注大乘入楞伽經 9

English (machine translation) 9

Language: English

9.1

At that time, the World-Honoured One restated the meaning in verse: / 'The foolish discriminate the conditioned / as empty, impermanent, and momentary; / they discriminate the meaning of the momentary / like a river, a lamp, or a seed.'

9.2

All conditioned dharmas are like illusions and dreams. The foolish parikalpa them and give rise to views of permanence. For their sake the Buddha taught emptiness, impermanence, and momentariness. Because they do not understand, they again parikalpa impermanence and form the concept of momentariness, like a river or a lamp.

9.3

"'All dharmas are unborn, / tranquil, and without activity; / all functional entities are free from intrinsic nature: / this is my meaning of the momentary.'"

9.4

Because all dharmas flux in a moment, they must lack an intrinsic nature; because they lack an intrinsic nature, they are unborn. If they were not unborn, they would not flux. Only one who accords with the unborn sees momentariness. Hence the Vimalakīrti-nirdeśa states, 'Neither arising nor ceasing is the meaning of impermanence.'

9.5

"'Arising is immediately followed by cessation; / this is not taught to ordinary fools. / Dharmas of uninterrupted continuity / are discriminated and arise across the destinies.'"

9.6

This says that all arising dharmas are themselves the mark of unborn cessation. Because foolish people do not believe this, it must not be taught to foolish people. If, without interruption, one parikalpas that there are definitely dharmas of momentary continuity, then the parikalpa of the six destinies arises.

9.7

"'Taking ignorance as their cause, / minds arise from it. / When one has not yet comprehended form, / where does it abide in between?'"

9.8

This clarifies that erroneous mind-consciousness arises from that ignorance. If the erroneous mind has not yet arisen and cannot yet discriminate form, then in between there is no dharma; where, indeed, could it abide?

9.9

"'Cessation in uninterrupted continuity, / yet another mind arises. / When not abiding in form, / conditioned by what does it arise?'"

9.10

This says that after the previous thought in uninterrupted continuity has ceased, the subsequent thought arises in succession. If it does not abide in form, having no object of conditioning, it does not arise.

9.11

"'If it arises conditioned by that mind, / its cause is false and deceptive. / Since the cause is false, the entity is not established; / how could there be momentary cessation?'"

9.12

Because the subsequent thought arises from where the previous thought has ceased, it does not arise from a real cause. Since the cause is false and deceptive, its entity is not established; this is termed unborn. Therefore, one cannot say it is destroyed through momentary cessation.

9.13

"'The correct attainments of practitioners, / the vajra, the relics of the Buddha, / and the palace of the Ābhāsvara heaven / are indestructible things in the world.'"

9.14

In response to ordinary persons' parikalpa that all dharmas are momentary, he speaks of these dharmas, such as the correct attainments, as non-momentary.

9.15

"'The Tathāgata's perfected wisdom, / and what the monks have realized— / the nature of all dharmas is eternally abiding; / how could one see momentariness?'"

9.16

The Tathāgata's correct wisdom is complete, and the monks have realized the true nature of all dharmas of the eighth ground; how could they see momentariness or non-momentariness?

9.17

"'Why are forms such as Gandharva cities and illusions / not momentary? / The great elements have no real nature; / how can they be said to be capable of creating?'"

9.18

Not understanding that all dharmas are like illusions and dreams, they grasp at various distinct forms that do not abide for a moment. Why say they are not? The great elements are false and deceptive, lacking a real intrinsic nature; therefore they cannot be spoken of as capable creators. This verse should precede the chapter on the six pāramitās; it is feared there was an error in translation.

9.19

Chapter 15: Transformation

9.20

Because the Buddha's responses and transformations teach the Dharma in accord with suitability, the purport is difficult to understand. Therefore, Mahāmati here briefly raises ten points to request reconciliation. Hence the Lotus Sūtra states, 'Although various paths are taught, / in reality, it is for the sake of the One Vehicle.'

9.21

At that time, the Bodhisattva Mahāsattva Mahāmati [said to the Buddha: "... (up to) ...] the prediction of anuttarā samyaksambodhi."

9.22

As the previous chapter stated, 'Śrāvakas and pratyekabuddhas grasp at nirvāṇa and seek their own happiness; cultivating the six pāramitās, they do not attain Buddhahood.' Why? Among those of indeterminate lineage, it is said, 'Śrāvakas abiding in the bliss of samādhi will ultimately attain the body of the Tathāgata.'

9.23

"'Without distinction, equal to the bodhisattvas.'"

9.24

Since there are three vehicles among the five lineages, and what they ride upon is not the same, why is it stated again regarding entering the correct attainment of cessation that 'bodhisattvas of the sixth ground enter the samādhi of cessation together with śrāvakas and pratyekabuddhas'? Guṇabhadra's translation has these eight characters: 'without distinction, equal to the bodhisattvas.' Since there is a reply text below, it is feared that it was merely omitted here.

9.25

"'Why is it said again that sentient beings who lack the dharma of parinirvāṇa attain the Buddha path?'"

9.26

The chapter on momentariness stated that the seven consciousnesses do not transmigrate, do not experience pleasure or pain, and are not the cause of nirvāṇa. The seven consciousnesses are the consciousnesses of all sentient beings. Hence he asks: How can sentient beings lacking the dharma of parinirvāṇa attain the Buddha path?

9.27

"'And why is it said that from first attaining Buddhahood to parinirvāṇa, in the interim not a single syllable is spoken?'"

9.28

The Buddha said: Not a single syllable is spoken, not a single syllable is answered. Why? Among the Buddha's four equalities, there is equality of speech.

9.29

"'And it is said that the Tathāgata is constantly in samādhi, devoid of vitarka and vicāra.'"

9.30

The chapter on the sands of the Ganges stated that the Buddha does not give rise to a single thought of discrimination; how then could he skillfully know faculties and dispositions to teach the Dharma to sentient beings?

9.31

"'And it is said that the Buddha's deeds are all magically created.'"

9.32

Since it was said that the self-marks and common marks of all dharmas are taught by transformation Buddhas, this means that transformation Buddhas magically create the Buddha's deeds. Why do other sūtras state that 'transformation is not real, and the Buddha does not teach the Dharma'?

9.33

"'And it is said that the consciousnesses change and perish moment by moment.'"

9.34

In the chapter on momentariness, the Buddha said: 'The consciousnesses do not abide for a moment.' Why was it stated above that 'they know that relying on various karmas, they appropriate saṃsāra'?

9.35

"'And it is said that the vajra deity constantly follows and protects [him].'"

9.36

The chapter on the sands of the Ganges stated that the Tathāgata is most supreme, transcending all worlds, beyond the reach of metaphors; this means he has an invisible mark. Why would he need a vajra-bearing guardian to protect him?

9.37

"'And it is said that the prior limit is unknowable, yet it is taught that there is parinirvāṇa.'"

9.38

In the chapter on the sands of the Ganges, the original limit of saṃsāra is unknowable. Why then is it said again that sentient beings have parinirvāṇa? In this case, there is an end that can be known; if there is an end, then there is an original limit.

9.39

"'And Māra and māra deeds are manifested—' (up to) '—how is it that he is not free from such faults?'"

9.40

The verse on the sands of the Ganges stated, 'Completely free from all faults.' Why then does the Tathāgata have these various faults? That is to say, when the Buddha first realized the path, the Māra of the sixth heaven mobilized four armies, bore instruments of torment, and approached beneath the tree to harass the Tathāgata; the brahmin woman Ciñcā tied a wooden bowl around herself to slander the Buddha; the non-Buddhist woman Sundarī was murdered to slander the Buddha; furthermore, the Buddha once begged for food all around and received nothing, returning with an empty bowl. 'And so on' refers to the rest that cannot be fully enumerated, such as eating horse barley, pain in both head and back, Devadatta's betrayal, King Ajātaśatru's rebellious harm, a splinter injuring his foot, the setting of a fire pit, poisoned food, and such matters.

9.41

The Buddha said: "'Listen attentively! I shall explain it for you—' (up to) '—bestowing predictions upon the śrāvakas is a secret teaching.'"

9.42

Because śrāvakas realize nirvāṇa without remainder and consider themselves to be Buddhas, the Buddha expediently bestows predictions upon them, saying that śrāvakas abiding in the bliss of samādhi will ultimately attain the body of the Tathāgata. This causes them spontaneously to realize they are not Buddhas, and advance toward the Mahāyāna nirvāṇa without remainder. For initial bodhisattvas who delight in the śrāvaka Dharma, it also causes them to abandon this mind and advance in cultivating the great practice, and transformation Buddhas give predictions to transformed śrāvakas. In the Tathāgata of dharmatā, there is no such thing; these are all spoken as an expedient secret. This answers the first question.

9.43

"'Mahāmati, that the Buddha and the two vehicles are without distinction—' (up to) '—when the mental consciousness is abandoned, they are first severed.'"

9.44

The two hindrances of delusion and knowledge are also called the two hindrances of afflictions and the knowable. The Vijñaptimātratāsiddhi says: 'Because the hindrance of afflictions that perpetuates birth is severed, one realizes true liberation; because the hindrance to the knowable that obstructs understanding is severed, one attains great bodhi.' As for the hindrance of afflictions, it refers to grasping at an imagined real self, with the view of a self-identity (satkāyadṛṣṭi) as the foremost, along with the one hundred and twenty-eight fundamental afflictions and the various secondary afflictions that are their concordant outflows. These all confuse and disorder the body and mind of sentient beings and can obstruct nirvāṇa; hence they are named the hindrance of afflictions, and also named the hindrance of delusion. As for the hindrance to the knowable, it refers to grasping at imagined real dharmas, with the view of a self-identity as the foremost, wherein wrong view, doubt, ignorance, affection, aversion, pride, and so forth obstruct the function of wisdom, such that one cannot comprehend the non-erroneous nature of the objects of knowledge, and they can obstruct bodhi; hence they are named the hindrance to the knowable, and also named the hindrance of knowledge. Such two hindrances, when arising from conceptual discrimination, are severed by seeing [the truth]; when arising spontaneously, they are severed by cultivation. The [practitioners of the] two vehicles can only sever the hindrance of afflictions, and where they are liberated from birth and death they do not differ from the Buddha; therefore it is said that the Buddha and the two vehicles are without distinction. It is not that where the hindrance of knowledge is severed they do not differ. This answers the second question.

9.45

However, in the previous four fascicles, the two hindrances were explained in terms of the mutual dependence of root and branch, whereas here they are explained in terms of the two graspings; hence the texts are slightly different.

9.46

'When the habit-energies of the storehouse consciousness are extinguished and there is liberation from the hindrance of dharmas, only then does one attain eternal purity.'

9.47

This explains that the various hindrances of dharmas of the seven transforming consciousnesses and the habit-energies of the storehouse consciousness, and so forth, are the false substance, unreal and impermanent, of all sentient beings; they are not the cause of nirvāṇa and cannot accomplish the Way. If the seven consciousnesses are extinguished, one attains liberation from all hindrances of dharmas, and the habit-energies of the storehouse consciousness are extinguished, being ultimately pure—that is to say, false conceptualization is extinguished, which is called nirvāṇa and called accomplishing the Buddha Way. This answers the third question.

9.48

'Mahāmati! It is by relying on the fundamentally abiding dharma that I utter this esoteric speech [...] because these various letters have previously been complete in this manner.'

9.49

This means that relying on the fundamentally and eternally abiding dharma, the Tathāgata makes this statement with esoteric intent. Although there is equality of speech, spoken words arise and cease and have no intrinsic nature. This answers the fourth question.

9.50

'Mahāmati! The Tathāgata's correct knowledge has no false thoughts; he does not await deliberation and only then expound the Dharma.'

9.51

Because the Tathāgata's compassion and wisdom are constantly present before him, he does not await deliberation to expound the Dharma for sentient beings. This answers the fifth question.

9.52

'The Tathāgata has long since severed the four kinds of habit-energy, departed from the two kinds of death, and eliminated the two kinds of hindrance.'

9.53

The Buddha says: 'Because the habit-energies of the four abiding afflictions and ignorance are severed, he is called the true Buddha. As for emanation Buddhas, they provisionally manifest forms to transform sentient beings; they are not the true Buddha.' This answers the sixth question.

9.54

'Mahāmati! The seven [consciousnesses], namely manas, mental consciousness, eye-consciousness, and so on [...] ordinary fools, not knowing, falsely attach to emptiness.'

9.55

This means that the seven kinds of consciousness take the habit-energies of false conceptualization as their cause, are of an impermanent nature from moment to moment, are devoid of wholesome non-outflows, and are not dharmas of transmigration; they cannot come and go in the six destinies. Because the tathāgatagarbha is eternal, it can sustain transmigration through birth and death, and is the cause of suffering and bliss in nirvāṇa. Ignorant fools, not awakening to this, falsely reckon it to be empty. This answers the seventh question.

9.56

'Mahāmati! Emanation Tathāgatas, vajra-wielding warriors [...] the realm traversed by the noble wisdom of self-realization.'

9.57

Emanation Buddhas provisionally appear in accordance with the marks of sentient beings; because they conform to human dharmas, they make use of protection. The true Tathāgata is free from all sense faculties and measurements, which is the unseeable mark; he does not make use of protection. All these emanation Buddhas arise in accordance with human roots of goodness, not from real karma, and are not the true Buddha; yet, arising as emanations based on the real, they are also not separate from the true Buddha. Just as a potter's wheel and so forth operate through the conjunction of many factors, so it is with emanation Buddhas. For sentient beings whose various characteristics of transmigration are fully present, they again expound dharmas of self-characteristics and common characteristics, but do not expound the realm traversed by the true Buddha's noble wisdom of self-realization. This answers the eighth question.

9.58

'Furthermore, Mahāmati! Ordinary fools [...] with this discrimination, they immediately attain liberation.'

9.59

This means that ordinary worldlings see this body perish and do not see future birth, and thus they give rise to the view of annihilation; not perceiving that the storehouse consciousness flows on from moment to moment, they give rise to the view of permanence. The false conceptual discrimination of their own mind is the fundamental limit of their birth and death; therefore, the fundamental limit cannot be found. Extinguishing false discrimination is called liberation. This answers the ninth question.

9.60

'The four kinds of habit-energy are severed, departing from all faults.'

9.61

Emanation Buddhas, in accordance with what is fitting for sentient beings, expediently manifest various faults and evils; the true Tathāgata has severed all four abiding afflictions and the habit-energies of ignorance, and has no such faults. This answers the tenth question.

9.62

Then the World-Honoured One spoke the verse once more: / 'In the three vehicles and what is not a vehicle, / there is no nirvāṇa of a Buddha; / all are conferred the prophecy of a Tathāgata, / which is said to depart from all faults.'

9.63

'What is not a vehicle' refers to sentient beings who lack the dharma of parinirvāṇa.

9.64

'To accomplish ultimate wisdom / and nirvāṇa without remainder, / to encourage and advance the timid and inferior, / this is spoken relying on this esoteric intent.'

9.65

Wishing for them to accomplish the ultimate wisdom of all modes, sever the hindrance to the knowable, and realize the Buddha's great parinirvāṇa without remainder, so as to encourage the timid and inferior, he therefore speaks with concealed intent.

9.66

'The wisdom attained by all Buddhas / expounds such a path; / it is only this and none other, / and therefore they have no nirvāṇa.'

9.67

Although the Tathāgata's realized wisdom expounds various paths, in truth they are for the One Vehicle, and there is no other dharma; whereas that nirvāṇa which those śrāvakas reckon they have attained, calling themselves Buddhas, is not true nirvāṇa. The above three verses together summarize the first question and answer, and briefly cover the remaining questions and answers.

9.68

'Desire, form, existence, and the various views— / these four kinds of habit-energy / are what mental consciousness arises from, / with the storehouse and manas in their midst.'

9.69

Birth and death, [delusions of] view and thought, and ignorance in the three realms are all perfumed and manifested through the mutual conditioning of sentient beings' citta, manas, and mental consciousness. This is a verse summarizing the tenth question and answer.

9.70

'Seeing mental consciousness, the eye, and so forth / as impermanent, they therefore consider them annihilated; / deluded about manas and the storehouse, they give rise to permanence; / with corrupted wisdom they call this nirvāṇa.'

9.71

This is a verse summarizing the ninth question and answer, as can be known from the text.

9.72

Chapter 16: Severing the Eating of Meat

9.73

At that time the Bodhisattva Mahāsattva Mahāmati [...] 'the merits and faults of eating and not eating meat.'

9.74

The Tathāgata was expounding the Dharma in the palace of the king of yakṣas. The various yakṣas and others thought that the time to eat was about to arrive, and they ate nothing but meat; wishing to cause the yakṣas to give rise to a compassionate mind, [Mahāmati] requested the Tathāgata to expound the merits and faults of eating and not eating meat. This is the mind of all Buddhas in the assembly; the Buddha's mind is loving-kindness and compassion.

9.75

'I and the bodhisattva mahāsattvas [...] will ultimately accomplish unexcelled complete awakening.'

9.76

Sentient beings in the world transmigrate in birth and death, their entanglements of enmity are interconnected, and they fall into the bad destinies and suffer great afflictions, all because of eating meat and mutually killing one another; this increases afflictions and prevents departure [from saṃsāra]. If one can abandon the taste of meat, seek the taste of the Dharma, turn toward one another with a compassionate mind, be pure and clear, and practice in accordance with reality, one will immediately attain anuttarā samyak-saṃbodhi.

9.77

'World-Honoured One! Lokāyatas and others [...] yet permit oneself and others to both eat meat?'

9.78

Mahāmati adduces the heterodox to contrast with the orthodox, in order to make clear the fault of eating meat. He means that even the non-Buddhists have prohibitions; how much more so should the Tathāgata, the protector of the world, permit oneself and others to eat meat? As for 'Lokāyata', no translation has been seen.

9.79

'Excellent, World-Honoured One! Possessing great compassion [...] having heard it, we will uphold it and broadly expound it to others.'

9.80

He praises the Buddha, the World-Honoured One, as possessing great compassion, pulling out suffering and giving happiness, and prays that he will explain it so that we may uphold it and also cause all to never eat meat.

9.81

Then Mahāmati Bodhisattva spoke the verse once more: / 'Bodhisattva mahāsattvas, / aspiring to seek unexcelled awakening [...] / fully expound it for me.'

9.82

The five pungent roots such as onions are foul and impure; eaten raw they produce anger, eaten cooked they generate lust; alcohol deranges the tranquil nature, damages all goods, and produces all evils; therefore pungent roots and alcohol both obstruct wholesome karma.

9.83

At that time the Buddha addressed the Bodhisattva Mahāsattva Mahāmati, saying [...] 'I shall expound a small portion thereof.'

9.84

There are immeasurable causes and conditions why meat should not be eaten; below, the Tathāgata will briefly expound them.

9.85

'Mahāmati! All sentient beings from beginningless time [...] for cultivating compassionate practice, one should not eat meat.'

9.86

The Sanskrit sound is caṇḍāla; this refers to one who slaughters humans and animals.

9.87

'Mahāmati! Those who eat meat have foul-smelling bodies [...] if anyone says I permit eating it, this person slanders me.'

9.88

The Tathāgata constantly says that with regard to whatever food and drink is taken, one should view it as eating the flesh of one's own child. This is so even for ordinary food; how much less would he allow his disciples to eat meat?

9.89

'Mahāmati! Pure and delicious food [...] is not what is cherished by those with evil habits and the nature of tigers and wolves.'

9.90

This means that the Buddha only permits the consumption and habituation of what noble ones ought to eat, and allows nothing else.

9.91

'Mahāmati! In the past there was a king named Siṃhasudāna [...] I permit the śrāvakas to eat such meat.'

9.92

This means that in the world there is no meat that can be eaten without killing living beings; for this reason, would the Buddha permit the śrāvakas to eat such meat? It means he does not allow or permit it.

9.93

'Mahāmati! In future ages there will be foolish people [...] whatever is meat must all be cut off.'

9.94

This explains that anyone who says that the Buddha permits the eating of meat in the Vinaya is entirely slandering the Tathāgata. Formerly, in other sūtras, when ten kinds were forbidden and three kinds were permitted, it was because sentient beings' evil habits had been long established and their desires could not be removed all at once; it was a gradual prohibition, formulated in accordance with their dispositions so as to train them. Now, in this assembly, under all circumstances and at all times, provisional permissions and prohibitions are entirely terminated; this is called the final, pure, and clear instruction. As for forbidding the ten kinds, they are: human, snake, elephant, horse, dragon, fox, pig, dog, lion, and monkey. Permitting the three kinds means: not seen, not heard, and not suspected. This means meat is of two kinds: killed by another, or died naturally. What is seen, heard, or suspected is what is killed by another; what is not seen, heard, or suspected is what has died naturally. Or some say five kinds are permitted: besides not seen, heard, or suspected, adding what is left by birds and what died naturally to make five kinds. Although the three and five are spoken of differently, neither departs from the single meaning of meat that died naturally.

9.95

'Mahāmati! I have never permitted my disciples to eat meat [...] how much less eating the impure food of blood and flesh.'

9.96

All sentient beings subsist on food; that is, food enriches the faculties, the primary elements, and the citta and caittas, can produce joy and happiness, and sustains them continuously. In total there are four kinds: first, solid food (kavaḍīkārāhāra), which has deterioration as its characteristic, meaning the three—smell, taste, and touch—bound to the desire realm, which perform the function of food at the time of deterioration. Second, contact food (sparśāhāra), which has contacting objects as its characteristic, meaning outflow-associated contact that, upon taking in objects, gathers joy and so forth to perform the function of food. Third, volitional food (manosañcetanāhāra), which has hope as its characteristic, meaning outflow-associated thought operating together with desire, hoping for desirable realms, which can perform the function of food. Fourth, consciousness food (vijñānāhāra), which has maintaining as its characteristic, meaning outflow-associated consciousness that, augmented by the power of solid, contact, and volitional food, can perform the function of food. These four can sustain the bodies and lives of sentient beings so they do not disintegrate or terminate; therefore they are called food. Solid food is functional only in the desire realm; contact, volitional, and consciousness foods, though pervasive across the three realms, operate dependent on consciousness and follow the presence or absence of consciousness. Here, this is spoken in contrast to sentient beings eating blood and flesh, which is why it provisionally speaks of not eating solid food. In principle, all four kinds should be severed; hence it says below that 'the Dharma-body is not mixed food,' meaning it transcends feelings and consciousness, and all four are absent.

9.97

'Mahāmati! Śrāvakas, pratyekabuddhas, and bodhisattvas [...] to make such a statement is completely without foundation.'

9.98

The noble ones of the three vehicles all take the joy of Dharma and the bliss of dhyāna as their nourishment; that the Tathāgata's Dharmakāya is without mixed food is as the *Mahāprajñāpāramitopadeśa* (*Dazhidu lun*) says: 'Except for the true nature (dharmatā) of all phenomena, all else is the work of Māra.' Thus, the afflictions and the knowable (jñeya), their active states, bījas, and latent habits (vāsanā) are entirely severed. The omniscient wisdom (sarvākārajñatā) is fully bright, and with the compassionate mind devoid of objective conditions, one contemplates sentient beings as an only child. How could one permit disciples to eat the flesh of an only child, or eat the flesh of an only child oneself?

9.99

At that time, the World-Honoured One repeated this in verse: / 'All have once been kin, / And are nurtured by various impurities, / Striking fear into living beings— / Therefore one should not eat them.'

9.100

This single verse briefly versifies three of the causes and conditions mentioned above.

9.101

'All meat, onions, / Leeks, scallions, and all liquor […] / Are seized by great dread therein.'

9.102

From here below, the verses mostly show their faults, causing all to keep far away from them, and briefly versify the prose. The statement that one should keep away from sesame oil refers to a foreign custom where sesame was pounded to generate worms and pressed together with them, aiming for abundant liquid to enhance richness; how could it be eaten? Also, beds with holes and crevices often have swarms of worms gathered; one should not sit or lie on any of them.

9.103

'Eating and drinking generate heedlessness; / Heedlessness generates wrong thoughts […] / From saṃsāra one is not liberated.'

9.104

Heedlessness (pramāda) is one of the secondary afflictions (upakleśa). In drinking liquor and eating meat, the mind is largely heedless, and all evil thoughts and coarse examinations (vitarka-vicāra) and so forth grow in succession accordingly. Therefore one revolves in saṃsāra and cannot abandon it.

9.105

'Killing sentient beings for profit, / Procuring meats with wealth […] / Those who eat them I rebuke.'

9.106

Since there is neither intention, command, nor seeking, the threefold pure meat does not exist. All meats are obtained by killing life; how could they be eaten?

9.107

'Mutually devouring one another, / Dying and falling among evil beasts […] / These are all the retributions of eating meat.'

9.108

Zhanchaluo (旃茶羅) is precisely caṇḍāla (旃陀羅).

9.109

'Having eaten, they lack shame, / In life after life constantly deranged […] / I have forbidden all meat.'

9.110

*Hastikakṣya*, *Mahāmegha*, *Mahāparinirvāṇa*, and *Aṅgulimālīya* are all names of sūtras.

9.111

'Previously speaking of seeing, hearing, and suspecting, / All meats were already severed. / Because of their evil habits, / Fools make false discriminations.'

9.112

What the Buddha previously stated regarding not permitting the eating of what is seen, heard, or suspected to be killed was already cutting off all [meat]. Yet foolish persons with evil habits do not understand the intention of the teaching, and falsely give rise to discriminations, claiming that eating meat is permitted.

9.113

'Just as greed obstructs liberation, / Meat and so forth are also likewise […] / Knowing the measure, practice begging.'

9.114

This means that whenever eating pure food, one should still regard it as taking medicine, or regard it as eating the flesh of an only child; how much more so with eating meat? Therefore, bhikṣus should have few desires and be content, practicing begging for food to cut off greed and craving.

9.115

'Eating meat turns one's back on liberation, / And contradicts the outward demeanor of the noble, / Causing sentient beings to give rise to fear; / Therefore one should not eat it.'

9.116

Turning one's back on correct understanding is due to lacking compassion and wisdom, impairing benefit to oneself and others, and violating the noble ones' outward comportment of protecting life.

9.117

'For those who dwell peacefully in a mind of compassion, / I say they always feel aversion; / Lions, tigers, and wolves / Should abide and roam together with them.'

9.118

Since in the mind there is no harming of beings, even fierce beasts such as tigers, wolves, and lions are always tamed.

9.119

'If regarding liquor, meat, and so forth, / One does not eat any of them, / One will certainly be born among the wise and noble, / Abundantly wealthy and endowed with wisdom.'

9.120

This single verse clarifies the retribution of not eating meat, meaning that one will certainly be born in the assemblies of the wise, noble, and all Buddhas, abundant in Dharma-wealth and endowed with the Buddha's omniscient wisdom.

9.121

Chapter 17: Dhāraṇī

9.122

At that time the Buddha addressed the Bodhisattva Mahāsattva Mahāmati […] then spoke the incantation, saying:

9.124

In the 'Dhāraṇī Chapter' of the *Lotus Sūtra* (*Saddharmapuṇḍarīka-sūtra*), Tiantai translates the name and explains the meaning using the four siddhāntas. 'Dhāraṇī' is translated here as 'total retention' (zongchi): totally retaining so that evil does not arise, and good is not lost (the first). It is also translated as 'capable of blocking and capable of holding': capable of holding good and capable of blocking evil (the second and third). This is capable of blocking the evil of the extremes, and capable of holding the good of the middle (the fourth). The various sūtras differ in opening and restricting: some are specifically used to cure illness, as with the householder Nata; some specifically protect the Dharma, as in this text; some are specifically used to extinguish transgressions, as in the *Vaipulya*; some are generally used to cure illness, extinguish transgressions, and protect the sūtra, as in the *Qing Guanyin*; or the great bright spell, the unsurpassed bright spell, the unequalled bright spell, which are not for curing illness, not for extinguishing transgressions, and not for protecting the sūtra. If one takes the comprehensive way, it should also encompass them; if one discusses their distinctions, one must fortunately rely on the sūtras without departing from the teaching.

9.125

Next, explaining the meaning, it says: various masters say that the incantation is the name of a king of ghosts and spirits; when the name of their king is called, the tribe respects the lord and dares not do wrong, thus it can subdue all ghosts and spectres (the first). Or it is said that the incantation is like a secret password in an army; chanting the password in accord encounters no challenge or interrogation, but if it does not accord, one is seized and punished; if one does not comply with the incantation, one's head splits into seven parts, but if one complies with the incantation, there is no fault (the second). Or it is said that the incantation silently remedies evil, so evil naturally ceases; for example, a lowly person fled from this country to that country, falsely claiming to be a prince, and that country gave him the princess in marriage, yet he was prone to anger and difficult to serve. A wise man came from his country, and the lord went to speak to him; that man told the lord that whenever he gets angry, recite a verse: 'Without kin, roaming in another country, / Deceiving all people; / Coarse food is an ordinary matter, / Why bother being angry again?' When this verse was recited, he fell silent, his anger subsided, and thereafter he was angry no more. That lord and all the people merely heard this verse, but none knew its meaning. The incantation is also like this: it silently blocks evil, and others do not recognize it (the third). Or it is said that the incantation is the secret speech of the Buddhas, like the king asking for *saindhava*, which none of the subordinates can recognize, and only a wise minister can know it. The incantation is also like this: it is simply one phenomenon that universally possesses all powers; diseases are healed, transgressions eliminated, goodness produced, and the Path conjoined with (the fourth). For this reason, the original sounds are preserved; the translators did not translate them, and their intention lies here. In an evil age, propagating the sūtras often incurs many distresses and difficulties; protecting them with incantations causes the Path to circulate.

9.126

Now, the dhāraṇī spoken by the Tathāgata in this *Laṅkāvatāra Sūtra* is also specifically to protect the Dharma and cause the Path to circulate.

9.127

Or it is also said that from ancient times incantation texts have not been translated for five reasons: first, they are the secret Dharma words of the Buddhas, which only Buddhas can know; second, they are dhāraṇī-doors, because they contain many meanings; third, they are names of ghosts and spirits, called upon and commanded to protect practitioners; fourth, they are the secret seals of the Buddhas, like a king's seal of authority, which wherever it goes is obeyed; fifth, because they are empowered by inconceivable strength, upholding and reciting them secretly eliminates transgressions and generates merit. The similarities and differences between this and Tiantai's intent may be known.

9.128

'Mahāmati! In future ages, if there are good sons or good daughters […] then spoke the incantation, saying:

9.130

'Mahāmati, if there are good sons or good daughters […] all lines and phrases are already complete.'

9.131

Yakṣa (夜叉) is translated here as 'swift spirit', and also as 'bitter livelihood'. Rākṣasa (羅剎) is translated here as 'fearful', and also as 'man-eating ghost'. These two divisions are led by Vaiśravaṇa, Heavenly King of the North.

9.132

Chapter 18: Verses

9.133

At that time, the World-Honoured One, wishing to proclaim once more the extensive meanings in this sūtra, spoke these verses: / 'All phenomena are not firm; / They are all produced from discrimination. / Because discrimination is itself empty, / What is discriminated does not exist.'

9.134

The statement that all phenomena are not firm and real means that they are produced from discriminating thoughts. If one can comprehend that the discriminating consciousness is empty, one knows that all phenomena are fundamentally quiescent. Arising and ceasing are both discriminations; if discrimination is extinguished, phenomena neither arise nor cease. The *Vajrasamādhi Sūtra* also says: 'Phenomena are produced from discrimination, / And are also extinguished through discrimination. / When all discriminating phenomena are extinguished, / These phenomena neither arise nor cease.'

9.135

'Due to false discrimination, / There is the arising of consciousness. / The eight and nine consciousnesses are varied, / Like the many waves of the ocean.'

9.136

Here, speaking again of nine consciousnesses refers to the *Ghanavyūha Sūtra* taking the ninth as the purely undefiled consciousness; furthermore, in various sūtras and treatises, tathatā is designated as the ninth consciousness, which are different names for the same substance, spoken together as the true one and the conventional eight. However, this tathatā is precisely the true nature of consciousness, not a separately existing substance apart from the paratantra, nor are there categorically distinct nine consciousnesses. It is merely the eighth; opening the fully endowed ālaya into two—taking the defiled portion as tainted and the undefiled portion as pure—together with the seven evolving consciousnesses, they are called the nine consciousnesses. As a verse below says: 'Revealing the ālayavijñāna, / The supreme storehouse consciousness; / Free from grasper and grasped (free from the tainted portion), / I declare it to be tathatā (which is the pure portion).' Opening it in this way is precisely 'combined in prose and divided in verse' among the five pairs of meanings. Furthermore, these conditioned evolving consciousnesses should be distinguished through four propositions: first, the true nature of consciousness (now called the ninth consciousness, also called tathatā) solely neither arises nor ceases, like the wet nature of water; second, the seven evolving consciousnesses all arise and cease, like the many waves; third, the eighth, the ālayavijñāna, both arises and ceases and neither arises nor ceases, like the ocean containing movement and stillness, hence the previous verse said: 'The ālaya is like an ocean, / The evolving consciousnesses are like waves'; fourth, ignorance and inverted grasping neither arise and cease nor do not arise and cease, like the fierce wind that raises waves being neither the water nor the waves, hence the previous verse said: 'Just as the waves of the great ocean / Are raised by fierce winds.'

9.137

Now, this chapter of the sūtra has a total of six hundred and sixty-six verses, repeating the extensive meanings in the sūtra. As a verse below says: 'Nirvāṇa is of six kinds, matter is of eight kinds, the skandhas and the Buddhas are each twenty-four.' Numerical categories of this kind are quite numerous; that there are none of these texts in the preceding chapters is precisely 'absent in prose and present in verse' among the five pairs of meanings. Among them, essential meanings not yet seen explained in sūtras, treatises, chapters, and commentaries, I dare not speculate on, and await future sages together. What is not yet explained in the remaining four pairs is also like this.

9.138

'Habit energy constantly grows, / Entrenched roots firmly relied upon […] / Transformation of the basis is liberation.'

9.139

The meaning of transformation of the basis (āśrayaparāvṛtti) was already briefly explained before. The *Vijñaptimātratāsiddhi* also says: 'After the bodhisattva arises from the preceding path of seeing (darśanamārga), in order to sever the remaining obstructions, he further repeatedly cultivates non-discriminating wisdom, up to discarding those two heavinesses (the bījas of the two obstructions are called the two heavinesses), and is then able to realize the vast transformation of the basis. The

9.140

Or the basis is precisely the tathatā of consciousness-only, because it is the basis of saṃsāra and nirvāṇa. Foolish people, being inverted, are confused about this tathatā, and thus from beginningless time undergo the suffering of saṃsāra; noble ones, free from inversion, awaken to this tathatā, and immediately attain the ultimate peace and bliss of nirvāṇa. That is, by repeatedly cultivating non-discriminating wisdom, one severs the two heavinesses in the root consciousness, and thus is able to transform and extinguish saṃsāra which relies on tathatā, and transform and realize nirvāṇa which relies on tathatā.' Therefore it says: 'And freeing oneself from wisdom and the knowable, / Transformation of the basis is liberation.'

9.141

'Attaining the illusion-like samādhi, / Surpassing the ten stages […] / The practice of all the noble ones.'

9.142

Question: Since there is only one nature and not two, why do this sūtra and various sūtras teach that there are three natures (trisvabhāva) which comprehensively encompass everything?

Answer: One should understand that although the three natures, as they are distinguished according to their marks, each possess two aspects, yet root and branch subsume each other, so that there is only one nature.

The parikalpitasvabhāva has two aspects: first, it exists in subjective sentiment; second, it is non-existent in principle.

Pratītyasamutpāda (paratantrasvabhāva) has two aspects: first, it has a semblance of existence; second, it lacks self-nature.

Pariniṣpanna has two aspects: first, it is unchanging; second, it accords with conditions.

Because in pariniṣpanna there is the unchanging, in pratītyasamutpāda there is lack of self-nature, and in parikalpitasvabhāva there is non-existence in principle—due to these three aspects, the three natures are of a single limit, without differentiation. Therefore, a sūtra states: “All sentient beings are themselves nirvāṇa, and do not perish again.” This means not destroying the branches while ever remaining the root.

Because in pariniṣpanna there is according with conditions, in pratītyasamutpāda there is the semblance of existence, and in parikalpitasvabhāva there is existence in subjective sentiment—due to these three aspects, they are likewise not different. Therefore, a sūtra states: “The dharmakāya transmigrates through the five destinies, and is named ‘sentient beings’.” This means not moving from the root while ever remaining the branches.

Therefore, the true encompasses the false branches, the false penetrates to the true source, and nature and marks interpenetrate without being two. Hence it is said: “I teach only one nature; self-nature has no duality.”

Question: Since one teaches one nature without destroying the three natures, why do this sūtra and various sūtras also teach that all phenomena lack self-nature?

Answer: One should understand that the Tathāgata spoke with intentional meaning. Therefore, the Vijñaptimātratāsiddhi says: “It is based on these three natures that those three nature-less-nesses are established; therefore the Buddha spoke with intentional meaning that all phenomena lack self-nature.”

First is the naturelessness of marks (meaning that parikalpitasvabhāva lacks both substance and marks);
second is the naturelessness of spontaneous arising (because the paratantra of pratītyasamutpāda is not spontaneous);
and last is due to being far removed from the previously grasped nature of self and phenomena (which is pariniṣpanna).

These words, “the three natures and three nature-less-nesses,” do not mean that paratantra and pariniṣpanna also lack substance; rather, they merely lack the deluded sentiment of grasping and conceptualising, and for this reason are all said to lack self-nature. From this we know that the ultimate destination points solely to the one true nature. Thus the subsequent verse says: “The meaning of the nature of these phenomena is also tathatā itself; because it is constantly such as its nature, it is the true nature of vijñaptimātra.” Therefore, the Mahāprajñāpāramitopadeśa says: “Apart from the dharmatā of all phenomena, all else is the work of Māra.” (If one can comprehend the meaning of these three natures and three nature-less-nesses, then regarding what this sūtra and other sūtras teach about all phenomena having nature and lacking nature, the principle will split open like bamboo.)

9.143

“Just as when the four great elements are disharmonised, one vomits and sees fireflies […] neither arising nor ceasing.”

9.144

What foolish common people see accords with false conditions; hence they say that there is arising and ceasing. Thus the *Sūtra of Complete Enlightenment* says: “All sentient beings falsely perceive arising and ceasing within the non-arisen.” Those who contemplate in accordance with reality comprehend that the false is none other than the true; hence there is neither arising nor ceasing. Therefore, an earlier sūtra states: “This very delusion is called tathatā.”

9.145

However, the meaning of neither arising nor ceasing differs across the three natures. In parikalpitasvabhāva, there is no substance that could arise or cease. In paratantrasvabhāva, arising is itself non-arising, and ceasing is itself non-ceasing. In pariniṣpannasvabhāva, its own substance is fundamentally present without awaiting new arising, and it is ultimately permanent to the end of the future limit, never interrupted or extinguished.

If one discusses them in mutual contrast, each in terms of its own mark: the phenomena of parikalpita falsely arise and falsely cease, while the true mind of pariniṣpanna neither arises nor ceases. Paratantra has two aspects: its marks are identical to parikalpita, as a semblance of arising and a semblance of ceasing; its nature is identical to pariniṣpanna, neither arising nor ceasing. Therefore, the *Avataṃsaka Sūtra* says: “All phenomena do not arise; all phenomena do not cease.” Because the pratītyasamutpāda of paratantra has no separate self-nature, it is completely identical to pariniṣpanna. If one can awaken to this principle, then what the various Mahāyāna sūtras say about all phenomena neither arising nor ceasing, being ultimately permanent, and so forth, will leave no remainder.

9.146

“Constantly practicing without discrimination, far removed from mind and mental factors […] this is then called consciousness.”

9.147

In Sanskrit it is *ālaya*, which is translated here as “storehouse consciousness” (citta). That is to say, the eighth fundamental consciousness is able to contain, store, and accumulate the seeds (bīja) of all worldly and world-transcending phenomena; hence it is said, “The storehouse consciousness is spoken of as mind (citta).”

Furthermore, this consciousness possesses the meanings of being that which stores, that which is stored, and that which is grasped as a storehouse: because it serves as mutual conditions with defilements, and because sentient beings grasp it as their internal self (ātman), it receives the name of storehouse consciousness from these three meanings. If it is a bodhisattva arriving at the eighth bhūmi, or an adept beyond training in the two vehicles (dviyāna), they possess only the two aspects of that which stores and that which is stored, because they lack grasping as a storehouse. Therefore, this fundamental consciousness generally has three positions and seven kinds of names, as explained in separate chapters.

9.148

In Sanskrit it is *manas*, which is translated here as “defiled thought” (kliṣṭamanas). That is to say, the seventh transmitting consciousness is associated with the four afflictions, hence it is termed defiled. Constantly examining and cogitating, it is termed *manas* (thought); hence it is said that cogitation is considered *manas*. Moreover, specifying the name *manas* is done to distinguish it from mind (*citta*, the eighth) and consciousness (*vijñāna*, the prior six), because its accumulation and discernment are inferior to the other consciousnesses. Specifying the names of mind and consciousness should be understood in the same way.

9.149

The prior six evolving consciousnesses differ in kind according to the six faculties and objects; that is, they are named eye-consciousness up to mental consciousness (names established according to the faculties), or they are named form-consciousness up to phenomenon-consciousness (names established according to the objects). That is to say, discerning with respect to the six objects is named consciousness. However, this establishment of the names of the six consciousnesses according to the objects is stated based on the five physical faculties prior to attaining mastery. If one attains mastery, the faculties are mutually functional: a single faculty generates consciousness that discerns all objects, and one can only establish names according to the faculties without confusion.

9.150

It is also said that mind has the meaning of accumulation, thought has the meaning of cogitation, and consciousness has the meaning of discernment, each being divided into two kinds.

Accumulation has two aspects: first, accumulating active mental modes; second, accumulating seeds (bīja). The first applies to all consciousnesses; the second applies only to the eighth.

Cogitation has two aspects: first, immediate continuous thought (ānantarya-manas); second, manifest cogitation. The first applies to all consciousnesses; the second applies only to the seventh.

Discernment has two aspects: first, subtle; second, coarse. The subtle applies to all consciousnesses; the coarse applies only to the prior six.

Therefore, the *Avataṃsaka Sūtra* says: “All karmas are deceptive and false; accumulation is called mind, cogitation is *manas*, and conceptual discrimination is mental consciousness. The five consciousnesses, such as the eye, discern objects differently, and foolish, ignorant common people are unable to be aware of this.”

9.151

If relying on the Hīnayāna teaching, it only speaks of six consciousnesses, conceptually distinguishing mind, thought, and consciousness, and regarding the ālayavijñāna, it only obtains its name. If relying on the provisional Mahāyāna teaching, regarding the ālayavijñāna it only grasps one portion of the meaning of arising and ceasing, yet is unable to interpenetrate with the true nature, so that it states that tathatā is frozen and does not produce phenomena.

Because this sūtra speaks in accordance with reality, it states that based on the tathāgatagarbha there is saṃsāra, and based on the tathāgatagarbha there is nirvāṇa. The treatise says: “The mind pure in its self-nature is defiled by ignorance, so there is defiled mind.” Although there is defiled mind, it is constantly unchanging; this is called the harmonious combination of the true and the false, being neither different nor identical, able to establish the one mind (ekacitta) and the gates of the two truths, not falling into views of annihilation or permanence, existence or non-existence.

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