TheLankavataraSutra

Self-RealisationofNobleWisdom

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Contents

Discrimination . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

FalseImaginationsandKnowledgeofAppearances. . . . . . . . . . . . . . . . . . . . . 7

RightKnowledgeorKnowledgeofRelations . . . . . . . . . . . . . . . . . . . . . . . . 19

PerfectKnowledgeorKnowledgeOfReality. . . . . . . . . . . . . . . . . . . . . . . . . 25

TheMindSystem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

TranscendentalIntelligence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

Self-Realisation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44

TheAttainmentofSelf-Realisation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

TheFruitofSelf-Realisation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57

Discipleship: LineageoftheArhats . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64

BodhisattvahoodanditsStages . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69

TathagatahoodWhichIsNobleWisdom . . . . . . . . . . . . . . . . . . . . . . . . . . 76

Nirvana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92

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Chapter1:

Discrimination

ThushaveI heard. TheBlessedoneonceappearedintheCastlewhichisonthesummitofMt.Malayainthemidstofthegreatocean. ManygreatBodhisattva-MahasattvashadmiraculouslyassembledfromalltheBuddha-lands, andalargenumberofbhikshusweregatheredthere.

TheBodhisattva-MahasattvaswithMahamatiatthereheadwereallperfectmastersofthevariousSamadhis, thetenfoldSelf-mastery, thetenPowers,andthesixpsychicfaculties.

HavingbeenanointedbytheBuddhasownhands, theyallwellunderstoodthesignificanceoftheobjectiveworld; theyallknewhowtoapplythevar-iousmeans, teachingsanddisciplinarymeasuresaccordingtothevariousmentalitiesandbehavioursofbeings; theywereallthoroughlyversedinthefiveDharmas, thethreeSvabhas, theeightVijnanas, andthetwofoldEgolessness.

TheBlessedOne, knowing thementalagitationsgoingon in themindsofthoseassembled(likethesurfaceoftheoceanstirredintowavedbythepassingwinds), andhisgreatheartmovedbycompassion, smiledandsaid;InthedaysofoldtheTathagatasofthepastwhowereArhatsandfullyen-lightenedOnescametotheCastleofLankaonMt.MalayaanddiscoursedonthetruthofNobleWisdomthatisbeyondthereasoningknowledgeofthephilosophersaswellasbeingbeyondtheunderstandingofordinarydisciplesandmasters, andwhichisrealisableonlywithintheinnermostconsciousness, andforyoursakesI toowoulddiscourseonthesameTruth.

Allthatisseenintheworldisdevoidofeffortandactionbecauseallthingsintheworldarelikeadream, orlikeanimagemiraculouslyprojected. Thisisnotcomprehendedbyphilosophersandtheignorant, butthosewhothussee things, see then truthfully. Thosewhosee thingsotherwisewalk indiscrimination, theyclingtodualism. Theworldasseenbydiscriminationislikeseeingonesownimagereflectedinamirror, oronesshadow, orthemoonreflectedinwater, oranechoheardinavalley.

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Peoplegraspingtheirownshadowsofdiscriminationbecomeattachedtothisthingandthatthingandfailingtoabandondualismtheygoonforeverdiscriminatingandthusneverattaintranquillity. BytranquillityismeantOneness, andOnenessgivesbirthtothehighestSamadhiwhichisgainedbyenteringintotherealmofNobleWisdomthatisrealisableonlywithinonesinmostconsciousness.

Then all Bodhisattva-Mahasattvas rose from their seats and respectfullypaidhomage, andMahamatitheBodhisattva-Mahasattvasustainedbythepowerof theBuddhasdrewhisuppergarmentoveroneshoulder, kneltandpressinghishandtogether, praisedhiminthefollowingverses:

Asthoureviewesttheworldwiththyperfectintelligenceandcompassion, itmustseemtotheelikeanetherealflowerofwhichonecannotsay; itisborn, itisdestroyed, forthetermsbeingandnonbeingdonotapplytoit.

Asthoureviewesttheworldwiththyperfectintelligenceandcompassion,itmustseemtotheelikeadreamofwhichcannotbesaid: itispermanentoritisdestructible, forbeingandnon-beingdonotapplytoit.

As thoureviewestall thingsbytheperfect intelligenceandcompassion,theymustseemtotheelikevisionsbeyondthereachofthehumanmind,asbeingandnon-beingdonotapplytothem.

Withthyperfectintelligenceandcompassionwhicharebeyondalllimits,thoucomprehendest theegolessnessof thingsandpersons, andart freeandclearfromthehindrancesofpassionandlearningandegoism.

Thoudostnotvanish intoNirvana, nordoesNirvanaabide in thee, forNirvanatranscendsalldualityofknowingandofknown, ofbeingandnon-being.

Thosewhoseethus, sereneandbeyondconception, willbeemancipatedfromattachment, willbecleansedofalldefilements, bothinthisworldandinthespiritualworldbeyond.

Inthisworldwhosenature is likeadream, there isplaceforpraiseandblame, butintheultimateRealityofDharmakayawhichisfarbeyondthesensesandthediscriminatingmind, whatistheretopraise? O thoumostWise?

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ThensaidMahamatitheBodhisattva-Mahasattva: O BlessedOne, Sugata,ArhatandFully-EnlightenedOne, praytellusabouttherealisationofNo-bleWisdomwhichisbeyondthepathandusageofphilosophers; whichisdevoidofallpredicatessuchasbeingandnon-being, onenessandoth-erness, bothnessandnon-bothness, existenceandnon-existence, eternityandnon-eternitywhichhasnothingtodowithindividualityandgeneral-ity, norfalseimagination, noranyillusionarisingfromtheminditself; butwhichmanifestsitselfastheTruthofHighestReality.

Bywhich, goingoncontinuouslybythestagesofpurification, oneentersatlastuponthestageofTathagatahood, whereby, thepowerofhisoriginalvows, unattendedbyanystriving, onewillradiateitsinfluencetoinfiniteworlds, likeagemreflectingitsvariegatedcolours, wherebyI andotherBodhisattva-Mahasattvaswillbeenabledtobringallbeingstothesameperfectionofvirtue.

SaidtheBlessedOne: Welldone, welldone, Mahamati! Andagain, welldone, indeed! Itisbecauseofyourcompassionfortheworld, becauseofthebenefititwillbringuponmanypeoplebothhumankindandcelestial,thatyouhavepresentedyourselfbeforeustomakethisrequest. Therefore,Mahamati, listenwell and truly reflect uponwhat I shall say, for I willinstructyou.

ThenMahamatiandtheotherBodhisattva-Mahasattvasgavedevoutatten-tiontotheteachingoftheBlessedOne.

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Mahamati, since the ignorantandsimple-minded, notknowing that theworldisonlysomethingseenoftheminditself, clingtomultitudinousnessofexternalobjects, clingtothenotionsofbeingandnon-being, onenessandotherness, bothnessandnon-bothness, existenceandnon-existence,eternityandnon-eternity, and think that theyhavea self-natureof theirown, andallofwhicharisesfromthediscriminationsofthemindandisperpetuatedbyhabitenergy, andfromwhichtheyaregivenovertofalseimagination.

It isall likeamirage inwhichspringsofwaterareseenas if theywerereal. Theyare thus imaginedbyanimalswho, madethirstyby theheatoftheseason, runafterthem. Animalsnotknowingthatthespringsareanhallucinationoftheirownminds, donotrealisethattherearenosuchsprings. Inthesameway, Mahamati, theignorantandsimple-minded, theirmindsburningwiththefiresofgreed, angerandfolly, findingdelightinaworldofmultitudinousforms, theirthoughtsobsessedwithideasofbirth,growthanddestruction, notwellunderstandingwhatismeantbyexistenceandnon-existence, andbeingimpressedbyerroneousdiscriminationsandspeculationssincebeginninglesstime, fallintothehabitofgraspingthisandthatandtherebybecomeattachedtothem.

ItislikethecityoftheGandharvaswhichtheunwittingtaketobearealcitythoughitisnotsoinfact. Thecityappearsasinavisionowingtotheirattachmenttothememoryofacitypreservedinthemindasaseed; thecitycanthusbesaidtobebothexistentandnon-existent. Inthesameway,clingingtothememoryoferroneousspeculationsanddoctrinesaccumu-latedsincebeginninglesstime, theyholdfasttosuchideasasonenessandotherness, beingandnon-being, andtheirthoughtsarenotatallclearastowhatafterallisonlyseenofthemind.

Itislikemandreaminginhissleepofacountrythatseemstobefilledwithvariousmen, women, elephants, horses, carts, pedestrians, villages, towns,hamlets, cows, buffalos, mansions, woods, mountains, riversand lakes,andwhomovesaboutinthatcountryuntilheisawakened. Ashelieshalfawake, herecallsthecountryofhisdreamsandreviewshisexperiencesthere; whatdoyouthink, Mahamati, isthisdreamerwhoislettinghisminddwelluponthevariousunrealitieshehasseeninthedream; ishetobe

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consideredwiseorfoolish?

Inthesameway, theignorantandsimple-mindedwhoarefavourablyin-fluencedbytheerroneousviewsofthephilosophersdonotrecognisethattheviewsthatareinfluencingthemareonlydreamlikeideasoriginatingintheminditself, andconsequentlytheyareheldfastbytheirnotionsofonenessandotherness, ofbeingandnon-being. Itislikeapainterscanvasonwhichtheignorantimaginetheyseetheelevationsanddepressionsofmountainsandvalleys.

Inthesamewaytherearepeopletodaybeingboughtupundertheinflu-enceofsimilarerroneousviewsofonenessandotherness, ofbothnessandnon-bothness, whosementalityisbeingconditionedbythehabitenergyofthesefalseimaginingsandwholateronwilldeclarethosewhoholdthetruedoctrineofno-birth, tobenihilisticandbydoingsowillbringthemselvesandotherstoruin. Bythenaturallawofcauseandeffectthesefollowersofperniciousviewsuprootmeritoriouscausesthatotherwisewouldleadtounstainedpurity. Theyaretobeshunnedbythosewhosedesiresareformoreexcellentthings.

Itislikethedimeyedoneswhoseeingthehairnetexclaimtooneanother:Itiswonderful! Look, Honourablesirs, itiswonderful! Butthehairnethasneverexisted; infact; itisneitheranentitynoranon-entity, forithasbothbeenseenandhasnotbeenseen. Inthesamemannerthosewhosemindshavebeenaddictedtothediscriminationsoftheerroneousviewscherishedbythephilosopherswhicharegiventotheunrealisticviewsofbeingandnon-being, willcontradictthegoodDharmaandwillendinthedestructionofthemselvesandothers.

Itislikeawheeloffiremadebyarevolvingfirebrandwhichisnowheelbutwhichisimaginedtobeonebytheignorant. Norisitnot-a-wheelbecauseithasnotbeenseenbysome. Bythesamereasoning, thosewhoareinthehabitoflisteningtothediscriminationsandviewsofthephilosopherswillregard thingsborn asnon-existent and thosedestroyedby causationasexistent. Itislikeamirrorreflectingcoloursandimagesasdeterminedbyconditionsbutwithoutanypartiality. Itisliketheechoofthewindthatgivesthesoundofahumanvoice. Itislikeamirageofmovingwaterseen

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inadesert. Inthesamewaythediscriminatingmindoftheignorantwhichhasbeenheatedbyfalseimaginingsandspeculationsisstirredintomiragelikewavesbythewindsofbirth, growthanddestruction.

ItislikethemagicianPisaca, whobymeansofhisspellsmakesawoodenimageoradeadbodythrobwithlife, thoughithasnopowerofitsown. Inthesamewaytheignorantandthesimple-minded, committingthemselvestoerroneousphilosophicalviewsbecomethoroughlydevotedtotheideasofonenessandotherness, buttheirconfidenceisnotwellgrounded. Forthisreason, Mahamati, youandotherBodhisattva-Mahasattvasshouldcastoffalldiscriminationsleadingtonotionsofbirth, abidinganddestruction,ofonenessandotherness, ofbothnessandnon-bothness, ofbeingandnon-beingandthusgettingfreeofthebondageofhabit-energybecomeabletoattainrealityrealisablewithinyourselvesasNobleWisdom.

ThensaidMahamatitotheBlessedOne: Whyisitthattheignorantaregivenuptodiscriminationandthewisearenot?

TheBlessedOnereplied: Itisbecausetheignorantclingtonames, signsandideas; astheirmindsmovealongthesechannelstheyfeedonmulti-plicitiesofobjectsandfallintothenotionofanego-soulandwhatbelongstoit; theymakediscriminationsofgoodandbadamongappearancesandclingtotheagreeable. Astheythusclingthereisareversiontoignorance,andkarmabornofgreed, angerandfolly, isaccumulated. Astheaccu-mulationofkarmagoesontheybecomeimprisonedinacocoonofdis-criminationandarethenceforthunabletofreethemselvesfromtheroundofbirthanddeath. Becauseoffollytheydonotunderstandthatallthingsarelikemaya, likethereflectionofthemooninwater, thatthereisnoself-substancetobeimaginedasanego-soulanditsbelongings, andthatalltheirdefiniteideasrisefromtheirfalsediscriminationsofwhatexistsonlyasitisseenoftheminditself. Theydonotrealisethatthingshavenothingtodowithqualityandqualifying, norwiththecourseofbirth, abidinganddestruction, andinsteadtheyassertthattheyarebornofacreator, oftime,ofatoms, ofsomecelestialspirit. Itisbecausetheignorantaregivenuptodiscriminationthattheymovealongwiththestreamofappearances, butitisnotsowiththewise.

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Chapter2:

FalseImaginationsandKnowledgeofAppearances.

ThenMahamatitheBodhisattva-MahasattvaspoketotheBlessedOne, say-ing: Youspeakoftheerroneousviewsofthephilosophers, willyoupleasetellusofthem, thatwemaybeonourguardagainstthem?

TheBlessedOnereplied, saying: Mahamati, theerrorintheseerroneousteachingsthataregenerallyheldbythephilosophersliesinthis: theydonotrecognisethattheobjectiveworldarisesfromtheminditself; theydonotunderstandthatthewholemind-systemalsoarisesfromtheminditself;butdependinguponthesemanifestationsofthemindasbeingrealtheygoondiscriminatingthem, likethesimple-mindedonesthattheyare, cher-ishingthedualismofthisandthat, ofbeingandnon-being, ignorantofthefactthatthereisbutonecommonEssence.

Onthecontrarymyteachingisbasedupontherecognitionthattheobjec-tiveworld, likeavision, isamanifestationoftheminditself; itteachesthecessationofignorance, desire, deedandcausality; itteachesthecessationofsufferingthatarisesfromthediscriminationsofthetripleworld.

TherearesomeBrahmanscholarswho, assumingsomethingoutofnoth-ing, assertthatthereissubstanceboundupwithcausationwhichabidesintime, andthattheelementsthatmakeuppersonalityanditsenvironmenthavetheirgenesisandcontinuationincausationandafter thusexisting,passaway. Thenthereareotherscholarswhoholdadestructiveandni-hilisticviewconcerningsuchsubjectsascontinuation, activity, breakingup, existence, Nirvana, thePath, karma, fruition andTruth. Why? Be-causetheyhavenotattainedanintuitiveunderstandingofTruthitselfandthereforetheyhavenoclearinsightintothefundamentalsofthings. Theyare likea jarbroken intopieceswhich isno longerable to functionasajar; theyarelikeaburntseedwhichisnolongercapableofsprouting.Buttheelementsthatmakeuppersonalityanditsenvironmentwhichtheyregardas subject tochangeare really incapableofuninterrupted trans-formations. Theirviewsarebaseduponerroneousdiscriminationsoftheobjectiveworld; theyarenotbasedupontrueconceptions.

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Againif it is true thatsomethingcomesoutofnothing, andthere is theriseofthemind-systembyreasonofthecombinationsofthethreeeffect-producingcauses, wecouldsaythesameofanynon-existingthing: forinstance, thatatortoisecouldgrowhair, orsandproduceoil. Thispropo-sitionisofnoavail, itendsupinaffirmingnothing. Itfollowsthatthedeed,workandcauseofwhichtheyspeakisofnouseandsoalsoistheirrefer-encetobeingandnon-being. Iftheyarguethatthereisacombinationofthethreeeffectproducingcauses, theymustdoitontheprincipleofcauseandeffect, thatis, thatsomethingcomesoutofsomethingandnotoutofnothing. Aslongasaworldofrelativityisasserted, thereisaneverrecur-ringchainifcausationwhichcannotbedeniedunderanycircumstance,thereforewecannottalkofanythingcomingtoanendorofcessation.

Aslongasthesescholarsremainontheirphilosophicalgroundtheirdemon-strationmustconformtologicandtheirtextbooks, andthememoryhabitoferroneousintellectionwilleverclingtothem. Tomakethematterworse,thesimple-mindedones, poisonedbytheseerroneousviews, willdeclarethisincorrectwayofthinkingtaughtbytheignorant, tobethesameasthatpresentedbytheAll-knowingOne.

ButthewayofinstructionpresentedbytheTathagatasisnotbasedonas-sertionsandrefutationsbymeansofwordsandlogic. Therearefourformsofassertionthatcanbemadeconcerningthingsnotinexistence, assertionsmadeaboutindividualmarksthatarenotinexistence, aboutobjectsthatarenotinexistence, aboutacausethatisnon-existent, andaboutphilo-sophicalviewsthatareerroneous. Byrefutationismeantthatone, becauseofignorance, hasnotexaminedproperlytheerrorthatliesatthebaseoftheseassertions.

Theassertionsaboutindividualmarksthatreallyhavenoexistence, con-cernsthedistinctivemarksasperceivedbytheeye, ear, nose, etc., asin-dicatingindividualityandgeneralityintheelementsthatmakeuptheper-sonalityanditsexternalworld; andthen, takingthesemarksforrealityandgettingattachedtothem, togetintothehabitofaffirmingthatthingsarejustsoandnototherwise.

Theassertionaboutobjectsthatarenon-existentisanassertionthatarises

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fromattachmenttotheseassociatedmarksofindividualityandgenerality.Objectsinthemselvesareneitherinexistencenorinnon-existenceandarequitedevoidof thealternativesofbeingandnon-being; andshouldonlybethoughtofasonethinksofthehornsofahare, ahorseoracamel,whichneverexisted. Objectsarediscriminatedbytheignorantwhoareaddictedtoassertionandnegation, becausetheirintelligencehasnotbeenacuteenoughtopenetrateintothetruththatthereisnothingbutwhatisseenoftheminditself.

Theassertionofacausethatisnon-existentassumesthecauselessbirthofthefirstelementofthemind-systemwhichlatercomestohaveonlyamaya-likenon-existence. Thatistosay, therearephilosopherswhoassertthatanoriginallyunbornmind-systembeginstofunctionundertheconditionsofeye, form, lightandmemory, whichfunctioninggoesonforatimeandthenceases. Thisisanexampleofacausethatisnon-existent.

Theassertionofphilosophicalviewsconcerningtheelementsthatmakeupthepersonalityanditsenvironingworldthatarenon-existent, assumetheexistenceofanego, abeing, asoul, alivingbeing, anourisher, oraspirit.Thisisanexampleofphilosophicalviewsthatarenottrue. Itisthiscom-binationofdiscriminationof imaginarymarksof individuality, groupingthemandgivingthemanameandbecomingattachedtothemasobjects,byreasonofhabit-energythathasbeenaccumulatedsincebeginninglesstime, thatonebuildsuperroneousviewswhoseonlybasisisfalseimagi-nations. ForthisreasonBodhisattvasshouldavoidalldiscussionsrelatingtotheassertionsandnegationswhoseonlybasisiswordsandlogic.

Word-discriminationgoesonbytheco-ordinationofbrain, chest, nose,throat, palate, tongue, teethandlips. Wordsareneitherdifferentnornon-different fromdiscrimination. Words arise fromdiscrimination as theircause; ifwordsweredifferent fromdiscrimination they couldnot havediscriminationfortheircause; thenagain, ifwordsarenotdifferent, theycouldnotcarryandexpressmeaning. Words, therefore, areproducedbycausationandaremutuallyconditioningandshiftingand, justlikethingsaresubjecttobirthanddestruction.

Therearefourkindsofworddiscrimination, allofwhicharetobeavoided

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becausetheyarealikeunreal. Firsttherearewordsindicatingindividualmarkswhicharise fromdiscriminating formsand signs asbeing real inthemselvesand, then, becomingattached to them. Therearememory-wordswhicharisefromtheunrealsurroundingswhichcomebeforethemindwhen it recalls someprevious experience. Then there arewordsgrowingoutofattachmenttotheerroneousdistinctionsandspeculationsofthementalprocesses. Andfinally, therearewordsgrowingoutofinheritedprejudicesasseedsofhabit-energyaccumulatedsincebeginninglesstime,orwhichhadtheirorigininsomeforgottenclingingtofalse-imaginationanderroneousspeculation.

Thentherearewordswheretherearenocorrespondingobjects, asforin-stance, thehare’shorns, abarrenwoman’schild, etc., therearenosuchthingsbutwehavethewordsjustthesame. Wordsareanartificialcre-ation; thereareBuddha-landswheretherearenowords. InsomeBuddha-lands ideasare indicatedby lookingsteadily, inothers, gestures, instillothersbyafrown, byamovementoftheeyes, bylaughing, byyawning,byclearingthethroat, orbytrembling. ForinstanceintheBuddha-landoftheTathagataSamantabhadra, Bodhisattvas, byadhyanatranscendingwordsandideas, attainrecognitionofallthingsasun-bornandthey, also,experiencevariousmostexcellentSamadhisthattranscendwords. Eveninthisworldsuchspecialisedbeingsasantsandbeescarryontheiractivitiesverywellwithoutrecoursetowords. No, Mahamati, thevalidityofthingsisindependentofthevalidityofwords.

Moreover, thereareotherthingsthatbelongtowords, namely, thesyllable-bodyofwords, thename-bodyofwords, andthesentence-bodyofwords.Bythesyllable-bodyismeantthatbywhichwordsandsentencesaresetuporindicated; thereisareasonforsomesyllables, somearemnemonic, andsomearechosenarbitrarily. Byname-bodyismeanttheobjectdepend-inguponwhichname-wordsobtaintheirsignificance, orinotherwords,name-bodyisthesubstanceofaname-word. Bysentencebodyismeantthecompletionofthemeaningbyexpressingthewordmorefullyinasen-tence. Thenameforthissentence-bodyissuggestedbythefootprintsleftintheroadbyelephants, horses, people, deer, cattlegoatsetc.

Butneitherwordsnorsentencescanexactlyexpressmeanings, forwords

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areonlysweetsoundsthatarearbitrarilychosentorepresentthings, theyare not the things themselves, which in turn are onlymanifestations ofmind. Discrimination ofmeaning is based upon false-imagination thatthesesweetsoundswhichwecallwordsandwhicharedependentuponwhateversubjectstheyaresupposedtostandfor, andwhichsubjectsaresupposed to be self-existent, all of which is based on error. Disciplesshouldbeontheirguardagainst theseductionsofwordsandsentencesandtheirelusivemeanings, forbythemtheignorantanddull-wittedbe-comeentangledandhelplessasanelephantflounderingaboutinthedeepmud.

Wordsandsentencesareproducedbythelawofcausationandaremutu-allyconditioning, theycannotexpresshighestReality. Moreover, inhigh-estReality therearenodifferentiations tobediscriminatedand there isnothingtobepredicatedinregardstoit. HighestRealityisanexaltedstateofbliss, itisnotastateofworddiscriminationanditcannotbeenteredintobymerestatementsconcerningit. TheTathagatashaveabetterwayofteaching, namely, throughself-realisationofNobleWisdom.

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MahamatiaskedtheBlessedOne: PraytellusaboutthecausationofallthingswherebyI andotherBodhisattvasmayseeintothenatureofcau-sationandmaynomorediscriminateitastothegradualorspontaneousrisingofallthings?

TheBlessedOnereplied: Therearetwofactorsofcausationbyreasonofwhichallthingscomeintoseemingexistence: externalandinternalfactors.Theexternalfactorsarealumpofclay, astick, awheel, athread, water, aworkerandhislabour, thecombinationofwhichproducesajar. Aswithajarwhichismadefromalumpofclay, orapieceofclothmadefromthread, ormattingmadefromfragrantgrass, orasproutgrowingoutofaseed, orfreshbuttermadefromsourmilkbyamanchurningit; soitiswithall thingswhichappearoneafteranother incontinuoussuccession. Asregardstheinnerfactorsofcausation, theyareofsuchkindsasignorance,desire, purpose, allofwhichenterintotheideaofcausation. Bornofthesetwofactorsthereisamanifestationofpersonalityandtheindividualthingsthatmakeupitsenvironment, buttheyarenotindividualanddistinctivethings, theyareonlysodiscriminatedbytheignorant.

Causationmaybedividedintosixelements: indifference-cause, dependance-cause, possibility-cause, agency-cause, objective-cause, manifesting-cause.Indifference-causemeansthatthereisnodiscriminationpresent, thereisnopowerofcombinationpresentandsonocombinationtakesplace, orifpresentthereisnodissolution. Dependance-causemeansthattheele-mentsmustbepresent. Possibility-causemeansthatwhenacauseistobecomeeffectivetheremustbeasuitablemeetingofconditionsbothex-ternalandinternal. Agency-causemeansthat theremustbeaprinciplevestedwithsupremeauthoritylikeasovereignking, presentandassertingitself. Manifesting-causemeans thatas thediscriminating facultyof themind-systembecomesbusy, individualmarkswill be revealedas formsarerevealedbythelightofalamp.

Allcausesarethusseentobetheoutcomeofdiscriminationcarriedonbytheignorantandsimple-minded, andthereis, therefore, nosuchthingasgradualorspontaneousarisingofexistence. Ifsuchathingasthegradualrisingofexistenceisasserted, itcanbedisprovedshowingthatthereisnobasicsubstancetoholdtheindividualsignstogetherwhichmakesgradual

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risingimpossible. Ifthespontaneousarisingofexistenceisasserted, therewouldbenodistinctionbetweencauseandeffectandtherewillbenothingtocharacteriseacauseassuch. Whileachildisnotyetborn, thetermfatherhasnosignificance. Logiciansarguethatthereisthatwhichisbornandthatwhichgivesbirthbythemutualfunctioningofsuchcausalfactorsascause, substance, continuity, acceleration, etc., andsotheyconcludethatthereisagradualrisingofexistence; butthisgradualrisingdoesnotobtainexceptbyreasonofattachmenttothenotionofaself-nature.

Whenideasofbody, property, andabodeareseen, discriminatedandcher-ishedinwhatafterallisnothingbutwhatisconceivedoftheminditself,andexternalworldisperceivedundertheaspectofindividualityandgener-alitywhich, however, arenotrealitiesand, therefore, neitheragradualnoraspontaneousrisingofthingsispossible. Itisonlywhenthemind-systemcomesintoactivityanddiscriminatesthemanifestationsofmindthatex-istencecanbesaidtocomeintoview. Forthesereasons, Mahamati, youmustgetridofnotionsofgraduationandspontaneityinthecombinationofcausalactivities.

Mahamatisaid: BlessedOne; Towhatkindofdiscriminationandtowhatkindofthoughtsshouldtheterm, false-imaginations, beapplied?

TheBlessedOnereplied: Solongaspeopledonotunderstandthetruenatureof theobjectiveworld, they fall into thedualisticviewof things.Theyimaginethemultiplicityofexternalobjectstoberealandbecomeattachedtothemandarenourishedbytheirhabitenergy. Becauseofthissystemofmentation, mindandwhatbelongstoitisdiscriminatedandisthoughtofas real; this leads to theassertionofanego-souland itsbe-longings, andthusthemind-systemgoesonfunctioning. Dependinguponandattachingitselftothedualistichabitofmind, theyaccepttheviewsofthephilosophersfoundedupontheseerroneousdistinctions, ofbeingandnon-being, existenceandnon-existence, andthereevolveswhatwecallfalse-imaginations.

ButMahamati, discriminationdoesnotevolvenorisitputawaybecause,whenallthatisseenistrulyrecognisedtobenothingbutthemanifestationofmind, howcandiscriminationasregardsbeingandnon-beingevolve?

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Itisforthesakeoftheignorantwhoareaddictedtothediscriminationsofthemultiplicityofthingswhichareoftheirownmind, thatitissaidbymethatdiscriminationtakesriseowingtoattachmenttotheaspectofmulti-plicitywhichischaracteristicofobjects. Howotherwisetheignorantandsimplemindedrecognisethatthereisnothingbutwhatisseenoftheminditself, andhowotherwisecantheygainaninsightintothetruenatureofmindandbeabletofreethemselvesfromwrongconceptionsofcauseandeffect? HowotherwisecantheygainaclearconceptionoftheBodhisattvastages, andattaina“turningabout”inthedeepestseatoftheirconscious-ness, andfinallyattainaninnerself-realisationofNobleWisdomwhichtranscendsthefiveDharmas, thethreeSelf-natures, andthewholeideaofadiscriminatedReality?

Forthisreasonitissaidbymethatdiscriminationstakerisefromthemindbecomingattachedtothemultiplicitiesofthingswhichinthemselvesarenotreal, andthatemancipationcomesfromthoroughlyunderstandingthemeaningofRealityasittrulyis.

False-imaginationsrisefromtheconsiderationofappearances; thingsarediscriminatedas toform, signsandshape; as tohavingcolour, warmth,humidity, mobilityorrigidity. False-imaginationconsistsofbecomingat-tachedtotheseappearancesandtheirnames. Byattachmenttoobjectsismeant, thegettingattachedtoinnerandouterthingsasiftheywerereal.Byattachmenttonamesismeant, therecognitionintheseinnerandouterthingsofthemarksofindividuationandgenerality, andtoregardthemasdefinitelybelongingtothenamesoftheobjects.

False-imaginationteachesthatbecauseallthingsareboundupwithcausesandconditionsofhabit-energythathasbeenaccumulatingsincebegin-ningless timebynot recognising that the externalworld is of theminditself, allthingsarecomprehensibleundertheaspectsofindividualityandgenerality. Byreasonofclingingtothesefalse-imaginationsthereismulti-tudinousnessofappearanceswhichareimaginedtoberealbutwhichareonlyimaginary.

To illustrate: when amagician depending on grass, wood, shrubs andcreepers, exercises his art, many shapes and beings take form that are

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onlymagically created, sometimes they evenmakefigureswith bodiesthatmoveandact likehumanbeings, theyarevariously and fancifullydiscriminatedbutthereisnorealityinthem; everyonebutchildrenandthesimplemindedknowthattheyarenotreal. Likewisebaseduponthenotionof relativity, false-imaginationperceivesavarietyofappearanceswhichthediscriminatingmindthenproceedstoobjectifyandnameandbecomeattachedto, andmemoryandhabit-energyperpetuate. Hereisallthatisnecessarytoconstitutetheself-natureoffalse-imagination.

Thevariousfeaturesoffalseimaginationscanbedistinguishedasfollows:asregardstowords, meaning, individualmarks, property, self-nature, cause,philosophicalviews, reasoning, birth, no-birth, dependance, bondageandemancipation.

Discriminationofwordsisthebecomingattachedtovarioussoundscarry-ingfamiliarmeanings. Discriminationofmeaningcomeswhenoneimag-ines thatwords rise depending onwhatever subjects they express, andwhichsubjectsareregardedasself-existent. Discriminationofindividual-marksistoimaginethatwhateverisdenotedinwordsconcerningthemul-tiplicitiesofindividualmarks(whichinthemselvesarelikeamirage)istrue,andclingingtenaciouslytothem, theydiscriminateallthingsaccordingtosuchcategoriesaswarmth, fluidity, motilityandsolidity. Discriminationofpropertyistodesireastateofwealth, suchasgold, silverandvariouspreciousstones.

Discriminationofself-natureistomakediscriminationsaccordingtotheviewsofthephilosophersinreferencetotheself-natureofallthingswhichtheyimagineandstoutlymaintaintobetrue, saying: “Thisisjustwhatitisanditcannotbeotherwise.” Discriminationofcauseistodistinguishthenotionofcausationinreferencetobeingandnon-beingandtoimag-inethattherearesuchthingsas“cause-signs”. Discriminationofphilo-sophicalviewsmeansconsideringdifferentviewsrelatingtothenotionsofbeingandnon-being, onenessandotherness, bothnessandnot-bothness,existenceandnon-existence, allofwhichareerroneous, andbecomingat-tachedtoparticularviews. Discriminationofreasoningmeanstheteachingwhosereasoningisbasedonthegraspingatthenotionofego-substanceandwhatbelongstoit. Discriminationofbirthmeansgettingattachedto

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thenotion that thingscomeintoexistenceandpassoutofexistencebyreasonof causation. Discriminationofno-birth is to see that causelesssubstanceswhichwerenot, comeintoexistencebymeansofcausation.Discriminationofdependancemeansthemutualdependanceofgoldandthefilamentsmadeupofit. Discriminationofbondageandimaginationislikeimaginingthatthereissomethingbinding, asinthecaseofamanwhotiesaknotandthenloosensone.

Thesearethevariousfeaturesoffalse-imaginationtowhichalltheigno-rantandsimplemindedcling. Thoseattachedtothenotionsofrelativityareattachedtothenotionsofthemultitudinousnessofthingswhicharisesfromfalse-imagination. Itislikeseeingvarietiesofobjectsdependingonmaya, butthesevarietiesthusrevealingthemselvesarediscriminatedbytheignorantassomethingotherthanmayaitself, accordingtotheirwayofthinking.

Nowthetruthis, mayaandvarietiesofobjectsareneitherdifferentnornotdifferent; iftheyweredifferent, varietiesofobjectswouldhavenomayafortheircharacteristic; iftheywerenotdifferenttherewouldbenodistinc-tionbetweenthem. Butasthereisadistinctionthesetwo, mayaandthevarietiesofobjects, areneitherdifferentnornotdifferent, fortheverygoodreason; theyaretheonething.

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MahamatisaidtotheBlessedOne: Iserroranentityornot?

TheBlessedOnereplied: Errorhasnocharacterinitmakingforattach-ment; iferrorhadsuchacharacternoliberationwouldbepossiblefromitsattachmenttoexistence, andthechainoforiginationwouldonlybeunder-stoodinthesenseofcreationasupheldbythephilosophers. Errorislikemayaalso, andasmayaisincapableofproducingothermaya, soerrorit-selfcannotproduceerror; itisdiscriminationandattachmentthatproduceevilthoughtsandfaults. Moreover, mayahasnopowerofdiscriminationinitself; itonlyriseswheninvokedbythecharmofamagician. Errorhasinitselfnohabit-energy; habit-energyonlyrisesfromdiscriminationandattachment. Errorinitselfhasnofaults; faultsareduetotheconfuseddis-criminationsfondlycherishedbytheignorantconcerningego-soulanditsmind. Thewisehavenothingtodowitheithermayaorerror.

Mayahoweverisnotanunrealitybecauseitonlyhastheappearanceofreality; all things have the nature ofmaya. It is not because all thingsareimaginedandclungtobecauseofthemultitudinousnessofindividualsigns, thattheyarelikemaya; it isbecausetheyarealikeunrealandasquicklyappearinganddisappearing. Beingattachedtoerroneousthoughtstheyconfuseandcontradictthemselvesandothers. Astheydonotclearlygrasp the fact that theworld is nomore thanmind itself, they imagineandclingtocausation, work, birthandindividualsigns, andtheirthoughtsarecharacterisedbyerrorand false imaginations. The teaching thatallthingsarecharacterisedbytheself-natureofmayaandadreamismeanttomaketheignorantandsimplemindedcastasidetheideaofself-natureinanything.

False imagination teaches that such thingsas lightandshade, longandshort, blackandwhitearedifferentandaretoobediscriminated; buttheyarenotindependentofeachother; theyareonlydifferentaspectsofthesame thing, theyare termsof relationandnotof reality. Conditionsofexistencearenotofamutuallyexclusivecharacter; inessencethingsarenottwobutone. EvenNirvanaandSamsara’sworldoflifeanddeathareaspectsof thesamething, for thereisnoNirvanaexceptwherethereisSamsara, andSamsaraexceptwhereisNirvana. Alldualityisfalselyimag-ined.

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Mahamati, youandallBodhisattvasshoulddisciplineyourselvesinthere-alisationandpatientacceptanceofthetruthsoftheemptiness, un-bornness,no self-naturedness, and the non-duality of all things. This teaching isfound in all the sutras of all theBuddhas and is presented tomeet thevarieddispositionsofbeings, butitisnottheTruthitself. TheseteachingsareonlyafingerpointingtowardsNobleWisdom. Theyarelikeamiragewithitsspringsofwaterwhichthedeertaketoberealandchaseafter. Sowiththeteachingsinallthesutras. Theyareintendedfortheconsidera-tionandguidanceofthediscriminatingmindsofallpeople, buttheyarenot theTruth itself, whichcanonlybeself-realisedwithinonesdeepestconsciousness.

Mahamati, youandalltheBodhisattvasmustseekforthisinnerself-realisationofNobleWisdom, andnotbecaptivatedbyword-teachings.

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Chapter3

RightKnowledgeorKnowledgeofRelations

ThenMahamatisaid: Praytellus, BlessedOne, aboutthebeingandthenon-beingofallthings?

TheBlessedOnereplied: Peopleofthisworldaredependantintheirthink-ingononeoftwothings; onthenotionofbeingwherebytheytakeplea-sureinrealism, orinthenotionofnon-beingwherebytheytakepleasureinnihilism; ineithercasetheyimagineemancipationwherethereisnoemancipation. Thosewhoaredependentuponnotionsofbeing, regardtheworldas rising fromacausation that is reallyexistent, and that thisactuallyexistingandbecomingworlddoesnottakeitsrisefromacausa-tionthatisnotexistent. Thisistherealisticviewasheldbysomepeople.Thenthereareotherpeoplewhoaredependentonthenotionofthenon-beingofallthings. Thesepeopleadmittheexistenceofgreed, angerandfolly, andatthesametimetheydenytheexistenceofthingsthatproducegreed, angerandfolly. Thisisnotrational, forgreed, angerandfollyarenomoretobetakenholdofasreal; theyneitherhavesubstancenorindivid-ualmarks. Wherethereisastateofbondage, thereisbindingandmeansforbinding; butwherethereisemancipation, asinthecaseofBuddhas,Bodhisattvas, mastersanddisciples, whohaveceasedtobelieveinbothbeingandnon-being, thereisneitherbondage, norbinding, normeansforbinding.

Itisbettertocherishthenotionofanego-substancethantoentertaintheno-tionofemptinessderivedfromtheviewofbeingandnon-being, forthosewhosobelievefail tounderstandthefundamental fact that theexternalworldisnothingbutamanifestationofmind. Becausetheyseethingsastransient, asarisingfromcauseandpassingawayfromcause, nowdividing,nowcombiningintoelementswhichmakeuptheaggregatesofpersonalityanditsexternalworldandnowpassingaway, theyaredoomedtosuffereverymomentfromthechangesthatfollowoneafteranother, andfinallyaredoomedtoruin.

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ThenMahamatiaskedtheBlessedOne, saying: TellusBlessedOne, howallthingscanbeempty, un-born, andhavenoselfnature, sothatwemaybeawakenedandquicklyrealisehighestenlightenment?

TheBlessedOnereplied: Whatisemptinessindeed! Itisatermwhosevery self-nature is false-imagination, butbecauseofonesattachment tofalse-imaginationweareobliged to talkof emptiness, no-birth, andnoself-nature. Therearesevenkindsofemptiness: emptinessofmutualitywhich isnon-existent, emptinessof individualmarks, emptinessof self-nature, emptinessofno-work, emptinessofwork, emptinessofallthingsinthesensethattheyareunpredictable, andemptinessinitshighestsenseofUltimateReality.

Byemptinessofmutualitywhichisnon-existentismeantthatwhenathingismissinghere, onespeaksofitbeingemptyhere. Forinstance: inthelecturehallofMrigaramatherearenoelephantspresent, norbulls, norsheep; butastomonkstherearemanypresent. Wecanrightlyspeakofthehallbeingemptyasfarasanimalsareconcerned. Itisnotassertedthatthehallisemptyofitsowncharacteristics, orthatthemonksareemptyofthatwhichmakestheirmonkhood, northatinsomeotherplacetherearenoelephants, bullsnorsheeptobefound. Inthiscasewearespeakingofthingsintheiraspectofindividualityandgenerality, butfromthepointofviewofmutualitysomethingsdonotexistsomewhere. Thisisthelowestformofemptinessandistobesedulouslyputaway.

Byemptinessofindividualmarksismeantthatallthingshavenodistin-guishingmarksofindividualityandgenerality. Becauseofmutualrelationsandinteractionsthingsaresuperficiallydiscriminatedbutwhentheyarefurtherandmorecarefullyinvestigatedandanalysedtheyareseentobenon-existentandnothingastoindividualityandgeneralitycanbepredi-catedofthem. Thuswhenindividualmarkscannolongerbeseen, ideasofself, othernessandbothness, nolongerholdgood. Soitmustbesaidthatallthingsareemptyofself-marks.

Byemptinessofself-natureismeantthatallthingsintheirself-natureareun-born; therefore, it is said that thingsareemptyas toself-nature. Byemptinessofno-workismeantthattheaggregateofelementsthatmakesup

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personalityanditsexternalworldisNirvanaitselfandfromthebeginningthereisnoactivityinthem, thereforeonespeaksoftheemptinessofno-work. Byemptinessofworkismeantthattheaggregatebeingdevoidofanegoanditsbelongings, goonfunctioningautomaticallyasthereismutualconjunctionofcausesandconditions, thusonespeaksoftheemptinessofwork. Byemptinessofallthingsinthesensethattheyareunpredictableismeantthat, astheveryself-natureoffalse-imaginationisinexpressible,soallthingsareunpredictable, andthereforeareemptyinthatsense. ByemptinessinthehighestsenseoftheemptinessofUltimateRealityismeantthatintheattainmentofinnerself-realisationofNobleWisdomthereisnotraceofhabit-energygeneratedbyerroneousconceptions, thusonespeaksofthehighestemptinessofUltimateReality.

Whenthingsareexaminedbyright-knowledgetherearenosignsobtain-ablewhichcouldcharacterisethemwithmarksofindividualityandgen-erality, thereforetheyaresaidtohavenoself-nature. Becausethesesignsofindividualityandgeneralityarebothseenasexistingandyetareknowntobenon-existent, theyareseenasgoingoutandyetareknownnottobegoingout, theyareneverannihilated. Whyisthistrue? Forthisreason;becauseindividualsignsthatshouldmakeuptheself-natureofallthingsarenon-existent. Againintheirself-naturethingsarebotheternalandnon-eternal. Thingsarenoteternalbecausethemarksofindividualityappearanddisappear, thatis, themarksofself-naturearecharacterisedbynon-eternality. Ontheotherhand, becausethingsareun-bornandareonlymindmade, theyareinadeepsenseeternal. Thatis, thingsareeternalbecauseoftheirverynon-eternality.

Further, besidesunderstandingtheemptinessofallthingsbothinregardtosubstanceandself-nature, itisnecessaryforBodhisattvastoclearlyun-derstandthatallthingsareun-born. Itisnotassertedthatthingsarenotborninasuperficialsense, butthatinadeepsensetheyarenotbornofthemselves. Allthatcanbesaidisthis, thatrelativelyspeaking, thereisaconstantstreamofbecoming, amomentaryanduninterruptedchangefromonestateofappearancetoanother. Whenitisrecognisedthattheworldasitpresentsitselfisnomorethananmanifestationofmind, thenbirthisseenasno-birth, andallexistingobjects, concerningwhichdiscrimination

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assertsthattheyareandarenot, arenon-existentandthereforeunborn;beingdevoidofagentandactionthingsareun-born.

Ifthingsarenotbornofbeingandnon-being, butaresimplymanifestationsofminditself, theyhavenoreality, noself-nature: theyarelikethehornsofahare, ahorse, adonkey, acamel. Buttheignorantandsimple-minded,whoaregivenovertotheirfalseanderroneousimaginings, discriminatethingswhere there are not. To the ignorant the characteristicmarks oftheself-natureandofbody-property-and-abodeseemtobefundamentalandrootedintheverynatureoftheminditself, sotheydiscriminatetheirmultitudinousnessandbecomeattachedtothem.

Therearetwokindsofattachment; attachmenttoobjectsashavingaself-nature, andattachmenttowordsashavingself-nature. Thefirsttakesplacebynotknowing that theexternalworld isonlyamanifestationofminditself; and thesecondarises fromonesclinging towordsandnamesbyreasonof habit-energy. In the teachingof no-birth, causation is out ofplacebecause, seeingthatallthingsarelikemayaandadream, onedoesnotdiscriminateindividualsigns. Thatallthingsareun-bornandhavenoself-naturebecausetheyarelikemayaisassertedtomeetthethesisofthephilosophersthatbirthisbycausation. Theyfosterthenotionthatthebirthofallthingsisderivedfromtheconceptofbeingandnon-being, andfailtoregarditasittrulyis, ascausedbyattachmentstothemultitudinousnesswhicharisesfromthediscriminationsoftheminditself.

Thosewhobelieveinthebirthofsomethingthathasneverbeeninexis-tenceand, comingintoexistence, vanishesaway, areobligedtoassertthatthingscometoexistandvanishawaybycausation, suchpeoplefindnofootholdinmyteachings. Whenitisrealisedthatthereisnothingborn, andnothingpassesaway, thenthereisnowaytoadmitbeingandnon-being,andthemindbecomesquiescent.

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ThenMahamatisaidtotheBlessedOne: Thephilosophersdeclarethattheworldrisesfromcausalagenciesaccordingtothelawofcausation; theystatethattheircauseisun-bornandisnotannihilated. Theymentionnineprimaryelements; Ishvara theCreator, theCreation, atoms, etc., whichbeingelementaryareunbornandnottobeannihilated. TheBlessedOne,whileteachingthatallthingsareun-bornandthattheirisnoannihilation,alsodeclaresthattheworldtakesitsrisefromignorance, discrimination,attachment, deed, etc., workingaccordingtothelawofcausation. Thoughthe two sectsof elementsmaydiffer in formandname, theredoesnotappeartobeanyessentialdifferencebetweenthetwopositions. IfthereisanythingthatisdistinctiveandsuperiorintheBlessedOne’steaching,praytellus, BlessedOne, whatisit?

TheBlessedOnereplied: Myteachingofno-birthandno-annihilationisnotlikethatofthephilosophers, norisitliketheirdoctrineofbirthandimpermanency. Thattowhichthephilosophersascribethecharacteristicofno-birthandno-annihilationistheself-natureofallthings, whichcausesthemtofallintothedualismofbeingandnon-being. Myteachingtran-scendsthewholeconceptionofbeingandnon-being; ithasnothingtodowithbirth, abidinganddestruction, norwithexistenceandnon-existence.I teachthatthemultitudinousnessofobjectshavenorealityinthemselvesbutareonlyseenof themindand, therefore, areof thenatureofmayaandadream. I teachthenon-existenceofthingsbecausetheycarrynosignsofanyinherentself-nature. Itistruethatinonesensetheyareseenanddiscriminatedbythesensesasindividualisedobjects; butinanothersense, becauseoftheabsenceofanycharacteristicmarksofself-nature,theyarenotseenbutonlyimagined. Inonesensetheyaregrasp-able, butinanothersense, theyarenotgrasp-able.

Whenitisclearlyunderstoodthatthereisnothingintheworldbutwhatisseenoftheminditself, discriminationnomorerises, andthewiseareestablishedintheirtrueabodewhichistherealmofquietude. Theigno-rantdiscriminateandworktryingtoadjustthemselvestoexternalcondi-tions, andareconstantlyperturbedinmind; unrealitiesareimaginedanddiscriminated, whilerealitiesarenotseenandignored. Itisnotsowiththewise. Toillustrate: whattheignorantseeislikethemagically-created

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cityoftheGandharvas, wherechildrenareshownstreetsandhouses, andphantommerchants, andpeoplegoinginandcomingout. Thiswithitsstreetsandhousesandpeoplegoinginandcomingout, arenotthoughtofasbeingbornorannihilated, becauseintheircasethereisnoquestionastotheirexistenceornon-existence. Inlikemanner, I teachthatthereisnothingmadenorunmade, thatthereisnothingwhichhasconnectionwithbirthanddestructionexceptastheignorantcherishfalselyimaginednotionsastotherealityoftheexternalworld.

Whenobjectsarenotseenandjudgedastheytrulyareinthemselves, thereisdiscriminationandclingingtothenotionsofbeingandnon-being, andindividualisedself-nature, andaslongasthesenotionsofindividualityandself-naturepersist, thephilosophersareboundtoexplaintheexternalworldbyalawofcausation. Thispositionraisesthequestionofafirstcausewhichthephilosophersmeetbyassertingthat theirfirstcause, Ishvaraandtheprimalelements, areun-bornandun-annihilate; whichpositioniswithoutevidenceandisirrational.

Ignorantpeopleandworldlyphilosopherscherishakindofno-birth, butitisnottheno-birththatI teach. I teachtheun-bornnessoftheun-bornessenceofallthingswhichteachingisestablishedinthemindsofthewisebytheirself-realisationofNobleWisdom. A ladle, clay, avessel, awheel,orseeds, orelements, theseareexternalconditions; ignorance, discrim-ination, attachment, habit, karma, theseareinnerconditions. Whenthisentireuniverseisregardedasconcatenationandasnothingbutconcatena-tion, thenthemind, withitspatientacceptanceofthetruththatallthingsareun-born, gainstranquillity.

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Chapter4

PerfectKnowledgeorKnowledgeofReality.

ThenMahamatiaskedtheBlessedOne: Praytellus, BlessedOne, aboutthefiveDharmas, sothatwemayfullyunderstandperfectknowledge?

TheBlessedOnereplied: ThefiveDharmasare: appearance, name, dis-crimination, right-knowledge, andReality. Byappearanceismeant thatwhichrevealsitselftothesensesandtothediscriminating-mindandisper-ceivedasform, sound, odour, tasteandtouch. Outoftheseappearancesideasareformed, suchasclay, water, jaretc., bywhichonesays: thisissuchandsuchathingandnoother, thisisitsname. Whenappearancesarecontrastedandnamescompared, aswhenwesay; thisisanelephant,thisisahorse, acart, apedestrian, aman, awoman, orthisismindandwhatbelongstoit, thethingsthusnamedaresaidtobediscriminated. Asthesediscriminationscometobeseenastheytrulyare, thatis, asmanifes-tationsoftheminditself, thisisright-knowledge. Byitthewiseceasetoregardappearancesandnamesasrealities.

Whenappearancesandnamesareputawayandalldiscriminationceases,thatwhichremainsisthetrueandessentialnatureofthingsand, asnothingcanbepredicatedastothenatureofessence, itiscalledthe“Suchness”ofReality. Thisuniversal, undifferentiated, inscrutable“Suchness”istheonlyRealitybutitisvariouslycharacterisedbyTruth, Mind-essence, Transcen-dentalIntelligence, NobleWisdometc. ThisDharmaoftheImagelessnessoftheEssence-natureofUltimateRealityistheDharmawhichhasbeenproclaimedbyalltheBuddhas, andwhenallthingsareunderstoodinfullagreementwithit, oneisinpossessionofPerfectKnowledge, andisonhiswaytotheattainmentoftheTranscendentalIntelligenceoftheTathagatas.

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ThenMahamati said to theBlessedOne: Are the three self-natures, ofthings, ideasandReality, tobeconsideredasincludedintheFiveDharmas,orashavingtheirowncharacteristicscompleteinthemselves?

TheBlessedOnereplied: Thethreeself-natures, theeight-foldmind-system,andthetwofoldegolessnessareallincludedintheFiveDharmas. Theself-natureofthings, ofideasandofthesix-foldmind-system, correspondwiththeDharmaofappearance, nameanddiscrimination; theself-natureofUniversalMindandRealitycorrespondstotheDharmasofright-knowledgeand“Suchness”.

Bybecomingattachedtowhatisseeniftheminditself, thereisanactiv-ityawakenedwhichisperpetuatedbyhabit-energythatbecomesmanifestinthemind-system, fromtheactivitiesofthemind-systemthererisesthenotionofanego-soulanditsbelongings; thediscriminations, attachmentsandnotionsofanego-soul, risingsimultaneouslylikethesunanditsraysoflight.

Bytheegolessnessofthingsismeantthattheelementsthatmakeuptheaggregatesofpersonalityanditsobjectiveworldbeingcharacterisedbythenatureofmayaanddestituteofanythingthatcanbecalledself-substance,arethereforeun-bornandhavenoself-nature. Howcan things besaidtohaveandego-soul? Bytheegolessnessofpersonsismeantthatintheag-gregatesthatmakeuppersonalitythereisnoego-substance, noranythingthatislikeanego-substancenorthatbelongstoit.

Themind-system, whichisthemostcharacteristicmarkofpersonality, orig-inatedinignorance, discrimination, desireanddeed; anditsactivitiesareperpetuatedbyperceiving, graspingandbecomingattachedtoobjectsasiftheywerereal. Thememoryofthesediscriminations, desires, attachmentsanddeeds isstored inUniversalMindsincebeginning-less time, andisstillbeingaccumulatedwhereitconditionstheappearanceofpersonal-ityanditsenvironmentandbringsaboutconstantchangeanddestructionfrommoment tomoment. Themanifestationsare likea river, aseed, alamp, acloud, thewind; UniversalMindinitsvoraciousnesstostoreupeverything, islikeamonkeyneveratrest, likeaflyeverinsearchoffoodandwithoutpartiality, likeafirethatisneversatisfied, likeawaterlifting

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machinethatgoesonrolling. UniversalMindasdefiledbyhabit-energyislikeamagicianthatcausesphantomthingsandpeopletoappearandmoveabout. A thoroughunderstandingofthesethingsisnecessarytoanunderstandingoftheegolessnessofpersons.

TherearefourkindsofKnowledge: Appearance-knowledge, relative-knowledge,perfect-knowledgeandTranscendentalIntelligence. Appearance-knowledgebelongstotheignorantandsimplemindedwhoareaddictedtotheno-tionofbeingandnon-being, andwhoare frightenedby the thoughtofbeingun-born. Itisproducedbytheconcordanceofthetriplecombina-tionandattachesitself tothemultiplicitiesofobjects, it ischaracterisedbyattainabilityandaccumulation, it is subject tobirthanddestruction.Appearance-knowledgebelongs to theword-mongerswho revel in dis-criminations, assertionsandnegations.

Relative-knowledgebelongstothemind-worldofthephilosophers. Itrisesfromthemindsabilitytoarrange, combineandanalysetheserelationsbyitspowersofdiscursivelogicandimagination, byreasonofwhichitisabletopeerintothemeaningandsignificanceofthings.

Perfect-knowledgebelongstotheworldoftheBodhisattvaswhorecognisethatallthingsarebutmanifestationsofmind, whoclearlyunderstandtheemptiness, theun-bornness, theegolessnessofallthings, andwhohaveenteredintoanunderstandingoftheFiveDharmas, thetwofoldegoless-ness, andintothetruthofimagelessness. Perfect-knowledgedifferentiatestheBodhisattvastages, andisthepathwayandentranceintotheexaltedstateofself-realisationofNobleWisdom.

Perfect-knowledge(jnana)belongstotheBodhisattvaswhoareentirelyfreefrom thedualism if being andnon-being, no-birth andno-annihilation,allassertionsandnegations, andwho, byreasonofself-realisation, havegainedan insight into the truthofegolessnessand imagelessness. Theynolongerdiscriminatetheworldassubjecttocausation: theyregardthecausation that rules theworlds as something like the fabled city of theGandharvas. To them theworld is likeavisionandadream, it is likethebirthanddeathofabarrenwomanschild, to themthere isnothingevolvingandnothingdisappearing.

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ThewisewhocherishPerfect-knowledge, maybedividedintothreeclasses:disciples, mastersandArhats. Commondisciplesareseparatedfrommas-tersascommondisciplescontinuetocherishthenotionofindividualityandgenerality; mastersrisefromcommondiscipleswhen, forsakingtheerrorsof individualityandgenerality, theystillcling to thenotionofanego-soulby reasonsofwhich theygooffby themselves into retirementandsolitude. Arhatsarisewhentheerrorofalldiscriminationisrealised.Error being discriminated by the wise turns intoTruth by virtue of the“turning-about”thattakesplacewithinthedeepestconsciousness. Mind,thusemancipated, entersintoperfectself-realisationofNobleWisdom.

But, Mahamati, ifyou assert thatthereissuchathingasNobleWisdom,itnolongerholdsgood, becauseanythingofwhichsomethingisassertedtherebypartakesofthenatureofbeingandisthuscharacterisedwiththequalityofbirth. Theveryassertion:“Allthingsareun-born”destroysthetruthfulnessofit. Thesameistrueofthestatements;“Allthingsareempty”,and“Allthingshavenoself-nature”, bothareuntenablewhenputintheformofassertions. Butwhenitispointedoutthatallthingsarelikeadreamandavision, itmeansthatinonewaytheyareperceived, andinanotherwaytheyarenotperceived; that is, inignorancetheyareperceivedbutinPerfect-knowledgetheyarenotperceived. Allassertionsandnegationsbeingthought-constructionareun-born. As“things”thereisnoUniversalMind, thereisnoNobleWisdom, thereisnoUltimateReality. Theinsightofthewisewhomoveaboutintherealmofimagelessnessanditssolitudeispure. Thatis, forthewiseall“things”arewipedaway, eventhestateofimagelessnessceasestoexist.

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Chapter5

TheMindSystem

ThenMahamatisaidtotheBlessedOne: Praytellus, BlessedOne, whatismeantbymind(citta)?

TheBlessedOnereplied: Allthingsofthisworld, betheyseeminglygoodorbad, faultyorfaultless, effect-producingornoteffect-producing, recep-tiveornon-receptive, maybedividedintotwoclasses: evilout-flowingsandthenon-out-flowinggood. Thefivegraspingelementsthatmakeuptheaggregatesofpersonality, namely; form, sensation, perception, discrimina-tionandconsciousness, andthatareimaginedtobegoodandbad, havetheir rise in thehabit-energyof themind-system, they are the evil out-flowingsof life. The spiritualattainmentsand the joysof theSamadhisandthefruitageoftheSamapatisthatcometothewisethroughtheirself-realisationofNobleWisdomandthatculminateintheirreturntoandpar-ticipationintherelationsofthetripleworldarecalledthenonout-flowinggood.

Themind-systemwhichisthesourceoftheevilout-flowingsconsistsofthefivesense-organsandtheiraccompanyingsenseminds(vijnanas)allofwhichareunifiedinthediscriminatingmind(manjovijnana). Thereisanunendingsuccessionofsense-conceptsflowingintothisdiscriminatingorthinking-mindwhichcombinesthemanddiscriminatesthemandpassesjudgementuponthemastotheirgoodnessorbadness. Thenfollowsaver-siontoordesireforthemandattachmentanddeed, thustheentiresystemmovesoncontinuouslyandcloselyboundtogether. Butitfailstoseeandunderstandthatwhatitseesanddiscriminatesandgraspsisonlyamani-festationofitsownactivityandhasnootherbasis, andsothemindgoesonerroneouslyperceivinganddiscriminatingdifferencesofformsandquali-ties, notremainingstillforevenaminute.

Inthemind-systemtherearethreemodesofactivitydistinguishable: thesense-mindsfunctioningwhileremainingintheiroriginalnature, thesense-mindsasproducingeffects, andthesense-mindsasevolving. Bynormalfunctioningthesense-mindsgraspappropriateelementsoftheirexternal

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world, bywhichsensationandperceptionariseatonceandbydegreesineverysense-organandeverysense-mind, intheporesoftheskin, andevenintheatomsthatmakeupthebodybywhichthewholefieldisappre-hendedlikeamirrorreflectingobjects, andnotrealisingthattheexternalworlditselfisonlyamanifestationofmind.

Thesecondmodeofactivityproduceseffectsbywhichthesesensationsreactonthediscriminatingmindtoproduceperceptions, attractions, aver-sions, grasping, deed and habit. The thirdmode of activity has to dowiththegrowth„ developmentandpassingofthemind-system, thatis, themind-system is in subjection to itsownhabit-energyaccumulated frombeginning-lesstime, asforinstance: the“eyeness”intheeyethatpredis-posesittograspandbecomeattachedtomultipleformsandappearances.Inthiswaytheactivitiesoftheevolvingmind-systembyreasonofitshabit-energystirsupwavesofobjectivityinthefaceofUniversalMindwhichinturnconditionstheactivitiesandevolvementofthemind-system.

Appearances, perception, attraction, grasping, deed, habit, reaction, con-ditiononeanotherincessantly, andthefunctioningsense-minds, thediscriminating-mindandUniversalMindare thusboundup together. Thusby reasonofdiscriminationofthatwhichisbynaturemaya-likeandunreal, false-imaginationanderroneousreasoningtakesplace, actionfollowsanditshabit-energyaccumulatestherebydefilingthepurefaceofUniversalMind,andasaresultthemind-systemcomesintofunctioningandthephysicalbodyhasitsgenesis.

Butthediscriminating-mindhasnotthoughtthatbyitsdiscriminationsandattachmentsitisconditioningthewholebodyandsothesense-mindsandthediscriminating-mindgoonmutuallyrelatedandmutuallyconditionedinamostintimatemannerandbuildingupaworldofrepresentationsoutoftheactivitiesofitsownimagination. Asamirrorreflectsforms, theper-ceivingsensesperceiveappearanceswhichthediscriminating-mindgath-erstogetherandproceedstodiscriminate, tonameandbecomeattachedto. Betweenthesetwofunctionsthereisnogap, nevertheless, theyaremu-tuallyconditioning. Theperceivingsensesgraspthatforwhichtheyhaveanaffinity, andatransformationtakesplaceintheirstructurebyreason-ingofwhichthemindproceedstocombine, discriminate, appraise, and

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act. Then followshabit-energyand theestablishingof themindand itscontinuance.

Thediscriminating-mindbecauseofitscapacitytodiscriminate, judge, se-lect and reason about, is also called the thinking-mind, or intellectual-mind. Thereare threedivisionsof itsmentalactivity; mentationwhichfunctionsinconnectionwithattachmenttoobjectsandideas, mentationthatfunctionsinconnectionwithgeneralideas, andmentationthatexam-inesintothevalidityofthesegeneralideas. Thementationwhichfunctionsinconnectionwithattachmenttoobjectsandideasderivedfromdiscrim-ination, discriminatesthemindfromitsmentalprocessesandacceptstheideas fromitasbeingrealandbecomesattachedto them. A varietyoffalsejudgementsarethusarrivedatastobeing, multiplicity, individuality,value, etc., astronggraspingtakesplacewhichisperpetuatedbyhabit-energyandthusdiscriminationgoesonassertingitself.

Thementalprocessesgiverisetogeneralconceptionsofwarmth, fluidity,motilityandsolidity, ascharacterisingtheobjectsofdiscrimination, whilethetenaciousholdingtothesegeneralideasgivesrisetoproposition, rea-son, definition, andillustration, allofwhichleadtotheassertionsofrelativeknowledgeandtheestablishmentofconfidenceinbirth, self-natureandanego-soul.

Bymentationsasanexamining function ismeant the intellectualactofexaminingintothesegeneralconclusionsastotheirvalidity, significanceand truthfulness. This is the faculty that leads to understanding, right-knowledgeandpointsthewaytoself-realisation.

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ThenMahamatisaidtotheBlessedOne: Praytellus, BlessedOne, whatrelationego-personalitybearstothemind-system?

TheBlessedOne replied: Toexplain it, it is first necessary to speakofthe self-natureof thefivegraspingaggregates thatmakeuppersonality,althoughasI havealreadyshowntheyareempty, un-bornandwithoutself-nature. Thesefivegraspingaggregatesare: form, sensation, perception,discriminationandconsciousness. Ofthese, formbelongstowhatismadeupof the so-calledprimaryelements, whatever theymaybe. The fourremainingaggregatesarewithoutformandoughtnottobereckonedasfour, becausetheymergeimperceptibly intooneanother. Theyare likespacewhichcannotbenumbered, itisonlyduetoimaginationthattheyarediscriminatedandlikenedtospace. Becausethingsareendowedwithappearancesofbeing, characteristic-marks, perceivableness, abode, work,onecansaythattheyarebornofeffectproducingcauses, butthiscannotbesaidofthesefourintangibleaggregatesfortheyarewithoutanyformofmarks.

Thesefourmentalaggregatesthatmakeuppersonalityarebeyondcalcula-bility, theyarebeyondthefourpropositions, theyarenottobepredicatedasexistingorasnot-existing, buttogethertheyconstitutewhatisknownasmortal-mind. Theyareevenmoremaya-likeanddream-likethanarethings, nevertheless, asdiscriminatingmortal-mindtheyobstructtheself-realisationofNobleWisdom. Butitisonlybytheignorantthattheyareenumeratedandthoughtofasanego-personality; thewisedonotdoso.Thisdiscriminationofthefiveaggregatesthatmakeuppersonalityandthatserveasabasisforanego-soulandgroundforitsdesiresandself-interestsmustbegivenup, andinitsplacethetruthofimagelessnessandsolitudeshouldbeestablished.

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ThensaidMahamatitotheBlessedOne: Praytellus, BlessedOne, aboutUniversalMindanditsrelationtothelowermind-system?

TheBlessedOnereplied: Thesense-mindsandtheircentraliseddiscriminating-mindarerelatedtotheexternalworldwhichisamanifestationofitselfandisgivenovertoperceiving, discriminating, andgraspingitsmaya-likeap-pearances. UniversalMind(Alaya-vjnana)transcendsallindividuationandlimits. UniversalMindisthoroughlypureinitsessentialnature, subsistingunchangedandfreefromfaultsofimpermanence, undisturbedbyegoism,unruffledbydistinctions, desiresandaversions. UniversalMindislikeagreatocean, itssurfaceruffledbywavesandsurgesbutitsdepthsremainingforeverunmoved. Initselfitisdevoidofpersonalityandallthatbelongstoit, butbyreasonofthedefilementsuponitsfaceitislikeanactorthatplaysavarietyofparts, amongwhichamutual functioning takesplaceandthemind-systemarises. Theprincipleofintellectionbecomesdividedandmind, thefunctionsofmind, theevilout-flowingsofmind, takeonindividuation. Thesevenfoldgradationofmindappears: namely, intuitiveself-realisation, thinking-desiring-discriminating, seeing, hearing, tasting,smelling, touchingandalltheirinteractionsandreactionstaketheirrise.

Thediscriminating-mindisthecauseofthesense-mindsandistheirsup-portandwiththemiskeptfunctioningasitdescribesandbecomesattachedtoaworldofobjects, andthen, bymeansofitshabit-energy, itdefilesthefaceofUniversalMind. ThusUniversalMindbecomes thestorageandclearinghouseofall theaccumulatedproductsofmentationandactionsincebeginning-lesstime.

BetweenUniversalMind and the individual discriminating-mind is theintuitive-mind (manas)which is dependent uponUniversalMind for itscauseandsupportandenters intorelationwithboth. Itpartakesof theuniversalityofUniversalMind, sharesitspurity, andlikeit, isaboveformandmomentariness. Itisthroughtheintuitive-mindthatthegoodnonout-flowingsemerge, aremanifestedandarerealised. Fortunateitisthatintu-itionisnotmomentaryforiftheenlightenmentwhichcomesbyintuitionweremomentarythewisewouldlosetheir“wiseness”whichtheydonot.But the intuitive-mindenters into relationswith the lowermind-system,sharesitsexperiencesandreflectsuponitsactivities.

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Intuitive-mindisonewithUniversalMindbyreasonofitsparticipationinTranscendentalIntelligence(Arya-jnana), andisonewiththemind-systembyitscomprehensionofdifferentiatedknowledge(vijnana). Intuitive-mindhasnobodyofitsownnoranymarksbywhichitcanbedifferentiated.UniversalMindisitscauseandsupportbutitisevolvedalongwiththeno-tionofanegoandwhatbelongstoit, towhichitclingsanduponwhichitreflects. Throughintuitive-mind, bythefacultyofintuitionwhichisamin-glingofbothidentityandperceiving, theinconceivablewisdomofUniver-salMindisrevealedandmaderealisable. LikeUniversalMinditcannotbethesourceoferror.

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ThenMahamatisaidtotheBlessedOne: Praytellus, BlessedOne, whatismeantbythecessationofthemind-system?

TheBlessedOnereplied: Thefivesensefunctionsandtheirdiscriminatingand thinking functionhave their risingsandcompleteending frommo-menttomoment. Theyarebornwithdiscriminationascause, withformandappearanceandobjectivitycloselylinkedtogetherascondition. Thewill-to-liveisthemother, ignoranceisthefather. Bysettingupnamesandformsgreedismultipliedandthusthemindgoesonmutuallycondition-ingandbeingconditioned. Bybecomingattachedtonamesandforms,notrealisingthattheyhavenomorebasisthantheactivitiesoftheminditself, errorrises, false-imaginationastopleasureandpainarises, andthewaytoemancipationisblocked. Thelowersystemofsense-mindsandthediscriminating-minddonotreallysufferpleasureandpain, theyonlyimag-inetheydo. Pleasureandpainarethedeceptivereactionsofmortal-mindasitgraspsanimaginaryobjectiveworld.

There are twoways inwhich the ceasingof themind-systemmay takeplace: as regards form, andas regards continuation. The sense-organsfunctionasregards form, contactandgrasping; andtheycease to func-tionwhen this contact is broken. As regards continuation, when theseinteractionsform, contactandgraspingcease, thereisnomorecontinua-tionoftheseeing, hearingandothersensefunctions; withtheceasingofthesesensefunctions, thediscriminations, graspingsandattachmentsofthediscriminating-mindcease; andwiththeirceasingactanddeedandhabit-energycease, andthereisnomoreaccumulationofkarma-defilementonthefaceofUniversalMind.

Iftheevolvingmortal-mindwereofthesamenatureasUniversalMindthecessationofthelowermind-systemwouldmeanthecessationofUniversalMind, buttheyaredifferentforUniversalMindisnotthecauseofmortal-mind. There isnocessationofUniversalMindin itspureandessence-nature. WhatceasestofunctionisnotUniversalMindinitsessence-nature,butisthecessationoftheeffect-producingdefilementsuponitsfacethathavebeencausedbytheaccumulationofthehabit-energyoftheactivitiesofthediscriminatingandthinkingmortal-mind. ThereisnocessationoftheDivineMindwhich, initself, istheabodeofRealityandtheWombof

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Truth.

By thecessationof thesense-minds ismeant, not thecessationof theirperceivingfunctions, butthecessationoftheirdiscriminatingandnamingactivitieswhicharecentralisedinthediscriminatingmortal-mind. Bythecessationofthemind-systemasawholeismeant, thecessationofdiscrim-ination, theclearingawayofthevariousattachments, and, therefore, theclearingawayofthedefilementsofhabit-energyinthefaceofUniversalMindwhichhavebeenaccumulatingsincebeginning-lesstimebyreasonofthesediscriminations, attachments, erroneousreasonings, andfollow-ingacts. Bythecessationofthecontinuationaspectofthemind-system,namely, thediscriminatingmortal-mindtheentireworldofmayaandde-siredisappears. Gettingridofthediscriminatingmortal-mindisNirvana.

Butthecessationofthediscriminating-mindcannottakeplaceuntiltherehasbeena“turningabout”inthedeepestseatofconsciousness. Themen-talhabitoflookingoutwardbythediscriminating-minduponanexternalobjectiveworldmustbegivenup, andanewhabitofrealisingTruthwithinthe intuitive-mindbybecomingonewith theTruth itselfmustbeestab-lished. Untilthisintuitiveself-realisationofNobleWisdomisattainedtheevolvingmind-systemwillgoon. ButwhenaninsightintothefiveDhar-mas, thethreeself-natures, andthetwofoldegolessnessisattained, thenthewaywillbeopenedforthis“turningabout”totakeplace. Withtheendingofpleasureandpain, ofconflictingideas, ofthedisturbinginterestsofegoism, astateof tranquillisationwillbeattainedinwhichthetruthsofemancipationwillbefullyunderstoodandtherewillbenofurtherevil-outflowingsofthemind-systemtointerferewiththeperfectself-realisationofNobleWisdom.

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Chapter6

TranscendentalIntelligence

ThensaidMahamati: Praytellus, BlessedOne, whatconstitutesTranscen-dentalIntelligence?

TheBlessedOnereplied: TranscendentalIntelligenceistheinnerstateofself-realisationofNobleWisdom. It is realisedsuddenlyand intuitivelyasthe“turningabout”takesplaceinthedeepestseatofconsciousness; itneitherentersnorgoesout, itislikethemoonseeninwater. Transcen-dental Intelligence isnotsubject tobirthnordestruction; ithasnothingtodowithcombinationnorconcordance; itisdevoidofattachmentandaccumulation; ittranscendsalldualisticconcepts.

WhenTranscendentalIntelligenceisconsidered, fourthingsmustbekeptinmind: words, meanings, teachingsandNobleWisdom(Arya-prajna).Wordsareemployedtoexpressmeaningsbut theyaredependentupondiscriminationsandmemoryascause, andupontheemploymentofsoundsandlettersbywhichamutualtransferenceofmeaningispossible. Wordsareonlysymbolsandmayormaynotclearlyandfullyexpressthemeaningintendedand, moreover, wordsmaybeunderstoodquitedifferentlyfromwhatwas intendedby the speaker. Wordsareneitherdifferentnornotdifferentfrommeaningandmeaningstandsthesameinrelationtowords.

Ifmeaningisdifferentfromwordsitcouldnotbemademanifestbymeansofwords, butmeaningis illuminatedbywordsasthingsarebyalamp.Wordsarejustlikeamancarryingalamptolookforhisproperty, bywhichhecansay, “thisismyproperty”. Justso, bymeansofwordsandspeechoriginatingindiscrimination, theBodhisattvacanenterintothemeaningoftheteachingsoftheTathagatasandthroughthemeaninghecanentertheexaltedstateofself-realisationofNobleWisdom, which, initself, isfreefromworddiscrimination. But ifamanbecomesattached to the literalmeaningofwordsandholdsfasttotheillusionthatwordsandmeaningsare inagreement, especiallyabout such thingsasNirvanawhich isun-bornandundying, orastodistinctionsoftheVehicles, thefiveDharmas,thetreeself-natures, thenhewillfailtounderstandthetruemeaningand

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willbecomeentangled inassertionsand refutations. Justasvarietiesofobjectsareseenanddiscriminatedindreamsandinvisions, soideasandstatementsarediscriminatederroneouslyanderrorgoesonmultiplying.

The ignorant and simple-mindeddeclare thatmeaning is not otherwisethanwords, thataswordsare, soismeaning. Theythinkthatasmeaninghasnobodyofitsownthatitcannotbedifferentfromwordsand, there-fore, declaremeaningtobeidenticaltowords. Inthistheyareignorantofthenatureofwords, whicharesubjecttobirthanddeath, whereasmean-ingisnot; meaningisapartfromexistenceandnon-existence, ithasnosubstratum, itisun-born. TheTathagatasdonot teachaDharmathat isdependentuponletters. Anyonewhoteachesadoctrinethatisdependentuponlettersandwordsisamereprattler, becauseTruthisbeyondlettersandwordsandbooks.

Thisdoesnotmeanthatlettersandbooksneverdeclarewhatisincon-formitywithmeaningand truth, but itmeans thatwordsandbooksaredependantupondiscriminations, whilemeaningandtrutharenot; more-over, wordsandbooksaresubjecttotheinterpretationofindividualminds,whilemeaningandtrutharenot. Butiftruthisnotexpressedinwordsandbooks, thescriptureswhichcontains themeaningofTruthwoulddisap-pear, andwithoutthescripturestherewillbenomoredisciplesandmastersandBodhisattvasandBuddhas, andtherewillbenothingtoteach. Butnoonemustbecomeattachedtothewordsofthescripturesbecauseeventhecanonicaltextssometimesdeviatefromtheirstraightforwardcourseowingtotheimperfectfunctioningofsentientminds.

ReligiousdiscoursesaregivenbymyselfandotherTathagatasinresponsetothevaryingneedsandfaithsofallmannerofbeings, inordertofreethemfromdependanceuponthethinkingfunctionofthemind-system, buttheyarenotgiventotaketheplaceofself-realisationofNobleWisdom. Whenthereisrecognitionthatthereisnothingintheworldbutwhatisseenoftheminditself, alldualisticdiscriminationswillbediscardedandthetruthofimagelessnesswillbeunderstood, andwillbeseentobeinconformitywiththemeaningratherthanwithwordsandletters.

Theignorantandsimple-mindedbeingfascinatedwiththeirself-imaginations

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anderroneousreasonings, keepondancingandleapingabout, butareun-abletounderstandthediscoursebywordsaboutthetruthofself-realisation,muchlessaretheyabletounderstandtheTruthitself. Clingingtotheex-ternalworld, theyclingtothestudyofbookswhichareameansonly, anddonotknowproperlyhowtoascertainthetruthofself-realisation, whichisTruthunspoiledbythefourpropositions. Self-realisationisanexaltedstateofinnerattainmentwhichtranscendsalldualisticthinkingandwhichisabovethemind-systemwithitslogic, reasoning, theorising, andillustra-tions. TheTathagatasdiscoursetotheignorant, butsustainBodhisattvasastheyseekself-realisationofNobleWisdom.

Therefore, leteverydisciple takegoodheednot tobecomeattached towordsasbeinginperfectconformitywithmeaning, becauseTruthisnotintheletters. Whenamanwithhisfingertippointstosomethingorsomebody,thefingertipmaybemistakenforthethingpointedat; inlikemannertheignorantandsimple-minded, likechildren, areunable, eventothedayoftheirdeath, toabandontheideathatthefingertipofwordsiswherethereismeaningitself. TheycannotrealiseUltimateRealitybecauseoftheirintentclingingtowordswhichareintendedtobenomorethanapointingfinger.Wordsandtheirdiscriminationbindonetothedrearyroundofrebirthsinto theworldofbirth-and-death; meaning standsaloneand isaguidetoNirvana. Meaningisattainedbymuchlearning, andmuchlearningisattainedbybecomingconversantwiththemeaningandnotwithwords;therefore, letseekersfortruthreverentlyapproachthosewhoarewiseandavoidthesticklersforparticularwords.

Asfortheteachings: therearepriestsandpopularteacherswhoaregiventoritualandceremonyandwhoareskilledinthevariousincantationsandin theartofeloquence; theyshouldnotbehonourednorreverentlyat-tendedupon, forwhatonegainsfromthemisemotionalexcitementandworldlyenjoyment; itisnottheDharma. Suchpreachers, bytheirclevermanipulationofwordsandphrasesandvariousreasoningsandincanta-tions, beingthemereprattleofachild, asfarasonecanmakeoutandnotatallinaccordancewiththetruthnorinunisonwithmeaning, onlyservestoawakensentienceandemotion, whileitstupefiesthemind. Ashehim-selfdoesnotunderstandthemeaningofallthings, heonlyconfusesthe

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mindsofhishearerswithhisdualisticviews. Notunderstandinghimself,thatthereisnothingbutwhatisseenofthemind, andhimselfattachedtothenotionofself-natureinexternalthings, andunabletoknowonepathfromanother, hehasnodeliverancetoofferothers. Thusthesepriestsandpopularteacherswhoarecleverinvariousincantationsandskilledintheartofeloquence, themselvesneverbeingemancipatedfromsuchcalami-tiesasbirth, oldage, disease, sorrow, lamentation, painanddespair, leadthe ignorant tobewildermentbymeansof theirvariouswords, phrases,examplesandconclusions.

Thentherearethematerialisticphilosophers. Norespectnorserviceistobeshowntothembecausetheirteachings, thoughtheymaybeexplainedusinghundredsofthousandsofwordsandphrases, donotgobeyondtheconcernsofthisworldandthisbodyandintheendtheyleadtosuffering.Asthematerialisticrecognisenotruthexistingbyitself, theyaresplitupintomanyschools, eachofwhichclingstoitsownwayofreasoning.

Butthereisthatwhichdoesnotbelongtomaterialismandwhichisnotreachedbytheknowledgeofthephilosopherswhoclingtofalse-imaginationsand erroneous reasonings because they fail to see that, fundamentally,there isno reality inexternalobjects. When it is recognised that thereisnothingbeyondwhatisseenoftheminditself, thediscriminationofbe-ingandnon-beingceasesand, asthereisthusnoexternalworldofobjectsofperception, nothingremainsbutthesolitudeofReality.

Thisdoesnotbelongtothematerialisticphilosophers, itisthedomainoftheTathagatas. Ifsuchthingsareimaginedasthecomingandgoingofthemind-system, vanishingandappearing, solicitation, attachment, intenseaffection, aphilosophichypothesis, atheory, anabode, asense-concept,atomic-attraction, organism, growth, thirst, grasping, theseallbelong tomaterialism, theyarenotmine. Theseare things that are theobjectofworldlyinterest, tobesensed, handledandtasted; thesearethethingsthatappearintheelementsthatmakeuptheaggregatesofpersonalitywhere,owingtotheprocreativeforceoflust, thereariseallkindsofdisaster, birth,sorrow, lamentation, pain, despair, oldageanddeath.

Allthesethingsconcernworldlyinterestsandenjoyment; theyliealong

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thepathofthephilosophers, whichisnotthepathoftheDharma. Whentrueegolessnessofpersonsandthingsisunderstood, discriminationceasestoassertitself, thelowermind-systemceasestofunction, thevariousBod-hisattvastagesarefollowedoneafteranother, theBodhisattvaisabletoutterhisteninexhaustiblevowsandisanointedbyalltheBuddhas. TheBodhisattvabecomesmasterofhimselfandofallthingsbyvirtueofalifeofspontaneousandradianteffortlessness. ThustheDharma, whichisTran-scendentalIntelligence, transcendsalldiscriminations, allfalse-reasonings,allphilosophicalsystems, alldualism.

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ThenMahamatisaidtotheBlessedOne: Inthescripturesmentionismadeof theWombofTathagatahoodand it is taught that, thatwhich isbornofitisbynaturebrightandpure, originallyunspottedandendowedwiththethirty-twomarksofexcellence, asitisdescribeditisapreciousgembutwrapped in a dirty garment soiledby greed, anger, folly and false-imagination. WearetaughtthatthisBuddha-natureimmanentineveryoneiseternal, unchangingandauspicious. Isnot thatwhich isbornof theWombofTathagatahoodthesameasthesoul-substancethatistaughtbythephilosophers? theDivineAtmanastaughtbythemisalsoclaimedtobeeternal, inscrutable, unchangingandimperishable. Isthereoristherenotadifference?

TheBlessedOnereplied: NoMahamati, myWombofTathagatahoodisnot thesameas theDivineAtmanas taughtbythephilosophers. WhatI teachisTathagatahoodinthesenseofDharmakaya, UltimateOneness,Nirvana, emptiness, un-bornness, unqualifiedness, devoidofwill-effort.ThereasonwhyI teachthedoctrineofTathagtahoodistocausetheignorantandsimple-mindedtolayasidetheirfearsastheylistentotheteachingofegolessnessandcometounderstandthestateofnon-discriminationandimagelessness. ThereligiousteachingoftheTathagatasarejustlikeapottermakingvariousvesselsbyhisownskillofhandwiththeaidofrob, waterandthread, outoftheonemassofclay, sotheTathagatasbytheircommandofskilfulmeansissuingfromNobleWisdom, byvariousterms, expressions,andsymbols, preachthetwofoldegolessnessinordertoremovethelasttraceofdiscrimination that ispreventingdisciples fromattaininga self-realisationofNobleWisdom.

ThedoctrineoftheTathagata-wombisdisclosedinordertoawakenphiloso-phersfromtheirclingingtothenotionofaDivineAtmanasatranscen-dental personality, so that theirmindswhich have become attached totheimaginarynotionofa“soul”asbeingsomethingself-existing, maybequicklyawakened toa stateofperfectenlightenment. All suchnotionsascausation, succession, atoms, primaryelements, thatmakeuptheper-sonality, personal soul, Supreme Spirit, SovereignGod, Creator, are allfigmentsoftheimaginationandmanifestationsofmind. No, Mahamati,TheTathagatas’doctrineoftheWombofTathagatahoodisnotthesameas

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thephilosophers’Atman.

TheBodhisattvaissaidtohavewellgraspedtheteachingoftheTathagataswhen, allaloneinalonelyplace, bymeansofhisTranscendentalIntelli-gence, hewalksthepathleadingtoNirvana. Thereonhismindwillunfoldbyperceiving, thinking, meditating, andabidinginthepracticeofconcen-trationuntilheattainsthe“turningabout”atthesourceofhabit-energy, hewillthereafterleadalifeofexcellentdeeds. HismindconcentratedonthestateofBuddhahood, hewillbecomethoroughlyconversantwiththeNo-bleTruthofself-realisation, hewillbecomeperfectmasterofhisownmind,hewillbelikeagemradiatingmanycolours, hewillbeabletoassumebodiesoftransformation, hewillbeabletoenterintothemindsofalltohelpthem, and, finally, bygraduallyascendingthestageshewillbecomeestablishedintheperfectTranscendentalIntelligenceoftheTathagatas.

Nevertheless, TranscendentalIntelligence(Arya-jnana) isnotNobleWis-dom(Arya-prajna) itself, onlyanintuitiveawarenessofit. NobleWisdomisaperfectstateofimagelessness, itistheWombof“suchness”, itistheall-conservingDivineMind(Alaya-vijnana) whichinitspureEssenceforeverabidesinperfectpatienceandundisturbedtranquillity.

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Chapter7

Self-Realisation

ThensaidMahamati: Praytellus, BlessedOne, whatisthenatureofSelf-realisationbyreasonofwhichweshallbeabletoattainTranscendentalIntelligence?

TheBlessedOnereplied: TranscendentalIntelligenceriseswhentheintellectual-mindreacheditslimitand, ifthingsaretoberealisedintheirtrueandes-sentialnature, itsprocessesofmentation, whicharebasedonparticularisedideas, discriminationsandjudgements, mustbetranscendedbyanappealtosomehigherfacultyofcognition, iftherebesuchahigherfaculty. Thereissuchafacultyintheintuitive-mind(Manas), whichaswehaveseenisthelinkbetweentheintellectual-mindandUniversalMind. Whileintu-itiondoesnotgiveinformationthatcanbeanalysedanddiscriminated, itgivesthatwhichisfarsuperior, self-realisationthroughidentification.

MahamatithenaskedtheBlessedOne, saying: Praytellus, BlessedOne,whatclearunderstandingsanearnestdiscipleshouldhaveifheistobesuccessfulinthedisciplinethatleadstoself-realisation?

TheBlessedOnereplied: Therearefourthingsbythefulfillingofwhichanearnestdisciplemaygainself-realisationofNobleWisdomandbecomeaBodhisattva-Mahasattva: firsthemusthaveaclearunderstandingthatallthingsareonlymanifestationsofminditself; second, hemustdiscardthenotionofbirth, abidinganddisappearance; third, hemustclearlyunder-standtheegolessnessofboththingsandpersons; andfourth, hemusthavea trueconceptionofwhatconstitutes self-realisationofNobleWisdom.Providedwith these fourunderstandings, earnestdisciplesmaybecomeBodhisattvasandattainTranscendentalIntelligence.

As to thefirst; hemust recogniseandbe fullyconvincedthat this tripleworld isnothingbutacomplexmanifestationofonesmentalactivities,thatitisdevoidofselfnessanditsbelongings, thattherearenostriving, nocomings, nogoings. Hemustrecogniseandacceptthefactthatthistripleworldismanifestedandimaginedasrealonlyundertheinfluenceofhabit-energythathasbeenaccumulatedsincebeginninglesstimebyreasonof

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memory, false-imagination, false-reasoning, andattachmentstothemulti-plicitiesofobjectsandreactionsincloserelationshipandinconformitytoideasofbody-property-and-abode.

Astothesecond; hemustrecogniseandbeconvincedthatallthingsaretoberegardedasformsseeninavisionandadream, emptyofsubstance,un-bornandwithoutself-nature, thatallthingsexistonlybyreasonofacomplicatednetworkofcausationwhichowesitsrisetothediscriminationandattachmentandwhicheventuatesintheriseofthemind-systemanditsbelongingsandevolvements.

As to the third; hemust recogniseandpatientlyaccept the fact thathisownmind andpersonality is alsomind-constructed, that it is empty ofsubstance, unbornandegoless. Withthesethreethingsclearlyinmind,theBodhisattvawillbeabletoenterintothetruthofimagelessness.

Astothefourth; hemusthaveatrueconceptionofwhatconstitutesself-realisationofNobleWisdom. Firstitisnotcomparabletotheperceptionsattainedbythesense-mind, andneitherisitcomparabletothecognitionofthediscriminatingandintellectual-mind. Bothofthesepresupposeadif-ferencebetweenselfandnot-selfandtheknowledgesoattainedischarac-terisedbyindividualityandgenerality. Self-realisationisbasedonidentityandoneness, thereisnothingtobediscriminatednorpredicatedconcern-ingit. ButtoenterintoittheBodhisattvamustbefreefromallpresuppo-sitionsandattachmentstothings, ideasandselfness.

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ThenMahamatisaidtotheBlessedOne: Praytellus, BlessedOne, con-cerningthecharacteristicsofdeepattachmentstoexistenceandastohowwemaybecomedetachedfromexistence?

TheBlessedOnereplied: Whenonetriestounderstandthesignificanceofthingsbymeansofwordsanddiscriminations, therefollowimmeasurablydeep-seatedattachmentstoexistence. Forinstance: therearethedeep-seatedattachmentstosignsofindividuality, tocausation, tothenotionofbeingandnon-being, tothediscriminationofbirthanddeath, ofdoingandnot-doing, tothehabitofdiscriminationitselfuponwhichphilosophersaresodependent.

Therearethreeattachmentsthatareespeciallydeep-seatedinthemindsof all: greed, anger and infatuation, which are basedon lust, fear andpride. Backtotheseliesdiscriminationanddesirewhichisprocreativeandisaccompaniedwithexcitementandavariciousnessandloveofcomfortanddesire foreternal life; and, following isa successionof rebirthsonthefivepathsofexistenceandacontinuationofattachments. Butiftheseattachmentsarebrokenoff, nosignsofattachmentnorofdetachmentwillremainbecausetheyarebasedonthingswhicharenon-existent. Whenthistruthisclearlyunderstoodthenetofattachmentisclearedaway.

Bydependinguponandattachingitself tothetriplecombinationwhichworksinunisonthereistherisingandthecontinuationofthemind-systemincessantlyfunctioning, andbecauseofitthereisthedeep-feltandcontin-uousassertionofthewill-to-live. Whenthetriplecombinationthatcausesthefunctioningofthemind-systemceasestoexist, thereisthetripleeman-cipationandthereisnofurtherrisingofanycombination. Whentheex-istenceandthenon-existenceoftheexternalworldarerecognisedasris-ingfromtheminditself, thentheBodhisattvaispreparedtoenterintothestateofimagelessnessandthereintoseetheemptinesswhichcharacterisesalldiscriminationandallthedeep-seatedattachmentsarisingtherefrom.Thereinhewillseenosignsofdeep-rootedattachmentsnordetachment;thereinhewillseeno-oneinbondageandno-oneinemancipation, exceptthosewhothemselvescherishbondageandemancipation, becauseinallthingsthereisno“substance”tobetakenholdof.

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But so long as these discriminations are cherished by the ignorant andsimple-minded they go on attaching themselves to them and, like silk-worms, goonspinningtheirthreadofdiscriminationandenwrappingthem-selvesandothers, andarecharmedwiththeirpoison. Buttothewisetherearenosignsofattachmentnorofdetachment; allthingsareseenasabid-inginsolitudewherethereisnoevolvingofdiscrimination. Mahamati,whenyouandotherBodhisattvasunderstandwellthedistinctionbetweenattachmentanddetachment, youwillbeinpossessionofskilfulmeansforavoidingbecomingattachedtowordsaccordingtowhichoneproceedstograspmeanings. Freefromthedominationofwordsyouwillbeableestab-lishyourselveswheretherewillbea“turning-about”inthedeepestseatofconsciousnessbymeansofwhichyouwillattainself-realisationofNobleWisdomandbeabletoenterintotalltheBuddha-landsandassemblies.Thereyouwillbestampedwiththestampofpowers, self-command, thepsychicfaculties, andwillbeendowedwiththewisdomandthepoweroftheteninexhaustiblevows, andwillbecomeradiantwiththevariegatedraysoftheTransformationBodies. Therewithyouwillshinewithouteffortlikethemoon, thesun, themagicwishing-jewel, andateverystagewillviewthingsasbeingofperfectonenesswithyourself, uncontaminatedbyanyself-consciousness. Seeingthatallthingsarelikeadream, youwillbe able to enter into the stageof theTathagatas andbe able todeliverdiscoursesintheDharmatotheworldofbeingsinaccordancewiththeirneedsandbeabletofreethemfromalldualisticnotionsandfalsediscrim-inations.

Mahamati, therearetwowaysofconsideringself-realisation: namely, theteachingsabout it, and the realisation itself. The teachingsasvariouslygivenintheninedivisionsofthedoctrinalworks, fortheinstructionofthosewhoareinclinedtowardit, bymakinguseofskilfulmeansandexpedients,areintendedtoawakeninallbeingsatrueperceptionoftheDharma. Theteachingsaredesignedtokeeponeawayfromalldualisticnotionsofbeingandnon-beingandonenessandotherness.

Realisationitselfiswithintheinnerconsciousness. Itisaninnerexperiencethathasnoconnectionwiththelowermind-systemanditsdiscriminationsofwords, ideasandphilosophicalspeculations. Itshinesoutwithitsown

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clearlighttorevealtheerrorandfoolishnessofmind-constructedteach-ings, torender impotentevil influences fromwithout, andtoguideoneunerringlytotherealmofthegoodnon-outflowings. Mahamati, whentheearnestdiscipleandBodhisattvaisprovidedwiththeserequirements, thewayisopentohisperfectattainmentofself-realisationofNobleWisdom,andtothefullenjoymentofthefruitsthatarisetherefrom.

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ThenMahamataiaskedtheBlessedOne, saying: Praytellus, BlessedOne,abouttheOneVehiclewhichtheBlessedOnehassaidcharacterisestheattainmentoftheinnerself-realisationofNobleWisdom?

TheBlessedOnereplied: inordertodiscardsomeeasydiscriminationsanderroneous reasonings, theBodhisattva should retirebyhimself toaquiet, secludedplacewherehemayreflectwithinhimselfwithoutrely-ingonanyoneelse, and there lethimexerthimself tomakesuccessiveadvancesalongthestages; thissolitudeisthecharacteristicfeatureoftheinnerattainmentofself-realisationofNobleWisdom.

I callthistheOneVehicle, notbecauseitistheOneVehicle, butbecauseitisonlyinsolitudethatoneisabletorecognisethepathoftheOneVehicle.Solongasthemindisdistractedandismakingconsciouseffort, therecanbenoculminationasregardsthevariousvehicles; itisonlywhenthemindisaloneandquietthatitisabletoforsakethediscriminationsoftheexternalworldandseekrealisationofaninnerrealmwherethereisneithervehiclenoronewhoridesinit. I speakofthethreevehiclesinordertocarrytheignorant.

I donotspeakmuchabouttheOneVehiclebecausethereisnowaybywhichearnestdisciplesandmasterscanrealiseNirvana, unaided. Accord-ingtothediscoursesoftheTathagatasearnestdisciplesshouldbesegre-gatedanddisciplinedandtrainedinmeditationanddhyanawherebytheyareaidedbymanydevicesandexpedientstorealiseemancipation. Itisbecauseearnestdisciplesandmastershavenotfullydestroyedthehabit-energyofkarmaandthehindrancesofdiscriminativeknowledgeandhu-manpassionthattheyareoftenunabletoacceptthetwofoldegolessnessandtheinconceivabletransformationdeath, thatI preachthetriplevehicleandnottheOneVehicle.

Whenearnestdiscipleshavegottenridofalltheirevilhabit-energyandbeenabletorealisethetwofoldegolessness, thentheywillnotbeintoxi-catedbytheblissoftheSamadhisandwillbeawakenedintothesuper-realmofthegoodnon-outflowings. Beingawakenedintotherealmofthegoodnon-outflowings, theywillbeabletogatherupalltherequisitesfortheattainmentofNobleWisdomwhich isbeyondconceptionand isof

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sovereignpower. But really, Mahamati, therearenovehicles, and so IspeakoftheOneVehicle.

Mahamati, thefullrecognitionoftheOneVehiclehasneverbeenattainedbyeitherearnestdisciples, masters, orevenbythegreatBrahma; ithasbeenattainedonlybytheTathagatasthemselves. ThatisthereasonitisknownastheOneVehicle. I donotspeakmuchaboutitbecausethereisnowaybywhichearnestdisciplescanrealiseNirvanaunaided.

ThenMahamatiaskedtheBlessedOne, saying: Whatarethestepsthatwillleadanawakeneddiscipletowardstheself-realisationofNobleWisdom?

TheBlessedOnereplied: Thebeginning lies in therecognition that theexternalworldisonlyamanifestationoftheactivitiesoftheminditself,andthatthemindgraspsitasanexternalworldsimplybecauseofitshabitofdiscriminationandfalse-reasoning. Thedisciplemustgetintothehabitoflookingatthingstruthfully. Hemustrecognisethefactthattheworldhasnoself-nature, that it isun-born, that it is likeapassingcloud, likeanimaginarywheelmadebyrevolvingafirebrand, likethecastleoftheGandharvas, likethemoonreflectedintheocean, likeavision, amirage,adream. Hemustcometounderstandthatthemindinitsessence-naturehasnothingtodowithdiscriminationorcausation; hemustnotlistentodiscoursesbasedontheimaginarytermsandqualifications; hemustun-derstandthatUniversalMindinitspureessenceisastateofimagelessness,thatitisonlybecauseoftheaccumulateddefilementsonitsfacethatbody-property-and-abodeappeartobeitsmanifestations, thatinitsownpurenatureitisunaffectedbyandunaffectingofsuchchangesasrising, abid-inganddestruction; hemustfullyunderstandthatallthesethingscomewiththeawakeningofthenotionofanego-soulanditsconsciousmind.ThereforeMahamati, letthosediscipleswhowishtorealiseNobleWisdombyfollowingtheTathagataVehicledesistfromalldiscriminationanderro-neousreasoningsaboutpersonalityanditssense-worldoraboutsuchideasascausation, rising, abidinganddestruction, andexercisethemselvesinthedisciplineofdhyanathatleadstotherealisationofNobleWisdom.

Topracticedhyana, theearnestdiscipleshouldretiretoaquietandsolitaryplace, rememberingthatlife-longhabitsofdiscriminativethinkingcannot

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bebrokenoffeasilyorquickly. Therearefourkindsofconcentrativemed-itation(dhyana): thedhyanapractisedbytheignorant; thedhyanadevotedtotheexaminationofmeaning; thedhyanawith“suchness”(tathata) foritsobject; andthedhyanaoftheTathagatas.

Thedhyanapractisedbytheignorantistheoneresortedtobythosewhoarefollowingtheexamplesofthedisciplesandmastersbutwhodonotunderstanditspurposeand, therefore, itbecomes“still-sitting”withvacantminds. Thisdhyanaispractisedalsobythosewho, despisingthebody, seeitasashadowandaskeletonfullofsufferingandimpurity, andyetwho,clingingtothenotionofanego, seektoattainemancipationbythemerecessationofthought.

Thedhyanadevotedtotheexaminationofmeaning, istheonepractisedbythosewho, perceivingtheuntenabilityofsuchideasasself, otherandboth, whichareheldbythephilosophers, andwhohavepassedbeyondthetwofoldegolessness, devotedhyanatoanexaminationofthesignificanceofegolessnessandthedifferentiationsoftheBodhisattvastages.

ThedhyanawithTathata, or“Suchness”, orOneness, orDivineName, foritsobjectispractisedbythoseearnestdisciplesandmasterswho, whilefullyrecognisingthetwofoldegolessnessandtheimagelessnessofTathata,yetclingtothenotionofultimateTathata.

ThedyanaoftheTathagatasisthedhyanaofthosewhoareenteringuponthestageofTathagatahoodandwho, abidinginthetripleblisswhichchar-acterisestheself-realisationofNobleWisdom, aredevotingthemselvesforthesakeofallbeingstotheaccomplishmentofincomprehensibleworksfortheiremancipation. ThisisthepuredhyanaoftheTathagatas. Whenall lesser things and ideas are transcendedand forgotten, and there re-mainsonlyaperfectstateof imagelessnesswhereTathagataandTathataaremerged intoperfectOneness, then theBuddhaswill come togetherfromalltheBuddha-landsandwithshininghandsrestingonhisforeheadwillwelcomeanewTathagata.

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Chapter8

TheAttainmentofSelf-Realisation

ThenMahamatisaidtotheBlessedOne: Praytellusmoreastowhatcon-stitutesthestateofself-realisation?

TheBlessedOnereplied: Inthelifeofanearnestdiscipletherearetwoaspects that are tobedistinguished: namely, the stateof attachment totheself-naturesarisingfromdiscriminationofhimselfandhisfieldofcon-sciousnesstowhichheisrelated; andsecond, theexcellentandexaltedstateofself-realisationofNobleWisdom. Thestateofattachmenttothediscriminationsoftheself-naturesofthings, ideasandselfhoodisaccom-paniedbyemotionsofpleasureoraversionaccordingtoexperienceoraslaiddown inbooksof logic. Conforminghimself to theegolessnessofthingsandholdingbackwrongviewsastohisegoness, heshouldaban-donthesethoughtsandholdhimselffirmlytothecontinuouslyascendingjourneyofthestages.

Theexaltedstateofself-realisationasitrelatestoanearnestdiscipleisastateofmentalconcentrationinwhichheseekstoidentifyhimselfwithNo-bleWisdom. Inthatefforthemustseektoannihilateallvagrantthoughtsandnotionsbelongingto theexternalityof things, andall ideasof indi-vidualityandgenerality, ofsufferingandimpermanence, andcultivatethenoblestideasofegolessnessandemptinessandimagelessness; thuswillheattainarealisationoftruththatisfreefrompassionandiseverserene.Whenthisactiveeffortatmentalconcentrationissuccessfulitisfollowedbyamorepassive, receptivestateofSamadhiinwhichtheearnestdisci-plewillenterintotheblissfulabodeofNobleWisdomandexperienceitsconsummationinthetransformationsofSamapatti. Thisisanearnestdis-ciple’sfirstexperienceoftheexaltedstateofrealisation, butasyetthereisnodiscardingofhabit-energynorescapingfromthetransformationofdeath.

Havingattainedthisexaltedandblissfulstateofrealisationasfarasitcanbeattainedbydisciples, theBodhisattvamustnotgivehimselfuptotheenjoymentof its bliss, for thatwouldmeancessation, but should think

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compassionatelyofotherbeingsandkeepeverfreshhisoriginalvows; heshouldneverlethimselfrestnorexerthimselfintheblissoftheSamadhis.

ButMahamati, asearnestdisciplesgoontrying toadvanceonthepaththatleadstofullrealisation. Thereisonedangeragainstwhichtheymustbeontheirguard. Disciplesmaynotappreciatethatthemind-system, be-causeofitsaccumulatedhabit-energy, goesonfunctioning, moreorlessunconsciously, aslongastheylive. Theymaysometimesthinkthattheycanexpeditetheattainmentoftheirgoaloftranquillisationbyentirelysup-pressingtheactivitiesofthemind-system. Thisisamistake, foreveniftheactivitiesofthemindaresuppressed, themindwillstillgoonfunctioningbecausetheseedsofhabit-energywillstillremaininit. Whattheythinkisextinctionofmind, isreallythenon-functioningofthemind’sexternalworldtowhichtheyarenolongerattached. Thatis, thegoaloftranquilli-sationistobereachednotbysuppressingallmindactivitybutbygettingridofdiscriminationsandattachments.

Thereareotherswho, afraidofthesufferingincidenttothediscriminationsoflifeanddeath, unwiselyseekNirvana. TheyhavecometoseethatallthingssubjecttodiscriminationhavenorealityandsoimaginethatNirvanamustconsistintheannihilationofthesensesandtheirfieldsofsensation;theydonotappreciatethatbirth-and-deathandNirvanaarenotseparateonefromtheother. TheydonotknowthatNirvanaisUniversalMindinitspurity. Therefore, thesestupidoneswhoclingtothenotionthatNirvanaisaworldbyitselfthatisoutsidewhatisseenofthemind, ignoringalltheteachingsof theTathagatasconcerningtheexternalworld, goonrollingthemselvesalongthewheelofbirth-and-death. Butwhentheyexperiencethe“turning-about”intheirdeepestconsciousnesswhichwillbringwithittheperfectself-realisationofNobleWisdom, thentheywillunderstand.

Thetruefunctioningofthemindisverysubtleanddifficulttobeunderstoodbyyoungdisciples, evenmasterswithalltheirpowersofright-knowledgeandSamadhisoftenfinditbaffling. ItisonlytheTathagatasandtheBod-hisattvaswhoarefirmlyestablishedon theseventhstagewhocan fullyunderstanditsworkings. ThoseearnestdisciplesandmasterswhowishtofullyunderstandalltheaspectsofthedifferentstagesofBodhisattvahoodbytheaidoftheirright-knowledgemustdosobybecomingthoroughlycon-

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vincedthatobjectsofdiscriminationareonlyseentobesobythemindand, thus, bykeepingthemselvesawayfromalldiscriminationsandfalsereasoningswhicharealsooftheminditself, byeverseekingtoseethingstruly(yathabhutam), andbyplantingrootsofgoodnessinBuddha-landsthatknownolimitsmadebydifferentiations.

Todoall this theBodhisattvamustkeephimselfaway fromall turmoil,socialexcitementsandsleepiness; lethimkeepawayfromtreatisesandwritingsofworldlyphilosophers, andfromtheritualandceremoniesofprofessionalpriest-craft. Lethimretire toasecludedplace in the forestandtheredevotehimselftothepracticeofthevariousspiritualdisciplines,because it isonlybydoingso thathewillbecomecapableofattaininginthisworldofmultiplicitiesatrueinsightintotheworkingsofUniversalMindinitsEssence. TheresurroundedbyhisgoodfriendstheBuddhas,earnestdiscipleswillbecomecapableofunderstandingthesignificanceofthemind-systemanditsplaceasamediatingagentbetweentheexternalworldandUniversalMindandhewillbecomecapableofcrossing theoceanofbirth-and-deathwhichrisesfromignorance, desireanddeed.

Havinggainedathoroughunderstandingofthemind-system, thethreeself-natures, thetwofoldegolessness, andestablishedhimselfinthemeasureofself-realisationwhichgoeswith thatattainment, allofwhichmaybegainedbyhisright-knowledge, thewaywillbecleartotheBodhisattva’sfurtheradvancealongthestagesofBodhisattvahood. Thediscipleshouldthenabandontheunderstandingofmindwhichhehasgainedbyright-knowledge, whichincomparisonwithNobleWisdomislikealamedon-key, andenteringontheeighthstageofBodhisattvahood, heshouldthendisciplinehimselfinNobleWisdomaccordingtoitsthreeaspects.

Theseaspectsare: First, imagelessnesswhichcomesforthwhenallthingsbelongingtodiscipleship, master-ship, andphilosophyarethoroughlymas-tered. Second, thepoweraddedbyalltheBuddhasbyreasonoftheirorig-inalvows, includingtheidentificationoftheirlivesandthesharingoftheirmeritwithallsentientlives. Third, theperfectself-realisationthatthusfarhasonlybeenrealisedinameasure.

AstheBodhisattvasucceedsindetachinghimselffromviewingallthings,

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includinghisownimaginedegoness, intheirphenomenality, andrealisesthestatesofSamadhiandSamapattiwherebyhesurveystheworldasavisionandadream, andbeingsustainedbyalltheBuddhas, hewillpassontothefullattainmentoftheTathagatastage, whichisNobleWisdomitself. Thisisthetriplicityofthenoblelifeandbeingfurnishedwiththistriplicitytheperfectself-realisationofNobleWisdomhasbeenattained.

ThenMahamatiaskedtheBlessedOne, saying: BlessedOne, isthepurifi-cationoftheevilout-flowingsofthemindwhichcomesfromclingingtothenotionsofanobjectiveworldandanempiricalsoul, gradualorinstan-taneous?

TheBlessedOnereplied: Thereare threecharacteristicout-flowsof themind, namely, theevilout-flowingsthatrisefromthirst, graspingandat-tachment; theevilout-flowingsthatarisefromtheillusionsofthemindandtheinfatuationsofegoism; andthegoodnon-outflowingsthatarisefromNobleWisdom.

Theevilout-flowingsthattakeplacefromrecognisinganexternalworld,whichintruthisonlyamanifestationofmind, andfrombecomingattachedtoit, aregraduallypurifiedandnotinstantaneously. Goodbehaviourcanonlycomebythepathofrestraintandeffort. Itislikeapottermakingpotsthatisdonegraduallyandwithattentionandeffort. Itislikethemasteryofcomedy, dancing, singing, lute-playing, writing, andanyotherart; itmustbeacquiredgraduallyandlaboriously. Itsrewardwillbeaclearinginsightintotheemptinessandtransiencyofallthings.

Theevilout-flowingsthatarisefromtheillusionsofthemindandthein-fatuationsofegoism, concernsthementallifemoredirectlyandaresuchthingsasfear, anger, hatredandpride; thesearepurifiedbystudyandmed-itationandthat, too, mustbeattainedgraduallyandnotinstantaneously.Itisliketheamrafruitthatripensslowly; itislikegrass, shrubs, herbsandtreesthatgrowupfromtheearthgradually. Eachmustfollowthepathofstudyandmeditationbyhimselfgraduallyandwitheffort, butbecauseoftheoriginalvowsoftheBodhisattvasandalltheTathagataswhohavede-votedtheirmeritsandidentifiedtheirliveswithallanimatelifethatallmaybeemancipated, theyarenotwithoutaidandencouragement; buteven

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withtheaidoftheTathagatas, thepurificationoftheevilout-flowingsofthemindareatbestslowandgradual, requiringbothzealandpatience.Itsrewardisthegradualunderstandingofthetwofoldegolessnessanditspatientacceptance, andthefeetwellsetonthestagesofBodhisattvahood.

Bythegoodnon-outflowingsthatcomewiththeself-realisationofNobleWisdom, apurificationcomesinstantaneouslybythegraceoftheTatha-gatas. Itislikeamirrorreflectingallformsandimagesinstantaneouslyandwithoutdiscrimination; itislikethesunormoonrevealingallformsinstan-taneouslyandilluminatingthemdispassionatelywithitslight. InthesamewaytheTathagatasleadearnestdisciplestoastateofimagelessness; alltheaccumulationsofhabit-energyandkarmathathadbeencollectingsincebeginninglesstimebecauseofattachmenttoerroneousviewswhichhavebeenentertainedregardinganego-soulanditsexternalworld, arecleansedaway, revealinginstantaneouslytherealmofTranscendental IntelligencethatbelongstoBuddhahood.

JustasUniversalMinddefiledbyaccumulationsofhabit-energyandkarmarevealsmultiplicitiesofego-soulsandtheirexternalworldsoffalseimag-ination, soUniversalMindclearedofitsdefilementsthroughthegradualpurificationsoftheevilout-flowingsthatcomebyeffort, studyandmedita-tion, andbythegradualself-realisationofNobleWisdom, atthelonglast,liketheDharmataBuddhashiningforthspontaneouslywiththeraysthatissuefromitspureSelf-nature, shinesforthinstantaneously. Byitthemen-talityofallBodhisattvasismaturedinstantaneously: theyfindthemselvesinthepalatialabodesoftheAkanisthaheavens, themselvesspontaneouslyradiatingthevarioustreasuresofitsspiritualabundance.

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Chapter9

TheFruitofSelf-Realisation

MahamatiaskedtheBlessedOne: Praytellus, BlessedOne, whatisthefruitagethatcomeswiththeself-realisationofNobleWisdom?

TheBlessedOnereplied: First, therewillcomeaclearinginsightintothemeaningandsignificanceofthingsandfollowingthatwillcomeanunfold-inginsightintothesignificanceofspiritualideals(Paramitas) byreasonofwhichtheBodhisattvawillbeabletoentermoredeeplyintotheabodeofimagelessnessandbeabletoexperiencethehigherSamadhisandgradu-allypassthroughthehigherstagesofBodhisattvahood.

Afterexperiencingthe“turningabout” inthedeepestseatofconscious-ness, theywill experience other Samadhis even to the highest, theVa-jravimbopama, whichbelongstotheTathagatasandtheirtransformations.Theywillbeabletoenterintotherealmofconsciousnessthatliesbeyondtheconsciousnessof themind-system, even theconsciousnessofTatha-gatahood. Theywillbecomeendowedwithallthepowers, psychicfac-ulties, self-mastery, lovingcompassion, skilfulmeans, andabilitytoenterintootherBuddha-lands. Beforetheyhadattainedself-realisationofNobleWisdomtheyhadbeeninfluencedbytheself-interestsofegoism, butaftertheyattainself-realisationtheywillfindthemselvesreactingspontaneouslytotheimpulsesofagreatandcompassionateheartendowedwithskilfulandboundlessmeansandsincerelyandwhollydevotedtotheemancipa-tionofallbeings.

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Mahamati said: Blessed one, tell us about the sustaining power of theTathagatasbywhich theBodhisattvasareaided toattain self-realisationofNobleWisdom?

TheBlessedOnereplied: Therearetwokindsofsustainingpower, whichissuefromtheTathagatasandareattheserviceoftheBodhisattvas, sus-tainedbywhichtheBodhisattvasshouldprostratethemselvesbeforethemandshowtheirappreciationbyaskingquestions. Thefirstofthesustain-ingpowersistheBodhisattvasownadorationandfaithintheBuddhasbyreasonofwhichtheBuddhasareabletomanifestthemselvesandrendertheiraidandtoordainthemwiththeirownhands. ThesecondkindofsustainingpoweristhepowerradiatingfromtheTathagatasthatenablestheBodhisattvastoattainandtopassthroughthevariousSamadhisandSamapattiswithoutbecomingintoxicatedbytheirbliss.

BeingsustainedbythepoweroftheBuddhas, theBodhisattvaevenatthefirststagewillbeable toattain theSamadhiknownas theLightofMa-hayana. InthatSamadhiBodhisattvaswillbecomeconsciousofthepres-enceof theTathagatascoming fromall theirdifferentabodes in the tenquarters to impart to theBodhisattvas their sustainingpower in variousways. AstheBodhisattvaVajragarbhawassustainedinhisSamadhisandasmanyotherBodhisattvasoflikedegreeandvirtuehavebeensustained,soallearnestdisciplesandmastersandBodhisattvasmayexperiencethissustainingpoweroftheBuddhasintheirSamadhisandSamapattis. Thedisciple’sfaithandtheTathagatasmeritaretwoaspectsofthesamesus-tainingpowerandbyitalonearetheBodhisattvasenabledtobecomeonewiththecompanyoftheBuddhas.

WhateverSamadhis, psychic facultiesand teachingsare realisedby theBodhisattvas, theyaremadepossibleonlybythesustainingpoweroftheBuddhas; ifitwereotherwise, theignorantandsimple-mindedmightat-tainthesamefruitage. WherevertheTathagatasenterwiththeirsustainingpowertherewillbemusic, notonlymusicmadebyhumanlipsandplayedbyhumanhandsonvariousinstruments, buttherewillbemusicamongthegrassandshrubsandtrees, andinthemountainsandtownsandpalacesandhovels; muchmorewilltherebemusicintheheartofthoseendowedwithsentiency. Thedeaf, dumbandblindwillbecuredoftheirdeficien-

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ciesandwillrejoiceintheiremancipation. SuchistheextraordinaryvirtueofthesustainingpowerimpartedbytheTathagatas.

Bythebestowalofthissustainingpower, theBodhisattvasareenabledtoavoidtheevilsofpassion, hatredandenslavingkarma, theyareenabledtotranscendthedhyanaofthebeginnersandtoadvancebeyondtheex-perienceandtruthalreadyattained, theyareenabledtodemonstratetheParamitas; andfinally, toattainthestageofTathagatahood. Mahamati, ifwerenotforthissustainingpower, theywouldrelapseintothewaysandthoughtsof thephilosophers, easy-goingdisciples and theevil-minded,andwould thus fall short of thehighest attainment. For these reasons,earnestdisciplesandsincereBodhisattvasaresustainedbythepowerofalltheTathagatas.

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ThensaidMahamati: IthasbeensaidbytheBlessedOnethatbyfulfillingthesixParamitasBuddhahoodisrealised. PraytelluswhattheParamitasare, andhowtheyaretobefulfilled?

TheBlessedOnereplied: TheParamitasareidealsofspiritualperfectionthataretobetheguideoftheBodhisattvasonthepathtoself-realisation.TherearesixofthembuttheyaretobeconsideredinthreedifferentwaysaccordingtotheprogressoftheBodhisattvaonthestages. Atfirsttheyaretobeconsideredasidealsfortheworldlylife; nextasidealsforthementallife; and, lastlyasidealsofthespiritualandunitivelife.

Intheworldlylifewhereoneisstillholdingtenaciouslytothenotionsofanego-soulandwhatconcernsitandholdingfasttothediscriminationsofdualism, ifonlyforworldlybenefits, oneshouldcherishidealsofcharity,goodbehaviour, patience, zeal, thoughtfulnessandwisdom. Evenintheworldlylifethepracticeofthesevirtueswillbringrewardsofhappinessandsuccess.

Muchmoreinthemind-worldofearnestdisciplesandmasterswilltheirpracticebringjoysofemancipation, enlightenmentandpeaceofmind, be-causetheParamitasaregroundedonright-knowledgeandleadtothoughtsofNirvana, eveniftheNirvanaoftheirthoughtsisforthemselves. Inthemind-worldtheParamitasbecomemoreidealandmoresympathetic; char-itycannolongerbeexpressedinthegivingofimpersonalgiftsbutwillcallforthemorecostlygiftsofsympathyandunderstanding. GoodbehaviourwillcallforsomethingmorethanoutwardconformitytothefivepreceptsbecauseinthelightoftheParamitastheymustpracticehumility, simplicity,restraintandself-giving. Patiencewillcallforsomethingmorethanforbear-ancewithexternalcircumstancesandthetemperamentsofotherpeople;itwillnowcallforpatiencewithone’sself. Zealwillcallforsomethingmorethanindustryandoutwardshowofearnestness; itwillcallformoreself-controlinthetaskoffollowingtheNoblePathandinmanifestingtheDharma inonesown life. Thoughtfulnesswillgiveway tomindfulnesswhereindiscriminatedmeaningsandlogicaldeductionsandrationalisa-tionswillgivewaytointuitionsofsignificanceandspirit. TheParamitaofWisdom(Prajna) willnolongerbeconcernedwithpragmaticwisdomanderudition, butwillrevealitselfinitstrueperfectnessofAll-inclusiveTruth

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whichisLove.

ThethirdaspectoftheParamitasasseenintheidealperfectionoftheTatha-gatascanonlybefullyunderstoodbytheBodhisattva-Mahasattvaswhoaredevotedtothehighestspiritualdisciplineandhavefullyunderstoodthatthereisnothingtobeseenintheworldbutthatwhichissuesfromtheminditself; inwhosemindsthediscriminationofdualitieshasceasedtofunc-tion, andseizingandclinginghasbecomenon-existent. Thusfreefromallattachmentstoindividualobjectsandideas, theirmindsarefreetocon-siderwaysofbenefitingandgivinghappinesstoothers, eventoallsentientbeings.

TotheBodhisattva-Mahasattvastheidealofcharity isshownintheself-yieldingoftheTathagatashopeofNirvanathatallmayenjoyittogether.Whilehaving relationswithanobjectiveworld there isno rising in themindsoftheTathagatasofdiscriminationsbetweentheinterestsofselfandtheinterestsofothers, betweengoodandevil, thereisjustthespontane-ityandeffortlessactualityofperfectbehaviour. Topracticepatiencewithfullknowledgeofthisandthat, ofgraspandgrasping, butwithnothoughtofdiscriminationnorofattachment, thatistheTathagatasParamitaofPa-tience. Toexertoneselfwithenergyfromthefirstpartofthenighttoitsendinconformitywiththedisciplinarymeasureswithnorisingofdiscrim-inationastocomfortordiscomfort, thatistheTathagatasParamitaofZeal.Not todiscriminatebetweenselfandothers in thoughtsofNirvana, buttokeep themindfixedonNirvana, that is theParamitaofMindfulness.AstothePrajna-Paramita, whichisNobleWisdom, whocanpredicateit?WheninSamadhithemindceasestodiscriminateandthereisonlyper-fectandlove-filledimagelessness, thenaninscrutable“turningabout”willtakeplace in the inmostconsciousnessandonewillhaveattainedself-realisationofNobleWisdom, thatisthehighestPrajna-Paramita.

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ThenMahamatisaidtotheBlessedOne: Youhavespokenofanastral-body,a“mind-vision-body”(manomayakaya) whichtheBodhisattvasareabletoassume, asbeingoneofthefruitsofself-realisationofNobleWisdom: praytellus, BlessedOne, whatismeantbysuchatranscendentalbody?

TheBlessedOne replied: There are three kinds of such transcendentalbodies: First, thereistheoneinwhichtheBodhisattvaattainsenjoymentoftheSamadhisandSamapattis. Second, thereistheonewhichisassumedby theTathagatas according to the class of beings tobe sustained, andwhichachieves andperfects spontaneouslywithnoattachment andnoeffort. Third, thereistheoneinwhichtheTathagatasreceivetheirintuitionofDharmakaya.

ThetranscendentalpersonalitythatentersintotheenjoymentoftheSamad-hiscomeswiththethird, fourthandfifthstagesasthementationsofthemind-systembecomequietedandwavesof consciousness arenomorestirredonthefaceofUniversalMind. Inthisstate, theconscious-mindisstillaware, inameasure, oftheblissbeingexperiencedbythiscessationofthemind’sactivities.

ThesecondkindoftranscendentalpersonalityisthekindassumedbyBod-hisattvasandTathagatasasbodiesoftransformationbywhichtheydemon-stratetheiroriginalvowsintheworkofachievingandperfecting; itcomeswith theeighth stageofBodhisattvahood. When theBodhisattvahasathorough-going penetration into themaya-like nature of things and un-derstands thedharmaof imagelessness, hewill experience the“turningabout”inhisdeepestconsciousnessandwillbecomeabletoexperiencethehigherSamadhiseventothehighest. ByenteringintotheseexaltedSamadhisheattainsapersonalitythattranscendstheconscious-mind, byreasonofwhichheobtainssupernaturalpowersofself-masteryandactivi-tiesbecauseofwhichheisabletomoveashewishes, asquicklyasadreamchanges, asquicklyasanimagechangesinamirror. Thistranscendentalbodyisnotaproductoftheelementsandyetthereissomethinginitthatisanalogoustowhatissoproduced; itisfurnishedwithallthedifferencesappertainingtotheworldofformbutwithouttheirlimitations; possessedofthis“mind-vision-body”heisabletobepresentinalltheassemblagesinalltheBuddha-lands.

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Justashisthoughtsmoveinstantlyandwithouthindranceoverwallsandriversandtreesandmountains, andjustasinmemoryherecallsandvisitsthescenesofhispastexperiences, so, whilehismindkeepsfunctioninginthebody, histhoughtsmaybeahundredthousandyojanasaway. InthesamefashionthetranscendentalpersonalitythatexperiencestheSamadhiVajravimbopamawillbeendowedwithsupernaturalpowersandpsychicfacultiesandself-masterybyreasonofwhichhewillbeabletofollowthenoblepathsthatleadtotheassemblagesoftheBuddhas, movingaboutasfreelyashemaywish. Buthiswisheswillnolongerbeself-centrednortaintedbydiscriminationandattachment, forthistranscendentalpersonal-ityisnothisoldbody, butisthetranscendentalembodimentofhisoriginalvowsofself-yieldinginordertobringallbeingstomaturity.

ThethirdkindoftranscendentalpersonalityissoineffablethatitisabletoattainintuitionsoftheDharmakaya, thatis, itattainsintuitionsoftheboundlessandinscrutablecognitionofUniversalMind. AsBodhisattva-Mahasattvasattainthehighestofthestagesandbecomeconversantwithall thetreasurestoberealisedinNobleWisdom, theyattainthisincon-ceivabletransformation-bodywhichisthetruenatureofalltheTathagataspast, presentandfuture, andwillparticipateintheblissfulpeacewhichpervadestheDharmaofalltheBuddhas.

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Chapter10

Discipleship: LineageoftheArhats

ThenMahamatiaskedtheBlessedOne: Praytellushowmanykindsofdisciplesthereare?

TheBlessedOnereplied: Thereareasmanykindsofdisciplesas thereareindividuals, butforconveniencetheymaybedividedintotwogroups:disciplesof the lineageofArhats, anddisciplesknownasBodhisattvas.DisciplesofthelineageofArhatsmaybeconsideredundertwoaspects:First, accordingtothenumberoftimestheywillreturntothislifeofbirth-and-death; andsecond, accordingtotheirspiritualprogress. Underthefirstaspect, theymaybesubdividedintothreegroups: The“Stream-entered”,the“Once-returning”, andthe“Never-returning”.

TheStream-enteredarethosedisciples, whohavingfreedthemselvesfromtheattachmentstothelowerdiscriminationsandwhohavecleansedthem-selvesfromthetwofoldhindrancesandwhoclearlyunderstandthemean-ingofthetwofoldegolessness, yetwhostillclingtothenotionofindividu-alityandgeneralityandtotheirownegoness. TheywilladvancealongthestagestothesixthonlytosuccumbtotheentrancingblissoftheSamadhis.Theywillberebornseventimes, orfivetimes, orthreetimes, beforetheywillbeabletopassthesixthstage. TheOnce-returningaretheArhats, andtheNever-returningare theBodhisattvaswhohave reached the seventhstage.

The reasons for these graduations is becauseof their attachment to thethreedegreesoffalse-imagination: namely, faithinmoralpractices, doubt,andtheviewoftheirindividualpersonality. Whenthesethreehindrancesareovercome, theywillbeabletoattainthehigherstages. Astomoralpractices: theignorant, simple-mindeddisciplesobeytherulesofmoral-ity, pietyandpenance, because theydesire thereby togainworldlyad-vancementandhappiness, withtheaddedhopeofbeingreborninmorefavourableconditions. TheStream-enteredonesdonotclingtomoralprac-ticesforanyhopeofrewardfortheirmindsarefixedontheexaltedstateofself-realisation, thereasontheydevotethemselvestothedetailsofmorality

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isthattheywishtomastersuchtruthsasareinconformitywiththeunde-filedout-flowings. As regard to thehindranceofdoubt in theBuddhasteaching, thatwillcontinuesolongasanyofthenotionsofdiscriminationarecherishedandwilldisappearwhentheydisappear. Attachmenttotheviewofindividualpersonalitywillbegottenridofasthedisciplegainsamorethoroughunderstandingofthenotionsofbeingandnon-being, self-natureandegolessness, therebygettingridoftheattachmentstohisownselfnessthatgoeswiththosediscriminations. BybreakingupandclearingawaythesethreehindrancestheStream-enteredonewillbeabletodiscardallgreed, angerandfolly.

As for theOnce-returningArhats; therewasonce in them thediscrimi-nationofform, signs, andappearances, butastheygraduallylearnedbyright-knowledgenottoviewindividualobjectsundertheaspectofqual-ityandqualifying, andastheybecameacquaintedwithwhatmarkstheattainmentofthepracticeofdhyana, theyhavereachedthestageofen-lightenmentwhere inonemore rebirth theywillbeable toputanendtotheclingingtotheirownself-interests. Freefromthisburdenoferroranditsattachments, thepassionswillnomoreassertthemselvesandthehindranceswillbeclearedawayforever.

Underthesecondaspectdisciplesmaybegroupedaccordingtothespiri-tualprogresstheyhaveattained, intofourclasses, namely, disciples(sravaka),masters(pratyekabuddha), ArhatsandBodhisattvas.

Thefirstclassofdisciplesmeanwellbuttheyfinditdifficulttounderstandunfamiliarideas. Theirmindsarejoyfulwhenstudyingaboutandpractis-ingthethingsbelongingtoappearancesthatcanbediscriminated, buttheybecomeconfusedbythenotionofanuninterruptedchainifcausation, andtheybecomefearfulwhentheyconsidertheaggregatesthatmakeupper-sonalityanditsobjectworldasbeingmaya-like, emptyandegoless. Theywereabletoadvancetothefifthorsixthstagewheretheyareabletodoawaywiththerisingofpassions, butnotwiththenotionsthatgiverisetopassionand, therefore, theyareunabletogetridoftheclingingtoanego-soulanditsaccompanyingattachments, habitsandhabit-energy. Inthissameclassthedisciplesaretheearnestdisciplesofotherfaiths, whocling-ingtothenotionsofsuchthingsasthesoulasanexternalentity, Supreme

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Atman, PersonalGod, seekthatwhichisinharmonywiththem. Thereareothers, morematerialisticintheirideas, whothinkthatallthingsexistindependanceuponcausationand, therefore, thatNirvanamustbeinlikedependance. Butnoneofthese, earnestthoughtheybe, havegainedaninsightintothetruthofthetwofoldegolessnessandare, therefore, oflim-itedspiritualinsightsasregardsdeliveranceandnon-deliverance; forthemthereisnoemancipation. Theyhavegreatself-confidencebut theycannevergainatrueknowledgeofNirvanauntiltheyhavelearnedtodisci-plinethemselvesinthepatientacceptanceofthetwofoldegolessness.

Thesecondclassofmastersarethosewhohavegainedahighdegreeofin-tellectualunderstandingofthetruthsconcerningtheaggregatesthatmakeuppersonalityanditsexternalworldbutwhoarefilledwithfearwhentheyfacethesignificanceandconsequencesofthesetruths, andthedemandswhichtheirlearningmakesuponthem, thatis, nottobecomeattachedtotheexternalworldanditsmanifoldformsmakingforcomfortandpower,andtokeepawayfromtheentanglementsofitssocialrelations. Theyareattractedbythepossibilitiesthatareattainablebysodoing, namely, thepossessionofmiraculouspowerssuchasdividingthepersonalityandap-pearingindifferentplacesatthesametime, ormanifestingbodiesoftrans-formation. Togainthesepowerstheyevenresorttothesolitarylife, butthisclassofmasternevergetsbeyondtheseductionsoftheirlearningandegoism, andtheirdiscoursesarealwaysinconformitywiththatcharacter-isticandlimitation. Amongthemaremanyearnestdiscipleswhoshowadegreeofspiritualinsightthatischaracterisedbysincerityandundismayedwillingnesstomeetallthedemandsthatthestagesplaceuponthem. Whentheyseethatallthatmakesuptheobjectiveworldisonlyamanifestationofmind, thatiswithoutself-nature, unbornandegoless, theyacceptitwith-outfear, andwhentheyseetheirownego-soulisisalsoempty, unbornandegoless, theyareuntroubledandundismayed, withearnestpurposetheyseektoadjusttheirlivestothefulldemandsofthesetruths, buttheycannotforgetthenotionsthatliebehindthesefacts, especiallythenotionoftheirownconsciousego-selfanditsrelationtoNirvana. TheyaretheStream-enteredclass.

TheclassknownasArhatsare thoseearnestmasterswhobelong to the

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returningclass. Bytheirspiritualinsighttheyhavereachedthesixthandseventhstages. TheyhavethoroughlyunderstoodthetruthofthetwofoldegolessnessandtheimagelessnessofReality; withthemthereisnomorediscrimination, norpassions, norprideof egoism; theyhavegainedanexaltedinsightandseenintotheimmensityoftheBuddha-lands. Byat-taininganinnerperceptionofthetruenatureofUniversalMindtheyaresteadilypurifyingtheirhabit-energy. TheArhatshaveattainedemancipa-tion, enlightenment, theDhyanas, theSamadhis, andhiswholeattentionisgiventotheattainmentofNirvana, buttheideaofNirvanacausesmentalperturbationsbecausehehasthewrongideaofNirvana. ThenotionsofNirvanainhismindaredivided: hediscriminatesNirvanafromself, andselffromothers. Hehasattainedsomeofthefruitsofself-realisationbuthestillthinksanddiscoursesontheDhyanas, subjectsformeditation, theSamadhis, thefruits. Hepride-fullysays: “Therearefetters, butI amdis-engagedfromthem.” Hisisadoublefault: hebothdenouncesthevicesoftheego, andstillclingstoitsfetters. Solongashecontinuestodiscriminatenotionsofdhyana, dhyanapractice, subjectsfordhyana, right-knowledgeandtruth, thereisabewilderedstateofmind, hehasnotattainedperfectemancipation. Emancipationcomeswiththeacceptanceofimagelessness.

HeismasteroftheDhyanasandentersintotheSamadhis, buttoreachthehigherstagesonemustpassbeyondtheDhyanas, theimmeasurables, theworldofno-form, andtheblissoftheSamadhisintotheSamapattisleadingtothecessationofthoughtitself. Thedhyana-practiser, dhyana, thesub-jectofdhyana, thecessationofthought, once-returning, never-returning,all these aredividedandbewildering statesofmind. Notuntil all dis-criminationisabandonedisthereperfectemancipation. ThustheArhats,masterofthedhyanas, participatingintheSamadhis, butunsupportedbytheBuddhasyieldstotheentrancingblissoftheSamadhis, andpassestohisNirvana.

DisciplesandmastersandArhatsmayascendthestagesuptothesixth.Theyperceivethatthetripleworldisnomorethanminditself; theyper-ceivethatthereisnobecomingattachedtothemultiplicitiesofexternalobjectsexcept through thediscriminationsandactivitiesof themind it-self; theyperceivethatthereisnoego-soul; and, therefore, theyattaina

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measureoftranquillisation. Buttheirtranquillisationisnotperfecteveryminuteof their lives, forwith themthere issomethingeffectproducing,somegraspedandgrasping, somelingeringtraceofdualismandegoism.Thoughdisengagedfromthehabit-energyofpassionand, becoming in-toxicatedwiththewineoftheSamadhis, theywillhavetheirabodeintherealmoftheout-flowings. Perfecttranquillisationispossibleonlywiththeseventhstage. Solongastheirmindsareinconfusion, theycannotattaintoaclearconvictionastothecessationofallmultiplicityandtheactualityoftheperfectonenessofallthings. Intheirmindstheself-natureofthingsisstilldiscriminatedasgoodandbad, therefore, theirmindsareinconfusionandtheycannotpassbeyondthesixthstage. Butatthesixthstagealldis-criminationceasesastheybecomeengrossedintheblissoftheSamadhiswhereintheycherishthethoughtofNirvanaand, asNirvanaispossibleatthesixthstage, theypassintotheirNirvana, butitisnottheNirvanaoftheBuddhas.

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Chapter11

BodhisattvahoodanditsStages

ThenMahamatisaidtotheBlessedOne: WillyoutellusnowaboutthediscipleswhoareBodhisattvas?

TheBlessedOnereplied: TheBodhisattvasarethoseearnestdiscipleswhoareenlightenedbyreasonoftheireffortstoattainself-realisationofNobleWisdomandwhohavetakenuponthemselvesthetaskofenlighteningoth-ers. Theyhavegainedaclearunderstandingofthetruththatallthingsareempty, unbornandofamaya-likenature. Theyhaveceasedfromviewingthingsdiscriminativelyandfromconsideringthemintheirrelations. Theythoroughlyunderstandthetruthoftwofoldegolessnessandhaveadjustedthemselvestoitwithpatientacceptance. Theyhaveattainedadefinitere-alisationofimagelessness, andtheyareabidingintheperfect-knowledgethattheyhavegainedbyself-realisationofNobleWisdom.

Wellstampedbythesealof“Suchness”theyentereduponthefirstoftheBodhisattvastages. Thefirst stage iscalled thestageof Joy (Pranudita).Entering thisstage is likepassingoutof theglareof theshadows intoarealmof“no-shadows”; itislikepassingoutofthenoiseandtumultofthecrowdedcityintothequietnessofsolitude. TheBodhisattvafeelswithinhimselftheawakeningofagreatheartofcompassionandheuttershistenoriginalvows: TohonourandserveallBuddhas; tospreadtheknowledgeandpracticeoftheDharma; towelcomeallcomingBuddhas; topracticethesixParamitas; topersuadeallbeingstoembracetheDharma; toattainaperfectunderstandingoftheuniverse; toattainaperfectunderstandingofthemutualityofallbeings; toattainperfectself-realisationoftheonenessofall theBuddhasandTathagatasinself-nature, purposeandresources;tobecomeacquaintedwithallskilfulmeansforthecarryingoutofthesevowsfortheemancipationofallbeings; torealisesupremeenlightenmentthroughtheperfectself-realisationofNobleWisdom, ascendingthestagesandenteringTathagatahood.

InthespiritofthesevowstheBodhisattvagraduallyascendstostagestothesixth. Allearnestdisciples, mastersandArhatshaveascendedthusfar,

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butbeingenchantedbytheblissoftheSamadhisandnotbeingsupportedbythepoweroftheBuddhas, theypasstotheirNirvana. ThesamefatewouldbefalltheBodhisattvasexceptforthesustainingpoweroftheBud-dhas, bywhichtheyareenabledtorefusetoenterNirvanauntilallbeingscanenterNirvanawiththem. TheTathagataspointouttothemthevirtuesofBuddhahoodwhicharebeyondtheconceptionoftheintellectual-mind,andtheyencourageandstrengthentheBodhisattvasnottogiveintotheenchantmentof theblissof theSamadhis, but topressontofurtherad-vancementalong thestages. If theBodhisattvashadenteredNirvanaatthisstage, andtheywouldhavedonesowithoutthesustainingpoweroftheBuddhas, therewouldhavebeen thecessationofall thingsand thefamilyoftheTathagataswouldhavebecomeextinct.

StrengthenedbythenewstrengththatcomestothemfromtheBuddhasandwithmoreperfectinsightthanistheirsbyreasonoftheiradvanceinself-realisationofNobleWisdom, theyre-examinethenatureofthemind-system, theegolessnessofpersonality, andthepartthatgraspingandat-tachmentandhabit-energyplay in theunfoldingdramaof life; they re-examinetheillusionsofthefour-foldlogicalanalysis, andthevariousele-mentsthatenterintoenlightenmentandself-realisation, and, inthethrilloftheirnewpowersofself-mastery, theBodhisattvasenterupontheseventhstageofFar-going(Durangama).

SupportedbythesustainingpoweroftheBuddhas, theBodhisattvasatthisstageenterintotheblissoftheSamadhiofperfecttranquillisation. Ow-ing to theiroriginalvows theyare transportedbyemotionsof loveandcompassionastheybecomeawareoftheparttheyaretoperforminthecarryingoutoftheirvowsforemancipationofallbeings. ThustheydonotenterintoNirvana, but, intruth, theytooarealreadyinNirvanabecauseintheiremotionsofloveandcompassionthereisnorisingofdiscrimina-tion; henceforth, withthem, discriminationnomoretakesplace. BecauseofTranscendentalIntelligenceonlyoneconceptionispresent, thepromo-tionof therealisationofNobleWisdom. ThisiscalledtheBodhisattvasNirvana, thelosingoneselfintheblissofperfectself-yielding. Thisistheseventhstage, thestageofFar-going.

Theeighthstage, isthestageofNo-recession(Acala). Uptothisstage, be-

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causeofthedefilementsuponthefaceofUniversalMindcausedbytheac-cumulationofhabit-energysincebeginninglesstime, themind-systemandall thatpertainstoithasbeenevolvedandsustained. Themind-systemfunctionedby thediscriminationsofanexternalandobjectiveworld towhichitbecameattachedandbywhichitwasperpetuated. ButwiththeBodhisattvasattainmentoftheeighthstagetherecomesa“turningabout”withinhisdeepestseatofconsciousnessfromself-centredegoismtouni-versalcompassionforallbeings, bywhichheattainsperfectself-realisationofNobleWisdom. Thereisaninstantofcessationofthedelusiveactivitiesof thewholemind-system; thedancingof thewavesofhabit-energyonthefaceofUniversalMindareforeverstilled, revealingitsowninherentquietnessandsolitude, theinconceivableOnenessoftheWombofTatha-gatahood.

Henceforththereisnomorelookingoutuponanexternalworldbysensesandsense-minds, noradiscriminationofparticularisedconceptsandideasandpropositionsbyanintellectual-mind, nomoregrasping, norattach-ment, norprideofegoism, norhabit-energy. HenceforththereisonlytheexperienceofNobleWisdomwhichhasbeenattainedbyenteringintoitsperfectOneness.

Thus establishing himself at the eighth stage ofNo-recession, the Bod-hisattvaenters into theblissof the tenSamadhis, butavoiding thepathofthedisciplesandmasterswhoyieldedthemselvesuptotheirentrancingblissandwhopassedto theirNirvanas, andsupportedbyhisvowsandtheTranscendentalIntelligencewhichisnowhisandbeingsustainedbythepowerof theBuddhas, heentersuponthehigherpaths that lead toTathagatahood. Hepasses through theblissof theSamadhis toassumethetransformationbodyofaTathagatathatthroughhimallbeingsmaybeemancipated. Mahamati, iftherehadbeennoTathagata-wombandnoDi-vineMindthentherewouldhavebeennorisinganddisappearanceoftheaggregatesthatmakeuppersonalityanditsexternalworld, norisinganddisappearanceofignorantpeoplenorholypeople, notaskforBodhisattvas;therefore, whilewalkinginthepathofself-realisationandenteringintotheenjoymentsoftheSamadhis, youmustneverabandonworkinghardfortheemancipationofallbeingsandyourself-yieldinglovewillneverbeinvain.

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TophilosopherstheconceptionofTathagata-wombseemsdevoidofpurityandsoiledbytheseexternalmanifestations, butitisnotsounderstoodbytheTathagatas, tothemitisnotapropositionofphilosophybutanintuitiveexperienceasrealasthoughitwasanamalakafruitheldinthepalmofthehand.

Withthecessationofthemind-systemandallitsevolvingdiscriminations,thereiscessationofallstrainandeffort. Itislikeamaninadreamwhoimaginesheiscrossingariverandwhoexertshimselftotheutmosttodoso, whoissuddenlyawakened. Beingawake, hethinks: “Isthisrealoristhisunreal?” Beingnowenlightenedheknowsthatitisneitherrealnorunreal. ThusevenwhentheBodhisattvaarrivesattheeighthstage, heisabletoseeallthingstruthfullyand, morethanthat, heisabletothoroughlyunderstandthesignificanceofallthedream-likethingsofhislife, astohowtheycametopassandastohowtheypassaway.

Eversincebeginninglesstimethemind-systemhasperceivedmultiplicitiesofformsandconditionsandideaswhichthethinking-mindhasdiscrimi-natedandtheempirical-mindhasexperiencedandgraspedandclungto.Fromthishasarisenhabit-energythatbyitsaccumulationhasconditionedtheillusionsofexistenceandnon-existence, individualityandgenerality,andhasthusperpetuatedthedream-stateoffalse-imagination. Butnow,totheBodhisattvasoftheeighthstage, lifeispastandisrememberedasittrulywas-apassingdream.

AslongastheBodhisattvahasnotpassedtheseventhstage, eventhoughhehasattainedanintuitiveunderstandingofthetruemeaningoflifeanditsmaya-likenature, andastohowthemindcarriedonitsdiscriminationsandattachmentsyet, nevertheless, thecherishingofthenotionsofthesethingshadcontinuedand, althoughhenolongerexperiencedwithinhimselfanyardentdesireforthingsnoranyimpulsetograspthemyet, nevertheless, thenotionsconcerningthempersistedandperfumedhiseffortstopracticetheteachingsoftheBuddhasandtolabourfortheemancipationofallbeings.Now, intheeighthstage, eventhenotionshavepassedaway, andalleffortandstrivingisseentobeunnecessary. TheBodhisattvasNirvanaisperfecttranquillisation, butitisnotextinctionorinertness; whilethereisanentireabsenceofdiscriminationandpurpose, thereisfreedomandspontaneity

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ofpotentialitythathascomewiththeattainmentandpatientacceptanceof thetruthsofegolessnessandimagelessness. Hereisperfectsolitude,undisturbedbyanygradationorcontinuoussuccession, butradiantwiththepotencyandfreedomofitsself-naturewhichistheself-natureofNobleWisdom, blissfullypeacefulwiththeserenityofPerfectLove.

Enteringupon theeighth stage, with the “turningabout”at thedeepestseatofconsciousness, theBodhisattvawillbecomeconsciousthathehasreceivedthesecondkindof transcendental-body(Manomayakaya). Thetransitionfrommortal-bodytotranscendental-bodyhasnothingtodowithmortal death, for theoldbody continues to function and theoldmindserves theneedsof theoldbody, butnow it is free from thecontrolofmortal-mind. Therehasbeenaninconceivabletransformation-death(accinitya-parinama-cyuti) bywhichthefalse-imaginationofhisparticularisedindi-vidualpersonalityhasbeentranscendedbyarealisationofhisonenesswiththeuniversalisedmindofTathagatahood, fromwhichrealisationtherewillbenorecession. With that realisationhefindshimselfamplyendowedwith all theTathagata’s powers, psychic faculties and self-mastery, and,justas thegoodearth is thesupportofallbeings in theworldofdesire(karmadathu), sotheTathagatasbecomethesupportofallbeingsintheTranscendentalWorldofNo-form.

ThefirstsevenoftheBodhisattvastageswereintherealmofmindandtheeighth, whiletranscendingmind, wasstillintouchwithit; buttheninthstageofTranscendentalIntelligence(Sadhumati), byreasonofhisperfectintelligenceandinsightintotheimagelessnessofDivineMindwhichhehadattainedby self-realisationofNobleWisdom, he is in the realmofTathagatahood. GraduallytheBodhisattvawillrealisehisTathagata-natureand thepossessionof all its powers andpsychic faculties, self-mastery,lovingcompassion, andskilfulmeans, andbymeansofthemwillenterintoalltheBuddha-lands. Makinguseofthesenewpowers, theBodhisattvawillassumevarioustransformation-bodiesandpersonalitiesforthesakeofbenefitingothers.

Justasintheformermentallife, imaginationhadrisenfromrelative-knowledge,sonowskilfulmeansrisespontaneouslyfromTranscendentalIntelligence.Itislikethemagicalgemthatreflectsinstantaneouslyappropriateresponses

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tooneswishes. TheBodhisattvapassesovertoalltheassemblagesoftheBuddhasandlistenstothemastheydiscourseonthedream-likenatureofallthingsandconcerningthetruthsthattranscendallnotionsofbeingandnon-being, thathavenorelationtobirthanddeath, nortoeternalitynorextinction. ThusfacingtheTathagatasastheydiscourseonNobleWisdomthatisfarbeyondthementalcapacityofdisciplesandmasters, hewillat-tainahundredthousandSamadhis, indeedahundredthousandnyutasofkotisofSamadhis, andinthespiritoftheseSamadhishewillinstantlypassfromoneBuddha-landtoanother, payinghomagetoalltheBuddhas, be-ingbornintoallthecelestialmansions, manifestingBuddha-bodies, andhimselfdiscoursingontheTripleTreasuretolesserBodhisattvasthattheytoomaypartakeofthefruitsofself-realisationofNobleWisdom.

Thus passing beyond the last stage of Bodhisattvahood, he becomes aTathagatahimselfendowedwithallthefreedomoftheDharmakaya. ThetenthstagebelongstotheTathagatas. HeretheBodhisattvawillfindhim-self seatedupona lotus-like throne ina splendid jewel-adornedpalacesurroundedbyBodhisattvasofequalrank. BuddhasfromallBuddha-landswillgatherabouthimandwiththeirpureandfragranthandsrestingonhisforeheadwillgivehimordinationandrecognitionasoneofthemselves.TheywillassignhimaBuddha-landthathemaypossesandperfectashisown.

ThetenthstageiscalledtheGreatTruthCloud(Dharmamegha), inconceiv-able, inscrutable. Only theTathagatascanrealiseperfect imagelessnessandOnenessinSolitude. ItisMahesvara, theRadiantLand, thePureLand,theLandofFar-distances; surroundingandsurpassingthelesserworldsofformanddesire(karmadathu), inwhichtheBodhisattvawillfindhimselfat-one-ment. ItsraysofNobleWisdomwhichistheself-natureoftheTatha-gatas, many-coloured, entrancing, auspicious, aretransformingthetripleworldasotherworldshavebeentransformedinthepast, andstillotherworldswillbe transformed in the future. But in theperfectOnenessofNobleWisdomthereisnogradationnorsuccessionnoreffort. Thetenthstageisthefirst, thefirstistheeighth, theeighthisthefifth, thefifththeseventh: what gradation can therebewhereperfect Imagelessness andOnenessprevail? AndwhatistherealityofNobleWisdom? Itistheineffa-

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blepotencyoftheDharmakaya; ithasnoboundsnorlimits; itsurpassesalltheBuddha-lands, andpervadestheAkanisthaandtheheavenlymansionsoftheTushita.

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Chapter12

TathagatahoodWhichIsNobleWisdom

ThenMahamatisaidtotheBlessedOne: IthasbeentaughtinthecanonicalbooksthattheBuddhasaresubjecttoneitherbirthnordestruction, andyouhavesaidthat“theUnborn”isoneofthenamesoftheTathagatas; doesthatmeanthattheTathagataisanon-entity?

TheBlessedOnereplied: TheTathagataisnotanon-entitynorishetobeconceivedasotherthingsthatareneitherbornnordisappearing, norishesubjecttocausation, norishewithoutsignificance; yetI refertohimas“TheUn-Born”. ThereisyetanothernamefortheTathagata. “TheMind-appearingOne”(Manomayakaya) whichhisessence-bodyassumesatwillinthetransformationsincidenttohisworkofemancipation. ThisisbeyondtheunderstandingofcommondisciplesandmastersandevenbeyondthefullcomprehensionofthoseBodhisattvaswhoremainintheseventhstage.Yes, Mahamati, “TheUn-Born”issynonymouswithTathagata.

ThenMahamatisaid: IftheTathagatasareunborn, theredoesnotseemtobeanythingtotakeholdof-noentity-oristheresomethingthatbearsanothernamethanentity? Andwhatcanthat‘something’be?

TheBlessedOnereplied: Objectsarefrequentlyknownbydifferentnamesaccordingtodifferentaspectsthattheypresent, thegodIndraissometimesknownasShakra, andsometimesasPurandara. Thesedifferentnamesaresometimesused interchangeablyandsometimes theyarediscriminated,butdifferentobjectsarenottobeimaginedbecauseofthedifferentnames,noraretheywithoutindividuation. ThesamecanbesaidofmyselfasIappearinthisworldofpatiencebeforeignorantpeopleandwhereI amknown by uncounted trillions of names. They addressme by differentnamesnotrealisingthattheyareallnamesoftheoneTathagata.

SomerecognisemeasSun, asMoon; someasareincarnationoftheancientsages; someasoneof“tenpowers”; someasRama, someasIndra, andsomeasVaruna. StillthereareotherswhospeakofmeasTheUn-Born,asEmptiness, as’Suchness’, asTruth, asReality, asUltimatePrinciple; stillthereareotherswhoseemeasDharmakaya, asNirvana, astheEternal;

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somespeakofmeassameness, asnon-duality, asun-dying, asformless;somethinkofmeasthedoctrineofBuddha-causation, orofEmancipation,orof theNoblePath; andsomethinkofmeasDivineMindandNobleWisdom. Thus in thisworldand inotherworlds I amknownby theseuncountednames, buttheyallseemeasthemoonisseeninwater. Thoughtheyallhonour, praiseandesteemme, theydonotfullyunderstandthemeaningandsignificanceofthewordstheyuse; nothavingtheirownself-realisationofTruththeyclingtothewordsoftheircanonicalbooks, ortowhathasbeentoldtothem, ortowhattheyhaveimagined, andfailtoseethenametheyareusingisonlyoneofthemanynamesoftheTathagata.Intheirstudiestheyfollowthemerewordsofthetextvainlytryingtogainthe truemeaning, insteadof having confidence in theone ‘text’whereself-confirmingTruth is revealed, that is, having confidence in the self-realisationofNobleWisdom.

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ThenMahamatisaid: Praytellus, BlessedOne, abouttheself-natureoftheTathagatas?

TheBlessedOnereplied: IftheTathagataistobedescribedbysuchex-pressionsasmadeorun-made, effectorcause, wewouldhavetodescribehimasneithermadenorun-made, noreffect, norcause; butifwesode-scribedhimwewouldbeguiltyofdualisticdiscrimination. IftheTathagataissomethingmade, hewouldbeimpermanent; ifheisimpermanentany-thingmadewouldbeaTathagata. Ifheissomethingun-made, thenalleffort to realiseTathagatahoodwouldbeuseless. Thatwhich isneitheraneffectnorcause, isneitherabeingnoranon-being; and thatwhichisneitherabeingnornon-beingisoutsidethefourpropositions. Thefourpropositionsbelongtoworldlyusage; thatwhichisoutsidethemisnomorethanaword, likeabarren-woman’schild; soareallthetermsconcerningtheTathagatatobeunderstood.

Whenitissaidthatthingsareegoless, itmeansthatallthingsaredevoidofselfhood. Eachthingmayhaveitsownindividuality-thebeingofahorseisnotofcownature-itissuchasitisofitsownnatureandisthusdiscrim-inatedbytheignorant, butnevertheless, itsownnatureisofthenatureofadreamorvision. Thatiswhytheignorantandthesimple-minded, whoareinthehabitofdiscriminatingappearances, failtounderstandthesig-nificanceofegolessness. Itisnotuntildiscriminationisgottenridofthatthefactthatallthingsareempty, unbornandwithoutself-naturecanbeappreciated.

Mahamati, alltheseexpressionsasappliedtotheTathagatasarewithoutmeaning, forthatwhichisnoneoftheseissomethingremovedfromallmeasurement, andthatwhichisremovedfromallmeasurementturnsintoameaninglessword; thatwhichisamerewordissomethingunborn; thatwhichisunbornisnotsubjecttodestruction; thatwhichisnotsubjecttodestructionislikespaceandspaceisneithereffectnorcause; thatwhichisneithereffectnorcauseissomethingunconditioned; thatwhichisuncon-ditionedisbeyondallreasoning; thatwhichisbeyondallreasoning, thatistheTathagata. Theself-natureofTathagatahoodisfarremovedfromallpredicatesandmeasurements; theself-natureofTathagatahoodisNobleWisdom.

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ThenMahamatisaidtotheBlessedOne: AretheTathagataspermanentorimpermanent?

TheBlessedOnereplied: TheTathagatasareneitherpermanentnorimper-manent; ifeitherisassertedthereiserrorconnectedwiththecreatingagen-ciesfor, accordingtothephilosophers, thecreatingagenciesaresomethinguncreatedandpermanent. ButtheTathagatasarenotconnectedwiththeso-calledcreatingagenciesandinthatsenseheisimpermanent. Ifheissaidtobeimpermanentthenheisconnectedwiththingsthatarecreatedfortheyalsoareimpermanent. ForthesereasonstheTathagatasareneitherpermanentnorimpermanent.

NeithercantheTathagatasbesaidtobepermanentinthesensethatspaceissaidtobepermanent, orthatthehornsofaharecanbesaidtobeperma-nentfor, beingunreal, theyexcludeallideasofpermanencyorimperma-nency. ThisdoesnotapplytotheTathagatasbecausetheycomeforthfromthehabit-energyof ignorancewhichisconnectedwiththemind-systemand theelements thatmakeuppersonality. The tripleworldoriginatesfromthediscriminationofunrealitiesandwherediscriminationtakesplacethereisdualityandthenotionofpermanencyandimpermanency, buttheTathagatasdonot rise from thediscriminationof unrealities. Thus , aslongasthereisdiscriminationtherewillbethenotionofpermanencyandimpermanency; whendiscriminationisdoneawaywith, NobleWisdom,whichisbasedonthesignificanceofsolitude, willbeestablished.

However, thereisanothersenseinwhichtheTathagatasmaybesaidtobepermanent. Transcendental Intelligencerisingwiththeattainmentofenlightenmentisofapermanentnature. ThisTruth-essencewhichisdis-coverableintheenlightenmentofallwhoareenlightened, isrealisableastheregulativeandsustainingprincipleofReality, whichforeverabides. TheTranscendentalIntelligenceattainedintuitivelybytheTathagatasbytheirself-realisationofNobleWisdom, isarealisationoftheirownself-nature,inthissensetheTathagatasarepermanent. Theeternal-unthinkableoftheTathagatasisthe‘suchness’ofNobleWisdomrealisedwithinthemselves.Itisbotheternalandbeyondthought. Itconformstotheideaofacauseandyetisbeyondexistenceandnon-existence. BecauseitistheexaltedstateofNobleWisdom, ithasitsowncharacter, Becauseitisthecauseof

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highestReality, itisitsowncausation. Itseternalityisnotderivedfromrea-soningsbasedonexternalnotionsofbeingandnon-being, norofeternalitynornon-eternality. Beingclassedunderthesameheadasspace, cessation,Nirvana, itiseternal. Becauseithasnothingtodowithexistenceandnon-existence, itisnocreator; becauseithasnothingtodowithcreation, norwithbeingandnon-being, itisonlyrevealedintheexaltedstateofNobleWisdom, itistrulyeternal.

Whenthetwofoldpassionsaredestroyed, andthetwofoldhindrancesareclearedaway, andthetwofoldegolessnessisfullyunderstood, andthein-conceivabletransformationdeathoftheBodhisattvaisattained-thatwhichremains is the self-natureof theTathagatas. When the teachingsof theDharmaare fullyunderstoodandareperfectly realisedby thedisciplesandmasters, thatwhichisrealisedintheirdeepestconsciousnessistheirownBuddha-naturerevealedasTathagata.

InatruesensetherearefourkindsofsamenessrelatingtoBuddha-nature,thereissamenessofletters, samenessofwords, samenessofmeanings, andsamenessofEssence. ThenameoftheBuddhaisspelt: B-U-D-D-H-A;thelettersarethesamewhenusedforanyBuddhaorTathagata. WhentheBrahmansteachtheyusevariouswords, andwhen theTathagatas teachtheyuse thevery samewords; in respect to thewords there isa same-nessbetweenthem. IntheteachingsofalltheTathagatasthereisasame-nessofmeaning. AmongalltheBuddhasthereisasamenessofmeaning.Theyallhavethethirtytwomarksofexcellenceandtheeightyminorsignsofbodilyperfection; thereisnodistinctionamongstthemexceptastheymanifestvarioustransformationsaccordingtothedifferentdispositionsofbeingswhoaretobedisciplinedandemancipatedbyvariousmeans. IntheUltimateEssencewhichisDharmakaya, alltheBuddhasofthepast,presentandfuture, areofonesameness.

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ThenMahamatisaidtotheBlessedOne: IthasbeensaidbytheBlessedOnethatfromthenightofEnlightenmenttothenightofParinirvana, theTathagatahasutterednowordnorwilleverutteraword. Inwhatdeepmeaningisthistrue?

TheBlessedOnereplied: By tworeasonsofdeepestmeaning is it true:In the lightofTruth self-realisedbyNobleWisdom; and in theTruthofaneternally-abidingReality. Theself-realisationofNobleWisdombyallTathagatasisthesameasmyownself-realisationofNobleWisdom; thereisnomore, noless, nodifference, andalltheTathagatasbearwitnessthatthestateofself-realisationisfreefromwordsanddiscriminationsandhasnothingtodowiththedualisticwayofspeaking, thatis, allbeingsreceivetheteachingsoftheTathagatasthroughself-realisationofNobleWisdom,notthroughwordsofdiscrimination.

AgainMahamati, therehasalwaysbeenaneternally-abidingReality. The“substance” ofTruth (dharmadhatu) abides foreverwhether aTathagataappearsintheworldornot. SodoestheReasonofallthings(dharmata)eternally abide; so doesReality (paramartha) abide and keep its order.WhathasbeenrealisedbymyselfandallotherTathagatasisthisReality(Dharmakaya), theeternally-abidingself-orderlinessofReality; the“such-ness”(tathata)ofallthings; therealnessofthings(bhutata); NobleWisdomwhichisTruthitself. Thesunradiatesitssplendourspontaneouslyonallalikeandwithnowordsofexplanation; inlikemannerdotheTathagatasradiatetheTruthofNobleWisdomwithnorecoursetowordsandtoallalike. Forthesereasonsitisstatedbymethatfromthenightofenlighten-menttothenightoftheTathagata’sParinirvana, hehasnotuttered, norwillheutter, oneword. AndthesameistrueofallBuddhas.

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ThensaidMahamati: BlessedOne, youspeakofthesamenessofallBud-dhas, butinotherplacesyouhavespokenofDharmata-Buddha, Nishyanda-Buddha andNirmana-Buddha as though theywere different from eachother; howcantheybethesameyetdifferent?

TheBlessedOnereplied: I speakofthedifferentBuddhasasopposedtotheviewsofthephilosopherswhobasetheirteachingsontherealityofanexternalworldof formandwhocherishdiscriminationandattachmentsarising therefrom; against the teachingsof thesephilosophers I disclosetheNirmana-Buddha, theBuddhaoftransformations. Inthemanytrans-formationsof theTathagata stage, theNirmana-Buddhaestablishessuchmattersascharity, morality, patience, thoughtfulnessandtranquillisation:byright-knowledgeheteachesthetrueunderstandingofthemaya-likena-tureoftheelementsthatmakeuppersonalityanditsexternalworld; heteachesthetruenatureofthemind-systemasawholeandinthedistinc-tionsofitsforms, functionsandwaysofperformance. Inadeepersense,theNirmana-Buddhasymbolisestheprinciplesofdifferentiationandinte-grationbyreasonofwhichallcomponentthingsaredistributed, allcom-plexitiessimplified, allthoughtsanalysed; atthesametimeitsymbolisestheharmonising, unifyingpowerofsympathyandcompassion; itremovesallobstacles, itharmonisesalldifferences, itbringsintoperfectOnenessthediscordantmany. FortheemancipationofallbeingstheBodhisattvasandTathagatasassumebodiesoftransformationandemploymanyskilfuldevices, thisistheworkoftheNirmana-Buddha.

Fortheenlightenmentof theBodhisattvasandtheirsustainingalongthestages, theInconceivableismaderealisable. TheNishyanda-Buddha, the“Out-flowingBuddha””, throughTranscendental Intelligence, revealsthetruemeaning and significance of appearances, discriminations, attach-ment; andofthepowerofhabit-energywhichisaccumulatedbythemandconditionsthem; andoftheunbornness, theemptiness, theegolessnessofallthings. BecauseofTranscendentalIntelligenceandthepurificationofevilout-flowingsoflife, thetrueImagelessnessofRealityismademanifest.

TheinconceivablegloryofBuddhahoodismademanifestinitsraysofNo-bleWisdom; NobleWisdomistheself-natureoftheTathagatas. ThisistheworkoftheNishyanda-Buddha. Inadeepersense, theNishayanda-Buddha

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symbolisestheemergenceoftheprinciplesofintellectionandcompassionbutasyetundifferentiatedandinperfectbalance, potentialbutunmanifest.Lookedatfromthein-goingsideoftheBodhisattva, Nishayanda-BuddhaisseenintheglorifiedbodiesoftheTathagatas; lookedatfromtheforth-goingsideofBuddahood, Nishayanda-Buddhaisseenintheradiantpersonali-tiesoftheTathagatasreadyandeagertomanifesttheinherentLoveandWisdomoftheDharmakaya.

Dharmata-BuddhaisBuddhahoodinitsself-natureofperfectonenessinwhomabsolutetranquilityprevails. AsNobleWisdom, Dharmata-BuddhaistheultimatePrincipleofRealityfromwhichallthingsderivetheirbeingandtruthfulness, butwhichinitselftranscendsallpredicates. Dharmata-Buddhaisthecentralsunwhichholdsall, illuminatesall. ItsinconceivableEssenceismademanifestinthe“out-flowing”gloryofNishayanda-BuddhaandinthetransformationsoftheNirmana-Buddha.

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Then saidMahamati: Pray tell us, BlessedOne, more about theDhar-makaya?

TheBlessedOnereplied: WehavebeenspeakingofitintermsofBud-dhahood, butitisinscrutableandbeyondpredicateandwemayjustaswellspeakofitastheTruth-body, ortheTruth-principleofultimateReality(Paramartha). ThisUltimatePrincipleofRealitymaybeconsideredasitismanifestedundersevenaspects: Firstas Chitta-gocara, it is theworldofspiritualexperienceandtheabodeoftheTathagatasontheirout-goingmissionofemancipation. ItisNobleWisdommanifestedastheprincipleofirradiancyandindividuation. Second, as Jnana, itisthemindworldanditsprincipleoftheintellectionandconsciousness. Thirdas Drisi, itistherealmofdualismwhichisthephysicalworldofbirthanddeathwhereinaremanifestedallthedifferentiation, desireandsuffering.

Fourth, becauseofthegreed, anger, infatuation, sufferingandneedofthephysicalworldincidenttodiscriminationandattachment, itrevealsaworldbeyondtherealmofdualismwhereinitappearsastheintegratingprincipleofcharityandsympathy. Fifth, inarealmstillhigher, whichistheabodeoftheBodhisattvastages, andisanalogoustothemind-world, wheretheinterestsofhearttranscendthoseofthemind, itappearsastheprincipleofcompassionandself-giving. Sixth, inthespiritualrealmwheretheBod-hisattvasattainBuddhahood, it appearsas theprincipleofPerfect Love(Karuna). Herethelastclingingtoanego-selfisabandonedandtheBod-hisattvaentersintohisrealisationofNobleWisdomwhichistheblissoftheTathagata’sperfectenjoymentofhisinmostnature. Seventh, as Prajna,itistheactiveaspectoftheUltimatePrinciplewhereinboththeforth-goingandthein-comingprinciplesarealikeimplicitandpotential, andwhereinbothWisdomandLoveareinperfectbalance, harmonyandOneness.

ThesearethesevenaspectsoftheultimatePrincipleoftheDharmakaya, byreasonofwhichallthingsaremademanifestandperfectedandthenrein-tegrated, andallremainingwithinitsinscrutableOneness, withnosignsofindividuation, norbeginning, norsuccession, norending. WespeakofitasDharmakaya, asUltimatePrinciple, asBuddhahood, asNirvana; whatmatterit? theyareonlyothernamesforNobleWisdom.

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Mahamati, you and all Bodhisattva-Mahasattvas should avoid the erro-neousreasoningsofthephilosophersandseekforself-realisationofNobleWisdom.

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Chapter13

Nirvana

ThenMahamatisaidtotheBlessedOne: PraytellusaboutNirvana?

TheBlessedOnereplied: Theterm, Nirvana, isusedwithmanydifferentmeanings, bydifferentpeople, butthesepeoplemaybedividesintofourgroups: Therearepeoplewhoaresufferingorwhoareafraidofsuffering,andwhothinkofNirvana; therearephilosopherswhotrytodiscriminateNirvana; therearetheclassofdiscipleswhothinkofNirvanainrelationtothemselves; andfinallythereistheNirvanaoftheBuddhas.

Thosewhoaresuffering, orwhofearsuffering, thinkofNirvanaasanes-capeandrecompense. TheyimaginethatNirvanaconsistsinthefutureannihilationof thesensesand thesense-minds; theyarenotaware thatthislife-and-deathworldandNirvanaarenottobeseparated. Theseig-norantones, insteadofmeditatingontheimagelessnessofNirvana, talkofdifferentwaysofemancipation. Beingignorantof, ornotunderstanding,theteachingsoftheTathagatas, theyclingtothenotionofNirvanathatisoutsidewhatisseenofthemindand, thus, goonrollingthemselvesalongwiththewheeloflifeanddeath.

AstotheNirvanadiscriminatedbythephilosophers, therereallyarenone.SomephilosophersconceiveNirvanatobefoundwherethemind-systemnomoreoperatesowing to thecessationof theelements thatmakeuppersonalityanditsworld; orisfoundwherethereisutterindifferencetotheobjectiveworldanditsimpermanency. SomeconceiveNirvanatobeastatewherethereisnorecollectionofthepastorpresent, justaswhenalampisextinguished, orwhenaseedisburnt, orwhenafiregoesout;becausethenthereiscessationofallthesubstrata, whichisexplainedbythephilosophersasthenon-risingofdiscrimination. ButthisisnotNirvana,becauseNirvanadoesnotconsistinsimpleannihilationandvacuity.

Again, somephilosophersexplaindeliveranceasthoughitwerethemerestoppingofdiscrimination, aswhenthewindstopsblowing, oraswhenone, byself-effort, getsridofthedualisticviewoftheknowerandknown,orgetsridofthenotionsofpermanencyandimpermanency; orgetsridof

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thenotionsofgoodandevil; orovercomespassionbymeansofknowl-edge. TothemNirvanaisdeliverance. Some, seeingin’form’thebearerofpain, andalarmedbythenotionof’form’lookforhappinessinaworldof“no-form”. Someconceivethat, inconsiderationofindividualityandgen-eralityrecognisableinallthingsinnerandouter, thatthereisnodestructionandthatallbeingsmaintaintheirbeingforeverand, inthiseternality, seeNirvana.

OthersseetheeternalityofthingsintheconceptionofNirvanaastheab-sorptionof thefinite-soul in the supremeAtman; orwho seeall thingsasamanifestationofavital-forceofsomesupremeSpirittowhichallre-turn; andsomewhoareespeciallysilly, declarethattherearetwoprimarythings, aprimarysubstanceandaprimarysoul, thatreactdifferentlyuponeachotherandthusproduceallthingsfromthetransformationofquali-ties. Somethinkthattheworldisbornofactionandinteractionandthatnoothercauseisnecessary; othersthinkthatIshvaraisfreecreatorofallthings; clingingtothesefoolishnotions, thereisnoawakening, andtheyconsiderNirvanatoconsistinthefactthatthereisnoawakening.

SomeimaginethatNirvanaiswhereself-natureexistsinitsownright, un-hamperedbyotherself-natures, asthevariegatedfeathersofapeacock,orvariouscrystals, orthepointednessofathorn. SomeconceivebeingtobeNirvana, somenon-being, whileothersconceivethatallthingsandNirvanaarenottobedistinguishedfromoneanother. Some, thinkingthattimeis thecreatorandthat theriseof theworlddependsontime, theyconceivethatNirvanaconsistsintherecognitionoftimeasNirvana. SomethinkthattherewillbeNirvanawhenthe“twentyfive”truthsaregenerallyaccepted, orwhenthekingobservesthesixvirtues, andsomereligioniststhinkthatNirvanaistheattainmentofParadise.

Theseviewsareseverallyadvancedbythephilosopherswiththeirvariousreasoningsandarenotinaccordwithlogicnoraretheyacceptabletothewise. TheyallconceiveNirvanadualisticallyandinsomecausalconnec-tion; by thesediscriminationsphilosophers imagineNirvana, butwherethereisnorisingandnodisappearing, howcantherebediscrimination?Eachphilosopherrelyingonhisowntextbookfromwhichhedrawshisun-derstanding, sinsagainstthetruth, becausetruthisnotwhereheimagines

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ittobe. Theonlyresultisthathesetshismindtowanderingaboutandbe-comingmoreconfusedasNirvanaisnottobefoundbymentalsearching,themorehismindbecomesconfusedthemoreheconfusesotherpeople.

AstothenotionofNirvanaasheldbydisciplesandmasterswhostillclingtothenotionofanego-self, andwhotrytofinditbygoingoffbythemselvesintosolitude, theirnotionofNirvanaisaneternityofbliss liketheblissoftheSamadhis, forthemselves. Theyrecognisethattheworldisonlyamanifestationofmindand thatalldiscriminationsareof themind, andso they forsakesocial relationsandpracticevariousspiritualdisciplinesandinsolitudeseekself-realisationofNobleWisdombyself-effort. TheyfollowthestagestothesixthandattaintheblissoftheSamadhis, butastheyarestillclingingtoegoismtheydonotattainthe“turningabout”atthedeepestseatofconsciousnessand, therefore, theyarenotfreefromthethinking-mindandtheaccumulationof itshabit-energy. ClingingtotheblissoftheSamadhis, theypasstotheirNirvana, butitisnottheNirvanaoftheTathagatas. Theyareofthosewhohave“enteredthestream”; theymustreturntothisworldoflifeanddeath.

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ThensaidMahamatitotheBlessedOne: WhentheBodhisattvasyielduptheirstockofmeritfortheemancipationofallbeings, theybecomespir-ituallyonewithallanimatelife; theythemselvesmaybepurified, butinothersthereyetremainunexhaustedevilandunmaturedkarma. Praytellus, BlessedOne, howtheBodhisattvaisgivenassuranceofNirvana? AndwhatistheNirvanaoftheBodhisattvas?

TheBlessedOnereplied: Mahamati, thisassuranceisnotanassuranceofnumbersorlogic; itisnotthemindthatistobeassuredbuttheheart. TheBodhisattva’sassurancecomeswiththeunfoldinginsightthatfollowspas-sionshindrancesclearedaway, knowledgehindrancepurified, andego-lessness clearly perceived and patiently accepted. As themortal-mindceases todiscriminate, there isnomore thirst for life, nomoresex-lust,nomorethirstforlearning, nomorethirstforeternallife; withthedisap-pearanceofthesefourfoldthirsts, thereisnomoreaccumulationofhabit-energy; withnomoreaccumulationofhabit-energy thedefilementsonthe faceofUniversalMindclearaway, and theBodhisattvaattains self-realisationofNobleWisdomthatistheheartsassuranceofNirvana.

ThereareBodhisattvashereandinotherBuddha-lands, whoaresincerelydevotedtotheBodhisattvasmissionandwhoyetcannotwhollyforgettheblissoftheSamadhisandthepeaceofNirvanaforthemselves. Theteach-ingofNirvanainwhichthereisnosubstrateleftbehind, isrevealedac-cordingtoahiddenmeaningforthesakeofthosediscipleswhostillclingtothoughtsofNirvanaforthemselves, thattheymaybeinspiredtoexertthemselvesintheBodhisattva’smissionofemancipationforallbeings.

TheTransformationBuddhasteachadoctrineofNirvanatomeetcondi-tionsastheyfindthem, andtogiveencouragementtothetimidandself-ish. Inordertoturntheirthoughtsawayfromthemselvesandtoencouragethemtoadeepercompassionandmoreearnestzealforothers, theyaregivenassuranceastothefuturebythesustainingpoweroftheBuddhasofTransformation, butnotbytheDharmata-Buddha.

ThedharmawhichestablishesthetruthofNobleWisdombelongstotherealmof theDharmata-Buddha. TotheBodhisattvasof theseventhandeighth stages, Transcendental Intelligence is revealedby theDharmata-

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BuddhaandthePathispointedouttothemwhichtheyaretofollow. Intheperfectself-realisationofNobleWisdomtheBodhisattvarealisesthatfortheBuddhasthereisnoNirvana.

ThedeathofaBuddha, thegreatParinirvana, isneitherdestructionnordeath, elsewoulditbebirthandcontinuation. Ifthereweredestruction, itwouldbeaneffectproducingdeed, whichitisnot. Neitherisitavanishingnoranabandonment, neitherisitanattainment, norisitofnoattainment;neitherisitofonesignificancenorofnosignificance, forthereisnoNir-vanafortheBuddhas.

TheTathagata’sNirvanaiswhereitisrecognisedthatthereisnothingbutwhatisseenoftheminditself; iswhere, recognisingthenatureoftheself-mind, oneno longercherishes thedualismsofdiscrimination; iswherethereisnomorethirstnorgrasping; iswherethereisnomoreattachmenttoexternalthings. Nirvanaiswherethethinking-mindwithallitsdiscrim-inations, attachments, aversions, andegoism, isforeverputaway; iswherelogicalmeasures, astheyareseentobeinert, arenolongerseizedupon;iswhereeventhenotionoftruthistreatedwithindifferencebecauseofitscausingbewilderment; iswhere, getting ridof the fourpropositions,there is insight into theabodeofReality. Nirvana iswhere the twofoldpassionshavesubsidedandthetwofoldhindrancesareclearedawayandthetwofoldegolessnessispatientlyaccepted; iswhere, bytheattainmentofthe“turningabout”inthedeepestseatofconsciousness, self-realisationofNobleWisdomisfullyenteredinto, thatistheNirvanaoftheTathagatas.

NirvanaiswheretheBodhisattvastagesarepassedoneafteranother; iswhere thesustainingpowerof theBuddhasupholds theBodhisattvas intheblissoftheSamadhis; iswherecompassionforotherstranscendsallthoughtsofself; iswheretheTathagatastageisfinallyrealised. NirvanaistherealmoftheDharmata-Buddha; itiswherethemanifestationofNo-bleWisdomthatisBuddhahoodexpressesitselfinPerfectLoveforall; itiswherethemanifestationofPerfectLovethatisTathagatahoodexpressesitselfinNobleWisdomfortheenlightenmentofall, thereindeed, isNir-vana!

TherearetwoclassesofthosewhomaynotentertheNirvanaoftheTatha-

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gatas: therearethosewhohaveabandonedtheBodhisattvaideals, saying,“theyarenotinconformitywiththesutras, thecodesofmorality, norwithemancipation”. ThentherearethetrueBodhisattvaswho, onaccountoftheiroriginalvowsmade for the sakeofallbeings, saying, “So longastheydonotattainNirvana, I willnotattainitformyself’, voluntarilykeepthemselvesoutofNirvana. ButnobeingsareleftoutsidebythewilloftheTathagatas; somedayeachandeveryonewillbeinfluencedbythewis-domandloveoftheTathagatasofTransformationtolayupastockofmeritandascendthestages. But, ifonlytheyrealisedit, theyarealreadyintheTathagatasNirvanafor, inNobleWisdom, allthingsareinNirvanafromthebeginning.

TranslatedbySuzukiandGoddard.

refomatted2009byG Deepwater.

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