注大乘入楞伽經 6

English (machine translation) 6

Language: English

6.1

Compiled by the Śramaṇa Baochen of the Eastern Capital

6.2

Then the Bodhisattva Mahāsattva Mahāmati […] 'Candraprabha, Sunetra, and so forth.'"

Because of the above, awakening to dharmas such as the two kinds of selflessness is called 'Buddha'. The past Buddhas had already awakened to this Dharma and were therefore called 'Buddhas', by virtue of being in the past; the World-Honoured One now has awakened to this Dharma, and is likewise called 'Buddha'. Although the path of awakening is one, past and present differ; why then say, 'I am all past Buddhas'? Moreover, according to the Jātaka sūtras, it is said that the Tathāgata underwent various births in the past, such as being King Mūrdhagata, the elephant king, the bird king, the ṛṣis Candraprabha and Sunetra, and so on for hundreds of thousands of lifetimes. Yet it is also said: 'I am all past Buddhas.' Bringing up the contradiction between the two statements, he makes this request to the Tathāgata.

6.4

The Buddha said: "Mahāmati, the Tathāgatas, Arhats, and Samyaksaṃbuddhas […] because there is no difference in the names of the Buddhas, this is called equality of syllables."

6.5

Between Buddha and Buddha, the names are without duality and without difference; this is called equality of syllables. It is also like when Aṅgulimāla and Mañjuśrī traveled together throughout the ten directions, wherever they saw the Buddhas of the ten directions, those Buddhas were all named Śākyamuni Buddha.

6.6

"What is equality of speech? […] without difference; this is called equality of speech."

6.7

Fascicle two of the Guhyaka-vajradhara Sūtra states: 'The Buddha's voice has eight declensions: namely, agent, patient, instrument, purposive, ablative, genitive, locative, and vocative. Each of these eight declensions of voice possesses eight virtues: namely, harmonious voice, soft voice, clear and distinct voice, easy-to-understand voice, infallible voice, voice not faint or shrill, vast voice, and profound voice. Eight times eight make sixty-four kinds. Not only Śākyamuni Buddha, but all Buddhas are like this.' Kalaviṅka is the name of a bird whose voice is clear and elegant, surpassing other birds; hence it is cited as an analogy.

6.8

"What is equality of body? […] manifesting bodies corresponding to their kinds; this is called equality of body."

6.9

The dharmakāya: knowing dharmas such as the two kinds of selflessness is called the dharmakāya; the rūpakāya: the adornment of major marks and minor signs is called the rūpakāya. Between Buddha and Buddha there is no difference, except for manifesting various types of physical bodies to subdue different sentient beings in various realms. This directly answers how there is no contradiction between being the Buddha and undergoing births in hundreds of thousands of forms; this is called equality of body, free of contradiction.

6.10

"What is equality of Dharma? […] spoke in this manner amidst the great assembly."

6.11

Regarding the thirty-seven factors of enlightenment: 'bodhi' is awakening, and 'factors' means causes. These thirty-seven are the causes of awakening for the various vehicles; they are also called the factors of the path. Hence the Vimalakīrtinirdeśa states: 'The factors of the path are the place of enlightenment; they are the cause of the dharmakāya.' These thirty-seven factors comprise seven categories in total: first, the path of counteracting inversions, which is the four applications of mindfulness; second, the path of severing all indolence, namely the four right efforts; third, the path of giving rise to supernormal faculties, namely the four bases of psychic power; fourth, the path of expedient means for direct realization, namely the five faculties; fifth, the path of drawing close to direct realization, which is the five powers; sixth, the path of the essence of direct realization, namely the seven factors of awakening; seventh, the path that arises after direct realization, namely the eightfold noble path. Their meanings are as explained elsewhere. The sequence of these seven categories is: having heard the Dharma, one should first mindfully retain it; next, one diligently cultivates it; through diligence, the mind is collected, gentle, and adaptable; being gentle, faith and the others become faculties; faculties increasing become powers; the seven factors of awakening discriminate; and the eightfold noble path acts correctly. Expressing them in general by analogy: dharmatā is like the earth, the applications of mindfulness are like seeds, right efforts are like planting, the bases of psychic power are like sprouting shoots, the five faculties are like putting down roots, the five powers are like the growth of stalks and leaves, blossoming with the flowers of the seven factors of awakening, and bearing the fruit of the eightfold noble path. All Buddhas equally realize them; this is called equality of Dharma. One edition adds the six characters 'the ten powers, the four fearlessnesses, and so forth' after 'factors of enlightenment.'

6.12

Then the World-Honoured One restated the verses: / "Kāśyapa, Krakucchanda, / And Kanakamuni are myself; / Relying on the four equalities, / I speak thus for the Buddha sons."

6.13

The verse refers to the names of the four Buddhas above and the esoteric intention of the four equalities.

6.14

Then the Bodhisattva Mahāsattva Mahāmati […] 'Relying on what esoteric intention did you make such a statement?'"

6.15

Because it was stated above that 'relying on the four equalities, I speak thus for the Buddha sons,' this implies that the Tathāgata did speak something. Therefore, he raises the former teaching that during the two nights there was truly no speech, in order to make his inquiry.

6.16

The Buddha said: "Mahāmati, it is by relying on two esoteric dharmas […] free from the marks of conceptual discrimination and free from the marks of names."

6.17

This explains that the realm of practice of the Dharma of personal realization is ultimately equal among the Tathāgatas of the three times, and both are free from verbal explanation, mind-conditioned objects, names, and such characteristics; therefore it is said that he did not speak.

6.18

"What is the fundamentally abiding Dharma? […] the dharma-realm and the nature of phenomena are all permanently abiding."

6.19

Just as the nature of gold, silver, and the like is originally existent of itself, and does not begin to exist only when a metalsmith melts them; this serves as an analogy showing that the fundamentally abiding nature of phenomena is originally existent of itself, and does not begin to exist only when the Tathāgata proclaims it. If a Tathāgata appears in the world and proclaims it, the dharma-realm does not thereby increase; if a Buddha does not appear and there is no proclamation, the dharma-realm does not thereby decrease. This means that the abiding of dharmas and the realm of dharmas are all permanently abiding, not dependent on speech.

6.20

"Mahāmati, it is like a person traveling in a wilderness […] I have not spoken, nor will I speak."

6.21

It is also like the road leading to an ancient city, which is originally existent of itself, and does not begin to exist only when a person walks upon it; this serves as an analogy showing that the dharma-realm of true suchness is originally existent of itself, and does not begin to exist only when the Tathāgata proclaims it. This clarifies the meaning of not speaking.

6.22

Then the World-Honoured One restated the verses: / "On a certain night I realized right awakening; / On a certain night I entered parinirvāṇa; / In the interval between these two, / I spoke nothing at all."

6.23

The verse refers to attaining the path and entering extinction: between the two, there was no speech whatsoever.

6.24

"Because of personal realization and the fundamentally abiding Dharma, / I therefore spoke these esoteric words; / Between myself and all the Tathāgatas, / There is not the slightest difference."

6.25

This refers to the above two dharmas; therefore he used this esoteric intention to say that he had spoken nothing at all, making clear that I and all the Buddhas equally realize this ineffable Dharma, so across the three times there is nothing that can be spoken. Whatever speech there is simply conforms to the inclinations of sentient beings.

6.26

Then the Bodhisattva Mahāsattva Mahāmati […] 'I will explain it to you.' Mahāmati said: 'Yes, [please do].'"

6.27

Because above, 'on a certain night I realized right awakening' implies existence, and 'until a certain night I entered nirvāṇa' implies nonexistence, he raises the marks of existence and nonexistence to ask, so that I and all bodhisattvas may know that the two views of existence and nonexistence are false, and through authentic cultivation quickly attain bodhi.

6.28

The Buddha said: "Mahāmati, sentient beings of the world […] falling into the two views, they take what is not liberation to be liberation."

6.29

The two views of existence and nonexistence cannot transcend ordinary emotion; they are not the dharma of liberation. Sentient beings of the world who fall into these views falsely take them to be notions of leaving [saṃsāra].

6.30

"What is the view of existence? […] those who speak thus assert causelessness."

6.31

All phenomena arise from causes and conditions; their nature is devoid of existence and nonexistence. If one clings to actual existence, failing to understand that they are manifestations of mind alone, then one asserts that the world produces phenomena without causes and without conditions.

6.32

"What is the view of nonexistence? It means knowing that one has experienced greed, anger, and delusion, and then falsely assuming them to be nonexistent."

6.33

This means first taking the experiencing of greed, anger, and delusion to be existent, and later taking their cessation to be nonexistent; this is called the view of nonexistence.

6.34

"Mahāmati, regarding that discrimination of the marks of existence […] and later apprehends nonexistence, is called a destroyer."

6.35

The Tathāgata asked Mahāmati with the above two points, saying: 'Among these, who is a destroyer of the Buddha's Dharma?' And Mahāmati said to the Buddha: 'One who falsely grasps the nature of greed, anger, and delusion as existent, and later presumes it to be nonexistent, is called a destroyer of the Buddha's Dharma.'

6.36

The Buddha said: "Excellent! You understand my question […] because their essential nature is neither different nor non-different."

6.37

The Tathāgata praised his understanding, saying that such a person is not merely one who falsely grasps lust, anger, and delusion as having nature and later removes them to make them nothing, who is called a destroyer of the Buddha's Dharma; [such a view] also destroys the noble ones of the three vehicles by claiming that they originally grasped lust, anger, and delusion as existent, and later eliminated lust, anger, and delusion to make them non-existent, thereby attaining the noble fruit. Why is this? It is because, for this destroyer of the Buddha's Dharma, the afflictions cannot be found internally or externally, and their essential nature is neither different nor not different. 'Internal' means the body, and 'external' means sensory dust. This means that if the internal body and external dust are unreal parikalpa, then no person can be found. Since a person does not even exist themselves, whence could lust, anger, delusion, and afflictions exist? Thus it is free from the tetralemma of nature. Therefore, one should know that those who falsely imagine that there is a person who cuts off afflictions and attains the noble fruit are persons who destroy the Buddha's Dharma.

6.38

"Mahāmati! The nature of lust, anger, and delusion, whether internal or external [...] because there is neither that which binds nor a cause of bondage."

6.39

This means that since lust, anger, and delusion are neither inside nor outside, they cannot be found; because they originally have no essential nature, there is nothing to grasp. When the noble ones of the three vehicles know that they are false and unreal, this itself is liberation by intrinsic nature; it is not that one only attains liberation by destroying lust, anger, and delusion. If one attained liberation through destruction, then it would be a conditioned phenomenon and could not last. 'That which binds' refers to afflictions. 'The cause of bondage' refers to sentient beings. Because the Buddha knows that afflictions and sentient beings lack reality, there is no person who cuts off afflictions and attains liberation.

6.40

"Mahāmati! If there were that which binds and a cause of bondage [...] and not give rise to the view of emptiness and harbor overweening pride."

6.41

'That which is bound' is also sentient beings, just as iron breeds rust and thereby destroys the form of the iron itself. Now, observing that sentient beings are empty, there is no cause of bondage, nor are there afflictions that serve as that which binds. Since that which binds is absent, that which is bound is also absent; this re-explains liberation by intrinsic nature. If one makes the claim mentioned above, grasping lust, anger, and delusion as existent and destroying them to make them non-existent, this is called destroying the characteristic of existence to make it non-existent, falling into the view of annihilatory emptiness. Therefore, destroying existence into emptiness is not true emptiness; foolish commoners take it to be true emptiness, and so relying on this meaning I once said with intentional speech: 'Better to give rise to the view of self and person as great as Mount Sumeru, than to give rise to the view of emptiness and harbor overweening pride.' This means that destroying existence into non-existence is not true emptiness; for foolish commoners who take it to be true emptiness, claiming to have attained what they have not attained is called overweening pride.

6.42

"If one gives rise to this view, it is called a destroyer [...] even being detached from the characteristics of words also makes one a destroyer."

6.43

This means that falling into the parikalpa of individual and common views, failing to understand the direct perception of one's own mind, conceiving existence and non-existence, and even falsely discriminating phenomena that are detached from words, one also becomes a destroyer; this is what is called a person who destroys the Buddha's Dharma.

6.44

At that time, the World-Honoured One restated this in verse:
"Existence and non-existence are two extremes; / All the way to whatever the mind traverses, / When one cleanly removes what it traverses, / The equanimous mind is extinguished into quiescence."

6.45

This clarifies that by cleanly removing existence and non-existence and the sensory realms traversed by delusion, one attains the equanimous and quiescent mind.

6.46

"Not grasping at sensory realms, / Nor is it an extinction into having nothing; / There is the wondrous entity of true suchness, / Just as traversed by all the noble ones."

6.47

This means that knowing the nature of the realm of craving and attachment to be false, unreal, and ungraspable is itself the quiescence of essential nature, not that it becomes quiescent only when there is nothing else. Because there are no objects outside the mind, all existing things are tathatā, like the realm of the noble and wise.

6.48

"Originally non-existent, it comes to be born; / Having been born, it is extinguished again. / Causes, conditions, existence, and non-existence— / These do not abide in my Dharma."

6.49

This versifies the preceding: those with the views of birth, extinction, existence, and non-existence do not abide in the Tathāgata's realm of dharmatā.

6.50

"Neither non-Buddhists nor the Buddha, / Neither the self nor other multitudes, / Can make existence arise through conditions; / How then could it become non-existent?"

6.51

The Buddha says, 'The phenomenon of arising is not made by non-Buddhists, nor is it made by the Buddha, nor is it made by an ātman, nor is it made by others such as Īśvara, subtle atoms, or prakṛti; it arises solely from parikalpa.' Since it only comes to arise from the gathering of false conditions, it has no own-being; because it has no own-being, this clearly shows there is no such phenomenon of arising. Since the phenomenon of arising originally does not exist, why must one further make it non-existent?

6.52

"Who makes existence arise through conditions, / And then can speak of it as non-existent? / Evil views speak of it as arising; / False imagination conceives existence and non-existence."

6.53

This means that among the four great elements and five skandhas each has no master, so who gathers them together and still speaks of causes and conditions producing arising? Since existence is already non-existent, how could one further speak of destroying existence to make it non-existent? This clarifies that because of the evil views of non-Buddhists, they speak of the phenomenon of arising; because of parikalpa, they conceive existence and non-existence.

6.54

"If one knows there is nothing that is born, / And likewise nothing that is extinguished, / Viewing the world as entirely empty and quiescent, / One leaves behind both existence and non-existence."

6.55

If one can know that in causes and conditions there is originally no arising, later there is also no need for extinction. Viewing the world as empty and quiescent like sky-flowers, there are no dual views of existence and non-existence.

6.56

At that time, the Bodhisattva-Mahāsattva Mahāmati [...] 'I shall explain it for you.' Mahāmati said, 'Yes.'

6.57

Because the aforementioned existence and non-existence are the tenets of non-Buddhists, he brings up the Tathāgata's own tenets to inquire.

6.58

The Buddha said: "Mahāmati! All the two vehicles [...] namely, the mark of the tenet of ultimate realization and the mark of the teaching of verbal explanation."

6.59

Observing through self-realization, knowing that saṃsāra is unreal like flowers in the sky, and realizing the realm of dharmatā is called the mark of the tenet of ultimate realization. Explaining these unreal phenomena for others so as to lead them to awaken to, cultivate, and realize the true principle is called the mark of the teaching of verbal explanation. These two kinds of marks of the tenet and Dharma are written in one version as 'the mastery of the tenet and the mastery of the teaching.'

6.60

"As for the mark of the tenet of ultimate realization, it refers to what is realized by oneself [...] this is called the mark of the tenet of ultimate realization."

6.61

This means that the true Dharma realized by the noble wisdom of self-realization is far removed from the parikalpa of words and speech, enters the realm of true purity, accomplishes the Tathāgata's practice on the ground of self-realization, transcends all worldly false conceptualizations and reflections, subdues Māra and non-Buddhists, and shines with radiant brilliance. This is the realm realized within the Tathāgata's inner mind, originally without arising or ceasing; it is called the mark of the tenet of ultimate realization.

6.62

"As for the mark of the teaching of verbal explanation [...] you and all the bodhisattvas should diligently cultivate and study it."

6.63

The sūtras commonly contain twelve divisions across the Mahāyāna and Hīnayāna, but here nine divisions are mentioned, just as the third fascicle of the Nirvāṇa Sūtra says: 'Those who protect the Mahāyāna uphold the nine divisions,' and the first fascicle of the Lotus Sūtra says: 'I teach this Dharma of the nine divisions in accordance with sentient beings.' Treatises such as the Yogācārabhūmi state that the Śrāvakapiṭaka does not have the Vaipulya; however, the various sūtras and treatises say this merely by taking one aspect. If stated as it truly is, both Mahāyāna and Hīnayāna possess all [twelve], as in the Saṃdhinirmocana where bodhisattvas cultivate śamatha relying on the twelve divisions of teaching, and the twenty-first fascicle of the Yogācārabhūmi says: 'The Buddha fully expounded each of the twelve divisions of teaching for the śrāvakas.' That the Nirvāṇa Sūtra says the Mahāyāna has only nine is based on the lesser marks of three divisions: taking the establishment of precepts based on events within nidāna, relying on inducement within avadāna, and taking non-definitive meaning within upadeśa. In the Lotus Sūtra, the nine divisions are the Hīnayāna because three marks are great: taking the prediction of Buddhahood within vyākaraṇa, relying on being an uninvited friend within udāna, and relying on vast benefit and happiness within vaipulya; the extensive exposition of the true Dharma is common to both Mahāyāna and Hīnayāna. Here, since it says that all the two vehicles and all bodhisattvas have two kinds of marks of the tenet and Dharma, this converges the provisional toward the true, and also encompasses the two meanings of both the Lotus Sūtra and the Nirvāṇa Sūtra. Therefore, it is said that the various teachings of the nine divisions are free from the marks of the views of the tetralemma—such as oneness and difference, existence and non-existence, annihilation and permanence—and, through skillful means, accord with sentient beings to bring about their liberation; therefore, it is called the mark of the teaching of verbal explanation. It concludes by exhorting the bodhisattvas that they should diligently cultivate and study it.

6.64

At that time, the World-Honoured One restated this in verse:
"The ultimate tenet and verbal explanation, / Self-realization and the doctrine of teachings: / If one can properly know and see them, / One does not follow the false interpretations of others."

6.65

This verse briefly indicates and explains the two meanings of the tenet and the teaching; if one skillfully penetrates them, one does not follow deluded ordinary people.

6.66

"Unlike what the foolish discriminate, / It is not an unreal mark; / How could they not seek deliverance, / Though there is no phenomenon that can be obtained?"

6.67

This means that the Buddha's ultimate tenet is not the real nature as seen by the false discriminations of the foolish; yet how could they not falsely give rise to seeking deliverance? If one knows that phenomena lack real nature, because nothing can be obtained, this itself is liberation, the Tathāgata's ultimate tenet.

6.68

"Observing all conditioned things, / The continuity of arising, ceasing, and so forth / Increases the two views; / In their inversion, they know nothing."

6.69

This clarifies that within arising and ceasing, they falsely conceive that there is reality. Those who increase the two views of existence and non-existence are foolish commoners who are inverted, lacking correct knowledge and vision.

6.70

"Nirvāṇa is free from the mind and mentation; / Only this one phenomenon is real. / Viewing the world as entirely false and unreal, / It is like an illusion, a dream, a plantain tree."

6.71

This means that being free from mind and consciousness is itself nirvāṇa; only this one suchness is real. The above clarifies the Tathāgata's ultimate tenet. It means that because the Tathāgata has mastery of his own tenet, he knows worldly phenomena to be false and unreal, all like illusions and dreams.

6.72

"There is no lust, anger, or delusion, / Nor is there any person. / From craving the skandhas are born, / Like that which is seen in a dream."

6.73

This single verse versifies the mark of verbal explanation above. The Buddha says that although there are lust, hatred, and delusion, because they are seen through delusion, in reality there is no person. Falsely producing the five skandhas under the compulsion of thirsty craving, conceiving these five skandhas to be existent is like what is seen in a dream.

6.74

At that time, the Bodhisattva-Mahāsattva Mahāmati [...] 'I pray that you will explain the marks of false discrimination for me.'"

6.75

Following the statement on the ultimate tenet above that viewing the world as entirely false and unreal is like an illusion, a dream, a plantain tree, he again brings up the marks of false discrimination to make an inquiry.

6.76

"How does this false discrimination arise [...] Why is it called false discrimination?"

6.77

Above, he generally inquired about the marks traversed by false imagination and discrimination; here, taking them up individually, the points of inquiry are fivefold: first, inquiring how false discrimination arises; second, inquiring where false discrimination arises; third, inquiring into the causes of false discrimination; fourth, inquiring what the essence of false discrimination is; fifth, inquiring into the name of false discrimination.

6.78

The Buddha told Mahāmati: "Excellent! Excellent! [...] I shall explain it for you." Mahāmati said, "Yes."

6.79

That all ordinary beings wander in saṃsāra is entirely caused by a single thought of parikalpa; therefore, when Mahāmati inquired about this meaning, it was truly to benefit and bring peace and happiness to sentient beings. However, parikalpa is unreal; although it originally has no nature, perfumed by evil habits from beginningless time, from ultimate non-existence it turns into ultimate existence. Yet sentient beings do not understand, and must rely on the skillful means of hearing, contemplating, and observing, awakening to the fact that lacking nature, they originally have neither arising nor ceasing; when they do not give rise to the parikalpa of discriminating existence and non-existence, they can realize and enter the realm of the Tathāgata. 'Listening attentively' is the wisdom born of hearing. 'Properly contemplating' is the wisdom born of contemplation. 'Mindfully recollecting' is the wisdom born of cultivation. When the Buddha was approaching nirvāṇa, his final bequest was that one should comply with four dharmas, whereby nirvāṇa can be realized: first, drawing near to a good spiritual friend; second, hearing the true Dharma; third, contemplating its meaning; fourth, practicing in accordance with reality. The sūtras are limitless and the gates of practice differ, yet all allow one to enter realization; only this complete gate integrates all practices, which is why the definitive teachings frequently instruct one to listen attentively and contemplate and recollect properly!

6.80

The Buddha said: "Mahāmati! All sentient beings [...] therefore it is called false discrimination."

6.81

The words "the unreal objects of the various forms, sounds, smells, tastes, tangibles, and phenomena of sentient beings" answer the preceding question regarding the aspects in which false conceptualization operates. "Being unable to comprehend what is manifested of one's own mind" answers the preceding question of how false conceptualization arises. "Falsely clinging to the grasped and the grasper and giving rise to various conceptual discriminations" answers the preceding question of where false conceptualization arises. "Falling into views of existence and non-existence, augmenting the habitual tendencies of erroneous views of non-Buddhists" answers the preceding question of the causes of false conceptualization. "When mind and mental factors arise in association, clinging to the graspability of various external objects" answers the preceding question of what the essence of false conceptualization is. "Clinging to the self and what belongs to the self, therefore it is termed false discrimination" answers the preceding question of the name of false conceptualization. What is stated by "mind and mental factors arise in association," and so forth, means that when the eight consciousnesses as lords of the mind and the six classes of mental factors arise in association, one clings to the graspability of various phenomena such as forms. The remaining meanings are self-evident from the text.

6.82

Mahāmati addressed [the Buddha], saying: "If it is so, the nature of various external objects is separated from existence and non-existence, giving rise to the marks of various views."

6.83

From here below, Mahāmati adduces the two truths—conventional and ultimate—to elucidate their parallel standing. "If it is so" refers to the World-Honoured One's preceding reply. It means: if it is so, that which is seen in conventional truth, where the various external objects fall into the marks of existence and non-existence, is itself inherently free from existence and non-existence, transcending the marks of views of the four propositions.

6.84

"World-Honoured One! The ultimate truth is also like this, free from all sensory faculties, valid cognitions, theses, reasons, and examples."

6.85

Saying that ultimate truth is also like conventional truth in falling into the four propositions of existence and non-existence means that it is precisely free from the four propositions of existence and non-existence. "Free from all sensory faculties, valid cognitions, theses, reasons, and examples" means that the ultimate truth is free from the various faculties of false conceptualization, as well as the marks of the three forms of valid cognition and the theses, reasons, and examples of the five-part syllogism.

6.86

"World-Honoured One! Why, in regard to various objects, [...] is it said to arise in one place and not in the other?"

6.87

This clarifies: why does the World-Honoured One exclusively speak of discrimination arising in conventional truth which is free from existence and non-existence, yet does not speak of discrimination arising in ultimate truth which is free from existence and non-existence? Hence one knows that what the World-Honoured One has taught conflicts with reason; since both are equally free from existence and non-existence, why is it said to arise in one place and not in the other?

6.88

"The World-Honoured One also taught that false discrimination [...] would this teaching not fall into worldly views?"

6.89

He also taught that false discrimination falls into views of existence and non-existence, like an illusion and not real, and is also free from the marks of existence and non-existence; how can he again state that it falls into the two views? This is simply inverted worldly views.

6.90

The Buddha said: "Mahāmati! Discrimination does not arise and does not perish [...] because one realizes what is manifested solely by one's own mind."

6.91

The Buddha told Mahāmati: I do not mean that false conceptualization arises in the domain of conventional truth and that false conceptualization perishes in the domain of ultimate truth; hence it is said that discrimination does not arise and does not perish. Next follows the questioning and explanation, which can be understood from the text.

6.92

"It is merely because foolish persons discriminate their own minds [...] relinquishing the various discriminatory views of the five dharmas and the own-natures."

6.93

This means that the previously spoken various unreal objects giving rise to false discrimination are stated so that foolish persons who discriminate all phenomena of their own minds, imputing various marks and grasping them as real, may be led to realize that everything seen is merely the manifestation of the mind; that they may be freed from various evil causes and conditions such as self and what belongs to the self; that they may awaken to their own false conceptualization of mind-only, transform the mind, thought, and consciousness, clearly comprehend the stages, enter the realm of the Tathāgatas, and relinquish the various false views held against the śramaṇas concerning the five dharmas, the three own-natures, and so forth.

6.94

"Therefore I teach that false discrimination [...] if one understands according to reality, one attains liberation."

6.95

Due to these causes and conditions of foolish persons' false conceptualizations, I teach that false discrimination gives rise to various kinds of clinging; if one can know the real meaning, one immediately attains liberation and extinguishes all false conceptualizations.

6.96

Then the World-Honoured One restated this in verse: / "Various causes and conditions, / From these the world arises; / Accordant with the four propositions, / They do not know my Dharma."

6.97

This means that the world arises from causes and conditions; foolish persons do not comprehend that the nature of causes and conditions is free [from existence and non-existence], and give rise to views of the four propositions, failing to know that what the Tathāgata comprehends as arising from conditions is the Dharma of non-arising.

6.98

"The world is not born of existence or non-existence, / Nor both, nor neither; / Why do foolish persons / Discriminate arising from causes and conditions?"

6.99

This means: the world does not correspond to the four propositions; why do foolish persons, through false conceptualization, impute that there is arising within causes and conditions?

6.100

"Neither existent nor non-existent, / Nor again both existent and non-existent; / Viewing the world in this manner, / The mind turns around and realizes non-self."

6.101

This means that within causes and conditions there is no arising, being free from the four propositions; for one who can contemplate in this manner, the deluded mind turns around and ceases, and one attains the non-self of phenomena.

6.102

"All phenomena do not arise, / Because they arise from conditions; / What is produced by various conditions / Is a produced phenomenon, not an arising."

6.103

This means that because what arises from conditions lacks an intrinsic nature, one knows that all phenomena are unarisen. Since it is produced by conditions and does not have an arising of its own, it is shown to be non-existent.

6.104

"An effect does not produce an effect from itself, / Because there would be the fault of two effects; / Since there are not two effects, / No existent nature can be found."

6.105

Just as if a vase were to produce a vase from itself, there would be the fault of two effects, the producer and the produced; since there are no such two faults, there is no nature of arising to be found. From here above, the verses recapitulate the foolish person's false imputation of various unreal phenomena arising from causes and conditions, giving rise to discrimination of existence and non-existence; herein, by refuting phenomena arising from causes and conditions, one is freed from the false conceptual views of the four propositions of existence and non-existence.

6.106

"Contemplating all conditioned phenomena, / Free from grasper and grasped, / Definitively there is only mind; / Therefore I teach mind-only."

6.107

False thoughts and deliberations are called the grasper; the realms of the six sense-objects are called the grasped. This clarifies that by contemplating conditioned phenomena as unreal, one is free from grasper and grasped, definitively leaving only the mind of ultimate truth; therefore I also teach it as mind-only. One edition reads: "The mind-only of no-mind, / I declare to be mind-only."

6.108

"In the locus of the nature of measure, / Conditions and phenomena are both separated; / The ultimate, wondrously pure reality, / I call mind-only."

6.109

This means that at the locus of the intrinsic nature of measure, causes and conditions as well as phenomena are both entirely separated; the ultimate, pure, wondrous, complete reality is in all cases a teaching method of antidotes, and is also spoken of as mind-only.

6.110

"A self is posited as a designation, / Yet in reality it cannot be apprehended [...] / Contemplated by practitioners."

6.111

This clarifies that the three realms are illusory and unreal, and that the self and all phenomena are entirely without actual reality. It states that there are four kinds of sameness: the mark of conditioned phenomena is the sameness of impermanence; the causes of defilement are the sameness of suffering; all produced phenomena are empty and unreal; and the sameness of non-self—these are the four samenesses. Practitioners should constantly and diligently contemplate them.

6.112

"Free from all views, / And discrimination of grasper and grasped, / Without attainment and without arising, / This I teach to be mind-only."

6.113

This means that when a practitioner contemplates the four samenesses, they can be free from all views and discrimination of grasper and grasped, without arising and without attainment; this is taught in relative terms, and is also mind-only.

6.114

"Neither existent nor non-existent, / Free from both existence and non-existence; / Such a mind is also separated, / This I teach to be mind-only."

6.115

This means being free from the four propositions of existence and non-existence; being free even from such a mind of freedom still does not transcend mind-only.

6.116

"Suchness, emptiness, the limit of reality, / Nirvāṇa, and the realm of phenomena, / And the various mind-made bodies, / These I teach to be mind-only."

6.117

This means that suchness is taught in contrast to change; emptiness is taught in contrast to existence; the limit of reality is taught in contrast to delusion; nirvāṇa is taught in contrast to birth and death; the realm of phenomena is taught in contrast to the six destinies; the mind-made body is taught in contrast to the five aggregates. These are all teaching methods of antidotes. If one pursues words and clings to them, having something attained, all of this is mind-only. Therefore the Mahāprajñāpāramitā Sūtra states: "If there were any phenomenon that surpassed nirvāṇa, I would also declare it to be like an illusion, like a dream." Because nirvāṇa is signless, if one grasps at signs it is merely mind-only, not true nirvāṇa.

6.118

"Bound by the habitual tendencies of false conceptualization, / The diverse arise from the mind [...] / These I teach to be mind-only."

6.119

This states that the realms of birth and death in the six destinies, the physical environments and sentient beings, are the conventional mind-only of false conceptualization. Just as Mahāmati stated that the ultimate truth is also like this, free from all faculties, valid cognitions, theses, reasons, and examples, this means that the measure of the ultimate truth is taught in contrast to the mind-only of conventional truth. The above measure of ultimate truth is likewise entirely taught as an antidote. Thus the Śūraṅgama Sūtra states: "Speaking of delusion reveals all truths; / Delusion and truth are both equally two delusions. / Still neither true nor untrue, / How can there be seen and seeing?" All of these eliminate emotional attachments to the duality of truth and convention, aiming to bring about realization according to reality.

6.120

At that time, the Bodhisattva Mahāsattva Mahāmati [...] "What are words? What is meaning?"

6.121

Because it was stated above that understanding according to reality brings liberation, he therefore adduces that a bodhisattva should rely on the meaning and not cling to speech, and asks: what are words, and what is meaning?

6.122

The Buddha said: "Listen attentively! I shall explain it for you [...] / Mutual conversation is termed words."

6.123

This means that with the habitual tendencies of false conceptualization as cause, and the throat, tongue, palate, and so forth as conditions, uttering various vocal sounds, letters, and conversation is therefore termed words.

6.124

"What is meaning? A bodhisattva mahāsattva [...] / Various aspects of practice: this is termed meaning."

6.125

This clarifies the real meaning: it is the realm of personal realization where great bodhisattvas, in a quiet place, contemplate with correct mindfulness, see the twofold emptiness of persons and phenomena, and advance toward the city of nirvāṇa. Extinguishing all false habits, they practice the aspects of superior progress through the stages, reaching the real Dharma realized at the Tathāgata stage; therefore it is termed meaning.

6.126

"Furthermore, Mahāmati! A bodhisattva mahāsattva [...] / Enters the realm of personal realization that is free from speech."

6.127

This clarifies that bodhisattvas skilled in words and meaning comprehend that they are neither identical nor different, just as a lamp illuminates forms, yet the forms are not the lamp. That is to say, because forms are seen by means of the lamp, they cannot be said to be different; yet because forms are not the lamp, they cannot be said to be identical. This is used as an analogy: because one enters meaning by means of words, they cannot be said to be different; yet because meaning is not words, they cannot be said to be identical. Hence it says that by relying on the lamp of speech, one enters the true meaning of personal realization free from speech.

6.128

"Furthermore, Mahāmati! If anyone, in regard to non-arising and non-perishing [...] / This is the view of foolish persons, not of the noble ones."

6.129

This clarifies that if anyone, among defiled and pure phenomena such as non-arising and non-perishing, grasps meaning according to words and conceptualizes speech and meaning as identical, this is called positing; if they conceptualize speech and meaning as different, this is called slander. The phrase "because discrimination arises from being different from that" explains the conceptualization of difference. Just as with various illusory events seen, grasping them as real is the false comprehension of foolish persons, not noble ones; this explains the conceptualization of identity.

6.130

Then the World-Honoured One restated this in verse: / "If one grasps meaning according to words, / Positing phenomena, / Because of that positing, / At death one falls into hell."

6.131

This means that foolish persons grasp meaning according to words and posit phenomena; because of conceptualizing existent phenomena, they cannot escape evil destinies, and slander is also like this.

6.132

"In the aggregates there is no self, / Nor are the aggregates identical to a self; / It is not as they discriminate, / Nor again is it non-existent."

6.133

"In the aggregates there is no self" illustrates that within speech there is no meaning. "Nor are the aggregates identical to a self" illustrates that speech is not identical to meaning. Saying that the true meaning is not as those foolish persons falsely conceptualize and posit, nor is it non-existent, clarifies that it is free from existence and non-existence.

6.134

"As the foolish discriminate, / All things possess an intrinsic nature; / If it were as they see it, / All would see the real."

6.135

This means that if, as discriminated and seen by those foolish persons, all words and meanings possessed a real nature, then all ordinary fools would be people who see the true reality, and ought to be called noble ones.

6.136

"All defiled and pure phenomena / Are entirely without intrinsic nature; / It is not as they see it, / Nor is it utterly non-existent."

6.137

Because those foolish persons cannot see the true reality, the defiled and pure phenomena seen by ordinary fools are entirely devoid of intrinsic nature; hence it says "it is not as they see it, nor is it utterly non-existent." This means that the true meaning does not pertain to existence or non-existence; it can only be realized by the noble ones' self-realized noble wisdom.

6.138

"Furthermore, Mahāmati! I shall for your sake [...] anuttarā-samyak-saṃbodhi."

6.139

Because above [it was taught that] bodhisattvas ought to be skilled in the characteristics of words and meaning, the Tathāgata wishes to explain that knowing words is consciousness, while knowing meaning is wisdom; therefore next he [clarifies] the characteristics of wisdom and consciousness.

6.140

"Mahāmati, there are three kinds of wisdom: worldly wisdom [...] conceiving of existence and non-existence."

6.141

Speaking of conceiving and clinging to existence and non-existence: this is the worldly, emotionally held cognitive view of ordinary beings and non-Buddhists.

6.142

"What is supra-worldly wisdom? It refers to all [practitioners of] the two vehicles clinging to self-characteristics and common characteristics."

6.143

Because persons of the two vehicles conceptualise and cling to the self-characteristics and common characteristics of the aggregates, realms, sense-bases, and so forth, they do not realize the emptiness of dharmas; practicing the severing of saṃsāra and yearning for nirvāṇa, this is supra-worldly wisdom.

6.144

"What is supreme supra-worldly wisdom? [...] realizing the selflessness of dharmas and entering the stage of the Tathāgata."

6.145

This clarifies that through the noble wisdom of self-realization, observing that all phenomena—both self-characteristics and common characteristics—are originally unproduced and unceasing, free from existence and free from non-existence, one penetrates the two kinds of selflessness of persons and phenomena and realizes the stage of the Tathāgata; this is called supreme supra-worldly wisdom.

6.146

"Mahāmati, there are further three kinds of wisdom [...] wisdom knowing arising and ceasing, and wisdom knowing non-arising and non-ceasing."

6.147

This clarifies that the Tathāgata's single wisdom differs in responding to [different] beings: guiding the two vehicles by knowing self- and common characteristics; responding to ordinary beings by knowing arising and ceasing; and classifying bodhisattvas by knowing non-arising and non-ceasing; therefore he speaks again of three kinds.

6.148

"Furthermore, Mahāmati, arising and ceasing is consciousness [...] being free from characteristics, signlessness, and causes of existence and non-existence, is wisdom."

6.149

Arising and ceasing, falling into existence and non-existence, and causes of existence and non-existence are all consciousness; being without arising and ceasing, and free from existence, non-existence, and their causes, is called wisdom.

6.150

"Having characteristics of accumulation is consciousness [...] not clinging to characteristics of sensory objects is wisdom."

6.151

The characteristics of accumulating seeds and generating manifest activity is consciousness; furthermore, the characteristics of perfuming and accumulating the seeds of all dharmas is termed consciousness.

6.152

"Arising in conjunction with the harmony of the three is consciousness [...] having the characteristic of non-attainment is wisdom."

6.153

Arising in conjunction with the harmony of the three factors—self, faculties, and objects—is consciousness. Not depending on conditions to arise, not being produced due to objects, unobstructed and corresponding, its nature spontaneously and miraculously understanding: this is termed wisdom.

6.154

"Realizing the sphere traversed by one's own noble wisdom, because like the moon in water it neither enters nor exits."

6.155

This means that one's own noble wisdom awakens to the fact that all objective realms lack reality, like the moon in water, and thus there is neither exiting nor entering. It also says that the nature of wisdom is inherently luminous and certainly not subject to arising and ceasing; it is only termed 'arising' when free of delusion, and called 'ceasing' when obscured by delusion. Just as when water is clear the moon appears, and when water is turbid the reflection is submerged, yet the nature of the moon remains constantly so, originally having neither entering nor exiting.

6.156

Then the World-Honoured One, restating this in verse, said: / "Accumulating karma is citta, / Observing phenomena is wisdom, / Prajñā can realize signlessness, / Establishing sovereign majestic radiance."

6.157

Accumulating the seeds of karma as the cause of saṃsāra is called mind-consciousness. Observing all phenomena as like dreams, illusions, or reflections in a mirror, and not creating karmas following afflictions, is called wisdom. Being able to realize the signless, pure, and wondrous dharmakāya, with majestic radiance and sovereignty, is called prajñā.

6.158

"Bondage by objects is citta; / Awakened thoughts arising is wisdom; / Signlessness and superior excellence— / Prajñā arises within them."

6.159

Being bound by objective realms that are like dreams and illusions is called the parikalpa mind. Awakening to the fact that the various unreal objective realms arise from parikalpa is called wisdom. 'Signlessness' refers to the eighth stage. 'Superior excellence' refers to the stage of the Tathāgata. This means that the Buddha's prajñā arises from the eighth stage and the stage of the Tathāgata.

6.160

"Citta, manas, and vijñāna / Are free from conceptual thoughts of discrimination; / Attaining the dharma of non-discrimination, / One is a Son of the Buddha, not a śrāvaka."

6.161

'Citta' is the eighth, the storehouse consciousness (ālayavijñāna); 'manas' is the seventh consciousness; and 'vijñāna' refers to the first six consciousnesses. Thus a later verse states: 'The storehouse consciousness is called citta, the nature of intellection is called manas, and that which can perceive the characteristics of objects is therefore called vijñāna.' This means that because one awakens to the falsity of the storehouse consciousness and all evolving consciousnesses, one no longer discriminates. A 'Son of the Buddha' is a bodhisattva, meaning that one who attains the dharma free of parikalpa and vikalpa is indeed a bodhisattva, not a śrāvaka.

6.162

"The supremely excellent patience of cessation, / The pure wisdom of the Tathāgata, / Arises from the wholesome paramārtha, / Far removed from all spheres of activity."

6.163

The Benevolent Kings Sūtra speaks of five kinds of patience: subduing, faith, compliance, non-arising, and cessation, each having lower, middle, and upper grades. Before the stages, one only attains the three grades of the patience of subduing; the nine stages are respectively matched with the next three kinds of patience; the tenth stage, equal enlightenment, and the Buddha attain the patience of cessation, hence it is called 'the supremely excellent patience of cessation', which is the pure wisdom of the Tathāgata. This clarifies that the Buddha's patience and pure wisdom arise from paramārtha-satya, and are entirely far removed from the spheres of activity traversed by the parikalpa mind-consciousness.

6.164

"I have three kinds of wisdom; / Noble ones can clearly illuminate, / Discriminating all characteristics, / Disclosing all dharmas."

6.165

The Tathāgata speaks of three kinds of wisdom in accordance with the capacities [of beings]. These are what noble ones illuminate and clearly see, knowing that discriminating all characteristics is unreal, disclosing everything to cause them to awaken to the real dharma.

6.166

"My wisdom is free from all characteristics, / Transcending the two vehicles [...] / Because of thoroughly realizing mind-only."

6.167

This means that the two vehicles abhor saṃsāra and seek nirvāṇa, conceiving that all dharmas such as the five aggregates exist, and do not thoroughly realize that it is cittamatra. The Buddha's wisdom is pure; knowing that the characteristics of aggregates, realms, and sense-bases are unreal is termed thoroughly realizing cittamatra.

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注大乘入楞伽經 — Classical Chinese