Mahayana Lankavatara Sutra - Chapter 2: Collection of All the Dharmas

Mahayana Lankavatara Sutra

Translated into English by Daisetz Teitaro Suzuki

Chapter 2: Collection of All the Dharmas

At that time Mahamati the Bodhisattva-Mahasattva who had visited all the Buddha-lands, together with all the Bodhisattvas, rose from his seat by the power of the Buddhas, drawing his upper garment over one shoulder, placing his right knee on the ground and with folded hands, turning in the direction of the Bhagavan, respectfully saluted him, and praised him with the following verses:

1. As thou reviewest the world with thy transcendental knowledge and compassion, it is to thee like an ethereal flower, of which one cannot say whether it is born or destroyed, as [the category of] being and non-being is inapplicable to it.

2. As thou reviewest all things with thy transcendental knowledge and compassion, they are to thee like visions, they are beyond the reach of intellectual grasp, as [the category of] being and non-being is inapplicable to them.

3. As thou reviewest the world with thy transcendental knowledge and compassion, it is to thee always like a dream, of which one cannot say whether it is permanent or destructible, as [the category of] being and non-being is inapplicable to it.

4. In the Dharmakaya, whose self-nature is like a vision or a dream, what is there to praise? When no thought arises as to existence or as to not-having-self-nature, then there is praise.

5. Of a thing whose appearance is not visible because of its being beyond the senses and their objects, how can it be praised or blamed, O Muni?

6. With thy transcendental knowledge and compassion which are above form, thou comprehendest the egolessness of things and persons, and art thyself always clean and free from the hindrances of passion and knowledge.

7. Thou dost not vanish in Nirvana, nor is Nirvana abiding in thee; for it transcends the duality of knowing and known and of being and non-being.

8. Those who see the Muni so serene and beyond birth [and death] will be cleansed of attachment, stainless both in this world and in the other.

At that time Mahamati the Bodhisattva-Mahasattva praising the Bhagavan with such verses as these, made his own name known to the Bhagavan.

9. I am Mahamati, Bhagavan, and am well versed in the Mahayana. I wish to ask one hundred and eight questions of thee who art most eloquent.

10. Hearing his words the Buddha, the best knower of the world, looking over the whole assembly, spoke to the son of the Sugata thus:

11. Ask me, sons of the Victorious, and Mahamati, you ask and I will instruct you in self-realization.

At that moment Mahamati the Bodhisattva-Mahasattva who was given by the Bhagavan the opportunity to speak, prostrated himself at the feet of the Bhagavan and asked:

12. How can one be cleansed of false intellection? Whence does it arise? How can one perceive errors? Whence do they arise?

13. Whence come lands, transformation, appearance, and philosophers? Wherefore is the state of imagelessness, the gradations, and whence are the sons of the Victorious?

14. Where is the way of emancipation? Who is in bondage? By what is he redeemed? What is the mental state of those who practise the Dhyanas? Whence is the triple vehicle?

15. What is that which is born of causation? What is effect? What is cause [or that which works]? Whence the doctrine of duality? Whence does it arise?

16. Wherefore is the tranquilising exercise of formlessness? And that of complete extinction? Wherefore the extinction of thoughts? And how is one awakened from it?

17. How does action rise? Whence is the behaviour of those who hold the body? Whence [this] visible [world]? Whence the conditions? Whence the entrance upon the stages?

18. Who is it that breaks through this triple existence? What is the abode? What is the body? Where does that which is abiding arise? Whence comes the son of the Buddha?

19. Who attains the psychic faculties, the self-masteries, the Samadhis? How is the mind tranquilised? Pray tell me, O Bull-like Victor?

20. What is the alaya? And whence the ManoVijnana? How does the visible [world] rise? How does it cease from being visible?

21. Whence are families and no-families? What is meant by Mind-only? The setting up of marks? And whence [the doctrine of] egolessness?

22. Why is there no being? What kind of teaching is in accordance with popular thinking? How can one cease cherishing eternalism (sasvata-darshana) and nihilism (uccheda-darshana)?

23. How is it that you do not differ from the philosophers as regards appearance? Tell me, whence is the rise of the Nyaya school? Its future?

24. What is meant by emptiness? What do you understand by momentary destruction? Whence is the Womb? And whence is the stability of the world?

25. Why is the world like a vision and a dream? How does it resemble the city of the Gandharvas? Why it is to be regarded as like a mirage, or like the moon reflected in water? Pray tell me.

26. What are the elements of enlightenment? Whence are the constituents of enlightenment? Wherefore is a revolution, and the disturbance of a kingdom? And how does the realiztic view of existence (bhavadrishti) take its rise?

27. What is meant by the world being above birth and death? or being like the flower in the air? How do you understand it? Why do you regard it as being beyond words?

28. How is it not subject to discrimination? How is it like the sky? Of how many sorts is suchness? How manifold is the Mind? How many Paramitas are there?

29. Whence is the gradation of the stages? What is the state of imagelessness? Wherefore is the twofold egolessness? How is one cleansed of [the hindrance of] knowledge?

30. Of how many kinds is knowledge (jnana)? O Leader! How many moral precepts are there? and forms of being? Whence are the families born of gold and jewel and pearl?

31. Of whom is speech born? Whence is the differentiation of beings? Whence are the sciences, offices, arts? and by whom are they made manifest?

32. Of how many sorts are gathas? What is prose? What is metre? Of how many sorts is reasoning and exegesis?

33. How many varieties of food and drink are there? Whence does sexual desire originate? Whence are there kings, sovereigns, and provincial rulers?

34. How does a king protect his dominion? Of how many groups are heavenly beings? Whence are the earth, stars, constellations, the moon, and the sun?

35. How many kinds of emancipation are there? of the Yogins? How many kinds of discipleship? And how about the masters?

36. How many kinds of Buddhahood are there? And how many of the Jataka Tales? How numerous are the evil ones? How numerous are the heretics?

37. What is meant by [the doctrine] that there is nothing but thought-construction? Pray tell me, thou Most Eloquent One?

38. Whence are the clouds in the sky? the wind? What is meant by recollection? by wisdom (medha)? Whence are trees and vines? Pray tell me, Lord of the Triple World?

39. How do horses, elephants, and deer get caught? Wherefore are there fools and despicable people? Pray tell me, thou Charioteer of the Mind?

40. Wherefore are the six seasons mentioned? What is meant by the Icchantika [one who is without Buddha-nature]? Pray tell me whence is the birth of a man? of a woman? of a hermaphrodite?

41. How does one retrograde in the Yoga exercises? How does one make progress in them? How many exercises are there? and how are men kept abiding in them? Pray tell me.

42. Beings are born in the various paths of existence, what are their specific marks and forms? How is abundance of wealth acquired? Pray tell me, thou who art like the sky?

43. Whence is the Sakya family? And the one born of Ikshvaku? Whence is the Rishi Long-Penance? What is taught by him?

44. How is it that thou art thus apparent everywhere in every land, surrounded by such Bodhisattvas of such various names and forms?

45. Why is meat not to be eaten? Why is it forbidden? Whence was the carnivorous race born, who eats meat?

46. Why are the lands shaped like the moon, the sun, the Sumeru, the lotus, the swatika, and the lion? Pray tell me.

47. Wherefore are the lands shaped like a capsized and upturned net of Indra which is composed of all sorts of jewels? Pray tell me why?

48. Wherefore are [the lands] shaped in the form of a lute or a drum? Like various flowers and fruits? Like the sun and the moon which are so stainless? Pray tell me.

49. Whence are the Buddhas of Transformation? Whence are the Buddhas of Maturity [or Recompense]? Whence are the Buddhas who are endowed with transcendental knowledge of suchness? Pray tell me.

50. Why does not one attain enlightenment in the world of desire? Pray tell me. What is the meaning of your being enlightened in the Akanishtha by shaking off all the passions?

51. After my passing who will be the upholder of the Discipline [or Doctrine, sasana]! How long should the teacher abide? How long should the teaching continue?

52. How many sorts of established truths are there? And how many of philosophical views? Whence is morality? And what constitutes the being of a Bhikshu? Pray tell me.

53. What is meant by a state of revulsion [or turning-back]? Whence is a state of imagelessness, [which is realized] by the Pratyekabuddhas, Bodhisattvas, and Sravakas?

54. By whom are the psychic powers of this world attained? What are the super-worldly ones? By what means does the mind enter upon the seven stages? Pray tell me.

55. How many kinds of Brotherhood are there? And how does a dissension take place in a Brotherhood! Whence are medical treatises for beings? Pray tell me.

56. You say that you were among the Buddhas Kasyapa, Krakuchanda, and Kanakamuni; tell me wherefore so, O Great Muni!

57. Whence is the doctrine that there is no ego-soul in beings? Whence is the doctrine of eternity, and of annihilation? Wherefore do you not everywhere announce the doctrine of Mind-only as the truth?

58. What is meant by the forest of men and women? And by the forest of Karitaki and Amali? Whence are the mountains Kailasa, Cakravada, and Vajrasamhanana?

59. Among these, whence are the mountains decorated with various sorts of jewels and filled with Rishis and Gandharvas? Pray tell me.

60. Hearing this [which constitutes] the wonderful doctrine of the Mahayana and also the most excellent heart of the Buddhas, the Great Hero, the Buddha, the One Most Excelled in the Knowledge of the World, [spoke thus]:

61. Well done! Well done! O Mahaprajna-Mahamati! Listen well, and I will tell you in order regarding your questions.

62. Birth, no-birth, Nirvana, emptiness, transmigration, having-no-self-nature, Buddhas, sons of the Paramitas,

63. The Sravakas, Bodhisattvas, the philosophers, those who are capable of formless deeds, the Meru, oceans, mountains, islands, lands, the earth,

64. The stars, the sun, the moon, the philosophers, the Asura, emancipations, the self-masteries, the psychic faculties, the Dhyanas, the Samadhis,

65. The extinctions (nirodha), the supernatural powers, the elements of enlightenment, and the paths, Dhyanas, the unmeasurables, the aggregates (skandhas), and the comings-and-goings.

66. Samapattis, the extinctions, the stirrings of mind, explanations in words, the Citta, Manas, and Vijnanas, egolessness, the five Dharmas,

67. Self-nature, the discriminating, the discriminated, the visible [world], dualism--whence are they? Various forms of vehicles, families, those born of gold, jewels, and pearls?

68. The Icchantika, the original elements, the wandering-about, one Buddhahood, knowledge, the known, the marching, the attainment, and the existence and non-existence of beings?

69. How are horses, elephants, deer caught? Pray tell me how. What is a proposition, a teaching established by the conjunction of reason and illustration?

70. Whence is cause and effect? Various errors? and also reason? [Why the statement that there is] nothing but Mind, that there is no objective [literally, seen] world, that there is no ascending of the stages?

71. Whence is the state of imagelessness and revulsion which is a hundredfold? You tell me. Likewise about medical treatises, arts, crafts, sciences, and teachings?

72. And also what are the measurements of the mountains, Sumeru, and the earth? What are the measurements of the ocean, moon, and sun? Tell me.

73. How many particles of dust are there in the body of a being? How many of the coarser ones, of the finer ones, and of the middle ones? How many particles of dust in every land? How many in every dhanva?

74. In measuring distance how much is a hasta, a dhanu, a krosa, a yojana, a half-yojana? How many of rabbit-hairs, of window-dust, louse-eggs, or ram-hairs, of barley?

75. How many grains of barley in a prastha? How many grains of barley in a half-prastha? Likewise how many in a drona, in a kharya, a laksha, a koti, a vimvana?

76. How many atoms are there in a mustard-seed? How many mustard-seeds are there in a rakshika? How many in a bean, in a dharana, in a mashaka?

77. How many dharanas are there in a karsha? How many karshas in a pala? and how many palas are there in Mount Sumeru which is a huge accumulation [of masses]?

78. You should ask me thus, O son! Why do you ask me otherwise? How many atoms are there in the body of a Pratyekabuddha, of a Sravaka, of a Buddha, and of a Bodhisattva? Why do you not ask me in this wise?

79. How many atoms are there at the top of a flame? How many atoms are in the wind? How many in each sense-organ? How many in a pore of the skin? in the eyebrows?

80. Whence are these men of immense wealth, kings, great sovereigns? How is the kingdom taken care of by them? And how about their emancipation?

81. Tell whence is prose and metre. Why is sexual desire universally cherished? Whence is the variety of foods and drinks? Whence the man-woman forest?

82. Wherefore are the mountains of Vajrasamhanana? Tell me whence, wherefore; are they like a vision, a dream, and a fata-morgana?

83. Whence is the arising of clouds? And whence do the seasons rise? Whence is the nature of taste? Whence is woman, man, and hermaphrodite?

84. Whence are the adornments and the Bodhisattvas? Ask me, O my son! Whence are the divine mountains embellished by the Rishis and Gandharvas?

85. Whence is the way of emancipation? Who is in bondage? By whom is he delivered? What is the state of one who practises tranquillisation? What is transformation, and who are those philosophers?

86. What is meant by non-existence, existence, and no-effect? Whence arises the visible world? How can one be cleansed of false intellection? Whence does false intellection arise?

87. Whence arises action? And whence its departure? Tell me. How does the extinction of thought take place? And what is meant by a Samadhi?

88. Who is the one that breaks through the triple world? What is the position? What is the body? Wherefore the doctrine that beings have no ego-soul? What is meant by a teaching in accordance with the world?

89. Do you ask me about the marks? Do you ask me about egolessness? Do you ask me about the womb, about the Nyaya philosophers, O son of the Victor?

90. How about eternalism and nihilism? How is the mind tranquillised? Again [how about] speech, knowledge, morality, family, O son of the Victor?

91. What is meant by reasoning and illustrating, by master and disciple, by manifoldness of beings, food and drink, sky, intelligence, evil ones, and the statement that there is nothing but the thought-constructed?

92. What do you ask me concerning trees and vines, O son of the Victor? What about diversity of lands, and about Long-Penance the Rishi?

93. What is your family? Who is your master? You tell me, O son of the Victor. Who are the people who are despised? How is it that in the Yoga you do not attain enlightenment in the world of desire, but that in the Akanishtha there is realization?

94. What do you ask me about reasoning? What about the psychic faculties belonging to this world, and about the nature of a Bhikshu?

95. Do you ask me about Buddhas of Transformation, Buddhas of Maturity [or Recompense]? About Buddhas of the Knowledge of Suchness? And whence is the Bodhisattva?

96. You ask me, O son of the Victor, about the lands that are devoid of light, resembling a lute, a drum, and a flower, and about the mind abiding in the seven stages?

97. You ask me such and many other questions, which are in accordance with the marks [of Truth?] and free from erroneous views.

98.1 I will instruct you as regards realization and its teaching; listen to me intently; I will give you an explanation of the statements, O son, listen to me, in regard to the one hundred and eight statements as recounted by the Buddhas.

At that moment Mahamati the Bodhisattva-Mahasattva said to the Bhagavan: What is meant by the one hundred and eight statements?

The Bhagavan said: A statement concerning birth is no statement concerning birth; a statement concerning eternity is no statement concerning eternity. [The topics thus negated are as follows:1] the characteristic marks, abiding and changing, moment, self-nature, emptiness, annihilation, mind, the middle, permanence, causation, cause, the passions, desire, means, contrivance, purity, inference [or conclusion], illustration, a disciple, a master, a family, the triple vehicle, imagelessness, vows, the triple circle, form, duality of being and non-being, bothness, the noble wisdom of self-realization, the bliss of the present world, lands, atoms, water, a bow, reality, numbers and mathematics, the psychic powers, the sky, clouds, the arts and crafts and sciences, the wind, the earth, thinking, thought-constructions, self-nature, the aggregates, being, insight, Nirvana, that which is known, the philosophers, disorder, a vision, a dream, a mirage, a reflection, a circle made in the dark by a fire-brand, the city of the Gandharvas, the heavens, food and drink, sexuality, philosophical views, the Paramitas, morality, the moon and the sun and stars, truth, effect, annihilation and origination, medical treatment, the characteristic marks, the limbs, arts and sciences, Dhyana, error, the seen [world], protection, dynasty, Rishi, kingdom, apprehension, treasure, explanation, the Icchantika, man, woman, and hermaphrodite, taste, action, the body, false intellection, motives, sense-organs, the Samskrita, cause and effect, the Kanishtha, the seasons, a luxuriant growth of trees, vines and shrubs, multiplicity, entering into the teaching, systems of morality, the Bhikshus, the powers added [by the Buddha], the lutes. These are the one hundred and eight statements recounted by the Buddhas of the past.

At that moment, Mahamati the Bodhisattva-Mahasattva said again to the Bhagavan: In how many ways, Bhagavan, does the rise, abiding, and ceasing of the Vijnanas take place?

The Bhagavan replied: There are two ways, Mahamati, in which the rise, abiding, and ceasing of the Vijnanas take place, and this is not understood by the philosophers. That is to say, the ceasing takes place as regards continuation and form. In the rise of the Vijnanas, also, these two are recognisable: the rise as regards continuation and the rise as regards form. In the abiding, also, these two [are discernible]: the one taking place as regards continuation and the other as regards form.

[Further,] three modes are distinguishable in the Vijnanas: (1) the Vijnana as evolving, (2) the Vijnana as producing effects, and (3) the Vijnana as remaining in its original nature.

[Further,] Mahamati, in the Vijnanas, which are said to be eight, two functions generally are distinguishable, the perceiving and the object-discriminating. As a mirror reflects forms, Mahamati, the perceiving Vijna a perceives [objects]. Mahamati, between the two, the perceiving Vijnana and the object-discriminating Vijnana, there is no difference; they are mutually conditioning. Then, Mahamati, the perciving Vijnana functions because of transformation's taking place [in the mind] by reason of a mysterious habit-energy, while, Mahamati, the object-discriminating Vijnana functions because of the mind's discriminating an objective world and because of the habit-energy accumulated by erroneous reasoning since beginningless time.

Again, Mahamati, by the cessation of all the sense-Vijnanas is meant the cessation of the alayaVijnana's variously accumulating habit-energy which is generated when unrealities are discriminated. This, Mahamati, is known as the cessation of the form-aspect of the Vijnanas.

Again, Mahamati, the cessation of the continuation-aspect of the Vijnanas takes place in this wise: that is to say, Mahamati, when both that which supports [the Vijnanas] and that which is comprehended [by the Vijnanas] cease to function. By that which supports [the Vijnanas] is meant the habit-energy [or memory] which has been accumulated by erroneous reasoning since beginningless time; and by that which is comprehended [by the Vijnanas] is meant the objective world perceived and discriminated by the Vijnanas, which is, however, no more than Mind itself.

Mahamati, it is like a lump of clay and the particles of dust making up its substance, they are neither different nor not-different; again, it is like gold and various ornaments made of it. If, Mahamati, the lump of clay is different from its particles of dust, no lump will ever come out of them. But as it comes out of them it is not different from the particles of dust. Again, if there is no difference between the two, the lump will be indistinguishable from its particles.

Even so, Mahamati, if the evolving Vijnana are different from the alayaVijnana, even in its original form, the alaya cannot be their cause. Again, if they are not different the cessation of the evolving Vijnanas will mean the cessation of the alayaVijnana, but there is no cessation of its original form. Therefore, Mahamati, what ceases to function is not the alaya in its original self-form, but is the effect-producing form of the Vijnanas. When this original self-form ceases to exist, then there will indeed be the cessation of the alayaVijnana. If, however, there is the cessation of the alayaVijnana, this doctrine will in no wise differ from the nihilistic doctrine of the philosophers.

This doctrine, Mahamati, as it is held by the philosophers, is this: When the grasping of an objective world ceases the continuation of the Vijnanas is stopped; and when there is no more of this continuation in the Vijnanas, the continuation that has been going on since beginningless time is also destroyed. Mahamati, the philosophers maintain that there is a first cause from which continuation takes place; they do not maintain that the eye-Vijnana arises from the interaction of form and light; they assume another cause. What is this cause, Mahamati? Their first cause is known as spirit (pradhana), soul (purusha), lord (isvara), time, or atom.

Again, Mahamati, there are seven kinds of self-nature: collection (samudaya), being (bhava), characteristic marks (lakshana), elements (mahabhuta), causality (hetu), conditionality (pratyaya), and perfection (nishpatti).1

Again, Mahamati, there are seven kinds of first principle [or highest reality, paramartha]: the world of thought (citta-gocara), the world of knowledge (jnana-), the world of super-knowledge (prajna-), the world of dualistic views (drishti-), the world beyond dualistic views, the world beyond the Bodhisattva-stages, and a world where the Tathagata attains his self-realization.

Mahamati, this is the self-nature, the first principle, the essence, which constitutes the being of the Tathagatas, Arhats, Fully-Enlightened Ones of the past, present, and future, whereby, perfecting things of this world and of a world beyond this, they, by means of a noble eye of transcendental wisdom, enter into various phases of existence, individual and general, and establish them. And what is thus established by them is not to be confused with the erroneous teachings generally held by the philosophers.

Mahamati, what are these erroneous teachings accepted generally by the philosophers? [Their error lies in this] that they do not recognise an objective world to be of Mind itself which is erroneously discriminated; and, not understanding the nature of the Vijnanas which are also no more than manifestations of Mind, like simple-minded ones that they are, they cherish the dualism of being and non-being where there is but [one] self-nature and [one] first principle.

Again, Mahamati, my teaching consists in the cessation of sufferings arising from the discrimination of the triple world; in the cessation of ignorance, desire, deed, and causality; and in the recognition that an objective world, like a vision, is the manifestation of Mind itself.

Mahamati, there are some Brahmans and Sramanas who assume something out of nothing, saying that there exists a substance which is bound up in causation and abides in time, and that the Skandhas, Dhatus, and ayatanas have their genesis and continuation in causation and, after thus existing, pass away.

They are those, Mahamati, who hold a destructive and nihilistic view concerning such subjects as continuation, activity, rising, breaking-up, existence, Nirvana, the path, karma, fruition, and truth. Why? Because they have not attained an intuitive understanding [of the Truth], because they have no fundamental insight of things. Mahamati, it is like a jar broken in pieces which is unable to function as a jar; again, it is like a burnt seed which is incapable of sprouting. Even so, Mahamati, their Skandhas, Dhatus, and ayatanas which they regard as subject to changes are really incapable of uninterrupted transformation because their views do not originate from the perception of an objective world as a manifestation of Mind itself which is erroneously discriminated.

If again, Mahamati, something comes out of nothing and there is the rise of the Vijnanas by reason of a combination of the three effect-producing causes, we can say the same of a non-existing thing, that a tortoise would grow hair and sands produce oil. [As this is impossible] this proposition does not avail, it ends in affirming nothing. And, Mahamati, it follows that deed, work, and cause [of which they speak] will be of no use, and so also with their reference to being and non-being. Mahamati, when they argue that there is a combination of the three effect-producing causes, they do this by the principle of cause and effect [which is to say, by the principle that something comes out of something and not of nothing]; and thus there are [such things as] past, present, and future, and being and non-being. As long as they remain on their philosophic ground, their demonstration will be by means of their logic and text-books, for the memory of erroneous intellection will ever cling to them. 1 Thus, Mahamati, simple-minded ones, poisoned by an erroneous view, declare the incorrect way of thinking taught by the ignorant to be the one presented by the All-Knowing One.

Again, Mahamati, there are some Brahmans and Sramanas who recognising that the external world which is of Mind itself is seen as such owing to the discrimination and false intellection practised since beginningless time, know that the world has no self-nature and has never been born, it is like a cloud, a ring produced by a firebrand, the castle of the Gandharvas, a vision, a mirage, the moon as reflected in the ocean, and a dream; that Mind in itself has nothing to do with discrimination and causation, discourses of imagination, and terms of qualification (lakshya-lakshana); that body, property, and abode are objectifications of the alayaVijnana,1 which is in itself above [the dualism of] subject and object; that the state of imagelessness which is in compliance with the awakening of Mind itself,2 is not affected by such changes as arising, abiding, and destruction.

The Bodhisattvas-Mahasattvas, Mahamati, will before long attain to the understanding that Nirvana and Samsara are one. Their conduct, Mahamati, will be in accordance with the effortless exhibition of a great loving heart that ingeniously contrives means [of salvation], knowing that all beings have the nature of being like a vision or a reflection, and that [there is one thing which is] not bound by causation, being beyond the distinction of subject and object; [and further] seeing that there is nothing outside Mind, and in accordance with a position of unconditionality, they will by degrees pass through the various stages of Bodhisattvahood and will experience the various states of Samadhi, and will by virtue of their faith understand that the triple world is of Mind itself, and thus understanding will attain the Samadhi Mayopama. The Bodhisattvas entering into the state of imagelessness where they see into the truth of Mind-only, arriving at the abode of the Paramitas, and keeping themselves away from the thought of genesis, deed, and discipline, they will attain the Samadhi Vajravimbopama which is in compliance with the Tathagatakaya and with the transformations of suchness. After achieving a revulsion in the abode [of the Vijnanas], Mahamati, they will gradually realize the Tathagatakaya, which is endowed with the powers, the psychic faculties, self-control, love, compassion, and means; which can enter into all the Buddha-lands and into the sanctuaries of the philosophers; and which is beyond the realm of Citta-mano-manoVijnana. Therefore, Mahamati, these Bodhisattva-Mahasattvas who wish, by following the Tathagatakaya, to realize it, should exercise themselves, in compliance with the truth of Mind-only, to desist from discriminating and reasoning erroneously on such notions as Skandhas, Dhatus, ayatanas, thought, causation, deed, discipline, and rising, abiding, and destruction.

Perceiving that the triple existence is by reason of the habit-energy of erroneous discrimination and false reasoning that has been going on since beginningless time, and also thinking of the state of Buddhahood which is imageless and unborn, [the Bodhisattva] will become thoroughly conversant with the noble truth of self-realization, will become a perfect master of his own mind, will conduct himself without effort, will be like a gem reflecting a variety of colours, will be able to assume the body of transformation, will be able to enter into the subtle minds of all beings, and, because of his firm belief in the truth of Mind-only, will, by gradually ascending the stages, become established in Buddhahood. Therefore, Mahamati, let the Bodhisattva-Mahasattva be well disciplined in self-realization.

Then Mahamati said: Teach me, Bhagavan, concerning that most subtle doctrine which explains the Citta, Manas, ManoVijnana, the five Dharmas, the Svabhavas, and the Lakshanas; which is put in practice by the Buddhas and Bodhisattvas; which is separated from the state of mind which recognises a world as something outside Mind itself; and which, breaking down all the so-called truths established by words and reasonings, constitutes the essence of the teachings of all the Buddhas. Pray teach this assembly headed by the Bodhisattvas gathering on Mount Malaya in the city of Lanka; teach them regarding the Dharmakaya which is praised by the Tathagatas and which is the realm of the alayaVijnana which resembles the ocean with its waves. Then the Bhagavan again speaking to Mahamati the Bodhisattva-Mahasattva said this: The reasons whereby the eye-consciousness arises are four. What are they? They are: (1) The clinging to an external world, not knowing that it is of Mind itself; (2) The attaching to form and habit-energy accumulated since beginningless time by false reasoning and erroneous views; (3) The self-nature inherent in the Vijnana; (4) The eagerness for multiple forms and appearances. By these four reasons, Mahamati, the waves of the evolving Vijnanas are stirred on the alayaVijnana which resembles the waters of a flood. The same [can be said of the other sense-consciousnesses] as of the eye-consciousness. This consciousness arises at once or by degrees in every sense-organ including its atoms and pores of the skin; the sense-field is apprehended like a mirror reflecting objects, like the ocean swept over by a wind. Mahamati, similarly the waves of the mind-ocean are stirred uninterruptedly by the wind of objectivity; cause, deed, and appearance condition one another inseparably; the functioning Vijnanas and the original Vijnana are thus inextricably bound-up together; and because the self-nature of form, etc., is not comprehended, Mahamati, the system of the five consciousnesses (Vijnanas) comes to function. Along with this system of the five Vijnanas, there is what is known as ManoVijnana [i. e., the thinking function of consciousness], whereby the objective world is distinguished and individual appearances are distinctly determined, and in this the physical body has its genesis. But the ManoVijnana and other Vijnanas have no thought that they are mutually conditioned and that they grow out of their attachment to the discrimination which is applied to the projections of Mind itself. Thus the Vijnanas go on functioning mutually related in a most intimate manner and discriminating a world of representations.

As the Vijnanas thus go on functioning [without being conscious of their own doings], so the Yogins while entering upon a state of tranquillisation (Samapatti) are not aware of the workings of the subtle habit-energy [or memory] within themselves; for they think that they would enter upon a state of tranquillisation by extinguishing the Vijnanas. But [in fact] they are in this state without extinguishing the Vijnanas which still subsist because the seeds of habit-energy have not been extinguished; and [what they imagine to be] an extinction is really the non-functioning of the external world to which they are no more attached. So it is, Mahamati, with the subtle working of the alayaVijnana, which, except for the Tathagata and those Bodhisattvas who are established on the stages, is not easy to comprehend; [especially] by those who practise the discipline belonging to the Sravakas, Pratyekabuddhas, and philosophers, even with their powers of Samadhi and transcendental knowledge, it is difficult to distinguish. Only those who, understanding fully all the aspects of the different stages of Bodhisattvahood by the aid of their transcendental knowledge, acquiring a definite cognition as regards the meaning of the separate propositions, planting roots of goodness in the Buddha-lands that know no limits, and keeping themselves away from the discriminations and false reasonings that arise from recognising an external world which is of Mind itself, would retire into a secluded abode in the forest and devote themselves to the practice of the spiritual discipline, either high, or low, or middling, only those are capable of obtaining an insight into the flowing of Mind itself in a world of discrimination, of being baptised by the Buddhas living in the lands without limits, and of realizing the self-control, powers, psychic faculties, and Samadhis. Surrounded by good friends and the Buddhas, Mahamati, they are capable of knowing the Citta, Manas, ManoVijnana, which are the discriminating agents of an external world whose self-nature is of Mind itself; they are capable of crossing the ocean of birth and death which arises by reason of deed, desire, and ignorance. For this reason, Mahamati, the Yogins ought to exercise themselves in the discipline which has been given them by their good friends and the Buddhas.

At that time the Bhagavan recited the following verses:

99. Like waves that rise on the ocean stirred by the wind, dancing and without interruption,

100. The alaya-ocean in a similar manner is constantly stirred by the winds of objectivity, and is seen dancing about with the Vijnanas which are the waves of multiplicity.

101. Dark-blue, red, [and other colours], with salt, conch-shell, milk, honey, fragrance of fruits and flowers, and rays of sunlight;

102. They are neither different nor not-different: the relation is like that between the ocean and its waves. So are the seven Vijnanas joined with the Citta (mind).

103. As the waves in their variety are stirred on the ocean, so in the alaya is produced the variety of what is known as the Vijnanas.

104. The Citta, Manas, and Vijnanas are discriminated as regards their form; [but in substance] the eight are not to be separated one from another, for there is neither qualified nor qualifying.

105. As there is no distinction between the ocean and its waves, so in the Citta there is no evolution of the Vijnanas.

106. Karma is accumulated by the Citta, reflected upon by the Manas, and recognised by the ManoVijnana, and the visible world is discriminated by the five Vijnanas.

107. Varieties of colour such as dark-blue, etc., are presented to our Vijnana. Tell me, Great Muni, how there are these varieties of colour like waves [on the ocean]?

108. There are no such varieties of colour in the waves; it is for the sake of the simple-minded that the Citta is said to be evolving as regards form.

109. There is no such evolving in the Citta itself, which is beyond comprehension. Where there is comprehension there is that which comprehends as in the case of waves [and ocean].

110. Body, property, and abode are presented as such to our Vijnanas, and thus they are seen as evolving in the same way as are the waves.

111. The ocean is manifestly seen dancing in the state of waveness; how is it that the evolving of the alaya is not recognised by the intellect even as the ocean is?

112. That the alaya is compared to the ocean is [only] for the sake of the discriminating intellect of the ignorant; the likeness of the waves in motion is [only] brought out by way of illustration.

113. When the sun rises it shines impartially on people high and low; so thou who art the light of the world shouldst announce the truth (tattvam) to the ignorant.

114. How is it that in establishing thyself in the Dharma thou announcest not the truth? If the truth is announced by me, the truth is not in the mind.2

115. As the waves appear instantly on the ocean, or [images] in a mirror or a dream, so the mind is reflected in its own sense-fields.3

116. Owing to a deficiency in conditions the evolution [of the Vijnanas] takes place by degrees.4 The function of the ManoVijnana is to recognise and that of the Manas is to reflect upon,

117. While to the five Vijnanas the actual world presents itself. There is no gradation when one is in a state of collectedness (samahita).5 Like unto a master of painting or his pupils,

118.1 Who arrange colours to produce a picture, I teach. The picture is not in the colours, nor in the canvas, nor in the plate;

119. In order to make it attractive to all beings, a picture is presented in colours. What one teaches, transgresses; for the truth (tattva) is beyond words.

120. Establishing myself in the Dharma, I preach the truth for the Yogins. The truth is the state of self-realization and is beyond categories of discrimination.

121. I teach it to the sons of the Victorious; the teaching is not meant for the ignorant. What is seen as multitudinous is a vision which exists not.

122. The teaching itself is thus variously given, subject to transgression; the teaching is no teaching whatever if it is not to the point in each case.

123. According to the nature of a disease the healer gives its medicine; even so the Buddhas teach beings in accordance with their mentalities.

124. This is indeed not a mental realm to be reached by the philosophers and the Sravakas; what is taught by the leaders is the realm of self-realization.

Further, Mahamati, if the Bodhisattva should wish to understand fully that an external world to be subsumed under categories of discrimination, such as the grasping (subject) and the grasped (object), is of Mind itself, let him be kept away from such hindrances as turmoil, social intercourse, and sleep; let him be kept away from the treatises and writings of the philosophers, from things belonging to the vehicles of Sravakahood and Pratyekabuddhahood; let the Bodhisattva-Mahasattva be thoroughly acquainted with objects of discrimination which are to be seen as of Mind itself.

Further, Mahamati, when the Bodhisattva-Mahasattva establishes himself in the abode where he has gained a thorough understanding of Mind by means of his transcendental knowledge, he should later discipline himself in the cultivation of noble wisdom in its triple aspect. What are the three aspects of noble wisdom, Mahamati, in which he has to discipline himself later? They are: (1) imagelessness; (2) the power added by all the Buddhas by reason of their original vows; and (3) the self-realization attained by noble wisdom. Having mastered them, the Yogin should abandon his knowledge of Mind gained by means of transcendental wisdom, which still resembles a lame donkey; and entering upon the eighth stage of Bodhisattvahood, he should further discipline himself in these three aspects of noble wisdom.

Then again, Mahamati, the aspect of imagelessness comes forth when all things belonging to the Sravakas and Pratyekabuddhas and philosophers are thoroughly mastered. Again, Mahamati, as to the power added, it comes from the original vows made by all the Buddhas. Again, Mahamati, as to the self-realization aspect of noble wisdom, it rises when a Bodhisattva, detaching himself from viewing all things in their phenomenality, realizes the Samadhi-body whereby he surveys the world as like unto a vision, and further goes on to the attainment of the Buddha-stage. Mahamati, this is the triplicity of the noble life. Furnished with this triplicity, noble ones will attain the state of self-realization which is the outcome of noble wisdom. For this reason, Mahamati, you should cultivate noble wisdom in its triple aspect.

At that moment, Mahamati the Bodhisattva-Mahasattva knowing what was going on in the minds of the Bodhisattvas who were gathered there, and empowered by the power added to him by all the Buddhas, asked the Bhagavan concerning the doctrine known as examining into the reality of noble wisdom. Tell me, Bhagavan, the doctrine of examining into the reality of noble wisdom, depending on which the one hundred and eight statements are to be distinguished--the doctrine depending on which the Tathagatas, Arhats, Fully-Enlightened Ones will analyse and disclose the nature and course of false imagination for the sake of the Bodhisattva-Mahasattvas who have fallen into the way of looking at things from their aspects of generality and individuality. Thus the Bodhisattvas will be instructed in the analysis and thorough examination of false imagination, and thereby they will have the passage purified which leads to the egolessness of things and persons, and get an illumination on the stages of Bodhisattvahood; and, further, going beyond the bliss of the tranquillisations1 belonging to all the Sravakas, Pratyekabuddhas, and philosophers, will attain the Dharmakaya of the Tathagata, which belongs to the realm and course of Tathagatahood transcending thought and in which there is no rising of the five Dharmas. That is to say, they will attain the Tathagata-body which is the Dharma intimately bound up with the understanding born of transcendental knowledge, and which, entering into the realm of Maya, reaches all the Buddha-lands, the heavenly mansions of Tushita, and the abode of the Akanishtha.

Said the Bhagavan: Mahamati, there are some philosophers who are addicted to negativism, according to whose philosophical view the non-existence of the hare's horns is ascertained by means of the discriminating intellect which affirms that the self-nature of things ceases to exist with the destruction of their causes; and they say that all things are non-existent just like the hare's horns.

Again, Mahamati, there are others who, seeing distinctions existing in things as regards the elements, qualities, atoms, substances, formations, and positions, and, attached to the notion that the hare's horns are non-existent, assert that the bull has horns.

There are, Mahamati, those who have fallen into the dualistic way of thinking, being unable to comprehend the truth of Mind-only; they desire to discriminate a world which is of Mind itself. Mahamati, body, property, and abode have their existence only when measured in discrimination. The hare's horns neither are nor are not; no discrimination is to be made about them. So it is, Mahamati, with all things, of which neither being nor non-being can be predicated; have no discrimination about them!

Again, Mahamati, those who have gone beyond being and non-being, no more cherish the thought that the hare has no horns; for they never think that the hare has no horns because of mutual reference, nor do they think that the bull has horns because no ultimate substance is to be obtained however minutely the analysis of the horns may go on even to the subtlest particle known as atom: [that is,] the state in which noble wisdom is realized is beyond being and non-being.

At that time Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: Is it not this way, Bhagavan, that, seeing how discrimination takes place, we proceed to refer this to the non-rising of discrimination and infer that the horns exist not?

The Bhagavan said: No, indeed, Mahamati, the non-existence of the horns has no reference to the non-rising of discrimination. Why is it not so? Because there is discrimination owing to the idea of the horns. Indeed, depending upon the idea of the horns, Mahamati, discrimination takes place. And because of this dependence of discrimination upon the idea of the horns, Mahamati, and because of this relationship of dependence and apart from the anyananya1 relationship, one talks of the non-existence of the hare's horns, surely not because of the reference [to the horns of the bull]. If again, Mahamati, discrimination is different (anya) from the hare's horns, it will not take place by reason of the horns [and therefore the one is not different from the other]; but if it is not different (ananya), there is a discrimination taking place by reason of the horns [and therefore the one is different from the other]. However minutely the atoms are analysed, no horn [-substance] is obtainable; the notion of the horns itself is not available when thus reasoned. As neither of them [that is, the bull's nor the hare's] are existent, in reference to what should we talk of non-existence? Therefore, Mahamati, the reasoning by reference as regards the non-existence of the hare's horns is of no avail. The non-existence of the hare's horns is asserted in reference to their existence [on the bull; but really a horn itself has no existence from the beginning]; have therefore no discrimination about it! Mahamati, the dualism of being and non-being as held by the philosophers does not obtain as we see in the reasoning of horns.

Again, Mahamati, there are other philosophers affected with erroneous views, who are attached to such notions as form, cause, and figure; not fully understanding the nature of space and seeing that space is disjoined from form, they proceed to discriminate about their separate existences. But, Mahamati, space is form, and, Mahamati, as space penetrates into form, form is space. To establish the relation of supporting and supported, Mahamati, there obtains the separation of the two, space and form. Mahamati, when the elements begin to evolve [a world] they are distinguishable one from another; they do not abide in space, and space is not non-existent in them.

It is the same with the hare's horns, Mahamati, whose non-existence is asserted in reference to the bull's horns. But, Mahamati, when the bull's horns are analysed to their minutest atoms, which in turn are further analysed, there is after all nothing to be known as atoms. The non-existence of what, is to be affirmed in reference to what? As to the other things, too, this reasoning from reference does not hold true.

At that time, again, the Bhagavan said this to Mahamati the Bodhisattva-Mahasattva; Mahamati, you should discard the views and discriminations that are concerned with the horns of a hare and a bull, with space and form. And also, Mahamati, let you and other Bodhisattvas reflect on the nature of discrimination which they have of the Mind itself, and let them go into all the Bodhisattva-lands where they should disclose the way of disciplining themselves in the manifestations of Mind itself.

Then at that time the Bhagavan recited these verses:

125. The world [as we see it] exists not, pluralities of things rise from the Mind being seen [externally]; body, property, and abode are manifested to us as of the alayaVijnana.

126. The leaders talk about the Citta, Manas, [Mano-]Vijnana, the [triple] Svabhava, the five Dharmas, the twofold egolessness, and purification.

127. Long and short, etc., exist mutually bound up; when existence is asserted, there is non-existence, and where non-existence is asserted, there is existence.

128. Analysed down to atoms, there is indeed no form to be discriminated as such; what can be established is the [truth of] Mind-only, which is not believed by those who cherish erroneous views.

129. This does not belong to the realm of the theoreticians nor to that of the Sravaka; the Buddhas disclose the way of self-realization.

At that time again, Mahamati the Bodhisattva-Mahasattva made a request of the Bhagavan regarding the purification of the outflow which comes from recognising an objective world which is of Mind itself, saying, How, O Bhagavan, is the outflow purified that takes place from recognising an external world which is of Mind itself? Is the purification instantaneous or gradual?

Replied the Bhagavan: The outflow that takes place from recognising an external world which is of Mind itself is gradually purified and not instantaneously. Mahamati, it is like the amra fruit which ripens gradually and not instantaneously; in the same way, Mahamati, the purification of beings1 is gradual and not instantaneous. Mahamati, it is like the potter making pots, which is done gradually and not instantaneously; in the same way, Mahamati, the purification of beings by the Tathagata is gradual and not instantaneous. Mahamati, it is like grass, shrubs, herbs, and trees, that grow up gradually from the earth and not instantaneously; in the same way, Mahamati, the purification by the Tathagata of beings is gradual and not instantaneous; Mahamati, it is like the mastery of comedy, dancing, singing, music, lute-playing, writing, and [other] arts, which is gained gradually and not instantaneously; in the same way, Mahamati, the purification by the Tathagata of all beings is gradual and not instantaneous.

Mahamati, it is like a mirror indiscriminately and instantaneously reflecting in it forms and images; in the same way, Mahamati, the purification by the Tathagata of all beings is instantaneous, who makes them free from discrimination and leads them to the state of imagelessness. Mahamati, it is like the sun or the moon revealing all forms instantaneously by illuminating them with its light; in the same way, Mahamati, the Tathagata, by making all beings discard the habit-energy which issues from the erroneous views they entertain in regard to an external world which is of the Mind, instantaneously reveals to all beings the realm of unthinkable knowledge which belongs to Buddhahood. It is like the alayaVijnana making instantaneously a world of body, property, and abode, which is what is seen of Mind itself; in the same way, Mahamati, the Nishyanda-Buddha, instantaneously maturing the mentality of beings, places them in the palatial abode of the Akanishtha mansion where they will become practisers of various spiritual exercises. Mahamati, it is like the Dharmata-Buddha shining forth instantaneously with the rays that issue from the Nishyanda-Nirmana [-Buddha]; in the same way, Mahamati, the noble truth of self-realization instantaneously shines out when the false [dualistic] views of existence and non-existence are discarded.

And yet again, Mahamati, what the Dharniata-Nishyanda-Buddha [that is, the Buddha that flows out of the absolute Dharma] teaches is that all things are comprehensible under the aspects of individuality and generality, for they are bound up with causes and conditions of habit-energy which is accumulated by not recognising an external world as of Mind itself; that by reason of clinging to these false imaginations there is multitudinousness of unrealities, which resemble the various scenes and persons created magically and imagined as really in existence. Further again, Mahamati, false imaginations arise from clinging to the notion of relativity. To illustrate: when the magician depending upon grass, wood, shrubs, and creepers, exercises his art, all beings and forms take shape, magically-created persons are produced, which appear endowed with individuality and material body, and they are variously and fancifully discriminated. While they are thus manifesting themselves, Mahamati, there is no substantiality in them. Likewise, Mahamati, based on the notion of relativity the false imagination recognises a variety of appearances which are distinguished by a discriminating mind. And as their individual appearances are imagined and adhered to, there is habit-energy, and, Mahamati, so long as the fancying goes on we have here all that is needed to constitute the self-nature of the false imagination. Mahamati, this is the discourse of the Nishyanda Buddha.

Again, Mahamati, it is the doing of the Dharmata-Buddha to establish the exalted state of self-realization which transcends the phenomena of the [empirical] mind.

Again, Mahamati, what the Nirmita-Nirmana-Buddha [or Buddha of transformation] establishes concerns such matters as charity, morality, meditation, tranquillisation, various forms of transcendental knowledge and of understanding, the Skandhas, Dhatus, and ayatanas, emancipation, the Vijnanas, and the ways in which they function, the forms which they take, their distinctions and their performances. The Buddha discloses against the philosophical views that which surpasses forms.

Again Mahamati, the Dharmata-Buddha is unconditioned, free from conditions, has nothing to do with all doings, senses, and measurements, and does not belong to the world of the ignorant, Sravakas, Pratyekabuddhas, and philosophers, who are always clinging to the notion of an ego. For this reason, Mahamati, you should discipline yourself in the excellent and exalted way leading to self-realization; you should keep yourself away from the views that recognise the reality of an external world apart from the Mind itself.

Further again, Mahamati, in the life of the Sravaka-vehicle, there are two aspects to be distinguished, namely, the excellent and exalted state of self-realization, and the attachment to the notion of self-nature arising from discrimination. What is the excellent, exalted state of self-realization belonging to the Sravakas? This is a state of mental concentration which is attained when one realizes states of emptiness, egolessness, suffering, and impermanence, and the truth that is free from passions and is ever serene; when one annihilates notions belonging to the externality of things, such as the Skandhas, Dhatus, ayatanas, individuality and generality; and when one has an insight into reality as it is. Entering upon this state of mental concentration the Sravakas will attain the blissful abode of exalted self-realization in which there is the emancipation belonging to a Dhyana, the path and fruit of a Samadhi, and the deliverance of a Samapatti, but in which there is as yet no discarding of habit-energy and no escape from the imperceivable transformation of death. This, Mahamati, is the Sravaka's exalted state of self-realization. Having attained this exalted and blissful condition of self-realization as realized by the Sravakas, Mahamati, the Bodhisattva-Mahasattva may not enjoy by himself the bliss of cessation, the bliss of Samapatti, but should think compassionately of other beings and keep ever fresh his original vows. Mahamati, in whatever exalted and blissful state of self-realization the Bodhisattva may find himself, he should never exert himself in the exalted and blissful state of self-realization as attained by the Sravakas.

Mahamati, what is meant by the attachment to the notion of self-nature arising from discrimination? This attachment takes place when a man, seeing that the elements and the qualities such as blue, yellow, warmth, humidity, motility, and rigidity, have never been created by a creator, yet clings to the notions of individuality and generality in accordance with the measures laid down in books of logic. Mahamati, the Bodhisattva, knowing what this is, must abandon it. Conforming himself to the egolessness of things and holding back the wrong views regarding the egolessness of a person, the Bodhisattva should keep himself on the continuously-ascending journey along the stages. This is the Sravaka's attachment to the notion of self-nature arising from the discrimination of existence.

At that time Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: According to the Bhagavan's teaching, the eternal-unthinkable is the exalted condition of self-realization and also of highest reality. Now, do not the philosophers also talk about the creative agent being the eternal-unthinkable?

The Bhagavan replied: No, Mahamati, the eternal-unthinkable considered by the philosophers to be characteristic of their creator is untenable. Why? Because, Mahamati, the eternal-unthinkable as held by the philosophers is not in conformity with the idea of a cause itself. When, Mahamati, this eternal-unthinkable is not in conformity with the idea of a cause itself how can this be proved tenable? Again, Mahamati, if what is claimed to be the eternal-unthinkable is in conformity with the idea of a cause [which is eternal] in itself, it can be eternal; but since the idea of a creator is based upon that of a [further] cause, it cannot be the eternal-unthinkable.

But, Mahamati, my highest reality is the eternal-unthinkable since it conforms to the idea of a cause and is beyond existence and non-existence. Because it is the exalted state of self-realization it has its own character; because it is the cause of the highest reality it has its causation; because it has nothing to do with existence and non-existence it is no doer; because it is to be classed under the same head as space, Nirvana, and cessation it is eternal. Therefore, Mahamati, it is not the same as the eternal-unthinkable of the philosophers; the eternal-unthinkable of the Tathagatas is thatness realized by noble wisdom within themselves. For this reason, Mahamati, let the Bodhisattva-Mahasattva discipline himself in order to attain by means of noble wisdom the truth of self-realization which is the eternal-unthinkable.

Again, further, Mahamati, the eternal-unthinkable of the philosophers is not characterised with eternality because it has a cause which is not eternal; what they regard as eternal is not eternal as it is not characterised with the power that can create itself. If again, Mahamati, the philosophers prove the eternality of their eternal-unthinkable in contradistinction to the becoming and therefore the non-eternality of things created, Mahamati, by the same reasoning I can prove that their eternality has no reason to be known as such just because things created are non-eternal owing to their becoming.

If again, Mahamati, the eternal-unthinkable of the philosophers is in conformity with the idea of a cause, what they regard as characteristic of a cause is a non-entity like the horns of a hare; and, Mahamati, their eternal-unthinkable is no more than a verbal discrimination, in which, Mahamati, the philosophers' fault consists. Why? Because, Mahamati, mere verbal discriminations are, indeed, the hare's horns, on account of their having no characteristic of a self-cause. Mahamati, moreover, my eternal-unthinkable is really eternal because it finds its cause in the exalted state of self-realization, and because it has nothing to do with a creator, with being and non-being. Its eternality is not derived from the reasoning which is based upon the external notion of being and non-being, of eternity and non-eternity. If the eternal-unthinkable is eternal in consideration of the non-existence and eternality of external things, we can say of this kind of the eternal-unthinkable that the philosophers do not know what is meant by characteristically self-caused. As they are outside the state of self-realization attainable by noble wisdom, Mahamati, their discourse is not to the point.

Further, Mahamati, those who, afraid of sufferings arising from the discrimination of birth-and-death, seek for Nirvana, do not know that birth-and-death and Nirvana are not to be separated the one from the other; and, seeing that all things subject to discrimination have no reality, imagine that Nirvana consists in the future annihilation of the senses and their fields. They are not aware, Mahamati, of the fact that Nirvana is the alayaVijnana where a revulsion takes place by self-realization. Therefore, Mahamati, those who are stupid talk of the trinity of vehicles and not of the state of Mind-only where there are no images. Therefore, Mahamati, those who do not understand the teachings of the Tathagatas of the past, present, and future, concerning the external world, which is of Mind itself, cling to the notion that there is a world outside what is seen of the Mind and, Mahamati, go on rolling themselves along the wheel of birth-and-death.

Further, Mahamati, according to the teaching of the Tathagatas of the past, present, and future, all things are unborn. Why? Because they have no reality, being manifestations of Mind itself, and, Mahamati, as they are not born of being and non-being, they are unborn. Mahamati, all things are like the horns of the hare, horse, donkey, or camel, but the ignorant and simple-minded who are given up to their false and erroneous imaginations, discriminate things where they are not; therefore, all things are unborn. That all things are in their self-nature unborn, Mahamati, belongs to the realm of self-realization attained by noble wisdom, and does not belong essentially to the realm of dualistic discrimination cherished by the ignorant and simple-minded. The self-nature and the characteristic marks of body, property, and abode evolve when the alayaVijnana is conceived by the ignorant as grasping and grasped; and then they fall into a dualistic view of existence where they recognise its rise, abiding, and disappearance, cherishing the idea that all things are born and subject to discrimination as to being and non-being. Therefore, Mahamati, you should discipline yourself therein [i. e. in self-realization].

Again further, Mahamati, there are five groups of people, each of whom attains its own [spiritual] insight. What are the five? They are: (1) the group of people whose insight belongs to the Sravaka-vehicle; (2) the group of people whose insight belongs to the Pratyekabuddha-vehicle; (3) the group of people whose insight belongs to the Tathagata-vehicle; (4) the group of indefinite character; and (5) the group of people to whom no insight is possible.

Mahamati, how does one know the group of people whose insight belongs to the Sravaka vehicle? There are people the hair of whose body will stand on end when they know and realize the nature of the Skandhas, Dhatus, ayatanas, and [what is meant by] generality and individuality; their intellect will leap with joy on knowing and practising what belongs to appearance and not on practising what they know of the uninterrupted chain of causation, --such ones, Mahamati, are said to be of the group whose insight belongs to the Sravaka vehicle. Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, "My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness of persons and finally gain the knowledge of Nirvana.

Again, Mahamati, there are others who, believing in such things as ego, being, vital principle, nourisher, supreme spirit, or personal soul, will seek Nirvana in them. Again, Mahamati, there are still others who, seeing that all things exist by depending upon causes, will recognise in this the way to Nirvana. But, Mahamati, as they have no insight into the egolessness of things, there is no emancipation for them. This, Mahamati, is where those of the Sravaka-vehicle and the philosophers make the mistake in their insight by regarding non-deliverance as deliverance. Therefore, Mahamati, you ought to discipline yourself in order to escape this wrong view.

Now, Mahamati, they belong to the group of the Pratyekabuddha-vehicle who will shed tears and feel the hair of their body stand on end when the Pratyekabuddha's insight is shown to them. When the teaching to keep themselves away from social relations and entanglements, not to become attached to the external world and its manifold form, to perform miraculous powers by which they can divide their own body and appear double or perform the transformations, is disclosed to them, they are thereby entreated. Recognising that they are of the group whose insight belong to the Pratyekabuddha-vehicle, their discourses will be in conformity with the insight of the Pratyekabuddha-vehicle. This, Mahamati, is the characteristic feature of the group of people whose insight belongs to the Pratyekabuddha-vehicle.

Now, Mahamati, three aspects are distinguishable in the insight belonging to the group of the Tathagata-vehicle. They are: (1) an insight whereby one sees into the self-nature of things, which is no self-nature; (2) an exalted insight which is the attainment of self-realization; and (3) an insight into the immensity of the external Buddha-lands. When, Mahamati, these three aspects are disclosed one after another and also when the inconceivable realm of the alayaVijnana is disclosed, where body, property, and abode are seen to be the manifestation of Mind itself, a man will not be frightened, nor terrified, nor show any sign of fear; then such a one is to be known as of the group of people whose insight belongs to the Tathagata-vehicle. This is, Mahamati, the characteristic feature of the insight of those who belong to the Tathagata-vehicle.

Again, Mahamati, when these three forms of insight are disclosed to a man, he may thereby be pursuaded to discipline himself in them. This, Mahamati, is the stage of preparation for the establishment of his own group. In order that he may go up to the stage of imagelessness, there is this establishment. But the Sravaka who will purify his own habit-energy of passions by attaining an inner perception into the alaya and by seeing into the egolessness of things, will settle himself in the bliss of the Samadhi and finally will attain the body of Tathagatahood.

Then the Bhagavan recited these verses:

130. The fruit of the Stream-entered, and that of the Once-to-come; the fruit of the Not-to-come and Arhatship-- all these are due to mental perturbation.

131. The triple vehicle, the one vehicle, and the no-vehicle, of these I talk, for the sake of the dull-witted, and [also] for the wise, solitude-loving ones.

132. The gate of highest reality has nothing to do with the two forms of thought-construction [subject and object]; Where the imageless stands, why should we establish the triple vehicles?

133. The Dhyanas, the immeasurables, and the no-form Samadhis, and the thought-cessation--all these are not at all found in Mind-only.

Again, Mahamati, how is it that the Icchantika1 never awaken the desire for emancipation? Because they have abandoned all the stock of merit, and because they cherish certain vows for all beings since beginningless time. What is meant by abandoning all the stock of merit? It refers to [those Buddhists] who have abandoned the Bodhisattva collection [of the canonical texts], making the false accusation that they are not in conformity with the sutras, the codes of morality, and the emancipation. By this they have forsaken all the stock of merit and will not enter into Nirvana. Secondly again, Mahamati, there are Bodhisattva-Mahasattvas who, on account of their original vows made for all beings, saying, "So long as they do not attain Nirvana, I will not attain it myself," keep themselves away from Nirvana. This, Mahamati, is the reason of their not entering into Nirvana, and because of this they go on the way of the Icchantika.

Again, Mahamati said; Who, Bhagavan, would never enter Nirvana?

The Bhagavan replied: Knowing that all things are in Nirvana itself from the very beginning, the Bodhisattva-Icchantika would never enter Nirvana. But those Icchantikas who have forsaken all the stock of merit [finally] do. Those Icchantikas, Mahamati, who have forsaken all the stock of merit might some day be influenced by the power of the Tathagatas and be induced at any moment to foster the stock of merit. Why? Because, Mahamati, no beings are left aside by the Tathagatas. For this reason, Mahamati, it is the Bodhisattva-Icchantika who never enters into Nirvana.

Further, Mahamati, let the Bodhisattva-Mahasattva be well acquainted with the three kinds of Svabhava (self-nature). [What are the three? They are (1) false discrimination, (2) knowledge of relativity, and (3) perfect knowledge.] Now, Mahamati, false discrimination rises from form (nimitta). How, Mahamati, does it rise from form? In [the consideration of] the relativity aspect of Svabhava, realities appear in various ways, as having forms, signs, and shapes; when, Mahamati, these objects, forms, and signs are adhered to [as real], this adherence takes place in two ways. The Tathagatas, Arhats, and Fully-Enlightened Ones thus declare false discrimination to consist in attachment to names and attachment to objects. By the attachment to objects is meant, Mahamati, to get attached to inner and external things [as realities]. By the attachment to names is meant to recognise in these inner and external things the characteristic marks of individuality and generality and to regard them as definitely belonging to the objects. These two modes of attachment, Mahamati, constitute false discrimination. The knowledge of the relativity-aspect (paratantra) rises from the separation of subject (asraya) and object (alambana).

Now, Mahamati, what is perfect knowledge? It is realized when one casts aside the discriminating notions of form, name, reality, and character; it is the inner realization by noble wisdom. This perfect knowledge, Mahamati, is the essence of the Tathagata-garbha.

Then the Bhagavan recited this verse:

134. Form, Name, and Discrimination [correspond to] the two forms of Svabhava, and Right Knowledge and Suchness [correspond to] the Perfect Knowledge aspect.

This, Mahamati, is called the doctrine that examines into the nature of the five Dharmas and the two Svabhavas (self-nature), and constitutes the state of self-realization attained by noble wisdom, and in this you and other Bodhisattvas are to discipline yourselves.

Further again, Mahamati, let the Bodhisattva-Mahasattva have a thorough understanding as to the nature of the twofold egolessness. Mahamati, what is this twofold egolessness? [It is the egolessness of persons and the egolessness of things. What is meant by egolessness of persons? It means that] in the collection of the Skandhas, Dhatus, and ayatanas there is no ego-substance, nor anything belonging to it; the Vijnana is originated by ignorance, deed, and desire, and keeps up its function by grasping objects by means of the sense-organs, such as the eye, etc., and by clinging to them as real; while a world of objects and bodies is manifested owing to the discrimination that takes place in the world which is of Mind itself, that is, in the alayaVijnana. By reason of the habit-energy stored up by false imagination since beginningless time, this world (vishaya) is subject to change and destruction from moment to moment; it is like a river, a seed, a lamp, wind, a cloud; [while the Vijnana itself is] like a monkey who is always restless, like a fly who is ever in search of unclean things and defiled places, like a fire which is never satisfied. Again, it is like a water-drawing wheel or a machine, it [i. e., the Vijnana] goes on rolling the wheel of transmigration, carrying varieties of bodies and forms, resuscitating the dead like the demon Vetala, causing the wooden figures to move about as a magician moves them. Mahamati, a thorough understanding concerning these phenomena is called comprehending the egolessness of persons.

Now, Mahamati, what is meant by the egolessness of things? It is to realize that the Skandhas, Dhatus, and ayatanas are characterised with the nature of false discrimination. Mahamati, since the Skandhas, Dhatus, and ayatanas are destitute of an ego-substance, being no more than an aggregation of the Skandhas, and subject to the conditions of mutual origination which are causally bound up with the string of desire and deed; and since thus there is no creating agent in them, Mahamati, the Skandhas are even destitute of the marks of individuality and generality; and the ignorant, owing to their erroneous discrimination, imagine here the multiplicity of phenomena; the