注大乘入楞伽經 3

English (machine translation) 3

Language: English

3.1

“Furthermore, Mahāmati, a Bodhisattva Mahāsattva [… up to …] thoroughly comprehends the characteristics of the discriminations of one's own mind.”

The grasper and the grasped are also called the grasper-condition and the grasped-condition, referring to the subjective and objective aspects of the consciousness of the mind. Therefore the *Avataṃsaka Sūtra* says: 'By the power of the grasper-condition and grasped-condition, various dharmas arise.' The meaning of the remaining text is that those who wish to comprehend this should be free from restlessness and torpor, all evil discursive thoughts, and cultivate genuinely.

3.3

“Furthermore, Mahāmati, a Bodhisattva Mahāsattva [… up to …] should diligently cultivate and study.”

3.4

'Abiding in the characteristics in which the mind of wisdom abides' refers to what was said above: 'thoroughly comprehends the characteristics of the discriminations of one's own mind.'

3.5

“What are the three? Namely, the characteristic of having no reflected image [… up to …] cultivates without abandoning these three characteristics.”

3.6

The mention of a lame donkey illustrates having not yet attained effortless wisdom.

3.7

“Mahāmati, as for the characteristic of having no reflected image, [… up to …] arises because of proceeding toward the Buddha ground.”

3.8

The characteristic of having no reflected image refers to non-conceptual wisdom, free from the two graspings. However, what the two vehicles and non-Buddhists practice is shallow and base, which the Tathāgata always scolds in various ways. That it is conversely adopted here is to turn their minds, causing them to abandon evil paths and enter the correct track. The characteristic of being sustained by the vows of all Buddhas means that, like all Buddhas, they make great vows to mature sentient beings and purify Buddha lands. The characteristic toward which self-realized noble wisdom proceeds refers to the Tathāgata's Dharma-body, the characteristic of self-awakened noble wisdom. The rest of the text can be known.

3.9

“Mahāmati, these are called the three characteristics of supreme noble wisdom [… up to …] should diligently cultivate and study.”

3.10

Saying that by means of these three characteristics one can reach the Tathāgata ground, he therefore exhorts them to cultivate and study.

3.11

At that time Mahāmati the Bodhisattva Mahāsattva [… up to …] “the Dharma-gate of the self-nature of noble wisdom's affairs.”

3.12

The multitude of bodhisattvas thought in their minds that the five dharmas, three self-natures, eight consciousnesses, and two selflessnesses are all affairs of the Dharma-gates by which noble ones save sentient beings. Since the Tathāgata had already spoken of the eight consciousnesses above, he should also speak for us on the basis for the distinctions of the hundred and eight statements, the affairs of the noble wisdom of the five dharmas, and the Dharma-gate of the three self-natures. Because the assembly had this thought, Mahāmati, relying on the supernatural power of all Buddhas, raised this question. 'The affairs of noble wisdom' refers to the five dharmas.

3.13

“All Tathāgatas, Arhats, Samyaksambuddhas [… up to …] in Akaniṣṭha Heaven achieve the Tathāgata body.”

3.14

Regarding self-characteristics and common characteristics, let us explain them in terms of the truth of suffering among the four noble truths. Under the truth of suffering, the dependent and direct retributions of the three realms, the aggregates, elements, sense fields, and all other dharmas, being individually distinct, are called self-characteristics; the truth of suffering is called the common characteristic. Namely, within the four aspects of the truth of suffering, impermanence is the common characteristic of all conditioned dharmas; suffering is the common characteristic of all contaminated dharmas; emptiness and selflessness are universally the common characteristics of all dharmas. Furthermore, the differences among the five aggregates are called self-characteristics, while jointly forming a human body is called a common characteristic. Elements, sense fields, and so forth are also like this, up to all dharmas, which each have self-characteristics and common characteristics. 'Tuṣita' is translated here as 'contentment'; the inner palace of that heaven is the dwelling of a bodhisattva bound to one last birth. Akaniṣṭha Heaven is the place where the Reward Buddha whose practice is complete realizes true awakening. The remaining text all clarifies distancing oneself from habitual faults, revealing multiple virtues, and accomplishing the meaning of the Tathāgata's Dharma-body. Because there are such benefits, he requests the Buddha to speak the above Dharma-gates.

3.15

The Buddha said: “Mahāmati, there is a class of non-Buddhists [… up to …] with regard to this, give rise to the notion that an ox has horns.”

3.16

From here below, the Tathāgata takes the horns of an ox and a hare to refute the delusive views that grasp at names and characteristics. This clarifies and relates the assertions of those two non-Buddhists: one non-Buddhist sees all dharmas perish according to causes and conditions, and falsely generates conceptualization thinking that a hare has no horns; another non-Buddhist sees the functions of the primary elements, before the conditions of the sense-organs, body, and dusty objects have dispersed, having differences in shape and measure, and asserts that an ox has horns. Because of not understanding, they reciprocally grasp at divergent views and generate fixed understandings.

3.17

“Mahāmati, falling into the two views, they do not understand mind-only [… up to …] all are manifestations solely of discrimination.”

3.18

This clarifies the sequential refutation of those non-Buddhist views. The text has eight lines: the upper four lines refute the cause of generating views; the lower four lines demonstrate that they are only delusive manifestations. Therefore the gāthā says: 'Knowing that all dharmas are mind-only, / one immediately abandons the marks of external dusts; / thereby discrimination ceases, / and one awakens to the equal, true emptiness.' By reflecting on this it can be understood.

3.19

“Mahāmati, you should know that a hare's horns are free from existence and non-existence [… up to …] therefore, regarding this, one should not discriminate.”

3.20

In this passage of the sūtra, the upper four lines conclude that one should be free from delusion; the lines from there down separately investigate and refute.

3.21

From 'How...' below, it separately investigates and refutes falling into the view of non-existence. Asking how a hare's horns are free from existence and non-existence, it refutes by saying that they mutually depend. That the hare's horns are non-existent is because the ox's horns are existent; if there were no ox's horns, based on what would one say they are non-existent?

3.22

From 'Analyzing...' below, it next separately refutes falling into the view of existence. If one grasps that an ox has horns, when analyzing the ox's horns down to subtle atoms, what real substance is there such that one asserts existence? Therefore the verse below says: 'Because non-existence depends on existence, it is non-existent; this non-existence does not constitute non-existence. Existence depending on non-existence is also like this; they arise mutually causing one another.' This means none are real. That the sphere of noble wisdom is free from those views means that those who see in accordance with reality are completely free from the existence of the view of existence and eternalism, and also free from the non-existence of wrong views and annihilationism; therefore it concludes by exhorting that one should be free from discrimination.

3.23

At that time Mahāmati the Bodhisattva Mahāsattva [… up to …] “Does one, by inferential comparison and relativity, falsely calculate non-existence?”

3.24

Because it was stated above that a hare's horns and the like are free from existence and non-existence due to mutual dependence, and when analyzing the ox's horns down to subtle atoms they are sought but unfindable, in order to abandon those delusive views, Mahāmati again asks the Buddha: since one who is free from views does not form the thought that an ox has horns, does one not, by inferential comparison and relativity, likewise falsely calculate and speak of non-existence?

3.25

The Buddha said: “It is not by discrimination [… up to …] it is not by relativity that a hare's lack of horns is revealed.”

3.26

The Tathāgata answered: Those who are free from erroneous views do not, by producing marks of discrimination in mutual dependence, speak of non-existence. Why is this? Because those erroneous viewers have false discrimination as their generative cause, and take discrimination arising from the existence or non-existence of horns as that on which they rely. Since that on which they rely is the cause, they falsely imagine existence and non-existence. Yet discrimination and the horn both lack fixed nature, and are free from being different or not different. Those who are free from discrimination do not reveal the non-existence of a hare's horn by virtue of depending upon the lack of nature in an ox's horn.

3.27

"Mahāmati! If this discrimination were different from the hare's horn […] clinging to existence and clinging to non-existence both fail to be established."

3.28

From here down, he cites and refutes it again. It means: if this discrimination were definitely different from the hare's horn, it would not be the cause of the horn; if it were definitely not different, it would again arise on account of it, meaning both lack intrinsic nature. Analyzing the ox's horn down to an infinitesimal particle, it cannot be found through seeking. To be different from an existing horn while also stating there is no horn—discriminating like this is definitely unreasonable. That is, if existence is taken as existence, non-existence is taken as non-existence; since existence is not existent, non-existence is not non-existent. Hence it says: 'Both are non-existent; what depends on what?' From this we know that both the ox's horn and the hare's horn lack intrinsic nature, so in reference to what dharma does one speak of existence or speak of non-existence? If mutual dependence is not established, speaking of the non-existence of the hare's horn by depending upon existence should not be discriminated, because it is an improper cause. That is, existence being the cause for non-existence, and non-existence being the cause for existence—this cause is improper. Since both causes are improper, the two results of existence and non-existence naturally fail to be established in principle. Therefore, in concluding the refutation, it says: 'For those who theorize on existence and non-existence, clinging to existence and clinging to non-existence both fail to be established.'

3.29

"Mahāmati! Furthermore, there are non-Buddhists who, seeing the shapes and forms of matter […] produce discrimination as if it were different from space."

3.30

Above, by analyzing dharmas, he refuted the ox and the hare; here, by realizing the nature of dharmas, he unites matter and space. This means that because what sentient beings cling to and what is suitable for them to hear differ, the skillful and crude methods applied by the Buddha to cure them also differ; this is also a refutation of an alternative attachment. The statement that there are non-Buddhists who, seeing that the shapes and forms of matter have physical obstruction and transformation, while the delimitation of space is vast, open, and unobstructed, give rise to clinging, claiming that matter is different from space and producing false discrimination—this means the Tathāgata is relating their attachment.

3.31

"Mahāmati! Space is matter, conforming to and entering into the elements of matter […] the delimitations of matter and space should be known thus."

3.32

From here down is the direct refutation. The Buddha told Mahāmati that space is matter because it conforms to and enters into the elements of matter; there is no space outside of matter. Matter is space because they mutually possess the nature of establishing and being established; it is not that space exists through the destruction of matter. The delimitations of matter and space should be known thus.

3.33

"Mahāmati! When the great elements arise, their individual characteristics are mutually distinct, and they do not abide in space; yet it is not that there is no space for them."

3.34

Harmonizing past provisional teachings, he re-clarifies that matter and space are non-dual. This means that previously, to refute non-Buddhists who clung to the existence of a self, he taught that derived matter arises from the great elements, with each possessing distinct individual characteristics. However, having implicitly shown that the nature of derived matter is identical to space, there is no other distinct matter abiding in space; thus he says 'they do not abide.' Yet it is not that there is no space for them.

3.35

"Mahāmati! The hare's horn is also like this. In mutual dependence with the ox's horn […] if depending on other things, it is also like this."

3.36

Here he again adduces the two horns of the ox and hare above to harmonize with matter and space, and by analogy contemplates the distinct erroneous views regarding all dharmas; refuting them one by one, it should be known that it is also like this.

3.37

However, although the diverse attachments of non-Buddhists are many, they do not go beyond evil views and the two kinds of causes: causelessness and erroneous causation. Regarding 'evil views', it refers to inverted deductions concerning the truths; their nature is defiled discernment, they can obstruct right view, and their karmic function is to invite suffering, because those with evil views experience much suffering. The activity of these views is divided into five: First, the view of self-identity (satkāyadṛṣṭi), which refers to clinging to self and what belongs to self in the five clinging aggregates, its function serving as the basis for all points of view. Second, extreme views (antagrāhadṛṣṭi), which refers to clings to annihilation or permanence regarding them, its function being to obstruct the middle practice and liberation. Third, wrong views (mithyādṛṣṭi), which refers to slandering the actual reality of causes, effects, and functions, as well as all other false doctrines that are not the other four views, just as the term 'predominant condition' (adhipati-pratyaya) is universally applicable in meaning. Fourth, the view of attachment to views (dṛṣṭiparāmarśa), which refers to clinging to various views and the aggregates on which they rely as supreme and capable of attaining purity, its function serving as the basis for all disputes. Fifth, the view of attachment to precepts and ascetic vows (śīlavrataparāmarśa), which refers to clinging to precepts and vows that conform to various views and the aggregates on which they rely as supreme and capable of attaining purity, its function serving as the basis for useless, painful toil. The meaning of the two kinds of causes will be explained below.

3.38

"Mahāmati! You should abandon the hare's horn and ox's horn […] and explain the method of practice of contemplating one's own mind."

3.39

The Buddha encourages the bodhisattva always to contemplate the marks of false discrimination seen by his own mind. Having known this oneself, one should transmit and teach it everywhere, causing all to know the disease and recognize the medicine, enabling them to take it and practice, reaching the place of peace and joy.

3.40

Then the World-Honoured One spoke the verse: "What is seen by the mind does not exist; it only arises relying on the mind […] the realm of personal realization."

3.41

The text of the five verses above is manifest and understandable; no further elaborate explanation is given.

3.42

This concludes the refutation of names, marks, and false discrimination among the five dharmas, based on the non-Buddhists' clinging to the definite existence or non-existence of ox and hare horns, and the difference between matter and space.

3.43

At that time, Mahāmati Bodhisattva-Mahāsattva […] 'Is it purified gradually? Or is it purified suddenly?'"

3.44

This concerns the purification of the current manifestation of mental habit-energies of sentient beings, next clarifying the meaning of right knowledge among the five dharmas. That which purifies is the noble knowledge of self-realization; that which is purified is the current manifestation of one's own mind.

3.45

The Buddha said: "Mahāmati! It is purified gradually, not suddenly […] causing them to abandon all evil views of existence and non-existence."

3.46

The four gradual and four sudden explained above mean that in purifying the current manifestation of the own-mind of sentient beings, those whose capacities are large are treated suddenly, while those whose capacities are small are treated gradually. Gradual speaks of the provisional; sudden speaks of the real. The provisional leads to the real, and the real guides the provisional. Thus, when the sages enlighten sentient beings, whether suddenly or gradually, provisional or real, biased or complete, they never fail to look to each other, in hopes that conscious beings may enter according to what is suitable. It is also said that 'gradual' is spoken of in terms of practice prior to realization, meaning that sentient beings' learning of conduct and cessation can only be gradual; 'sudden' is spoken of in terms of practice having already achieved realization.

3.47

"Furthermore, Mahāmati! The Buddha that streams forth from the Dharmatā […] grasping them as real, none can be obtained."

3.48

This clarifies the establishment of preaching the Dharma by the three Buddhas, explaining the meaning revealed by sudden and gradual. The Buddha that streams forth from the Dharmatā is the saṃbhogakāya Buddha. He explains that all dharmas of individual and common characteristics are the causal marks of the present habit-energies of one's own mind's fundamental consciousness, and the causal marks of the parikalpita grasping of the preceding evolving consciousnesses, mutually connected to one another. The diverse illusory things all lack intrinsic nature; hence the Awakening of Faith says: 'All dharmas are maintained only through the ignorant, false mind of sentient beings, like images in a mirror having no substance that can be grasped.' Yet sentient beings do not understand, and engage in diverse clinging, grasping them as real—how could they not be mistaken!

3.49

"Furthermore, Mahāmati! The parikalpitasvabhāva arises by clinging to the paratantrasvabhāva."

3.50

It means that all dharmas such as individual and common characteristics fundamentally lack intrinsic nature, arising dependent on other conditions in combination, just like illusory matters; this is the paratantrasvabhāva. Yet sentient beings falsely discriminate and calculate, engaging in diverse clinging and grasping them as real; this is precisely the parikalpitasvabhāva arising from clinging to the paratantrasvabhāva.

3.51

"Mahāmati! Just as a magician, through the power of magical arts […] diverse discriminations are all devoid of reality."

3.52

He presents a metaphor to clarify that dependent origination is not real. Just as a magician relies on grass and wood to produce the forms and appearances of sentient beings. This is a metaphor for the nature of the tathāgatagarbha: following conditions, it gives rise to diverse dharmas. Therefore the Treatise of Sengzhao says: 'The ten thousand dharmas are provisionally established and not real, just like illusory, transformed humans. It is not that there are no illusory, transformed humans, but illusory, transformed humans are not real humans.' All these clarify that dependent origination is not real.

3.53

"Mahāmati! This is also like that […] this is called the arising of the parikalpitasvabhāva."

3.54

This matches it to the Dharma, meaning that the arising of the parikalpitasvabhāva within the paratantrasvabhāva is also like this.

3.55

"Mahāmati! This is called the marks of the teaching of the Dharma by the Buddha that streams forth from the Dharmatā."

3.56

This concludes the teaching that all dharmas produced from causes and conditions are like illusions and unreal.

3.57

"Mahāmati! The Dharmatā Buddha establishes the marks of intrinsic nature free from mind, which are the domain of the wisdom of personal realization."

3.58

Establishing the dharmadhātu realized by the noble wisdom of self-realization, free from the marks of intrinsic nature and dusty objects of the false discriminative cittamatra—this is the dharma of the Dharma Buddha.

3.59

"Mahāmati! The Nirmāṇakāya Buddha teaches generosity, moral discipline, patience, vigor, meditation, and wisdom […] transcending the practices of the formless realm."

3.60

The Nirmāṇakāya Buddha manifests the eight phases of accomplishment, responding to conditions to gather and transform beings, teaching the six perfections to cure the six obscurations, separating from aggregates, realms, and bases, liberating from the marks of the consciousnesses, establishing the distinctions of dharmas according to suitability, transcending the clung-to views of non-Buddhists, and surpassing the realms of practice of the formless realm, as non-Buddhists take the formless realm to be nirvāṇa.

3.61

"Furthermore, Mahāmati! The Dharmatā Buddha is not that which is grasped as an object […] you should swiftly abandon it."

3.62

'Grasped' refers to false thoughts; 'grasped as an object' refers to false dharmas; 'action' refers to false karma; the remaining meaning is as in the text. Having demonstrated above the preaching of the Dharma by the three Buddhas, here he concludes by exclusively citing the dharma realized by the Dharma Buddha to encourage practitioners. Therefore the Lotus Sūtra says: 'Though various paths are taught, in reality it is for the one vehicle.'

3.63

"Furthermore, Mahāmati! The śrāvaka vehicle […] the marks of discriminating and clinging to intrinsic nature."

3.64

Second, based on the noble wisdom realized by śrāvakas, he clarifies the meaning of right knowledge. Because he previously encouraged bodhisattvas to cultivate the realm and marks of noble wisdom of personal realization, yet śrāvakas also have the realm and marks of noble wisdom of personal realization. Wishing to distinguish them from śrāvakas, he presents the two kinds of distinct marks of śrāvakas. First, because their noble wisdom of personal realization differs from those non-Buddhists, it is called 'extraordinary'.

3.65

"What is the extraordinary mark of the noble wisdom of personal realization? […] the realm and marks of the noble wisdom of personal realization."

3.66

It means that śrāvakas clearly see impermanence, suffering, emptiness, and selflessness among sentient beings in the three realms, as well as the realm of the four truths; weary of and abandoning the five desires, they lodge their minds in quietude, and regarding the unruined external marks of individual or common characteristics in the aggregates, realms, and bases, they have not yet obtained the emptiness of dharmas, but have only obtained the wisdom of the emptiness of persons. Because they know this as it truly is, the mind abides in one object; having abided in one object, they thereupon attain the dhyānas, the eight liberations, the three samādhi doors, the eight limbs of the noble path, and the four fruits of asceticism, and attain liberation. They only sever manifest afflictions, but have not severed habit afflictions; they only sever the saṃsāra of delimited portions, but have not left behind the saṃsāra of inconceivable transformation; therefore it is called the realm and marks of the noble wisdom of personal realization of the śrāvaka vehicle.

3.67

"Although Bodhisattva-Mahāsattvas also attain this realm of noble wisdom […] they should not cultivate and study it."

3.68

This clarifies that what the bodhisattva realizes is the joy of the correct attainment that understands all dharmas are fundamentally unborn in nature, unlike the śrāvaka who ceases the aggregates, realms, and bases to seek the joy of nirvāṇa. Although the bodhisattva also attains this realm of noble wisdom, on account of the fundamental vow of great compassion, he does not realize and grasp quietude and the joy of samādhi; therefore he admonishes all bodhisattvas that they should not cultivate and study within this joy.

3.69

"Mahāmati! What are the marks of discriminating and clinging to intrinsic nature? […] gradually abide on the stages."

3.70

This means that śrāvakas know that the various dharmas such as shape-matter and color-matter of the four great elements are not produced by a creator as non-Buddhists imagine. Yet holding to the Tathāgata's provisional teaching to stop crying, they falsely discriminate and cling to individual and common characteristics; bodhisattvas, regarding these, should know that they are merely the false manifestations of their own mind, and therefore should abandon them, comprehend the emptiness of persons and dharmas, and gradually enter the stage of wisdom to reach the Tathāgata's realm.

3.71

Then Mahāmati Bodhisattva-Mahāsattva […] 'the eternal and inconceivable creator?'"

3.72

Third, refuting what is imagined by non-Buddhists to reveal the meaning of right knowledge. Because the Tathāgata previously explained the sudden in order to reveal the eternal, inconceivable wisdom, Mahāmati brought it up to state to the Buddha: Is the eternal and inconceivable spoken of by the Tathāgata, which is the realm of the ultimate truth of the noble wisdom of personal realization here, not identical to the eternal and inconceivable creator spoken of by the non-Buddhists? It means that non-Buddhists take the creator as the causal mark of the eternal and inconceivable.

3.73

The Buddha said: "Mahāmati! It is not that a creator of the heterodox [...] the permanent and inconceivable is not established."

3.74

The Tathāgata told Mahāmati: It is not that through the causes and conditions of a creator posited by the heterodox one obtains the permanent and inconceivable, because their cause and its intrinsic characteristics are unestablished. Thus the Śūraṅgama Sūtra states: "To take the mind of arising and ceasing as the causal ground of practice and seek the non-arising and non-ceasing of the Buddha Vehicle is utterly impossible."

3.75

"Mahāmati! My permanent and inconceivable of the ultimate truth [...] Therefore, bodhisattvas should diligently cultivate and study this."

3.76

This explains that what the Tathāgata cited above as the permanent and inconceivable is established as possessing causes and characteristics, for both the subjective and objective causes and characteristics are free from existence and non-existence. That is, because it is the characteristics practiced in the noble wisdom of self-realization, and not of other spheres, it possesses characteristics; because the wisdom of ultimate truth is its correct cause, and not arising and ceasing, it possesses a cause; and because both subjective and objective causes and characteristics are free from existence and non-existence, it is not a creator. For example, space and nirvāṇa are quiescent and extinguished; because they are unconditioned phenomena, they are permanent and inconceivable. Therefore I say it is distinct from all the disputes of the heterodox. This permanent and inconceivable is attained through the noble wisdom of the Tathāgatas' self-realization; hence he encourages bodhisattvas to cultivate and study it diligently.

3.77

"Furthermore, Mahāmati! The permanent and inconceivable of the heterodox [...] is not permanent by the causal power of its own intrinsic characteristics."

3.78

This means that the heterodox take the characteristics of impermanence and mutation as the cause of the permanent and inconceivable, and therefore call it permanent; it is not permanent through the causal power of the characteristics practiced in self-realization.

3.79

"Mahāmati! The permanent and inconceivable of the heterodox [...] having awaited impermanence, [yet] it is not spoken of as permanent on account of this."

3.80

This explains that the heterodox see that what is produced in the world, having existed, becomes non-existent again, and is entirely impermanent. Falsely imputing a spiritual self (ātman) to be permanent, they await impermanence and infer by comparison that it is permanent. The Buddha is the opposite of this; he does not speak of it as permanent on account of this.

3.81

"Mahāmati! If the heterodox by means of such causal characteristics [...] because it lacks its own causal characteristics."

3.82

If the heterodox, through such causal characteristics of impermanence, establish the permanent and inconceivable, these causal characteristics are not real and are therefore like the horns of a hare; thus their permanent and inconceivable is merely a verbal expression of false discrimination. Why is that? Because it lacks a permanent cause and permanent characteristics.

3.83

"Mahāmati! My permanent and inconceivable [...] this should not be asserted."

3.84

Earlier, it was said that the Buddha is the opposite of the heterodox; here, it is the heterodox who are the opposite of the Buddha, never having been able to know the characteristics of the self-cause of the permanent and inconceivable—free from existence and non-existence and transcending cognitive sentiments—and constantly imputing it outside the characteristics practiced in the noble wisdom of self-realization. Therefore the Tathāgata admonishes that this should not be asserted. However, though the superiority and inferiority of the paths of the three vehicles differ, they are all realized inwardly. If one perceives dharmas outside the mind, however much one speaks of the profound and mysterious, one nevertheless becomes a heterodox.

3.85

"Furthermore, Mahāmati! All the śrāvakas, fearing the suffering of the false discrimination of birth-and-death [...] because there is nothing existent."

3.86

Fourth, analyzing the superiority and inferiority of the views and understandings of the foolish and the wise to clarify right cognition. Not knowing that the characteristics of distinction between birth-and-death and nirvāṇa exist only through false discrimination: that is, nirvāṇa is spoken of in contrast to birth-and-death, just as medicine is spoken of in contrast to illness. When one realizes that birth-and-death is non-existent, the nirvāṇa contrasted with it is also unobtainable. Therefore the Viśeṣacinti-brahma-paripṛcchā Sūtra states: "The Buddhas appear in the world not to cause sentient beings to emerge from birth-and-death and enter nirvāṇa, but only to deliver them from the two views of birth-and-death and nirvāṇa." Since false discrimination lacks intrinsic nature, it is precisely nirvāṇa.

3.87

"[They] falsely impute the cessation of future sense faculties and sense spheres [...] transforming the fundamental ālayavijñāna into great nirvāṇa."

3.88

Because ordinary fools do not know that birth-and-death is itself nirvāṇa, they impute the cessation of future sense faculties and sense spheres and conceive it as nirvāṇa; this is not the realm realized by self-awakening. For the Tathāgata who realizes the realm of his own wisdom, it is because there is the storehouse consciousness that one falsely sees birth-and-death; by transforming the storehouse consciousness, birth-and-death is itself nirvāṇa. Therefore the sūtra states below: "The cessation of the consciousness of false discrimination is called nirvāṇa."

3.89

"Those foolish persons say that there are three vehicles [...] constantly transmigrating without cease in birth-and-death."

3.90

Foolish persons take birth-and-death as distinct from nirvāṇa. For these foolish persons, severing birth-and-death and proceeding toward nirvāṇa is taught; thus the lineages of the three vehicles are taught. The wise say that this birth-and-death of the six destinies is the cittamatra of false discrimination, lacking any external objective realm. Yet those foolish persons do not know that the birth-and-death of false discrimination taught by the Tathāgatas of the three times is the objective realm manifested from their own minds; grasping at objects outside the mind, they impute characteristics of birth-and-death as distinct from nirvāṇa, and therefore transmigrate in birth-and-death.

3.91

"Furthermore, Mahāmati! The Tathāgatas of the past, future, and present [...] not the realm of the dual discrimination of fools."

3.92

This means that the Tathāgatas of the three times say that all phenomena manifested outside the mind are unborn. Why is that? It means that because what is manifested of one's own mind has no real nature, it is unborn; because it is free from the two kinds of views of arising based on existence and non-existence, it is unborn. This is in terms of the wise knowing that all phenomena are unborn and giving rise to the Buddha-lineage, just as the horns of hares, horses, and the like are originally unborn. Ordinary fools, unaware, falsely grasp at arising and ceasing; it is only at the locus realized by the Tathāgata's self-awakening that the self-nature and characteristics of all phenomena are unborn, which is not the realm of the discrimination of existence and non-existence by fools.

3.93

"Mahāmati! The body, its resources, the vessel world, and so forth [...] You should diligently cultivate and study this meaning."

3.94

This means that the primary physical body, the supporting resources, the receptacle world, and all dharmas are reflections of the fundamental consciousness, manifested by the dual grasp of subject and object; false discrimination lacks intrinsic nature. Yet all fools fall into those views and discriminate existence and non-existence. Therefore he tells Mahāmati: "You should diligently cultivate and study this meaning that all phenomena manifested of this mind are unborn."

3.95

"Furthermore, Mahāmati! There are five kinds of lineage [...] the indeterminate lineage, and the absence of lineage."

3.96

Fifth, examining capacities through lineages to clarify the meaning of right cognition. Because the lineages arise from previously fearing the suffering of birth-and-death and joyfully seeking nirvāṇa, the characteristics of the lineages are clarified next.

3.97

"Mahāmati! How does one know the lineage of the śrāvaka vehicle? [...] this is the lineage of the śrāvaka vehicle."

3.98

If, upon hearing that one attains nirvāṇa through the cessation of the body of intrinsic and common characteristics of the aggregates, realms, and sense fields, and when knowing suffering, cutting off accumulation, realizing cessation, and cultivating the path, they feel sorrow and joy with distinct outward signs and delight in cultivating them, yet take no delight in observing the aspects of awakening to dependent origination (pratītyasamutpāda): one should know that by cultivating the above dharmas, it is called the lineage of the śrāvaka vehicle.

3.99

"Having seen what they have realized in their own vehicle [...] even giving rise to the awareness of having attained nirvāṇa."

3.100

This clarifies the degree of the śrāvakas' severing of delusions, which parallels the fifth and sixth grounds of the bodhisattvas. However, they only sever the active afflictions of the three realms, but have not severed habitual propensities or the cognitive obscurations, nor have they crossed beyond the inconceivable death of transformation. Among all māras and heterodox doctrines, they resolutely proclaim: "I have attained the ultimate awareness of the four knowledges," even giving rise to the awareness of having attained nirvāṇa.

3.101

"Mahāmati! Furthermore, there are sentient beings seeking to realize nirvāṇa [...] this is nirvāṇa."

3.102

This means there are sentient beings who falsely impute an awareness that the self, person, sentient being, and nurturing soul are distinctly different, and by seeing a spiritual self, [hold that] this is nirvāṇa. There are also those who grasp at and assert that Īśvara and the like are the creator, calling this nirvāṇa. These two are precisely the heterodox who lack lineage.

3.103

"Mahāmati! They have no liberation [...] one should diligently cultivate to abandon these evil views."

3.104

This explains that the heterodox impute the existence of the nature of a spiritual self and lack the teaching of liberation, while śrāvakas grasp at intrinsic and common characteristics and have not yet obtained the emptiness of dharmas; neither transcends false awareness. Therefore, one should diligently cultivate to transform those evil views so as to proceed toward the Tathāgata lineage.

3.105

"Mahāmati! How does one know the lineage of the pratyekabuddha vehicle? [...] one should teach them the dharma of the pratyekabuddha vehicle."

3.106

This means that if, upon hearing the dharmas of pratītyasamutpāda explained, they know that the substance of conditions is empty and are free from defiled attachment; or if at times they hear of manifesting various bodies, or uniting multiple bodies into one body, or separating one body into multiple bodies, and regarding spiritual penetrations and transformations they faithfully accept them without contradiction and joyfully cultivate them, this is called the lineage of the pratyekabuddha vehicle. However, there are two distinct kinds: first, those who meet a Buddha expounding the dharma of the twelvefold causal conditions and rely upon it to practice, called pratyekabuddhas, which is as just stated; second, those who appear in an era without a Buddha and observe conditions to awaken by themselves, called pratyekajinas.

3.107

"Mahāmati! The lineage of the Tathāgata vehicle [...] one should know that this is the nature of the Tathāgata vehicle."

3.108

Dharmas of self-nature and non-self-nature refers to the esoteric teachings of the three self-natures (trisvabhāva) and three non-natures. Dharmas of the noble wisdom of self-realization within one's own body refers to the inconceivable, true dharma of the definitive meaning of the One Vehicle realized by the Buddha himself. The vast dharmas of external Buddha lands refers to the dharmas of vast compassionate vows, adorning pure lands, gathering and transforming sentient beings, and ultimately reaching the stage of all-knowledge. If there are those who hear such dharmas expounded, they are therefore called the lineage of the Buddha Vehicle.

3.109

"Mahāmati! The indeterminate lineage [...] accordingly give rise to faith and understanding, cultivating and studying in conformity."

3.110

This means that when these indeterminate persons hear the teachings of the three vehicles expounded, they give rise to faith and entry accordingly and study in conformity to attain completion; because their nature can be shifted, it is called indeterminate.

3.111

"Mahāmati! Lineages are taught for persons of the ground of initial practice [...] this establishment is made."

3.112

Persons of the ground of initial practice are those of indeterminate lineage, who can enter any of the three vehicles. Teaching them these lineages causes them to understand clearly, comprehend the provisional, proceed toward the real, transcend into the eighth ground of non-possession, and naturally reach the Tathāgata ground; hence this establishment is made.

3.113

"Mahāmati! Those śrāvakas who dwell in the bliss of samādhi [...] will ultimately attain the body of the Tathāgata."

3.114

This explains that the three vehicles and five lineages together enter the one Buddha Vehicle of the Tathāgata. That is, previously in the provisional teaching of the three vehicles and five lineages, the fixed two vehicles and the icchantikas lacking lineage were not permitted to attain Buddhahood. Now, in the definitive teaching, although there are the distinctions of the three vehicles and five lineages, through newly perfumed habituation, originally there is only the one Buddha Vehicle. Citing one as an example for all, it merely says that once those śrāvakas dwelling in the bliss of samādhi have cultivated and severed the fetters of afflictions, if they can turn their minds to realize the nature of consciousness and see the selflessness of dharmas, they will all ultimately attain the unsurpassed, supreme body of the Tathāgata.

3.115

Then the World-Honoured One spoke the verse: / "The fruits of Stream-Enterer and Once-Returner, / Non-Returner and Arhat— / All these noble persons / Have minds that are completely deluded."

3.116

This means that in the initial mind of the Hīnayāna, one cultivates the seven expedient means until seeing the principle of the truths, being able to sever the eighty-eight propensities severed by the path of seeing in the three realms and newly entering the noble stream; this is called the fruit of the Stream-Enterer. Next, from this one brings forth the six paths without obstruction, severs the first six grades of delusion severed by cultivation in the desire realm, realizes the sixth liberation, and returns once more among humans and devas; this is called the fruit of the Once-Returner. Furthermore, one brings forth the subsequent three paths without obstruction, permanently extinguishing all afflictions of the seventh, eighth, and ninth grades in the desire realm, no longer returning to be reborn in the desire realm; this is called the fruit of the Non-Returner. Furthermore, cultivating in the form realm, one permanently severs all afflictions severed by the path of cultivation in the upper two realms, attains the knowledge of exhaustion and the knowledge of non-arising, and does not receive subsequent existence; this is called the fruit of the Arhat. As an expedient means, the Tathāgata taught the severing of the afflictions of the three realms and the attainment of the distinction among these fruits for the sake of fools who fear the suffering of the false discrimination of birth-and-death. However, none of these depart from cittamatra; hence it says: all these noble persons have minds that are completely deluded.

3.117

"The three vehicles, the One Vehicle, and the non-vehicle that I establish / Are spoken for fools of little wisdom / And for those noble ones who delight in quiescence."

3.118

The Buddha establishes them in accordance with capacities; both the three and the one are provisional. The three are set forth in relation to the one, and the one is posited in contrast to the three; when the three no longer remain, the one also does not exist. For the sake of those fools and those noble ones who delight in quiescence, there is such teaching.

3.119

"The dharma gate of the ultimate truth / Is far removed from the dual grasp; / Dwelling in that which has no objective realm, / How could the three vehicles be established?"

3.120

In the ultimate truth, all dharmas are non-existent; how could there be teachings and designations of the various vehicles?

3.121

"The various dhyānas and immeasurables, / The formless samādhis, / Up to the cessation of sensation and ideation— / They are mind-only and unobtainable."

3.122

"Dhyānas and the immeasurables" refers to the four dhyānas and the four immeasurable minds. "Formless samādhis" refers precisely to the samādhis of the four formless realms. "Cessation of sensation and conception" refers to the cessation attainment of the śrāvakas. In saying that all such dharmas as the dhyānas and samādhis spoken of by the Tathāgata also lack reality, and were spoken in such a manner only for the sake of foolish ordinary people bound to parikalpa and cittamatra, the text therefore says: "they are cittamatra and cannot be apprehended." Above, the explanation of samyag-jñāna is concluded.

3.123

"Furthermore, Mahāmati, herein the icchantika [...] because they give rise to vows for the sake of beginningless sentient beings."

3.124

Third, in terms of bodhisattvas and icchantikas, knowing that saṃsāra and nirvāṇa are non-dual, the meaning of tathatā is explained.

3.125

"How does one abandon all roots of goodness? [...] With all roots of goodness severed, they do not enter nirvāṇa."

3.126

This means that because this [type of] icchantika slanders the Mahāyāna treasury of Dharma and utters evil words, claiming that these are not teachings conforming to the sūtra, vinaya, and liberation, they sever all roots of goodness and do not attain nirvāṇa.

3.127

"How does one give rise to vows for the sake of beginningless sentient beings [...] this is the characteristic of the lineage lacking nirvāṇa."

3.128

Through the expedient means of their fundamental vows, bodhisattvas wish to sever the saṃsāra of all sentient beings and cause them to attain nirvāṇa: "If even a single sentient being has not realized and entered it, I shall never enter it after all." As for the icchantika, because they slander the Bodhisattva-piṭaka, they do not attain nirvāṇa. The bodhisattva knows that saṃsāra is itself nirvāṇa and likewise attains no further nirvāṇa; because their not attaining nirvāṇa is nominally the same, it is said that they also abide in the destiny of the icchantika. This is the characteristic of the lineage lacking nirvāṇa.

3.129

Mahāmati Bodhisattva said, "World-Honoured One, [...] Therefore, the bodhisattva-icchantika does not enter nirvāṇa."

3.130

This means that as for the icchantika who abandons roots of goodness, by the Tathāgata's spiritual power their roots of goodness may at some time arise, allowing them to attain nirvāṇa; the bodhisattva, for this reason, knows that saṃsāra is itself nirvāṇa, and therefore it is said they do not enter it. Above, the explanation of tathatā is concluded.

3.131

"Furthermore, Mahāmati, bodhisattva mahāsattvas [...] paratantrasvabhāva, and pariniṣpannasvabhāva."

3.132

Although the trisvabhāva were distinguished into the five dharmas above, it was not yet known what constitutes the trisvabhāva; therefore, below, the substance of the trisvabhāva is directly explained.

3.133

As for parikalpitasvabhāva, it refers to foolish ordinary people who, through parikalpa and conceptualization, grasp the skandhas, dhātus, and āyatanas as a real ātman and real dharmas; this is named parikalpitasvabhāva. This has two aspects: first, svabhāva, which is universally grasping that all dharmas have a real svabhāva; second, difference, which is distinctly grasping permanence, impermanence, and so forth as possessing a real substance of their own. Or, based on names, they falsely construct referents; or, based on referents, they falsely construct names, and so forth. In terms of substance, it does not exceed the two substances of person and phenomena; in terms of grasping, it does not exceed the two graspings of name and referent. It is also said that the defiled mind of sentient beings has two kinds of parikalpitasvabhāva within paratantrasvabhāva: first, following awareness, which is the active grasping; second, the anuśaya of habitual tendencies through repeated practice, which is the seed of grasping.

3.134

As for paratantrasvabhāva, it refers to arising dependent on the coming together of other manifold conditions, like illusory creations; hence it is named paratantrasvabhāva. It also has two meanings: first, dependent on the other of the true principle, as waves arise dependent on water; second, dependent on the other of false conditions, as waves depend on wind.

3.135

As for pariniṣpannasvabhāva, it refers to the fact that the substance of parikalpa is empty, and paratantra is devoid of intrinsic nature, which is precisely pariniṣpanna; ultimately it is only the one true mind and there is nothing else besides. Therefore the Śūraṅgama says: "It is pure and undefiled truth. How could anything else be accommodated within it?" Above, the general explanation is concluded; below, the text will explain them distinctly.

3.136

"Mahāmati, parikalpitasvabhāva arises from marks [...] because varieties become manifest and grasping arises."

3.137

This means that parikalpa has no substance, but grasping and attachment merely arise from the phenomenal marks of dependent origination.

3.138

"Mahāmati, that attachment to phenomenal marks [...] these are called the characteristics of the two kinds of parikalpitasvabhāva."

3.139

This means that grasping these marks gives rise to two kinds of parikalpa, which are established and expounded by all the Tathāgatas: giving rise to names such as man, woman, jar, and garment regarding internal and external phenomena is the characteristic of attachment to nāmalakṣaṇa; grasping at the specific and universal characteristics of phenomena within those internal and external dharmas is the characteristic of attachment to phenomenal marks. These are precisely the two attachments to svabhāva and difference.

3.140

"Mahāmati, that which arises from what is relied upon and what is conditioned is paratantrasvabhāva."

3.141

"What is relied upon" means causes. It means that all dharmas arise from causes and conditions, which is named paratantrasvabhāva; hence it is said: "Never has there been a single dharma that does not arise from causes and conditions."

3.142

"What is pariniṣpannasvabhāva? [...] this is pariniṣpannasvabhāva, the tathāgatagarbha mind."

3.143

This means that pariniṣpannasvabhāva has no separate substance of its own; it is simply within paratantrasvabhāva, freed from the parikalpa and vikalpa of nāmalakṣaṇa and phenomenal marks, the tathatā realized by noble wisdom within oneself—this is the real substance of the dharmakāya that is pariniṣpannasvabhāva, the pure, true mind of the tathāgatagarbha nature. Therefore, one must rely on expedient means conforming to reality, observing free from conceptual thought, in order to be able to awaken and enter it. Hence the Mahāyāna Treatise states: "Concerning pariniṣpannasvabhāva, one should know that four pure dharmas are expounded: first, purity of intrinsic nature, which refers to tathatā, the limit of reality, the paramārtha dharmadhātu; second, purity free from defilement, which refers to this very nature being freed from all hindrances and defilements; third, purity of attaining this path, which refers to all pāramitās and bodhipakṣa dharmas; fourth, purity of generating this realm, which refers to the sublime true Dharma teaching of the supreme vehicle. These four dharmas completely encompass all pure dharmas without remainder."

3.144

Thereupon, the World-Honoured One spoke the verse: / "Nāmalakṣaṇa and vikalpa / Are the characteristics of two natures; / Samyag-jñāna and tathatā / Are pariniṣpanna."

3.145

Previously it was explained that worldly and transworldly dharmas, whether cause or effect, defiled or pure differences, are not separate from the five dharmas. This single line of the sūtra subsumes the five dharmas back into the trisvabhāva: namely, nāmalakṣaṇa and vikalpa are the two natures of parikalpita and paratantra; samyag-jñāna and tathatā are pariniṣpanna.

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注大乘入楞伽經 — Classical Chinese