Vikalpa conceptualizes existence and nonexistence.
If one knows there is nothing that arises,
And also nothing that ceases,
Observing all this as empty and tranquil,
One leaves behind both existence and nonexistence."

3.59

The first eight lines praise the correct meaning of the inner teaching. From "without a seed yet there is arising" downward versifies that falsely conceptualizing arising, cessation, existence, and nonexistence is not my taught Dharma. In the four lines beginning "neither tīrthikas," the Buddha means that whenever I speak of produced dharmas, they are not made by the Buddha nor by tīrthikas, nor are they created by a puruṣa or different causes; rather, they are aggregated and arise from the coming together of correct causes and conditions. However, speaking in terms of what has arisen, it cannot be called nonexistent. "Who gathers causes and conditions" and so forth means that dharmas produced by correct causes and conditions cannot be grasped by a self; who is existent, and who is nonexistent? As for what is discussed by wrong views, it is the false conceptualization of existence, nonexistence, arising, and cessation. If one knows that arising is originally non-arising and cessation is also not cessation, one naturally and wondrously accords with emptiness and tranquility, not falling into the two views of existence and nonexistence; hence it is said, "one leaves behind both existence and nonexistence."

3.60

At that time, the Bodhisattva Mahāmati again addressed the Buddha, saying: "World-Honoured One, I pray only that you explain for me and the bodhisattvas the characteristic of penetration of the doctrine. If one can skillfully distinguish the characteristic of penetration of the doctrine, I and the bodhisattvas will penetrate this characteristic. Having penetrated this characteristic, we will swiftly achieve anuttarā samyaksambodhi, not following discursive thought or the host of Māras and tīrthikas." The Buddha told Mahāmati, "Listen attentively! Listen attentively, and reflect on it well; I will explain it for you." Mahāmati addressed the Buddha, saying, "I reverently accept the teaching." The Buddha told Mahāmati, "All śrāvakas, pratyekabuddhas, and bodhisattvas have two kinds of characteristics of penetration: namely, penetration of the doctrine and penetration of the teaching."

3.61

To skillfully transform and guide, one must penetrate both the doctrine and the teaching; only then can one induce beings and lead them to the Way. For the doctrine is the root of the Way, while the teaching is the trace of instruction. The doctrine clarifies the purpose; if the purpose is not clear, one loses where to return. The teaching explains the principle; if the principle is obscured, one is lost as to where to enter. Therefore, if one penetrates the doctrine but does not penetrate the teaching, although the principle is refined it is not revealed; if one penetrates the teaching but does not penetrate the doctrine, although words are eloquent they lack the essential. Thus the two truly require each other to function and cannot be one-sidedly neglected. Mahāmati requested the explanation of the characteristic of penetration of the doctrine without mentioning the teaching merely because he brought up the essential; if the doctrine is penetrated, the teaching is contained within it. That the Buddha mentions both in his reply is because both must be present to be complete.

3.62

"Mahāmati, penetration of the doctrine means the characteristic of superior advancement in reliance on what is realized by oneself, being far removed from vikalpa of speech and letters, heading toward the svalakṣaṇa of the stage of self-realization in the undefiled realm, being far removed from all false discursive thoughts, and subduing all tīrthikas and hosts of Māras. Shining and radiant in reliance on the destination of self-realization—this is called the characteristic of penetration of the doctrine."

3.63

As for realization penetration: this is the characteristic of internal realization that is singularly superior. That is to say, relying on the teachings to reflect and practice, grasping the meaning and forgetting the words, being free from conceptual distinctions of text, entering the bhūmis and abodes, awakening to the patience of non-arising dharmas, transcending the realized wisdom of the three vehicles, naturally subduing māras and tīrthikas, and arriving at the Buddha-stage, where the ultimate awakened wisdom shines brightly and solitary—this is the utmost characteristic of realization penetration.

3.64

“What is the characteristic of teaching penetration? It refers to expounding the various doctrinal teachings of the nine divisions, free from characteristics such as identity and difference, existence and nonexistence, using skillful means to accord with sentient beings and preaching the Dharma as appropriate so that they attain deliverance. This is called the characteristic of teaching penetration. Mahāmati, you and the other bodhisattvas should practice and train in this.”

3.65

The characteristic of teaching penetration is the characteristic of preaching the Dharma to match dispositions. The nine divisions are nine among the twelve divisions [of teachings]; however, there is a difference between Mahāyāna and Hīnayāna. For the Hīnayāna nine divisions, they lack the three divisions of vaipulya, spontaneous discourse without inquiry (udāna), and prediction (vyākaraṇa). As a sūtra states: ‘This ninefold teaching of mine is preached in accordance with sentient beings.’ For the Mahāyāna nine divisions, they lack the three divisions of nidāna, avadāna, and upadeśa, as stated in the Miaoxuan. This answers from the perspective of specific classification; generally speaking, both have twelve divisions, also called the twelvefold canon. Mentioning nine divisions here, since it says ‘using skillful means to preach in accordance with sentient beings,’ means entering the Mahāyāna from the Hīnayāna. Saying ‘free from identity and difference, existence and nonexistence’ means that having left behind the catuṣkoṭi, there is no impediment to the four modes of discourse. Furthermore, saying ‘preaching the Dharma as appropriate’ means whatever is fitting; that is, preaching whatever Dharma is appropriate to preach, so as to enable them to attain deliverance. This is the characteristic of the Tathāgata's teaching penetration subsequent to fruition; those who are bodhisattvas must not fail to learn it.

3.66

Thereupon, the World-Honoured One, wishing to restate this meaning, spoke a verse:

3.67

“The characteristics of realization and teaching penetration, / Relying on oneself and on doctrinal teachings, / Well-seeing and well-discriminating, / Do not follow various conceptual thoughts.”

3.68

The first three lines praise the characteristics of the two penetrations. ‘Well-seeing’ is realization penetration. ‘Discriminating’ is teaching penetration. ‘Do not follow various conceptual thoughts’ means that having obtained the characteristics of the two penetrations, one does not follow the forceful conceptualization and vikalpa of tīrthikas.

3.69

“There is no real nature / As imagined by the foolish. / How do they produce conceptual thought? / [They hold that] non-nature is liberation.”

3.70

If one has not attained the true reality of tathatā and produces discrimination, it is no different from the false imagination of fools. What is this false imagination? It is precisely the mistaken presumption that the non-nature of all dharmas is liberation. Non-nature means nonexistence.

3.71

“Observing conditioned things, / The continuity of arising, ceasing, and the like, / One increases the two views, / Perverted and devoid of knowledge. / The Single Reality is the supreme truth; / Being without fault is nirvāṇa. / Observing worldly false imagination: / It is like an illusion, a dream, a plantain tree.”

3.72

The Tathāgata observes all conditioned dharmas of the world with the eye of right knowledge (samyagjñāna); all are illusory arisings and ceasings, yet beings falsely presume them to be real, increasing the two views of existence and nonexistence, while the ordinary and foolish are perverted and devoid of knowledge or perception. Aside from the single marvelous mind of tathatā and nirvāṇa, all the rest is empty and false; hence the metaphor: ‘like an illusion, a dream, a plantain tree.’ ‘Being without fault’ means understanding that the nature of fault is fundamentally empty, which is itself nirvāṇa.

3.73

“Although there are greed, anger, and delusion, / In reality there is no person. / From craving, the aggregates arise; / Existence is entirely like an illusion or a dream.”

3.74

This reiterates the meaning of being like an illusion and so forth. It says that although the three poisons exist, there is no person who can produce them; for since the two kinds of self are fundamentally empty, how could the three poisons exist? Thus, that which can produce craving-desire and the five aggregates that are produced are all like dreams and illusions.

3.75

At that time, the Bodhisattva Mahāmati said to the Buddha: “World-Honoured One! Please explain for us the characteristics of unreal vikalpa. How does unreal vikalpa arise? What dharmas are called unreal vikalpa? In what dharmas does unreal vikalpa occur?” The Buddha told Mahāmati: “Excellent! Excellent! That you can ask the Tathāgata about such an issue brings great benefit and great peace and joy, out of compassion for all devas and humans in the world. Listen closely! Listen closely! Think on it well; I will explain it for you.” Mahāmati said to the Buddha: “Excellent, World-Honoured One! I reverently accept the instruction.” The Buddha told Mahāmati: “Through attachment to various objects and various unreal conceptual thoughts, vikalpa arises. Mahāmati, attaching to grāhya and grāhaka, not knowing that it is cittadṛśyamātra, and falling into the views of existence and nonexistence, one increases tīrthika views. Through the vāsanā of vikalpa attaching to various external objects, the vikalpa of the mind and mental factors attaches to self and what belongs to self, and arises.”

3.76

In fathoming false imagination, one must trace it to its limit; in revealing the true nature, one must exhaust its source. When its source is exhausted, the true nature becomes naturally bright; when it is traced to its limit, how could false imagination exist? Therefore, Mahāmati requested to hear the characteristics of unreal vikalpa, making three inquiries in all: first, asking how vikalpa arises; second, asking what dharmas are called vikalpa; third, asking in what [context] does vikalpa arise? The Buddha answered and explained each in order. First, in answering with ‘various objects,’ [it means that] the dharmas of ordinary beings and tīrthikas have various characteristics, and their objects are all unreal, arising in dependence thereon; thus, various unreal conceptual attachments arise. Next, in answering with ‘attaching to grāhya and grāhaka,’ it means attaching to the faculties and sense-objects without knowing that they are merely the appearance of one’s own mind, and outside the mind falling into the views of existence and nonexistence, on the basis of which all tīrthika views are augmented; these are all dharmas of vikalpa, and by knowing their dharmas, one knows why they are false. Lastly, answering with ‘the vāsanā of vikalpa’ and so forth refers to that upon which it relies. Furthermore, saying ‘the vikalpa of the mind and mental factors attaches to self and what belongs to self, and arises’ identifies the two selves of person and dharma as that place. Knowing that place, one knows the source from which falsehood arises; once the source is unreal, falsehood is extinguished.

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楞伽阿跋多羅寶經註解 — Classical Chinese