The Lankavatara Sutra

A Mahayana Text
http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm

Translated for the first time from

the original Sanskrit by
DAISETZ TEITARO SUZUKI

CONTENTS
 Preface xi
 Introduction xiii
CHAPTER ONE. RAVANA, LORD OF LANKA, ASKS
3 (1)*
FOR INSTRUCTION
CHAPTER TWO. COLLECTION OF ALL THE DHARMAS 22 (22)
  § I. Mahamati Praises the Buddha with Verses 22 (22)
Mahamati's "One Hundred and Eight
§ II. 23 (23)
Questions"
§ III. "The One Hundred and Eight Negations" 31 (34)
§ IV. Concerning the Vijnanas 33 (37)
§ V. Seven Kinds of Self-nature (svabhava) 35 (39)
Seven Kinds of First Principle (paramartha),
§ VI. and the Philosophers' Wrong Views 35 (39)
regarding the Mind Rejected
Erroneous Views held by Some Brahmans
and Sramanas Concerning Causation,
Continuation, etc.; The Buddhist Views
§ VII. 36 (40)
Concerning Such Subjects as Alayavijnana,
Nirvana, Mind-only, etc.; Attainments of the
Bodhisattva
The Bodhisattva's Discipling himself in Self-
§ VIII. 39 (43)
realisation
§ IX. The Evolution and Function of the Vijnanas; 39 (43)
The Spiritual Discipline of the Bodhisattva;
 Verses on the Alaya-ocean and Vijnana-
waves
The Bodhisattva is to Understand the
§ X. 44 (49)
Signification of Mind-only
The Three Aspects of Noble Wisdom
§ XI(a). 44 (49)
(aryajnana)
§ XI(b). The Attainment of the Tathagatakaya 45 (50)
§ XII. Logic on the Hare's Horns 46 (51)
§ XIII. Verses on the Alayavijnana and Mind-only 49 (54)
Purification of the Outflows, Instantaneous
§ XIV. 49 (55)
and Gradual
Nishyanda-Buddha, Dharmata-Buddha, and
§ XV. 51 (56)
Nirmana-Buddha
The Sravaka's Realisation and Attachment to
§ XVI. 52 (58)
the Notion of Self-nature
§ XVII. The Eternal-Unthinkable 53 (59)
§ XVIII. Nirvana and Alayavijnana 55 (61)
§ XIX. All Things are Unborn 55 (62)
§ XX. The Five Classes of Spiritual Insight 56 (63)
§ XXI. Verses on the Triple Vehicle 58 (65)
§ XXII. Two Classes of the Icchantika 58 (65)
§ XXIII. The Three Forms of Svabhava 59 (67)
The Twofold Egolessness (nairatmyadvaya-
§ XXIV. 60 (68)
lakshana)
§ XXV. Assertion and Refutation (samaropapavada) 62 (70)
The Bodhisattva Assumes Various
§ XXVI. 64 (72)
Personalities
On Emptiness (sunyata), No-birth, and Non-
§ XXVII. 65 (73)
duality
§ XXVIII. The Tathagata-Garbha and the Ego-soul 68 (77)
§ XXIX. A Verse on the Philosophers' Discriminations 70 (79)
The Four Things Needed for the Constitution
§ XXX. 70 (79)
of Bodhisattvahood
On Causation (Six Kinds), and the Rise of
§ XXXI. 72 (82)
Existence
§ XXXII. Four Forms of Word-discrimination 75 (85)
On Word and Discrimination and the Highest
§ XXXIII. 76 (86)
Reality
§ XXXIV. Verses on Reality and its Representations 77 (88)
§ XXXV. Mind-only, Multitudinousness, and 78 (88)
Analogies, with an Interpolation on the
 Dualistic Notion of Existence
The Teaching (dharmadesana) of the
§ XXXVI. 84 (96)
Tathagatas
§ XXXVII. Four Kinds of Dhyana 85 (97)
§ XXXVIII. On Nirvana 86 (98)
§ XXXIX. Two Characteristics of Self-nature 87 (99)
Two Kinds of the Buddha's Sustaining Power
§ XL. 87 (100)
(adhishthana)
On the Chain of Causation
§ XLI. 90 (103)
(pratityasamutpada)
§ XLII. Words (abhilapa) and Realities (bhava) 91 (104)
On Eternality of Sound (nityasabda), the
§ XLIII. Nature of Error (bhranta), and Perversion 92 (106)
(viparyasa)
§ XLIV. On the Nature of Maya 95 (109)
§ XLV. That All Things are Unborn 96 (110)
On Name, Sentence, Syllable, and Their
§ XLVI. 97 (112)
Meaning
§ XLVII. On Inexplicable Statements (vyakritani) 98 (114)
All Things are and are not (Verses on Four
§ XLVIII. 99 (115)
Forms of Explanation)
On the Sravakas, Srotaapanna, Sakridagamin,
§ XLIX. Anagamin, and Arhat; on the Three Knots 100 (116)
(samyojani)
The Intellect (buddhi), Examining and
§ L. 105 (122)
Discrimnating
§ LI. The Elements, Primary and Secondary 106 (123)
§ LII. The Five Skandhas 107 (124)
Four Kinds of Nirvana and the Eight
§ LIII. 108 (126)
Vijnanas
The False Imagination Regarding Twelve
§ LIV. 110 (127)
Subjects
Verses on the Citta, Parikalpita, Paratantra,
§ LV. 112 (130)
and Parinishpanna
§ LVI. The One Vehicle and the Triple Vehicle 114 (133)
CHAPTER THREE. ON IMPERMANENCY 118 (136)
Three Forms of the Will-body
§ LVII. 118 (136)
(manomayakaya)
The Five Immediacies (pancanantaryani);
§ LVIII. 120 (138)
Desire as Mother and Ignorance as Father
§ LIX. The Buddha-nature (buddhata) 122 (140)
 The Identity (samata) of Buddhahood and its
§ LX. 122 (141)
Four Aspects
Not a Word Uttered by the Buddha; Self-
§ LXI. 123 (142)
realisation and an Eternally-abiding Reality
On Being and Non-Being; Realism and
§ LXII. 125 (144)
Nihilism
§ LXIII. Realisation and Word-teaching 127 (147)
Discrimination, an External World, Dualism,
§ LXIV. 129 (149)
and Attachment
The Relation between Words (ruta) and
§ LXV. 133 (154)
Meaning (artha)
On Knowledge, Absolute (jnana) and
§ LXVI. 135 (156)
Relative (vijnana)
§ LXVII. Nine Transformations (parinama) 137 (158)
§ LXVIII. The Deep-seated Attachment to Existence 138 (160)
Self-nature, Reality, Imagination, Truth of
§ LXIX. 141 (163)
Solitude, etc
§ LXX. The Thesis of No-birth 144 (166)
§ LXXI. True Knowledge and Ignorance 146 (169)
§ LXXII. Self-realisation and the Discoursing on it 148 (171)
§ LXXIII. On the Lokayatika 149 (173)
§ LXXIV. Various Views of Nirvana 157 (182)
Is Tathagatahood Something Made? Its
§ LXXV. Relation to the Skandhas, to Emancipation, 161 (187)
to Knowledge
The Tathagata Variously Designated;
§ LXXVI. Relation Between Words and Meaning; Not a 164 (191)
Word Uttered by the Buddha
§ LXXVII. Causation, No-birth, Self-mind, Nirvana 170 (197)
§ LXXVIII. Verses on No-birth and Causation 172 (200)
§ LXXIX. Various Views of Impermanency 176 (204)
CHAPTER FOUR. ON INTUITIVE UNDERSTANDING 182 (211)
Perfect Tranquillisation Attained by
§ LXXX. Sravakas, Pratyekabuddhas, and 182 (211)
Bodhisattvas; Stages of Bodhisattvahood
CHAPTER FIVE. ON THE DEDUCTION OF THE
187 (217)
PERMANENCY OF TATHAGATAHOOD
§ LXXXI. Permanency of Tathagatahood 187 (217)
CHAPTER SIX. ON MOMENTARINESS 190 (220)
§ LXXXII. The Tathagata-garbha and the Alayavijnana 190 (220)
§ LXXXIII. The Five Dharmas, and Their Relation to the 193 (224)
 Three Svabhavas
§ LXXXIV. The Five Dharmas 197 (228)
§ LXXXV. Tathagata and Sands of the Ganga 198 (229)
§ LXXXVI. Momentariness; the Eight Vijnanas 202 (234)
§ LXXXVII. Three Kinds of the Paramitas 204 (236)
§ LXXXVIII. Views on Momentariness; Discrimination 206 (238)
CHAPTER SEVEN. ON TRANSFORMATION 207 (240)
§ LXXXIX. On Transformation 207 (240)
CHAPTER EIGHT. ON MEAT-EATING 211 (244)
CHAPTER NINE. THE DHARANIS 223 (260)
SAGATHAKAM 226 (264)
APPENDIX 297

Original Edition Published in London in 1932.

Based upon the Sanskrit edition of Bunyu Nanjo (1923).

Published in Internet by © [email protected], May 2004, 2005. (Rev. 2) For free

distribution only.

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Revision Log:
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 Rev. 2: Apr 2005: Minor spelling corrections. Non-diacritical version.
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PREFACE
It is more than seven years now since I began the study of the Lankavatara
Sutra quite seriously, but owing to various interruptions I have not been able to
carry out my plan as speedily as I wished. My friends in different fields of life
have been kind and generous in various ways, and I now send out to the perusal of
the English-reading public this humble work of mine. There are yet many difficult
and obscure passages in the Sutra, which I have been unable to unravel to my own
satisfaction. All such imperfections are to be corrected by competent scholars. I
shall be fully content if I have made the understanding of this significant
Mahayana text easier than before, even though this may be only to a very slight
degree. In China Buddhist scholars profoundly learned and endowed with spiritual
insights made three or four attempts extending over a period of about two hundred
and fifty years to give an intelligible rendering of the Lankavatara. It goes
without saying that these have helped immensely the present translator. May his
also prove a stepping board however feeble towards a fuller interpretation of the
Sutra!
The present English translation is based on the Sanskrit edition of Bunyu
Nanjo's published by the Otani University Press in 1923.
I am most grateful to Mr Dwight Goddard of Thetford, Vermont, U. S. A.,
who again helped me by typing the entire manuscript of the present book. To
Assist me in this way was indeed part of the object of his third visit to this side of
the Pacific. Says Confucius, "Is it not delightful to have a friend come from afar?"
The saying applies most appropriately, to this case.
It was fortunate for the writer that he could secure the support and help of
the Keimeikwai, a corporation organised to help research work of scholars in
various fields of culture; for without it his work might have dragged on yet for
some time to come. There is so much to be accomplished before he has to appear
at the court of Emma Daiwo, to whom he could say, "Here is my work; humble
though it is, I have tried to do my part to the full extent of my power." The writer
renders his grateful acknowledgment here to all the advisers of the Society who
kindly voted for the speedy culmination of this literary task—a task which he
tenderly wishes would do something towards a better appreciation by the West of
the sources of Eastern life and culture.
Whatever literary work the present author is able to put before the reader, he
cannot pass on without mentioning in it the name of his good, unselfish, public-
minded Buddhist friend, Yakichi Ataka, who is always willing to help him in
every possible way. If not for him, the author could never have carried out his
plans to the extent he has so far accomplished. Materially, no visible results can
be expected of this kind of undertaking, and yet a scholar has his worldly needs to
meet. Unless we create one of these fine days an ideal community in which every
member of it can put forth all his or her natural endowments and moral energies in
the direction best fitted to develop them and in the way most useful to all other
members generally and individually, many obstacles are sure to bar the passage of
those who would attempt things of no commercial value. Until then, Bodhisattvas
of all kinds are sorely needed everywhere. And is this not the teaching of
the Lankavatara Sutra, which in its English garb now lies before his friend as well
as all other readers?
Thanks are also due to the writer's wife who went over the whole manuscript
to give it whatever literary improvement it possesses, to Mr Hokei Idzumi who
gave helpful suggestions in the reading of the original text, and to Professor
Yenga Teramoto for his ungrudging cooperation along the line of Tibetan
knowledge.
 DAISETZ TEITARO SUZUKI
Kyoto, November, 1931 (the sixth year of Showa)

INTRODUCTION
For those who have already read my Studies in the Lankavatara Sutra1, no
special words are needed here. But to those who are not yet quite familiar with the
teachings of Mahayana Buddhism an expository introduction to the principal
theses of the Lanka may be welcome. Without something of preliminary
knowledge as to what the Sutra proposes to teach, it will be difficult to
comprehend the text intelligently. For thoughts of deep signification are presented
in a most unsystematic manner. As I said in my Studies, the Lanka is a
memorandum kept by a Mahayana master, in which he put down perhaps all the
teachings of importance accepted by the Mahayana followers of his day. He
apparently did not try to give them any order, and it is possible that the later
redactors were not very careful in keeping faithfully whatever order there was in
the beginning, thus giving the text a still more disorderly appearance. The
introduction that follows may also serve as one to Mahayana Buddhism generally.

I
The Classification of Beings

From the Mahayana point of view, beings are divisible into two heads: those
that are enlightened and those that are ignorant. The former are called Buddhas
including also Bodhisattvas, Arhats, and Pratyekabuddhas while the latter
comprise all the rest of beings under the general designation of bala or
balaprithagjana—bala meaning "undeveloped", "puerile", or "ignorant",
and prithagjana "people different" from the enlightened, that is, the multitudes, or
people of ordinary type, whose minds are found engrossed in the pursuit of
egotistic pleasures and unawakened to the meaning of life. This class is also
known as Sarvasattva, "all beings" or sentient beings. The Buddha wants to help
the ignorant, hence the Buddhist teaching and discipline.
1
 Published by George Routledge and Sons, London. 1930. Pp. xxxii+464.

The Buddha

All the Buddhist teachings unfold themselves around the conception of

Buddhahood. When this is adequately grasped, Buddhist philosophy with all its
complications and superadditions will become luminous. What is the Buddha?
According to Mahamati the Bodhisattva-Mahasattva, who is the interlocutor
of the Buddha in the Lanka, the Buddha is endowed with transcendental
knowledge (prajna) and a great compassionate heart (karuna). With the former he
realises that this world of particulars has no reality, is devoid of an ego-substance
(anatman) and that in this sense it resembles Maya or a visionary flower in the air.
As thus it is above the category of being and non-being, it is declared to be pure
(visuddha) and absolute (vivikta) and free from conditions (animitta). But the
Buddha's transcendental wisdom is not always abiding in this high altitude,
because being instigated by an irresistible power which innerly pushes him back
into a region of birth and death, he comes down among us and lives with us, who
are ignorant and lost in the darkness of the passions (klesa). Nirvana is not the
ultimate abode of Buddhahood, nor is enlightenment. Love and compassion is
what essentially constitutes the self-nature of the All-knowing One (sarvajna).

The Buddha as Love

The Buddha's love is not something ego-centered. It is a will-force which

desires and acts in the realm of twofold egolessness, it is above the dualism of
being and non-being, it rises from a heart of non-discrimination, it manifests itself
in the conduct of purposelessness (anabhogacarya). It is the Tathagata's great
love (mahakaruna) of all beings, which never ceases until everyone of them is
happily led to the final asylum of Nirvana; for he refuses as long as there is a
single unsaved soul to enjoy the bliss of Samadhi to which he is entitled by his
long spiritual discipline. The Tathagata is indeed the one who, endowed with a
heart of all-embracing love and compassion, regards all beings as if they were his
only child. If he himself enters into Nirvana, no work will be done in the world
where discrimination (vtkalpa) goes on and multitudinousness (vicitrata) prevails.
For this reason, he refuses to leave this world of relativity, all his thoughts are
directed towards the ignorant and suffering masses of beings, for whom he is
willing to sacrifice his enjoyment of absolute reality and self-absorption
(samadhi-sukhabhutakotya vinivarya).

Skilful Means

The essential nature of love is to devise, to create, to accommodate itself to

varying changing circumstances, and to this the Buddha's love is no exception. He
is ever devising for the enlightenment and emancipation of all sentient beings.
This is technically known as the working of Skilful Means (upayakausalya).
Upaya is the outcome of Prajna and Karuna. When Love worries itself over the
destiny of the ignorant, Wisdom, so to speak, weaves a net of Skilful Means
whereby to catch them up from the depths of the ocean called Birth-and-Death
(samsara). By Upaya thus the oneness of reality wherein the Buddha's
enlightened mind abides transforms itself into the manifoldness of particular
existences.
There is a gem known as Mani which is perfectly transparent and colourless
in itself, and just because of this characteristic it reflects in it varieties of colours
(vicitra-rupa). In the same way the Buddha is conceived by beings; in the same
way his teaching is interpreted by them; that is, each one recognises the Buddha
and his teaching according to his disposition (asaya), understanding (citta),
prejudice (anusaya), propensity (adhimukti), and circumstance (gati). Again, the
Buddha treats his fellow-beings as an expert physician treats his patients suffering
from various forms of illness. The ultimate aim is to cure them, but as ailments
differ medicines and treatments cannot be the same. For this reason it is said that
the Buddha speaks one language of enlightenment, which reverberates in the ears
of his hearers in all possible sounds. Upaya may thus be considered in a way due
to the infinite differentiation of individual characters rather than to the deliberate
contrivance of transcendental wisdom on the part of the Buddha.

One Buddha with Many Names

All the Buddhas are of one essence, they are the same as far as their inner
enlightenment, their Dharmakaya, and their being furnished with the thirty-two
major and the eighty minor marks of excellence are concerned. But when they
wish to train beings according to their characters, they assume varieties of forms
appearing differently to different beings, and thus there are many titles and
appellations of the Buddha as to be beyond calculation (asamkhyeya).
One noteworthy fact about this—the Buddha's assuming so many names, is
that he is not only known in various personal names but also given a number of
abstract titles such as No-birth, Emptiness, Suchness, Reality, Nirvana, Eternity,
Sameness, Trueness, Cessation, etc. The Buddha is thus personal as well as
metaphysical.
The Lanka here does not forget to add that though the Buddha is known by
so many different names, he is thereby neither fattened nor emaciated, as he is like
the moon in water neither immersed nor emerging. This simile is generally
regarded as best describing the relation of unity and multiplicity, of one absolute
reality and this world of names and forms.

Transformation-bodies of the Buddha

While the Trikaya dogma is not yet fully developed in the Lanka, each
member of the trinity is treaceable in such ideas as Dharmata-buddha, Vipaka-
buddha, and Nirmana-buddha. The notion of the transformation-body inevitably
follows from the Buddha's desire to save the ignorant whose minds are not
enlightened enough to see straightway into the essence of Buddhahood. As they
are not clear-sighted, something is to be devised to lead them to the right path, and
this something must be in accord with their mentalities. If not, they are sure to go
astray farther and farther. If they are not capable of grasping Buddhata as it is, let
them have something of it and gradually be developed. The theory of Upaya
(skilful means) is also the theory of Manomayakaya, will-body. As the incarnation
of a great compassionate heart, the Buddha ought to be able to take any form he
wishes when he sees the sufferings of sentient beings. The will-body is a part of
the Buddha's plan of world-salvation. This is one of the reasons why Buddhism is
often regarded as polytheistic and at the same time pantheistic.

The Bodhisattva and His Ten Vows

In Mahayana Buddhism the Buddha is not the only agent who is engaged in
the work of enlightening or saving the world. While he is able to transform
himself into as many forms as are required by sentient beings, he is also assisted
by his followers or "sons" (putra, suta, or aurasa) as they are called in the
Mahayana sutras. Bodhisattvas are thus the sons of the Buddha and apply
themselves most arduously and most assiduously to the cause of Buddhism. In
fact, the actual work of world-salvation, we can say, is carried on by these
spiritual soldiers under the leadership of the Buddha. The latter is sometimes felt
to be too remote, too serene, too superhuman, and his sight is often lost in the
midst of our worldly struggles. But the Bodhisattva is always with us, and ever
ready to be our confidant, for he is felt by us to share the same passions, impulses,
and aspirations which are such great disturbing, though ennobling too, forces of
our human life.
To state the truth, sentient beings are all Bodhisattvas, however ignorant and
ready to err they may be. They are all Jinaputras, the sons of the Victorious, and
harbour in themselves every possibility of attaining enlightenment. The
Bodhisattvas who have gone up successively all the rungs of the Bhumi ladder,
and who are thus capable of extending their help over us, are really our own
brethren. Therefore, Mahamati of the Lanka opens his questions generally with
this: "I and other Bodhisattvas, etc." Mahamati is our mouthpiece voicing our
wants and aspirations.
Thus is not the place to consider historically how the conception evolved in
Buddhism whose primitive object seems to have consisted in the realisation of
Arhatship. But we can state this that the essence of Bodhisattvahood is an
unequivocal affirmation of the social, altruistic nature of humankind. Whatever
enlightenment one gains, it must be shared by one's fellow-beings. This idea is
classically expressed in the Mahayana by the so-called "Ten Vows of
Samantabhadra". The Bodhisattva is a man of "inexhaustible vows''
(dasanishthapada). Without these he is not himself. To save the world, to bring
all his fellow-beings up to the same level of thought and feeling where he himself
is, and not to rest, not to enter into Nirvana until this is accomplished, how
infinitely long and how inexpressively arduous the task may be. This is the
Bodhisattva. Vowing to save all beings, which is technically known as Purva-
pranidhana in Mahayana terminology, cannot even for a moment be separated
from the life of the Bodhisattva.
The Buddha being surrounded by these noble-minded sons cannot fail finally
to release all beings from the bondage of karma and ignorance and thirst for life.
With this in view, he is always inspiring the Bodhisattvas with his sovereign
power (prabhava) and sustaining (adhishthana) them in their efforts to bring
enlightenment in the whole triple world.
 The Ignorant

Life as it is lived by most of us is a painful business, for we have to endure

much in various ways. Our desires are thwarted, our wishes are crushed, and the
worst is that we do not know how to get out of this whirlpool of greed, anger, and
infatuation. We are at the extreme end of existence opposed to that of the Buddha.
How can we leap over the abyss and reach the other shore?
The Mahayana diagnosis of the conditions in which all sentient beings are
placed is that they are all nursed by desire (trishna) as mother who is
Accompanied by pleasure (nandi) and anger (raga), while ignorance (avidya) is
father. To be cured of the disease, therefore, they must put an end to the
continuous activities of this dualistic poisoning. When this is done, there is a state
called emancipation (vimoksha) which is full of bliss. The Buddhist question is
thus: "How is emancipation possible?" And here rises the Mahayana system of
philosophy.

The Turning back (paravritti)

To this philosophy, a special paragraph is devoted below. I wish here to say

a few words concerning the important psychological event known as Paravritti in
the Lanka and other Mahayana literature. Paravritti literally means "turning up"
or "turning back" or "change"; technically, it is a spiritual change or
transformation which takes place in the mind, especially suddenly, and I have
called it "revulsion" in my Studies in the Lankavatara, which, it will be seen,
somewhat corresponds to what is known as "conversion" among the psychological
students of religion.
It is significant that the Mahayana has been insistent to urge its followers to
experience this psychological transformation in their practical life. A mere
intellectual understanding of the truth is not enough in the life of a Buddhist; the
truth must be directly grasped, personally experienced, intuitively penetrated into;
for then it will be distilled into life and determine its course.
This Paravritti, according to the Lanka, takes place in the Alaya-vijnana or
All-conserving Mind, which is assumed to exist behind our individual empirical
consciousnesses. The Alaya is a metaphysical entity, and no psychological
analysis can reach it. What we ordinarily know as the Alaya is its working
through a relative mind The Mahayana calls this phase of the Alaya tainted or
defiled (klishta) and tells us to be cleansed of it in order to experience a Paravritti
for the attainment of ultimate reality.
Paravritti in another sense, therefore, is purification (visuddhi). In Buddhism
terms of colouring are much used, and becoming pure, free from all pigment,
means that the Alaya is thoroughly washed off its dualistic accretion or outflow
(asrava), that is, that the Tathagata has effected his work of purification in the
mind of a sentient being, which has so far failed to perceive its own oneness and
allness. Being pure is to remain in its own selfhood or self-nature (svabhava).
While Paravritti is psychological, it still retains its intellectual flavour as most
Buddhist terms do.

Self-discipline and the Buddha's Power

As long as Paravritti is an experience and not mere understanding, it is

evident that self-discipline plays an important role in the Buddhist life. This is
insisted upon in the Lanka as is illustrated in the use of such phrases as "Do not
rely on others" (aparapraneya); "Strive yourselves" (sikshitavyam), etc. But at the
same time we must not forget the fact that the Lanka also emphasises the
necessity of the Buddha's power being added to the Bodhisattvas, in their upward
course of spiritual development and in the accomplishment of their great task of
world-salvation. If they were not thus so constantly sustained by the miraculous
power of the Buddha, they would speedily fall into the group of the philosophers
and Sravakas, and they would never be able to attain supreme enlightenment and
preach the doctrine of universal emancipation. Indeed, when the Buddha so
wishes, even such inanimate objects as mountains, woods, palaces, etc. will
resound with the voice of the Buddha; how much more the Bodhisattvas who are
his spiritual inheritors!
The doctrine of Adhishthana gains all the more significance when we
consider the development of Mahayana Buddhism into the doctrine of salvation
by faith alone. The power of a Bodhisattva's original vows may also be judged as
being derived from the Buddha. If the possibility of enlightenment is due to the
Adhishthana or Prabhava of the Buddha, all the wonders that are to take place by
the strength of the enlightenment must be inferred ultimately to issue from the
fountain-head of Buddhahood itself.
At any rate the Mahayana idea of the Buddha being able to impart his power
to others marks one of those epoch-making deviations which set off the Mahayana
from so-called primitive or original Buddhism. When the Buddha comes to be
considered capable of Adhishthana, the next step his devotees are logically led to
take would be the idea of vicarious suffering or atonement. Giving power to
another is a positive idea while suffering for another may be said to be a negative
one. Though this latter is strangely absent in the Lanka, the Gandavyuha as well
as the Prajnaparamita are quite eloquent in elucidating the doctrine of vicarious
suffering. According to this doctrine, whatever suffering one is enduring may be
transferred on to another if the latter sincerely desires out of his unselfish and all-
embracing love for others, to take these sufferings upon himself so that the real
sufferers may not only be relieved of them but escape their evil consequences,
thus enabling him to advance more easily and successfully towards the attainment
of the blissful life. This goes quite against the idea of individual responsibility.
But really religious minds require this vicarious suffering for their spiritual life.
To suffer or atone vicariously is still negative and fails to entirely satisfy our
spiritual needs. The latter demand that more good must be done in order to
suppress the evils which are found claiming this world for their own glorification.
So the Mahayanists accumulate stocks of merit not only for the material of their
own enlightenment but for the general cultivation of merit which can be shared
equally by their fellow-beings, animate and inanimate. This is the true meaning of
Parinamana, that is, turning one's merit over to others for their spiritual interest.
As I said elsewhere, this notion of Parinamana is not at all traceable in
the Lanka, which is strange. The Lanka cannot be imagined to have been
compiled prior to the Prajnaparamita, nor to the Gandavyuha or Avatamsaka; if
so, why this absence? How can this be explained?

Buddha the Enlightened and Sarvasattva the Ignorant

To conclude this section, Buddhism is the story of relationship between the

two groups of beings: the one is called Buddha who is the enlightened, the
Tathagata, the Arhat, and the other is generally designated as Sarvasattva, literally
"all beings", who are ignorant, greedy for worldly things, and therefore in
perpetual torment. In spite of their hankering for worldly enjoyments, they are
conscious of their condition and not at all satisfied with it; when they reflect they
find themselves quite forlorn inwardly, they long for real happiness, for ultimate
reality, and blissful enlightenment. They look upwards, where the Buddha sits
rapt in his meditation serenely regarding them with his transcendental wisdom. As
he looks down at his fellow-beings inexplicably tormented with their greed and
ignorance and egotism, he is disturbed, for he feels an inextinguishable feeling of
love stirring within himself—the feeling now perfectly purified of all the
defilements of selfishness, which embraces the whole world in pity though not
attached to it. The Buddha leaves his transcendental abode. He is seen among
sentient beings, each one of whom recognises him according to his own light.
Transcendental wisdom (prajna) and a heart of all-embracing
love (mahakaruna) constitute the very reason of Buddhahood, while the desire or
thirst for life (trishna), and ignorance as to the meaning of life (avidya), and deeds
(karma) following from the blind assertion of life-impulse— these are the factors
that enter into the nature of Sarvasattva, all ignorant and infatuated ones. The one
who is above, looking downward, extends his arms to help; the other unable to
extricate himself from entanglements looks up in despair, and finding the helping
arms stretches his own to take hold of them. And from this scene the following
narratives psychological, logical, and ontological, unfold themselves to the
Buddhist soul.

II
Psychology

What may be termed Buddhist psychology in the Lanka consists in the

analysis of mind, that is, in the classification of the Vijnanas. To understand thus
the psychology of Buddhism properly the knowledge of these terms is
necessary: citta, manas, vijnana, manovijnana, and alayavijnana.
 To begin with Vijnana. Vijnana is composed of the prefix vi, meaning "to
divide", and the root jna which means "to perceive", "to know". Thus, Vijnana is
the faculty of distinguishing or discerning or judging. When an object is presented
before the eye, it is perceived and judged as a red apple or a piece of white linen;
the faculty of doing this is called eye-vijnana. In the same way, there are ear-
vijnana for sound, nose-vijnana for odour, tongue-vijnana for taste, body-vijnana
for touch, and thought-vijnana (manovijnana) for ideas—altogether six forms of
Vijnana for distinguishing the various aspects of world external or internal.
Of these six Vijnanas, the Manojivnana is the most important as it is directly
related to an inner faculty known as Manas. Manas roughly corresponds to mind
as an organ of thought, but in fact it is more than that, for it is also a strong power
of attaching itself to the result of thinking. The latter may even be considered
subordinate to this power of attachment. The Manas first wills, then it
discriminates to judge; to judge is to divide, and this dividing ends in viewing
existence dualistically. Hence the Manas' tenacious attachment to the dualistic
interpretation of existence. Willing and thinking are inextricably woven into the
texture of Manas.
Citta comes from the root cit, "to think", but in the Lanka the derivation is
made from the root ci, "to pile up", "to arrange in order". The Citta is thus a
storehouse where the seeds of all thoughts and deeds are accumulated and stored
up. The Citta, however, has a double sense, general and specific. When it is used
in the general sense it means "mind", "mentation", "ideas", including the activities
of Manas and Manovijnana, and also of the Vijnanas; while specifically it is a
synonym of Alayavijnana in its relative aspects, and distinguishable from all the
rest of the mental faculties. When, however, it is used in the form of Citta-matra,
Mind-only, it acquires still another connotation. We can say that Citta appears
here in its highest possible sense, for it is then neither simply mentation nor
intellection, nor perception as a function of consciousness. It is identifiable with
the Alaya in its absolute aspect. This will become clearer later on.
Alayavijnana is alaya+vijnana, and alaya is a store where things are hoarded
for future use. The Citta as a cumulative faculty is thus identified with the
Alayavijnana. Strictly speaking, the Alaya is not a Vijnana, has no discerning
power in it; it indiscriminately harbours all that is poured into it through the
channel of the Vijnanas. The Alaya is perfectly neutral, indifferent, and does not
offer to give judgments.

Relation Between the Various Functions

Having explained what the various important terms mean and what functions are
indicated by them, let us proceed to see in what relationship they stand to one
another. The whole system of mental functions is called in the Lanka Cittakalapa or
Vijnanakaya; Citta and Vijnana are here used synonymously. In this mental system
eight modes of activity are distinguished: Alayavijnana, Manas, Manovijnana, and
the five sense-Vijnanas. When these eight Vijnanas are grouped together under two
general heads, the one group is known as Khyati-Vijnana (perceiving Vijnanas) and
the other as Vastuprativikalpa-vijnana (object-discriminating Vijnana). But in fact
the Vijnanas are not separable into these two groups, for perceiving is
discriminating. When an individual object is perceived as such, that is, as solid, or
as coloured, etc., discrimination has already taken place here; indeed without the
latter, the former is impossible and conversely. Every Vijnana performs these two
functions simultaneously, which is to say, one functioning is analysable into two
ideas, perceiving and discriminating. But it is to be observed that this double
activity does not belong to the Alayavijnana.
Another way of classifying the Vijnanas is according to their Lakshana or
modes of being, of which three are distinguishable as evolving (pravritti), as
performing deeds (karma), and as retaining their own original nature (jati). From
this viewpoint, all the Vijnanas are evolving and deed-performing Vijnanas except
the Alaya which always abides in its self-nature. For the Vijnanas may cease from
evolving and performing deeds for some reason, but the Alaya ever remains itself.
The Alaya, according to the Lanka, has two aspects: the Alaya as it is in
itself, which is in the Sagathakam called Paramalaya-vijnana, and the Alaya as
mental representation called Vijnaptir Alaya. These two aspects are also known
respectively as the Prabandha (incessant) and the Lakshana (manifested). The
Alaya is incessant because of its uninterrupted existence; it is manifested because
of its activity being perceptible by the mind.
From this, we can see that the Alaya is conceived in the Lanka as being
absolute in one respect and in the other as being subject to "evolution" (pravritti).
It is this evolving aspect of the Alaya that lends itself to the treacherous
interpretation of Manas. As long as the Alaya remains in and by itself, it is beyond
the grasp of an individual, empirical consciousness, it is almost like Emptiness
itself although it ever lies behind all the Vijnana-activities, for the latter will cease
working at once when the Alaya is taken out of existence.
Manas is conscious of the presence behind itself of the Alaya and also of the
latter's uninterrupted working on the entire system of the Vijnanas. Reflecting on
the Alaya and imagining it to be an ego, Manas clings to it as if it were reality and
disposes of the reports of the six Vijnanas accordingly. In other words, Manas is
the individual will to live and the principle of discrimination. The notion of an
ego-substance is herein established, and also the acceptance of a world external to
itself and distinct from itself.
The six Vijnanas function, as it were, mechanically when the conditions are
satisfied and are not conscious of their own doings. They have no intelligence
outside their respective fields of activity. They are not organised in themselves
and have no theory for their existence and Doings. What they experience is
reported to the headquarters with no comment or interpretation. Manas sits at the
headquarters and like a great general gathers up all the information coming from
the six Vijnanas. - For it is he who shifts and arranges the reports and gives orders
again to the reporters according to his own will and intelligence. The orders are
then faithfully executed.
The Manas is a double-headed monster, the one face looks towards the
Alaya and the other towards the Vijnanas. He does not understand what the Alaya
really is. Discrimination being one of his fundamental functions, he sees
multitudinousness there and clings to it as final. The clinging now binds him to a
world of particulars. Thus, desire is mother, and ignorance is father, and this
existence takes its rise. But the Manas is also a double-edged sword. When there
takes place a "turning-back" (paravritti) in it, the entire arrangement of things in
the Vijnanakaya or Citta-kalapa changes. With one swing of the sword the
pluralities are cut asunder and the Alaya is seen in its native form (svalakshana),
that is, as solitary reality (viviktadharma), which is from the first beyond
discrimination. The Manas is not of course an independent worker, it is always
depending on the Alaya, without which it has no reason of being itself; but at the
same time the Alaya is also depending on the Manas. The Alaya is absolutely one,
but this oneness gains significance only when it is realised by the Manas and
recognised as its own supporter (alamba). This relationship is altogether too
subtle to be perceived by ordinary minds that are found choked with defilements
and false ideas since beginningless time.
The Manas backed by the Alaya has been the seat of desire or thirst
(trishna), karma, and ignorance. The seeds grow out of them, and are deposited in
the Alaya. When the waves are stirred up in the Alaya-ocean by the wind of
objectivity—so interpreted by the Manas—these seeds give a constant supply to
the uninterrupted flow of the Vijnana-waters. In this general turmoil in which we
sentient beings are all living, the Alaya is as responsible as the Manas; for if the
Alaya refused to take the seeds in that are sent up from the region of the Vijnana,
Manas may not have opportunities to exercise its two fundamental functions,
willing and discriminating. But at the same time it is due to the Alaya's self-
purifying nature that there takes place a great catastrophe in it known as "turning-
back". With this "turning-back" in the Alaya, Manas so intimately in relation with
it also experiences a transformation in its fundamental attitude towards the
Vijnanas. The latter are no more regarded as reporters of an external world which
is characterised with individuality and manifoldness. This position is now
abandoned, the external world is no more adhered to as such, that is, as reality; for
it is no more than a mere reflection of the Alaya. The Alaya has been looking at
itself in the Manas' mirror. There has been from the very first nothing other than
itself. Hence the doctrine of Mind-only (cittamatra), or the Alaya-only.

The Religious Signification

The necessity of conceiving Alaya in its double aspect, (1) as absolute reality
(viviktadharma) and (2) as subject to causation (hetuka), comes from the
Mahayana idea of Buddhahood (buddhata). If Buddhahood is something
absolutely solitary, all the efforts put forward by sentient beings to realise
enlightenment would be of no avail whatever. In other words, all that the
Tathagata wants to do for sentient beings would never have its opportunity to
reach them. There must be something commonly shared by each so that when a
note is struck at one end a corresponding one will answer at the other. The Alaya
is thus known on the one hand as Tathagata-garbha, the womb of Tathagatahood,
and on the other hand imagined by the ignorant as an ego-soul
(pudgala or atman).
The Tathagata-garbha, therefore, whose psychological name is Alayavijnana,
is a reservoir of things good and bad, pure and defiled. Expressed differently, the
Tathagata-garbha is originally, in its self-nature, immaculate, but because of its
external dirt (agantuklesa) it is soiled, and when soiled—which is the state
generally found in all sentient beings—an intuitive penetration (pratyaksha) is
impossible. When this is impossible as is the case with the philosophers and
ignorant masses, the Garbha is believed sometimes to be a creator (karana) and
sometimes to be an ego-substance (atman). As it is so believed, it allows itself to
transmigrate through the six paths of existence. Let there be, however, an intuitive
penetration into the primitive purity (prakritipurisuddhi) of the Tathagata-garbha,
and the whole system of the Vijnanas goes through a revolution. If the Tathagata-
garbha or Alaya-vijnana were not a mysterious mixture of purity and defilement,
good and evil, this abrupt transformation (paravritti) of an entire personality
would be an impossibility. That is to say, if the Garbha or the Alaya while
absolutely neutral and colourless in itself did not yet harbour in itself a certain
irrationality, no sentient beings would ever be a Buddha, no enlightenment would
be experienced by any human beings. Logicalness is to be transcended somewhere
and somehow. And as this illogical-ness is practically possible, the Mahayana
establishes the theory of Mind-only (cittamatra).

Ontology and the Twofold Egolessness

In considering the theory of Mind-only, we have to be careful not to

understand this term psychologically. Mind (citta) here does not mean our
individual mind which is subject to the law of causation (hetupratyaya). Absolute
Citta transcends the dualistic conception of existence, it belongs neither to the
Vijnana-system nor to our objective world (vishaya). Therefore, in theLanka this
Citta is frequently described in ontological terms.
The most significant one is Vastu, which is found coupled with Tathata in
one place (p. 147, line 6)) and with Arya in another place (p. 164, lines 9 and 10).
In the first case, Vastu and Tathata are synonymously used; what is Tathata, that
is Vastu. Tathata is to be rendered either "suchness", or "thatness", which is a term
most frequently used in the Mahayana texts to designate the highest reality ever
approachable by Prajna, transcendental wisdom; Vastu in Buddhism is usually an
individual object regarded as existing externally to the Vijnanas, and so is it in
most cases in the Lanka also. But evidently in this connection where Vastu is
Tathata, it must mean the highest reality.
In the second case in which Arya is affixed to Vastu, the arya must be a
modifier here, that is, this reality is something to be described as arya, "noble",
"holy", or "worthy".
The highest reality is also called "something that has been in existence since
the very first" (purvadharmasthitita, p. 241, 1. 14), or (pauranasthitidharmata, p.
143, ll. 5 and 9). As it is the most ancient reality, its realisation means returning to
one's own original abode in which everything one sees around is an old familiar
object. In Zen Buddhism, therefore, the experience is compared to the visiting
one's native home and quietly getting settled ( 歸家穩坐, kuei-chia wen-tso). The
Buddhas, enlightened ones, are all abiding here as gold is embedded in the mine.
The ever-enduring reality (sthitita dharmata) is above changes.
To be above changes means to remain in one's own abode, not to move away
from it, and for this reason reality is known as "self-abiding" (svastha, p. 199, line
4), or "remaining in its own abode" (svasthane 'vatishthate, p. 178, 1. 15).1 To
keep one's own abode it to be single, solitary, absolute: hence Reality is
Viviktadharma, a thing of solitude; Bhutakoti, limit of reality, which points to a
similar mode of thinking. It is again Ekagra, the summit of oneness, and this
summit or limit (koti) is at the same time no-summit, no-limit, because this is
gained only when one makes a final leap beyond the manifoldness of things.
1
 Cf. p. 124, line 1.
The more ordinary expressions given to the highest reality known as Citta
are Tathata, "suchness" or "thusness", Satyata, "the state of being true", Bhutata,
"the state of being real", Dharmadhatu, "realm of truth", Nirvana, the Permanent
(nitya), Sameness (samata), the One (advaya), Cessation (nirodha), the Formless
(animitta), Emptiness (sunyata), etc.
From these descriptions it is found natural for Mahayanists psychologically
to deny the existence of an ego-soul or ego-substance in the Alaya, and
ontologically to insist that the tragedy of life comes from believing in the
substantiality or finality of an individual object. The former is technically called
the doctrine of Pudgalanairatmya, egolessness of persons, 1 and the latter that of
Dharmanairatmya, egolessness of things; the one denies the reality of an ego-soul
and the other the ultimacy of an individual object.
Superficially, this denial of an Atman in persons and individual objects
sounds negative and productive of no moral signification. But when one
understands what is ultimately meant by Cittamatra (Mind-only) or by Vivikta-
dharma (the Solitary), the negations are on the plane of relativity and intellection.
The term "the Middle" (madhyama), meaning "the Middle Way'', does not
occur in the Lanka proper except in its Sagathakam portion. But the idea that the
truth is not found in the dualistic way of interpreting existence, that it is beyond
the category of being and non-being, is everywhere emphasised in the Lanka. In
fact, we can say that one of the principal theses of the Lankais to establish the
Absolute which makes a world of particulars possible but which is not to be
grasped by means of being and non-being (astina-stitva). This Absolute is the
Middle Way of the Madhyamaka school.
1
 The conception of the Tathagata-garbha is not to be confused with that of a
Pudgala or Atman. See § xxviii. For the non-existence of a personal ego-soul and the
non-reality of an individual object, see especially pp. 01-62 of this translation.

Unobtainability
 This going beyond all forms of dualism, however differently it may be
expressed, whether as being and non-being, or as oneness and manyness, or as this
and that, or as causation and no-causation, or as form and no-form, or as assertion
and negation, or as Samsara and Nirvana, or as ignorance and knowledge, or as
work and no-work, or as good and evil, or as purity and defilement, or as ego and
non-ego, or as worldly and super-worldly, ad infinitum —this going beyond a
world of oppositions and contrasts constitutes one of the most significant thoughts
of the Mahayana. There is nothing real as long as we remain entangled in the
skein of relativity, and our sufferings will never come to an end. We must
therefore endeavour to take hold of reality, but this reality is not something
altogether solitary. For in this case no one of us will be able to have even a
glimpse of it, and if we had, it will turn into something standing in opposition to
this world of relativity, which means the loss of solitariness, that is, the solitary
now forms part of this world.
Thus, according to Buddhist philosophy, reality must be grasped in this
world and by this world, for it is that "Beyond which is also Within".
The Lanka compares it to the moon in water or a flower in a mirror. It is within
and yet outside, it is outside and yet within. This aspect of reality is described as
"unobtainable" or "unattainable" (anupalabdha). And just because it is
unobtainable in a world of particulars, the latter from the point of view of reality
is like a dream, like a mirage, and so on. The subtlest relation of reality to the
world is beyond description, it yields its secrets only to him who has actually
realised it in himself by means of noble wisdom (aryajnana or prajna). This
realisation is also a kind of knowledge though different from what is generally
known by this name.

Epistemology

Without a theory of cognition, therefore, Mahayana philosophy becomes

incomprehensible. The Lanka is quite explicit in assuming two forms of
knowledge: the one for grasping the absolute or entering into the realm of Mind-
only, and the other for understanding existence in its dualistic aspect in which
logic prevails and the Vijnanas are active. The latter is designated Discrimination
(vikalpa) in the Lanka and the former transcendental wisdom or knowledge
(prajna). To distinguish these two forms of knowledge is most essential in
Buddhist philosophy.
The Lanka is decidedly partial to the use of Aryajnana instead of Prajna,
although the latter has been in use since the early days of Buddhism. Aryajnana,
noble wisdom, is generally coupled with Pratyatma, inner self, showing that this
noble, supreme wisdom is a mental function operating in the depths of our being.
As it is concerned with the highest reality or the ultimate truth of things, it is no
superficial knowledge dealing with particular objects and their relations. It is an
intuitive understanding which, penetrating through the surface of existence, sees
into that which is the reason of everything logically and ontologically.
 The Lanka is never tired of impressing upon its readers the importance of
this understanding in the attainment of spiritual freedom; for this understanding is
a fundamental intuition into the truth of Mind-only and constitutes the Buddhist
enlightenment with which truly starts the religious life of a Bodhisattva.
This transcendental Jnana is variously designated in the Lanka. It is
Pravicayabuddhi, that is, an insight fixed upon the ultimate ground of existence. It
is Svabuddhi, innate in oneself; Nirabhasa, or Anabhasa (imagelessness), beyond
all forms of tangibility; Nirvikalpa, beyond discrimination, meaning direct
empirical knowledge before analysis starts in any form whatever; which therefore
is not at all expressible by means of words (vac or ruta). The awaking of supreme
knowledge (anuttarasamyaksambodhi) is the theme of the Prajnaparnmita-sutras,
but in the Lanka the weight of the discourse is placed upon the realisation by
means of Aryajnana of ultimate reality which is Mind-only. This psychological
emphasis so distinctive of the Lanka makes this sutra occupy a unique position in
Mahayana literature.
The knowledge that stands contrasted to Prajna or Aryajnana is
Vikalpabuddhi, or simply Vikalpa, which I have translated "discrimination". It is
relative knowledge working on the plane of dualism, it may be called the principle
of dichotomy, whereby judgment is made possible. By us existence is always
divided into pairs of conception, thesis and antithesis, that is, being and non-
being, permanent and impermanent, Nirvana and Samsara, birth and death,
creating and created, this and that, Me and not-Me, ad libitum. This is due to the
working of Vikalpa. The Lakshana (form) of existence thus presented to us is not
its real nature, it is our own thought-construction (vijnapti); but our Buddhi which
seeks after pluralities fails to understand this fact and makes us cling to
appearances as realities. As the result, the world in which we now find ourselves
living ceases to be what it is in itself; for it is one we have constructed according
to our own ignorance and discrimination. Reality escapes us, truth slips off our
grasp, false views accumulate, wrong judgments go on adding complexities upon
complexities. The habit-energy (vasana) thus created takes complete hold on the
Alayavijnana, and Alaya the Absolute is forever unable to extricate itself from
these encumbrances. Eternal transmigration to no purpose must be our destiny.

The Twofold Truth (satya)

The distinction between the highest truth (paramartha-satya) and

conventional truth (samvriti-satya) is not explicitly held in the Lanka, but
allusions are occasionally made to them; and it is said that false discrimination
belongs to conventionalism (p. 131, 1. 3). Another word for conventionalism is
Vyavahara, worldly experience, according to which we talk of things being born
and destroyed, and also of the how, what, where, etc. of existence. This kind of
knowledge does not help us to have an insight into the depths of being.

The Three Svabhavas

 Another way of classifying knowledge is known as three Svabhavas in
the Lanka. This is a generally recognised classification in all the schools of
Mahayana Buddhism. Svabhava means "self-nature" or "self-reality" or "self-
substance '', the existence of which in some form is popularly accepted. The first
form of knowledge by which the reality of things is assumed is called Parikalpita,
"imagined", that is, imagination in its ordinary sense. This is an illusion, for things
are imagined to exist really where in fact there are none. It is like seeing a mirage
which vanishes as one approaches. Imagined (parikalpita) objects have, therefore,
no objective reality.
The second form of knowledge by which we examine existence is Paratantra,
"depending upon another". This is a kind of scientific knowledge based on
analysis. Buddhists make use of this knowledge to disprove the substantiality of
individual objects, that is, the svabhavatva of things. According to them, there is
nothing self-existing in the world, everything is depending for its existence on
something else, things are universally mutually conditioned, endlessly related to
one another. Dissect an object considered final, and it dissolves itself into airy
nothingness. Modern scientists declare that existence is no more than
mathematical formulae. The Mahayanists would say that there is no Svabhava in
anything appealing as such to the Vijnanas when it is examined from the
Paratantra point of view.
The imagined view (parikalpita) of reality does not give us a true knowledge
of it, and the relativity view (paratantra) reduces it into nothingness: if so, where
does our boat of enlightenment get anchored? The Lanka tells us that there is a
third way of viewing existence, called Parinishpanna, "perfected", which allows
us to become truly acquainted with reality as it is. It is this "perfected" knowledge
whereby we are enabled to see really into the nature of existence, to perceive
rightly what is meant by Svabhava, and to declare that there is no Svabhava as is
imagined by the ignorant and that all is empty (sunya).
Perfect or "perfected" knowledge issues from Prajna, or Aryajnana, or
sometimes simply Jnana, seeing into the suchness of things. It perceives things as
they are, because going beyond the realm of being and non-being which belongs
to discrimination, the principle of dichotomisation, it dives into the abyss where
there are no shadows (anabhasa). This is called self-realisation (svasiddhi). So
states the Lanka that as the wise see reality with their eye of Prajna, they ascertain
definitely what it is, i. e. in its self-nature (bhavasvabhava) and not as is seen by
the ignorant whose eye is never raised beyond the horizon of relativity.
This is again called seeing into the emptiness of things. Emptiness (sunyata),
however, does not mean "relativity", as is thought by some scholars. Relativity-
emptiness is on the lower plane of knowledge and does not reveal the real view of
existence as it is. Emptiness taught in the Mahayana texts goes far deeper into the
matter. It is the object of transcendental knowledge. As long as one stays in the
world of relativity where logic rules supreme, one cannot have even the remotest
idea of true emptiness or what is designated in the Prajnaparamita as
Mahasunyata. The Lanka has also this kind of Sunyata mentioned as one of the
seven Emptinesses (p. 94). Relativity-emptiness so called corresponds to the first
of the seven Emptinesses, while the Mahayana Sunyata is Paramartha-aryajnana-
mahasunyata, that is, the great void of noble wisdom which is the highest reality.

The Five Dharmas

Before concluding this section, we must not forget to mention what is known
as the Five Dharmas in the Lanka making up one of the main topics of discourses.
The Five Dharmas and the Three Svabhavas are different ways of classifying the
same material. The Five are: Appearances (nimitta), Names (nama),
Discrimination (samkalpa), Right Knowledge (samyagjnana), and Suchness
(tathata). The first three correspond to the two of the Three Svabhavas,
Parikalpita and Paratantra, while the last two belong to the Parinishpanna.
Our relative knowledge starts with perceiving Appearances to which Names
are given. Names are then thought real and discrimination is carried on. We can
say that discrimination has been with us from the first even when what is called
perception has not taken place. For naming is impossible without some form of
discrimination. Then the worst thing comes upon us as we begin to persuade
ourselves and think that by giving Names existence has been successfully
disposed of, and feel comfortable about the problems of religion. Although
without naming no knowledge is possible, Right Knowledge (samyagjnana) is not
to be had here. For this is the inexpressible, the unnamable, it is the meaning
(artha) not to be grasped by words. In this the Lankapermits no equivocation, it
most emphatically advises us not to attach ourselves to words.
The object of Right Knowledge is Suchness of things as not conditioned by
the category of being and non-being. It is in this sense that ultimate reality is said
to be like the moon in the water, it is not immersed in it, nor is it outside it. We
cannot say that the moon is in water, for it is a mere reflection; but we cannot say
that it is not there, for a reflection though it may be it is really before us. Plurality
of objects is not real from the point of view of relativity as well as from the point
of view of Suchness. If some one declares such reality as maintained by the
Mahayana is too ethereal, too phantom-like, too unreal for our religious
aspirations, the Lanka will immediately retort, "You are still on the plane of
relativity." When the Aryajnana is awakened, Tathata is the most real thing and a
term most fittingly applied as far as our power of designation is concerned.

III
The Message of the Lanka

There are many other thoughts of interest in the Lanka which may be

discussed in this Introduction. But as I have already given up many pages to it and
as the reader who wishes to know more about the Sutra may go to my Studies in
the Lankavatara, I will say just a few words about the position of this Sutra
among the general Mahayana Buddhist texts.
 While we are still in the dark as to how Mahayana Buddhism developed in
India, we know that when it was introduced into China by the missionaries from
India and central Asia, it was already regarded as directly coming from the
Buddha's own golden mouth, and that what must have developed during several
hundred years after his death was taken in a wholesale manner for a system fully
matured in his life-time extending over a period of about half a century after his
Enlightenment. As the sutras were translated into Chinese, the first of which
appeared in 68 a. d., they profoundly stirred the Chinese and then the Japanese
mind awakening their religious consciousness to its very depths. The following
are the most important Mahayana texts that thus served to move the religious
feelings of the Far-eastern peoples and are still continuing to do so.
(1) The Saddharma-pundarika-sutra. One of the main theses of this inspiring
scripture is the announcement that the Buddha never died, that he is forever living
on the Mount of the Holy Vulture and preaching to a group of the Sravakas,
Pratyekabuddhas, and Bodhisattvas, who are no less beings than ourselves, and
that the Buddha has just one vehicle (yana) for all beings. This must have been a
revolutionary teaching at the time when the Buddha was thought to be just as
transient and mortal as ourselves, and when the only thing that was left behind
after his Nirvana was his Dharma, in which his followers were asked to find their
Master.
(2) The Avalokitesvara-vikurvana-nirdesa. This is commonly known
as Kwannon-gyo in Japan and forms the twenty-fourth chapter of the
Sanskrit Saddharma-pundarika, but it will be better to treat it as a separate
document as it has quite an independent message and has been so considered
though not always consciously by its devotees. Avalokitesvara is here represented
as a god of mercy who will help anybody who finds himself in trouble spiritually
as well as materially. In popular minds the god is no more masculine than
feminine; if anything, more feminine, because of mercy being more reality
associated with eternal femininity. That he can assume various forms (vikurvana)
in order to achieve his ends appeals very much to the religious imagination of the
Eastern peoples. And this doctrine of transformation is one of the characteristic
features of Mahayana Buddhism.
(3) The Avatamsaka-sutra. This is an encyclopedic sutra of which we find
the Gandavyuha and the Desabhumika forming a part. It is another Mahayana
sutra that has influenced the Chinese and the Japanese mind profoundly. The so-
called Interpenetration which constitutes the central thought of the sutra is
symbolically and effectively treated in the Chinese translations by Buddhabhadra
(60 fas.), by Sikshananda (80 fas.), and by Prajna (40 fas.). The sutra as we have it
now contains many sutras which may be considered independent though they no
doubt belong to the same class of literature. The reading may be tedious from the
modern point of view as the main theme is not so succinctly presented, and it
takes some time before the reader can get into the mood of the sutra itself. After a
quiet and patient pursuit of the text, however, he cannot help but be deeply
impressed with its underlying spirit whose grandeur of outlook almost surpasses
human comprehension. The huge rock-cut figure of Vairocana at Lung-men and
the bronze figure in Nara are respectively the Chinese and the Japanese artistic
response to the spiritual stimulation caused by the Avatamsaka, or
the Gandavyuha which is the same thing.
Another profound effect produced by this sutra on the Eastern mind is the
conception of the Bodhisattva Samantabhadra with his "ten inexhaustible vows."
He would not enter into Nirvana, that coveted object of all the Buddhists, because
he would not have one single soul unsaved behind him. And by this "soul" was
meant not only human soul but the soul of every being animate or inanimate. It
was the vow of Samantabhadra to release animals, plants, and even such
inanimate existences as mountains, waters, earths, etc., from the bondage of
ignorance and karma. His universe, moreover, was far wider and more
spiritualistic than our ordinary one
(4) The Prajna-paramita-sutra. This is regarded by most Mahayana scholars
to have been one of the first Mahayana literature that was declared against the
hair-splitting scholastic philosophy of early Buddhist doctors, gives us the
doctrine of Emptiness or Void (sunyata), whereby every possible straw of
attachment is taken away from us. To be left alone in the Void, even with this
Void vanishing from around us, is the method of perfect emancipation proposed
by the Prajna-paramita. This was quite a direct straightforward proposition on the
part of the Mahayanist. It appealed greatly to intellectual minds as well as the
mystical. While the Avatamsaka filled the universe with things of imagination
even to its minutest particle, the Prajna-paramita swept everything away from the
universe which now becomes a vast Void indeed. And in six hundred fascicles of
the sutra we are warned not to be afraid of, not to be taken aback by this vast
Void. If we stagger at this gospel of absolute Emptiness, we are told by the
Buddha that we cannot be good followers of the Mahayana.
(5) The Vimalakirti-sutra. This is a masterpiece, a drama with great literary
merit, and because of this fact it is read more generally than other Buddhist sutras
by the laity. The signification of this sutra lies in taking our soiled coat of
attachment off our back which we have been wearing ever since we became aware
of an external existence. Another significant feature of the sutra is that its chief
figure of interest is not the Buddha but a wealthy layman called Vimalakirti. It is
this crafty old gentleman-philosopher who puts to shame all the Sravakas and
Bodhisattvas coming to argue with him about the deepest truths of Buddhism,
except Manjusri, the head of the Bodhisattvas. The latter proved a good match for
the eloquence of the lay-disciple of the Buddha. What we have to notice
especially in this Mahayana text is that Buddhism does not require us to lead a
homeless life as a Bhikshu in order to attain enlightenment, that is, the
householder's life is as good and pure as the mendicant's.
(6) In this respect the Srimala-sutra is also significant, for Srimala the queen
inspired by the wisdom and power of the Buddha delivers a great sermon on the
Tathagata-garbha. The Mahayana may be said to be the revolt of laymen and
laywomen against the ascetic spirit of exclusion pervading among early advocates
of Buddhism.
 (7) The Sukhavati-vyuha-sutra. The influence of this sutra on Oriental people
is quite different from that of the other sutras, for it has awakened the faith-aspect
of their religious consciousness, which is established on the general basis of
Mahayana philosophy. Superficially, the faith of Amitabha looks very much like
Christian faith in Christ, but the underlying thoughts are not at all the same. The
Jodo school could not take its rise from any other soil than Mahayana Buddhism.
In Japan this school has achieved a unique development marking a spiritual epoch
in the history of religious faith in the East.
(8) The Parinirvana-sutra. This once formed the foundation of the Nirvana
school in the early history of Chinese Buddhism. Its main assertion is that the
Buddha-nature is present in every one of us. Before the arrival of this sutra in
China it was generally believed that there was a class of people known as Icchanti
who had no Buddha-nature in them and therefore who were eternally barred from
attaining enlightenment. This belief was entirely expelled, however, when a
statement to the contrary was found in the sutra, saying that "There is something
in all beings which is true, real, eternal, self-governing, and forever unchanging—
this is called Ego, though quite different from what is generally known as such by
the philosophers. This Ego is the Tathagata-garbha, Buddha-nature, which exists
in every one of us, and is characterised with such virtues as permanency, bliss,
freedom, and purity."
(9) All these and other sutras of Mahayana Buddhism may seem to exhaust
the many-sided aspects of this school, but another is needed to tell us that mere
understanding is not enough in the Buddhist life, that without self-realisation all
intellection amounts to nothing. To tell us this is the office of the Lankavatara-
sutra, and Bodhidharma, father of Zen Buddhism, made use of the text quite
effectively; for it was through him that a special school of Buddhism under the
title of Zen or Ch'an has come to develop in China and in Japan. While Zen as we
have it now is not the same in many respects as Bodhidharma first proclaimed it
about fifteen centuries ago, the spirit itself flows quite unchanged in the East. And
this is eloquently embodied in theLankavatara-sutra. It is not, however, necessary
here for us to enter into details, for the point has been fully dwelt upon in my
recent work, Studies in the Lankavatara Sutra. Suffice it to touch lightly upon the
characteristic features of the Sutra, which constitute its special message as
distinguished from the other sutras already referred to.
There is no doubt that the Lanka is closely connected in time as well as in
doctrine with The Awakening of Faith in the Mahayana generally ascribed to
Asvaghosha. While he may not have been the author of this most important
treatise of Mahayana philosophy, there was surely a great Buddhist mind, who,
inspired by the same spirit which pervades the Lanka, theAvatamsaka,
the Parinirvana, etc., poured out his thoughts in The Awakening. Some scholars
contend that The Awakening is a Chinese work, but this is not well grounded.
In a way The Awakening is an attempt to systematise the Lanka, for all the
principal teachings of the latter are found there developed in due order. As far as
the theoretical side is concerned, both teach the existence of the Garbha as
ultimate reality. While this lies in ordinary people defiled by the evil passions and
does not shine out in its native purity, we cannot deny its existence in them. When
the external wrappage of impurities is peeled off we all become Buddhas and
Tathagatas. In fact, the birth of a Tathagata is nowhere else than in this Garbha.
The Garbha is from the psychological point of view the Alayavijnana, all-
conserving mind, in which good and bad are mingled, and the work of the Yogin,
that is, one who seeks the truth by means of self-discipline, is to separate the one
from the other. Why is the Alaya found contaminated by evil thoughts and
desires? What is the evil? How does it come out in this world? How is the truth to
be realised? These questions are answered by postulating a system of Vijnanas
and by the doctrine of Discrimination (vikalpa), as has already been expounded
above.
This is the point where the Lanka comes in contact with the Yogacara
school. The Yogacara is essentially psychological standing in contrast in this
respect to the Madhyamaka school which is epistemological. But the
Alayavijnana of the Yogacara is not the same as that of Lanka and the Awakening
of Faith. The former conceives the Alaya to be purity itself with nothing defiled in
it whereas the Lanka and the Awakening make it the cause of purity and
defilement. Further, the Yogacara upholds the theory of Vijnaptimatra and not
that of Cittamatra, which belongs to the Lanka, Avatamsaka, and Awakening of
Faith. The difference is this: According to the Vijnaptimatra, the world is nothing
but ideas, there are no realities behind them; but the Cittamatra states that there is
nothing but Citta, Mind, in the world and that the world is the objectification of
Mind. The one is pure idealism and the other idealistic realism.
To realise the Cittamatra is the object of the Lanka, and this is done when
Discrimination is discarded, that is, when a state of non-discrimination is attained
in one's spiritual life. Discrimination is a logical term and belongs to the intellect.
Thus we see that the end of the religious discipline is to go beyond
intellectualism, for to discriminate, to divide, is the function of the intellect. Logic
does not lead one to self-realisation. Hence Nagarjuna's hair-splitting dialectics.
His idea is to prove the ineffectiveness of logic in the domain of our spiritual life.
This is where the Lanka joins hands with the Madhyamaka. The doctrine of the
Void is indeed the foundation of Mahayana philosophy. But this is not to be
understood in the manner of analytical reasoning. The Lanka is quite explicit and
not to be mistaken in this respect.
So far, the Lanka may seem to be only a philosophical treatise with nothing
religious in it, but the fact is that the Sutra is deeply tinged with religious
sentiments. For instance, the Bodhisattva would not enter into Nirvana because of
his vows to save all sentient beings, and his vows are not limited in time and
space, and for this reason they are called "inexhaustible". Not only are his vows
inexhaustible but the "skilful means" he uses for the emancipation of all beings
know no limits. He knows how to make the best use of his inexhaustible resources
intellectual and practical for this single purpose. Here we may say that the
Bodhisattva Samantabhadra of the Avatamsaka or the Gandavyuha is reflected.
In the Lanka all the most fundamental conceptions of the Mahayana are
thrown in without any attempt on the part of the compiler or compilers to give
them a system. This is left to the thoughtful reader himself who will pick them up
from the medley and string them into a garland of pearls out of his own religious
experience.
The one significant Mahayana thought, however, which is not expressly
touched upon in the Sutra is that of Parinamana. Parinamana means to turn one's
merit over to somebody else so as to expedite the latter's attainment of Nirvana. If
anybody does anything good, its merit is sure to come back to the doer himself—
this is the doctrine of Karma; but according to the Mahayana the recipient need
not always be the doer himself, he may be anybody, he may be the whole world;
merit being of universal character can be transferred upon anything the doer
wishes. This transferability is known as the doctrine of Parinamana, the turning
over of one's good work to somebody else. This idea comes from the
philosophical teaching of Interpenetration as upheld in the Avatamsaka.

IV
The Date of the Lanka

As is the case with other Buddhist texts it is quite impossible with our
present knowledge of Indian history to decide the age of the Lanka. The one thing
that is certain is that it was compiled before 443 a. d. when the first Chinese
translation is reported to have been attempted. But this does not mean that the
whole text as we have it now was then already in existence, for we know that the
later translations done in 513 and 700-704 contain the Dharani and the
Sagathakam section which are missing in the 443 one (Sung). Further, the Meat-
eating chapter also suffered certain modifications, especially in the 513 (Wei) one.
Even with the text that was in existence before 443 a. d. we do not know
how it developed, for it was not surely written from the beginning as one
complete piece of work as we write a book in these modern days. Some parts of it
must be older than others, since there is no doubt that it has many layers of added
passages.
To a certain extent, the contents may give a clue to the age of the text, but
because of the difficulty of separating one part from another from the point of
view of textual criticism, arguments from the contents as to the date are of very
doubtful character. As long as we have practically no knowledge of historical
circumstances in which the Buddhist texts were produced one after another in
India or somewhere else, all the statements are more or less of the character of an
ingenious surmise. All that we can say is this that the Lanka is not a discourse
directly given by the founder of Buddhism, that it is a later composition than the
Nikayas or Agamas which also developed some time after the Buddha, that when
Mahayana thoughts began to crystallise in the Northern as well as in the Southern
part of India probably about the Christian era or even earlier, the compiler or
compilers began to collect passages as he or they came across in their study of the
Mahayana, which finally resulted in the Buddhist text now known under the title
of Lankavatara-sutra.

Some Remarks Concerning the Text

Certain irregularities of the chapter-endings are to be noticed in this

connection. Generally these endings show that the chapters are composite parts of
a sutra and belong to it; but in the case of the Lanka some endings are quite of an
independent character, and their relation to the text is not at all definite. For
instance:
Chapter I—"Chapter One Known as Ravana-invitation";
Chapter II—"Here Ends Chapter Two Known as the Collection of All the
Dharmas in the 36, 000 (sloka) Lankavatara";
Chapter III—"Here Ends Chapter Three on Impermanency in the
Lankavatara, a Mahayana Sutra";
Chapter IV—"Here Ends Chapter Four on Realisation";
Chapter V—"Here Ends Chapter Five on the Permamency and
Impermanency of the Tathagata";
Chapter VI—"Here Ends Chapter Six on Momentariness";
Chapter VII—"Here Ends Chapter Seven on Egolessness";
Chapter VIII—"Here Ends Chapter Eight on Meat-eating from the
Lankavatara which is the Essence of All the Buddha-Teachings";
Chapter IX—"Here Ends Chapter Nine Known as Dharani in the
Lankavatara."
These irregularities, at least in one case, show that there was a
larger Lanka containing 36, 000 slokas1 as referred to in Fa-tsang's notices,2 and in
another case that the Lanka was also known, or contained, a chapter known as the
"Essence of all the Buddha-teachings" which is indeed a sort of subtitle given to
the four-volume Chinese Lanka by Gunabhadra (Sung), 443 a. d.
1
Suggested by Mr Hokei Idzumi.
2
See my Studies in the Lankavatara Sutra, p. 42.
The Gatha section called "Sagathakam" presents peculiar difficulties. As the
earliest Chinese translation by Gunabhadra does not contain it, it is highly
probable that it was not then included in the Lanka text. But the fact that both the
Wei version and the Sanskrit edition contain not only the verses properly
belonging to the Sagathakam but those 1 already appearing in the prose section,
hints at the existence of a larger or more complete text of the Lanka in which all
these Sagathakam verses were incorporated in the prose section, which, therefore,
must have been naturally much fuller than the existing Lanka—perhaps
something like the one Containing 36, 000 slokas. There are many verses in the
Sagathakam which are too obscure to be intelligently interpreted without their
corresponding prose passages. The verses are generally meant for memorising the
principal doctrines, and they give sometimes no sense when they are separately
considered, for some watch-words only are rhythmically arranged to facilitate the
memory.
 In the Sanskrit text, the Sagathakam begins with this stanza:
"Listen to the wonderful Mahayana doctrine,
Declared in this Lankavatara Sutra,
Composed in verse-gems,
And destroying a net of the philosophical views."
This may be understood to mean that this section is that part of
the Lanka which is made up with the verses, that is to say, the verses taken from
the entire text of the Lanka. The term sagathakam also suggests this, for it means
the "one with verses." But in this case the following questions may be asked:
If there were a larger Lanka containing all these verses in the Sagathakam in
the body of the text, or if there were a Lanka with the verses alone and as a
separete text which was later on put together with the present one, are all these
verses as a whole to be regarded as belonging to the same period? If so, what
caused the disappearance of the prose passages which accompanied the verses
now retained in the Sagathakam only? Is there no possibility of some of the verses
added later to the text independently? There is some evidence of such additions as
we can see, for instance, in the conception of the Sambhogakaya (verse 384) and
of the ninth Vijnana (verse 13), which are surely of later development. The
solution of these and some other possible questions is to be left to some future
time when all the circumstances leading to the production of the Buddhist sutras
Mahayana and Hinayana in various districts of India are ascertained.
1
 These are systematically excluded in the T'ang.
The best way of reading the Lanka, as I said in my Studies, is to cut the
whole text into as many pieces 1 as the sense allows and to regard each piece as
completely expressing one chief thought in the philosophy of Mahayana
Buddhism. In some cases the pieces so severed may seem to conflict with one
another. In such cases a higher principle will be found somewhere else that unifies
the two contradictory notions harmoniously. For after all there is but one highest
truth in the Lanka, of which all others are so many aspects viewed at various
angles of thought.
I thought I would treat the Sagathakam in a similar manner, by dividing the
whole portion into so many groups of verses, each of which is presumably
concerned with one theme. But the verses being too concise and often merely
mnemonic, one finds it too risky to cut them up into groups and to take the latter
as containing so many definite sets of thoughts. As we notice in the cases of
repetition occurring so frequently in the Sagathakam the verses are not solidly
transferred from the text, that is, they are not always found in the Sagathakam in
the same order as they are in the text proper, nor are they complete. Sometimes
one single verse is taken out of the group where it belongs in the main text and
inserted in an unexpected connection. In these circumstances I thought it wise to
leave the Sagathakam as it stands and not to arrange the verses into groups until
we know more exactly about the historical evolution of this portion of the Lanka.
1
 This cutting is indicated in the following translation by the Roman figures
running consecutively through the entire text except the Ravana, the Dharani, and the
Meat-eating chapter, where no such dividing is necessary.
 In fact, the Sagathakam is a curious mixture where subjects not at all referred
to in the prose section are in juxtaposition with those that have to my view no
proper bearing in the Lanka. Such subjects are those historical narratives
concerning Vyasa, Katyayana, Nagahvaya, etc., and those relating to the
monastery life. And then there are some passages in the Sagathakam which may
be regarded as later additions. For instance, when it refers to eight or nine several
Vijnanas (verse 13), two forms of Alaya (v. 59), the triple body (v. 434), thirty-six
Buddhas (v. 380), etc., they are evidently later incorporations. The Sagathakam
requires more study from the point of text criticism, and also from the point of
doctrinal, literary, and monachical history.

The Transmission History of the Lanka

In the book called 楞 伽 師 資 記 , "Record of Master and Disciple in [the

Transmission of] the Lanka", which is one of the Tung-huang findings, the
transmission line of the Lanka is recorded. The author 淨覺, Ching-chueh, living
probably early in the eighth century apparently identified Zen Buddhism with the
teaching of the Lanka, for his Fathers of the Lanka transmission are also those of
Zen Buddhism. He considers Gunabhadra, the translator of the Sung or four
volume Lanka, the first Father of Zen in China, and not Bodhidharma as is
generally done by Zen historians. In this the author may be in the right, for in his
day there was yet no independent school which later came to be known as "Zen",
and whatever represented this movement at the time was no more than the study
of the Lanka. Moreover, Ching-chueh belonged to the school of Hsuan-tse (玄賾)
and Shen-hsiu ( 神 秀 ) who upheld the Lanka in opposition to their rival Hui-
neng's 慧能 Vajracchedika. This book is one of the most valuable documents for
the historical students of early Zen Buddhism in China. 1 It contains so much
information of definite character concerning its Fathers whose sayings and
teachings have so far been shrouded in obscurity.
There is Another equally valuable history of Zen Buddhism which was also
discovered in the Tung-huang cave. It is entitled 歷 代 法 寶 記  "Record of the
Succession of the Dharma-treasure." This was evidently written to contend the
position of the 楞 伽 師 資 記 , for it insists that the first Father of the Lanka as
representing the Dharma-treasure was Bodhidharma and not Gunabhadra who was
mere translator and not the revealer of the inner meaning of the Sutra. Therefore,
the history of Zen Buddhism in China, which is the "Dharma-treasure", should
properly begin with Bodhidharma. The author evidently belongs to the school of
Hui-neng.
The discovery of these two important historical works on Zen, together with
the Sayings of Shen-hui, 神會語錄, which was edited by 胡適, Professor Hu Hsi
of Peking University, 1930, with his able critical notes, sheds an abundance of
light on the early pages of Zen history in China. As a detailed discussion of the
subject does not belong here, I reserve it for my Essays in Zen Buddhism, Series
II.
 The Present English Translation

As regards the English translation of the Sutra, I have decided after much
hesitation to send it out to the public with all its many imperfections. It is a bold
attempt on the part of the translator to try to render some of the deepest thoughts
that have been nourished in the East into a language to which he was not born.
But his idea is that if somebody did not make a first attempt, however poor and
defective, the precious stones may remain buried unknown except to a few
scholars, and this perhaps longer than necessary. And then things develop. As it is
illustrated in the long history of the Chinese translations of the Buddhist texts,
there must be several attempts before the work assumes something of finality.
There are at present three Chinese translations and one Tibetan of the Lanka, and
the first shows many traces of immaturity when compared with the third. We can
easily understand the difficulties Chinese scholars encountered in trying to master
the translations. The T'ang version could not perhaps be so perfect as it is unless it
had two or three predecessors.
1
 The book has been quite recently edited by Kin Kyukei, a librarian attached to
Peking University and published in Peking. He was able to do this helped by Professor
Hu Hsi, who is the owner of the photographic copies of the original Manuscripts of 楞
伽 師 資 記  preserved in the British Museum and in the Biblioth�que Nationale. A
collotype impression of the London MS which is not so complete as the Paris MS,
though it is very much more legible than the latter, was published by Professor Keiki
Yabuki of Japan, in his collection of the Tun-huang MSS, entitled 嗚沙餘韻, "Echoes
of the Desert", 1930.
I have done all I could to make my translation as intelligible as possible to
my readers. If I tried to be too literal, it would be quite unintelligible. The modes
of expression are so different in the Sanskrit. There are still many obscure
passages which I failed to interpret satisfactorily to myself. These obscurities are
found more in the Sagathakam, because the verses presuppose much knowledge
of the matter treated therein, and this knowledge involves at present much more
scholarship and intellectual perspicuity than the present translator can command.
The Sagathakam has never had any Chinese commentaries, and this fact adds
more to the difficulties already in existence. Chinese and Japanese scholars have
chosen, probably for brevity's sake, the four-volume text by Gunabhadra for their
study, and the Sagathakam has thus inevitably been left out.
The Sanskrit text itself as we have it is still far from being perfect, and there
is no doubt that Nanjo's edition requires many corrections in order to yield a more
intelligible reading. Even with it, however, whatever shortcomings it may have,
we are to be grateful to the editor who made the text more accessible to the public
than ever before.
I have not always followed Nanjo in the reading of the text. I have used my
own judgment in several cases when I thought the sense became thereby clearer.
In paragraphing too I have often disregarded Nanjo. As I said in my Studies,
the Lanka is a highly chaotic text, and there are also some passages which have
forced their way in wrong places where they do not belong.
 The T'ang version in this respect gives on the whole the best rendering of
the Lanka. While a first draft of the translation was prepared by Sikshananda, the
finishing touch was given by Fa-tsang, the great teacher of philosophy of
the Avatamsaka, with which the Lanka is in the closest relationship. When
difficulties were encountered in the course of my English translation of the
Sanskrit text, I have quite frequently followed the T'ang reading, though the fact
has not regularly been noted.
A special index to the Sutra is being prepared and will be issued before long
as a separate volume.

[CHAPTER ONE]
(1)1 Om! Salutation to the Triple Treasure! Salutation to all the Buddhas and
Bodhisattvas!
Here is carefully written down the Lankavatara Sutra in which the Lord of
the Dharma discourses on the egolessness of all things.

Thus have I heard. The Blessed One once stayed in the Castle of Lanka
which is situated on the peak of Mount Malaya on the great ocean, and which is
adorned with flowers made of jewels of various kinds. 2 He was with a large
assembly of Bhikshus and with a great multitude of Bodhisattvas, who had come
together from various Buddha-lands. The Bodhisattva-Mahasattvas, headed by the
Bodhisattva Mahamati, were all perfect masters 3 of the various Samadhis, the
[tenfold] self-mastery, the [ten] powers, and the [six] psychic faculties; they were
anointed by the hands of all the Buddhas; they all well understood the significance
of the objective world as the manifestation of their own Mind; (2) they knew how
to maintain [various] forms, teachings, and disciplinary measures, according to
the various mentalities and behaviours of beings; they were thoroughly versed in
the five Dharmas, the [three] Svabhavas, the [eight] Vijnanas, and the twofold
Non-atman.
1
 These Gothic numerals in parentheses refer to pages of the Sanskrit edition.
2
 Much more fully described in Bodhiruci (Wei).
3
 Literally, "sporting" (vikridita).
At that time, the Blessed One who had been preaching in the palace of the
King of Sea-serpents came out at the expiration of seven days and was greeted by
an innumerable host of Nagakanyas including Sakra and Brahma, and looking at
Lanka on Mount Malaya smiled and said, "By the Tathagatas of the past, who
were Arhats and Fully-Enlightened Ones, this Truth was made the subject of their
discourse, at that castle of Lanka on the mountain-peak of Malaya, —the Truth
realisable by noble wisdom in one's inmost self, which is beyond the reasoning
knowledge of the philosophers as well as the state of consciousness of the
Sravakas and Pratyekabuddhas.1 I, too, would now for the sake of Ravana,
Overlord of the Yakshas, discourse on this Truth."
[Inspired] by the spiritual power of the Tathagata, Ravana, Lord of the
Rakshasas, heard [his voice]. Indeed, the Blessed One, surrounded and
accompanied by an in-numerable host of Nagakanyas including Sakra and
Brahma, came out of the palace of the King of Sea-serpents; and looking at the
waves of the ocean and also at the mental agitations going on in those assembled,
[he thought of] the ocean of the Alayavijnana where the evolving Vijnanas [like
the waves] are stirred by the wind of objectivity. While he was standing there
[thus absorbed in contemplation, Ravana saw him and] uttered a joyous cry,
saying: "I will go and request of the Blessed One to enter into Lanka; for this long
night he would probably profit, do good, and gladden (3) the gods as well as
human beings."
Thereupon, Ravana, Lord of the Rakshasas, with his attendants, riding in his
floral celestial chariot, came up where the Blessed One was, and having arrived
there he and his attendants came out of the chariot. Walking around the Blessed
One three times from left to right, they played on a musical instrument, beating it
with a stick of blue Indra (saphire), and hanging the lute at one side, which was
inlaid with the choicest lapis lazuli and supported by [a ribbon of] priceless cloth,
yellowish-white like Priyangu, they sang with various notes such as Saharshya,
Rishabha, Gandhara, Dhaivata, Nishada. Madyama, and Kaisika, 2 which were
melodiously modulated in Grama, Murchana, etc.; the voice in accompaniment
with the flute beautifully blended with the measure of the Gatha.
1
 The Sanskrit text is here certainly at fault; there ought to be a negative particle
somewhere in this passage, which is the case in the Chinese translations.
2
 Neither Bodhiruci nor Sikshananda refers so specifically to these various notes.
1. "The truth-treasure whose principle is the self-nature of Mind, has no
selfhood (nairatmyam), stands above all reasoning, and is free from impurities; it
points to the knowledge attained in one's inmost self; Lord, show me here the way
leading to the Truth.
2. "The Sugata is the body in whom are stored immaculate virtues; in him
are manifested [bodies] trans-forming and transformed; he enjoys the Truth
realised in his inmost self; may he visit Lanka. Now is the time, Muni!
3. (4) "This Lanka was inhabited by the Buddhas of the past, and [they were]
accompanied by their sons who were owners of many forms. Lord, show me now
the highest Truth, and the Yakshas who are endowed with many forms will
listen."
Thereupon, Ravana, the Lord of Lanka, further adapting the Totaka rhythm
sang this in the measure of the Gatha.
4. After seven nights, the Blessed One leaving the ocean which is the abode
of the Makara, the palace of the sea-king, now stands on the shore.
5. Just as the Buddha rises, Ravana, accompanied by the Apsaras and
Yakshas numerous, by Suka, Sarana, and learned men,
 6. Miraculously goes over to the place where the Lord is standing. Alighting
from the floral vehicle, he greets the Tathagata reverentially, makes him offerings,
tells him who he is, and stands by the Lord.
7. "I who have come here, am called Ravana, the ten-headed king of the
Rakshasas, mayest thou graciously receive me with Lanka and all its residents.
8. "In this city, the inmost state of consciousness realised, indeed, by the
Enlightened Ones of the past (5) was disclosed on this peak studded with precious
stones.
9. "Let the Blessed One, too. surrounded by sons of the Victorious One, now
disclose the Truth immaculate on this peak embellished with precious stones; we,
together with the residents of Lanka, desire to listen.
10. "The Lankavatara Sutra which is praised by the Buddhas of the past
[discloses] the inmost state of consciousness realised by them, which is not
founded on any system of doctrine.
11. "I recollect the Buddhas of the past surrounded by sons of the Victorious
One recite this Sutra; the Blessed One, too, will speak.
12. "In the time to come, there will be Buddhas and Buddha-Sons pitying the
Yakshas; the Leaders will discourse on this magnificent doctrine on the peak
adorned with precious stones.
13. "This magnificent city of Lanka is adorned with varieties of precious
stones, [surrounded] by peaks, refresh-ing and beautiful and canopied by a net of
jewels.
14. "Blessed One, here are the Yakshas who are free from faults of greed,
reflecting on [the Truth] realised in one's inmost self and making offerings to the
Buddhas of the past; they are believers in the teaching of the Mahayana and intent
on disciplining one another.
15. "There are younger Yakshas, girls and boys, desiring to know the
Mahayana. Come, Blessed One, who art our Teacher, come to Lanka on Mount
Malaya.
16. (6) "The Rakshasas, with Kumbhakarna at their head, who are residing in
the city, wish, as they are devoted to the Mahayana, to hear about this inmost
realisation.
17. "They have made offerings assiduously to the Buddhas [in the past] and
are to-day going to do the same. Come, for compassion's sake, to the Lanka,
together with [thy] sons.
18. "Mahamati, accept my mansion, the company of the Apsaras, necklaces
of various sorts, and the delightful Asoka garden.
19. "I give myself up to serve the Buddhas and their sons; there is nothing
with me that I do not give up [for their sake]; Great Muni, have compassion on
me!"
20. Hearing him speak thus, the Lord of the Triple World said, "King of
Yakshas, this mountain of precious stones was visited by the Leaders in the past.
21. "And, taking pity on you, they discoursed on the Truth revealed in their
inmost [consciousness]. [The Buddhas of] the future time will proclaim [the same]
on this jewel-adorned mountain.
 22. "This [inmost Truth] is the abode of those Yogins who stand in the
presence of the Truth. King of the Yakshas, you have the compassion of the
Sugatas and myself."
23. The Blessed One accepting the request [of the King] remained silent and
undisturbed; he now mounted the floral chariot offered by Ravana.
24. Thus Ravana and others, wise sons of the Victorious One, (7) honoured
by the Apsaras singing and dancing, reached the city.
25. Arriving in the delightful city [the Buddha was] again the recipient of
honours; he was honoured by the group of Yakshas including Ravana and by the
Yaksha women.
26. A net of jewels was offered to the Buddha by the younger Yakshas, girls
and boys, and necklaces beautifully ornamented with jewels were placed by
Ravana about the neck of the Buddha and those of the sons of the Buddha.
27. The Buddhas together with the sons of the Buddha and the wise men,
accepting the offerings, discoursed on the Truth which is the state of
consciousness realised in the inmost self.
28. Honouring [him as] the best speaker, Ravana and the company of the
Yakshas honoured Mahamati and requested of him again and again: 1
29. "Thou art the asker of the Buddha concerning the state of consciousness
realised in their inmost selves, of which we here, Yakshas as well as the sons of
the Buddha, are desirous of hearing. I, together with the Yakshas, the sons of the
Buddha, and the wise men, request this of thee.
30. "Thou art the most eloquent of speakers, and the most strenuous of the
Yogins; with faith I beg of thee. Ask [the Buddha] about the doctrine, O thou the
proficient one!
1
 Verses 20-28, inclusive, are in prose in T'ang.
31. "Free from the faults of the philosophers and Pratyekabuddhas and
Sravakas is (8) the Truth of the inmost consciousness, immaculate and
culminating in the stage of Buddhahood."
32.1 Thereupon the Blessed One created jewel-adorned mountains and other
objects magnificently embellished with jewels in an immense number.
33. On the summit of each mountain the Buddha himself was visible, and
Ravana, the Yaksha, also was found standing there.
34. Thus the entire assembly was seen on each mountain-peak, and all the
countries Were there, and in each there was a Leader.
35. Here also was the King of the Rakshasas and the residents of Lanka, and
the Lanka created by the Buddha rivaling [the real one].
36. Other things were there, too, —the Asoka with its shining woods, and on
each mountain-peak Mahamati was making a request of the Buddha,
37. Who discoursed for the sake of the Yakshas on the Truth leading to the
inmost realisation; on the mountain-peak he delivered a complete sutra with an
exquisite voice varied in hundreds of thousands of ways. 2
38. [After this] the teacher and the sons of the Buddha vanished away in the
air, leaving Ravana the Yaksha himself standing [above] in his mansion.
 39. Thought he, "How is this? What means this? and by whom was it heard?
What was it that was seen? and by whom was it seen? Where is the city? and
where is the Buddha?
40. "Where are those countries, those jewel-shining Buddhas, those Sugatas?
(9) Is it a dream then? or a vision? or is it a castle conjured up by the Gandharvas?
1
 From this verse T'ang is in prose again.
2
 Thus according to Bodhiruci and Sikshananda. The Sanskrit text has: "hundreds
of thousands of perfect sutras."
41. "Or is it dust in the eye, or a fata morgana, or the dream-child of a barren
woman, or the smoke of a fire-wheel, that which I saw here?"
42. Then [Ravana reflected], "This is the nature as it is (dharmata) of all
things, which belongs to the realm of Mind, and it is not comprehended by the
ignorant as they are confused by every form of imagination.
43. "There is neither the seer nor the seen, neither the speaker nor the
spoken; the form and usage of the Buddha and his Dharma—they are nothing but
discrimination.
44. "Those who see things such as were seen before, do not see the Buddha;
[even] when discrimination is not aroused, one does not see 1 the Buddha; the
Buddha being fully-enlightened is seen where the world itself is not evolved.
The Lord of Lanka was then immediately awakened [from his reflection],
feeling a revulsion (paravriti) in his mind and realising that the world was nothing
but his own mind: he was settled in the realm of non-discrimination, was urged by
the stock of his past good deeds, acquired the cleverness of understanding all the
texts, obtained the faculty of seeing things as they are, was no more dependent
upon others, observed things excellently with his own wisdom (buddhi), gained
the insight that was not of discursive reasoning, was no more dependent upon
others,2 became a great Yogin of the discipline, was able to manifest himself in all
excellent forms, got thoroughly acquainted with all skilful means, had the
knowledge of the characteristic aspects of every stage, by which he would
surmount it skilfully, was delighted to look into 3 the self-nature of Citta, Manas,
Manovijnana, got a view whereby he could cut himself loose from the triple
continuation, had the knowledge of disposing of every argument of (10) the
philosophers on causation, thoroughly understood the Tathagata-garbha, the stage
of Buddhahood, the inmost self, found himself abiding in the Buddha-knowledge;
[when suddenly] a voice was heard from the sky, saying, "It is to be known by
oneself."
1
 T'ang has: "He who sees in the way as was seen before, cannot see the Buddha;
when no discrimination is aroused, this, indeed, is the seeing." According to Wei: "If he
sees things and takes them for realities, he does not see the Buddha. Even when he is
not abiding in a discriminating mind, he cannot see the Buddha. Not seeing anything
doing [in the world]—this is said to be seeing the Buddha. If a man is able thus to see
[things], he is the one who sees the Tathagata. When the wise observe all experiences
in this manner, they are transformed assuming an exquisite body—this is the
Enlightenment [attained by] the Buddha."
2
 This does not appear in T'ang, nor in Wei.
3
 T'ang: to go beyond.
 "Well done, well done, Lord of Lanka! Well done, indeed, Lord of Lanka,
for once more! The Yogin is to discipline himself as thou doest. The Tathagatas
and all things are to be viewed as they are viewed by thee; otherwise viewed, it is
nihilism. All things are to be comprehended by transcending the Citta, Manas, and
Vijnana as is done by thee. Thou shouldst look inwardly and not become attached
to the letter and a superficial view of things; thou shouldst not fall into the
attainments, conceptions, experiences, views, and Samadhis of the Sravakas,
Pratyekabuddhas, and philosophers; thou shouldst not have any liking for small
talk and witticism; thou shouldst not cherish the notion of self-substance, 1 nor
have any thought for the vainglory of rulership, nor dwell on such Dhyanas as
belong to the six Dhyanas, etc.
"Lord of Lanka, this is the realisation of the great Yogins: to destroy the
discourses advanced by others, to crush mischievous views in pieces, to keep
themselves properly away from ego-centered notions, to cause a revulsion in the
depths of the mind fittingly by means of an exquisite knowledge. Such are sons of
the Buddha who walk in the way of the Mahayana. In order to enter upon the
stage of self-realisation as attained by the Tathagatas, the discipline is to be
pursued by thee.
1
 Wei and T'ang: Do not hold the views maintained in the Vedas.
"Lord of Lanka, conducting thyself in this manner, let thee be further
purified in the way thou hast attained; (11) by disciplining thyself well in Samadhi
and Samapatti, follow not the state realised and enjoyed by the Sravakas,
Pratyekabuddhas, and philosophers, which rises from the imagination of those
who discipline themselves according to the practices of the puerile philosophers.
They cling to the individual forms of the world created by their egotistical ideas;
they maintain such notions as element, quality, and substance; they cling
tenaciously to views originating from ignorance; they become confused by
cherishing the idea of birth where prevails emptiness; they cling to discrimination
[as real]; they fall into the way of thinking where obtains [the dualism of]
qualifying and qualified.
"Lord of Lanka, this is what leads to various excellent attainments, this is
what makes one grow aware of the inmost attainment, this is the Mahayana
realisation. This will result in the acquirement of an excellent condition of
existence.
"Lord of Lanka, by entering upon the Mahayana discipline the veils [of
ignorance] are destroyed, and one turns away from the multitudinous waves of the
Vijnana and falls not into the refuge and practice of the philosophers.
"Lord of Lanka, the philosophers' practice starts from their own egotistic
attachments. Their ugly practice arises from adhering to dualistic views
concerning the self-nature of the Vijnana.
"Well done, Lord of Lanka; reflect on the signification of this as you did
when seeing the Tathagata before; for this, indeed, is seeing the Tathagata."
At that time it occurred to Ravana: "I wish to see the Blessed One again,
who has all the disciplinary practices at his command, who has turned away from
the practices of the philosophers, who is born of the state of realisation in the
inmost consciousness, and who is beyond [the dualism of] the transformed and the
transforming. He is the knowledge (12) realised by the Yogins, he is the
realisation attained by those who enjoy the perfect bliss of the Samadhi which
they gain by coming to an intuitive understanding through meditation. May I see
thus [again] the Compassionate One by means of his miraculous powers in whom
the fuel of passion and discrimination is destroyed, who is surrounded by sons of
the Buddha, who has penetrated into the minds and thoughts of all beings, who
moves about everywhere, who knows everything, who keeps himself away from
work (kriya) and form (lakshana); seeing him may I attain what I have not yet
attained, [retain] what I have already gained, may I conduct myself with non-
discrimination, abide in the joy of Samadhi and Samapatti, and attain the ground
where the Tathagatas walk, and in these make progress."
At that moment, the Blessed One recognising that the Lord of Lanka is to
attain the Anutpattikadharmakshanti showed his glorious compassion for the ten-
headed one by making himself visible once more on the mountain-peak studded
with many jewels and enveloped in a net-work of jewels. The ten-headed King of
Lanka saw the splendour again as seen before on the mountain-peak, [he saw] the
Tathagata, who was the Arhat and the Fully-Enlightened One, with the thirty-two
marks of excellence beautifully adorning his person, and also saw himself on each
mountain-peak, together with Mahamati, in front of the Tathagata, the Fully-
Enlightened One, putting forward his discourse on the realisation experienced by
the Tathagata in his inmost self, and, surrounded by the Yakshas, conversing on
the verbal teachings and stories [of the Buddha]. Those (13) [Buddha]-lands were
seen with the Leaders.1
1
 There is surely a discrepancy here in the text. T'ang reads: "In all the Buddha-
lands in the ten quarters were also seen such events going on, and there was no
difference whatever." Wei is quite different and has the following: "Besides, he saw all
the Buddha-lands and all the kings thinking of the transitoriness of the body. As they
are covetously attached to their thrones, wives, children, and relatives, they find
themselves bound by the five passions and have no time for emancipation. Seeing this,
they abandon their dominions, palaces, wives, concubines, elephants, horses, and
precious treasures, giving them all up to the Buddha and his Brotherhood. They now
retreat into the mountain-woods, leaving their homes and wishing to study the doctrine.
He [Ravana] then sees the Bodhisattvas in the mountain woods strenuously applying
themseves to the mastery of the truth, even to the extent of throwing themselves to the
hungry tiger, lion, and Rakshasas. He thus sees the Bodhisattvas reading and reciting
the sutras under a tree in the woods and discoursing on them for others, seeking thereby
the truth of the Buddha. He then sees the Bodhisattvas seated under the Bodhi-tree in
the Bodhi-mandala thinking of the suffering Beings and meditating on the truth of the
Buddha. He then sees the venerable Mahamati the Bodhisattva before each Buddha
preaching about the spiritual discipline of one's inner life, and also sees [the
Bodhisattva] surrounded by all the Yakshas and families and talking about names,
words, phrases, and paragraphs." This last sentence is evidently the translation of the
Sanskrit desanapathakatham, which is contrasted in the Lankavatara throughout
with pratyatmaryajnanagocara (the spiritual realm realised by noble wisdom in one's
inmost consciousness).
 Then the Blessed One beholding again this great assembly with his wisdom-
eye, which is not the human eye, laughed loudly and most vigorously like the
lion-king. Emitting rays of light from the tuft of hair between the eyebrows, from
the ribs, from the loins, from the Srivatsa 1 on the breast, and from every pore of
the skin, —emitting rays of light which shone flaming like the fire taking place at
the end of a kalpa, like a luminous rainbow, like the rising sun, blazing brilliantly,
gloriously—which were observed from the sky by Sakra, Brahma, and the
guardians of the world, the one who sat on the peak [of Lanka] vying with Mount
Sumeru laughed the loudest laugh. At that time the assembly of the Bodhisattvas
together with Sakra and Brahma, each thought within himself:
"For what reason, I wonder, from what cause does the Blessed One who is
the master of all the world (sarva-dharma-vasavartin), after smiling first,2 laugh
the loudest laugh? Why does he emit rays of light from his own body? Why,
emitting [rays of light], does he remain silent, with the realisation [of the Truth] in
his inmost self, and absorbed deeply and showing no surprise in the bliss of
Samadhi, and reviewing the [ten] quarters, looking around like the lion-king, and
thinking only of the discipline, attainment, and performance of Ravana?"
1
 Swastika.
2
 This is wanting in the Chinese translations.
At that time, Mahamati the Bodhisattva-Mahasattva who was previously
requested by Ravana [to ask the Buddha concerning his self-realisation], feeling
pity on him, (14) and knowing the minds and thoughts of the assembly of the
Bodhisattvas, and observing that beings to be born in the future would be
confused in their minds because of their delight in the verbal teaching
(desanapatha), because of their clinging to the letter as [fully in accordance with]
the spirit (artha), because of their clinging to the disciplinary powers of the
Sravakas, Pratyekabuddhas, and philosophers, —which might lead them to think
how it were that the Tathagatas, the Blessed Ones, even in their transcendental
state of consciousness should burst out into loudest laughter —Mahamati the
Bodhisattva asked the Buddha in order to put a stop to their inquisitiveness the
following question: "For what reason, for what cause did this laughter take
place?"
Said the Blessed One: "Well done, well done, Mahamati! Well done, indeed,
for once more, Mahamati! Viewing the world as it is in itself and wishing to
enlighten the people in the world who are fallen into a wrong view of things in the
past, present, and future, thou undertakest to ask me the question. Thus should it
be with the wise men who want to ask questions for both themselves and others.
Ravana, Lord of Lanka, O Mahamati, asked a twofold question of the Tathagatas
of the past who are Arhats and perfect Buddhas; and he wishes now to ask me too
a twofold question in order to have its distinction, attainment, and scope
ascertained—this is what is never tasted by those who practise the meditation of
the Sravakas, Pratyekabuddhas, and philosophers; and the same will be asked by
the question-loving ten-headed one of the Buddhas to come."
Knowing that, the Blessed One said to the Lord of Lanka, thus: "Ask, thou
Lord of Lanka; the Tathagata has given thee permission [to ask], delay not,
whatever questions thou desirest to have answered, I will answer each of them
(15) with judgment to the satisfaction of your heart. Keeping thy seat of thought
free from [false] discrimination, observe well what is to be subdued at each stage;
ponder things with wisdom; [seeing into] the nature of the inner principle in
thyself, abide in the bliss of Samadhi; embraced by the Buddhas in Samadhi,
abide in the bliss of tranquillisation; going beyond the Samadhi and understanding
attained by the Sravakas and Pratyekabuddhas, abide in [the attainment of the
Bodhisattvas] in the stages of Acala, Sadhumati, and Dharmamegha; grasp well
the egolessness of all things in its true significance; be anointed by the Buddhas in
Samadhi at the great palace of lotus-jewels. 1Surrounded by the Bodhisattvas who
are sitting on lotuses of various sorts each supported by the gracious power of the
Buddhas, thou shalt find thyself sitting on a lotus and each one of the
Bodhisattvas looking at thee face to face. This is a realm beyond the imagination.
Thou shouldst plan out an adequate plan and establish thyself at a stage of
discipline by planning out such a plan as shall include [all kinds of] skilful means,
so that thou comest to realise that realm which is beyond imagination; and thou
shouldst attain the stage of Tathagatahood in which one is able to manifest oneself
in various forms, and which is something never seen before by the Sravakas,
Pratyekabuddhas, philosophers, Brahma, Indra, Upendra, and others. ''
1
 The following sentence is done by the aid of T'ang, as the Sanskrit does not
seem to give any sense. Literally translated it reads: "There by the becoming lotuses, by
those lotuses that are blessed variously by the benediction of his own person.... " Wei
has: "O King of Lanka, thou wilt before long see thy person, too, thus sitting on the
lotus-throne and continuing to abide there in a most natural manner. There are
innumerable families of lotus-kings and innumerable families of Bodhisattvas there,
each one of whom is sitting on a lotus-throne, and surrounded by those thou wilt find
thyself and looking face to face at one another, and each one of them will before long
come to abide in a realm beyond the understanding."
At that moment the Lord of Lanka being permitted by the Blessed One, rose
from his seat on the peak of the jewel-mountain which shone like the jewel-lotus
immaculate and shining in splendour; he was surrounded by a large company of
celestial maidens, and all kinds of garlands, flowers, perfumes, incense, unguents,
umbrellas, banners, fiags, necklaces, half-necklaces, diadems, tiaras, (16) and
other ornaments whose splendour and excellence were never heard of or seen
before, were created; music was played surpassing anything that could be had by
the gods, Nagas, Yakshas, Rakshasas, Gandharvas, Kinnaras, Mahoragas, and
men; musical instruments were created equal to anything that could be had in all
the world of desire and also such superior musical instruments were created as
were to be seen in the Buddha-lands; the Blessed One and the Bodhisattvas were
enveloped in a net of jewels; a variety of dresses and high banners was made
rising high in the air as high as seven tala trees to great [the Buddha], showering
great clouds of offerings, playing music which resounded [all around], and then
descending from the air, [the Lord of Lanka] sat down on the peak of the jewel-
mountain ornamented with magnificent jewel-lotus whose splendour was second
only to the sun and lightning. Sitting he made courtesy smiling first to the Blessed
One for his permission and proposed him a twofold question: " It was asked of the
Tathagatas of the past, who were Arhats, Fully-Enlightened Ones, and it was
solved by them. Blessed One, now I ask of thee; [the request] will certainly be
complied with by thee as far as verbal instruction is concerned 1 as it was by the
Buddhas [of the past]. Blessed One, duality was discoursed upon by the
Transformed Tathagatas and Tathagatas of Trans-formation, but not by the
Tathagatas of Silence.2 The Tathagatas of Silence are absorbed in the blissful state
of Samadhi, they do not discriminate concerning this state, nor do they discourse
on it. Blessed One, thou assuredly wilt discourse on this subject of duality. Thou
art thyself a master of all things, an Arhat, a Tathagata. The sons of the Buddha
and myself are anxious to listen to it."
1
 That is, as far as the teaching could be conveyed in words. Desanapatha stands
in contrast with siddhanta, or pratyatmagati in the Lankavatara.
2
 In T'ang and Wei: "Original Tathagatas."
The Blessed One said, "Lord of Lanka, tell me what you mean by duality?"
The Lord of the Rakshasas, (17) who was renewed in his ornaments, full of
splendour and beauty, with a diadem, bracelet, and necklace strung with vajra
thread, said, "It is said that even dharmas are to be abandoned, and how much
more adharmas. Blessed One, why does this dualism exist that we are called upon
to abandon? What are adharmas? and what are dharmas? How can there be a
duality of things to abandon—a duality that arises from falling into
discrimination, from discriminating self-substance where there is none, from [the
idea of] things created (bhautika) and uncreated, because the non-differentiating
nature of the Alayavijnana is not recognised? Like the seeing of a hair-circle as
really existing in the air, [the notion of dualism] belongs to the realm of
intellection not exhaustively pur-gated. This being the. case as it should be, how
could there be any abandonment [of dharmas and adharmas]?"
Said the Blessed One, "Lord of Lanka, seest thou not that the differentiation
of things, such as is perceived in jars and other breakable objects whose nature it
is to perish in time, takes place in a realm of discrimination [cherished by] the
ignorant? This being so, is it not to be so understood? It is due to discrimination
[cherished by] the ignorant that there exists the differentiation of dharma and
adharma. Noble wisdom (aryajnana), however, is not to be realised by seeing
[things this way]. Lord of Lanka, let it be so with the ignorant who follow the
particularised aspect of existence that there are such objects as jars, etc., but it is
not so with the wise. One flame of uniform nature rises up depending on houses,
mansions, parks, and terraces, and burns them down; while a difference in the
flames is seen according to the power of each burning material which varies in
length, magnitude, etc. This being so, why (18) is it not to be so understood? The
duality of dharma and adharma thus comes into existence. Not only is there seen a
fire-flame spreading out in one continuity and yet showing a variety of flames, but
from one seed, Lord of Lanka, are produced, also in one continuity, stems, shoots,
knots, leaves, petals, flowers, fruit, branches, all individualised. As it is with every
external object from which grows [a variety of] objects, so also with internal
objects. From ignorance there develop the Skandhas, Dhatus, Ayatanas, with all
kinds of objects accompanying, which grow out in the triple world where we
have, as we see, happiness, form, speech, and behaviour, each differentiating
[infinitely]. The oneness of the Vijnana is grasped variously according to the
evolution of an objective world; thus there are seen things inferior, superior, and
middling, things defiled and free from defilement, things good and bad. Not only,
Lord of Lanka, is there such a difference of conditions in things generally, there is
also seen a variety of realisations attained innerly by each Yogin as he treads the
path of discipline which constitutes his practice. How much more difference in
dharma and adharma do we not see in a world of particulars which is evolved by
discrimination? Indeed, we do.
"Lord of Lanka, the differentiation of dharma and adharma comes from
discrimination. Lord of Lanka, what are dharmas? That is, they are discriminated
by the discriminations cherished by the philosophers, Sravakas, Pratyekabuddhas,
and ignorant people. They think that the dharmas headed by quality and substance
are produced by causes—[these are the notions] to be abandoned. Such are not to
be regarded [as real] because they are appearances (lakshana). It comes from
one's clinging [to appearances] that the manifestations of his own Mind are
regarded as reality (dharmata). (19) Such things as jars, etc., are products of
discrimination conceived by the ignorant, they exist not; their substances are not
attainable. The viewing of things from this viewpoint is known as their
abandonment.
"What, then, are adharmas? Lord of Lanka, [dharmas] are unattainable as to
their selfhood, they are not appearances born of discrimination, they are above
causality; there is in them no such [dualistic] happening as is seen as reality and
non-reality. This is known as the abandoning of dharmas. What again is meant by
the unattainability of dharmas? That is, it is like horns of a hare, or an ass, or a
camel, or a horse, or a child conceived by a barren woman. They are dharmas the
nature of which is unattainable; they are not to be thought [as real] because they
are appearances. They are only talked About in popular parlance if they have any
sense at all; they are not to be adhered to as in the case of jars, etc. As these
[unrealities] are to be abandoned as not comprehensible by the mind (vijnana), so
are things (bhava) of discrimination also to be abandoned. This is called the
abandoning of dharmas and adharmas. Lord of Lanka, your question as to the way
of abandoning dharmas and adharmas is hereby answered.
"Lord of Lanka, thou sayest again that thou hast asked [this question] of the
Tathagatas of the past who were Arhats and Fully-Enlightened Ones and that it
was solved by them. Lord of Lanka, that which is spoken of as the past belongs to
discrimination; as the past is thus a discriminated [idea], even so are the [ideas] of
the future and the present. Because of reality (dharmata) the Tathagatas do not
discriminate, they go beyond discrimination and futile reasoning, they do not
follow (20) the individuation-aspect of forms (rupa) except when [reality] is
disclosed for the edification of the unknowing and for the sake of their
happiness.1 It is by transcendental wisdom (prajna) that the Tathagata performs
deeds transcending forms (animittacara); therefore, what constitutes the
Tathagatas in essence as well as in body is wisdom (jnana). They do not
discriminate, nor are they discriminated. Wherefore do they not discriminate the
Manas? Because discrimination is of the self, of soul, of personality. How do they
not discriminate? The Manovijnana is meant for the objective world where
causality prevails as regards forms, appearances, conditions, and figures.
Therefore, discrimination and non-discrimination must be transcended.
1
 This is one of the most important sections in this first introductory chapter, but
singularly all the three texts, perhaps excepting T'ang, present some difficulties for
clear understanding. Wei: "Lord of Lanka, what you speak of as past is a form of
discrimination, and so are the future and the present, also of discrimination. Lord of
Lanka, when I speak of the real nature of suchness as being real, it also belongs to
discrimination; it is like discriminating forms as the ultimate limit. If one wishes to
realise the bliss of real wisdom, let him discipline himself in the knowledge that
transcends forms; therefore, do not discriminate the Tathagatas as having knowledge-
body or wisdom-essence. Do not cherish any discrimination in [thy] mind. Do not cling
in [thy] will to such notions as ego, personality, soul, etc. How not to discriminate? It is
in the Manovijnana that various conditions are cherished such as forms, figures, [etc. ];
do not cherish such [discriminations]. Do not discriminate nor be discriminated.
Further, Lord of Lanka, it is like various forms painted on the wall, all sentient beings
are such. Lord of Lanka, all sentient beings are like grasses and trees, with them there
are no acts, no deeds, Lord of Lanka, all dharmas and adharmas, of them nothing is
heard, nothing talked...." T'ang: "Lord of Lanka, what you speak of as past is no more
than discrimination, so is the future; I too am like him. [Is this to be read, "the present,
too, is like it"!] Lord of Lanka, the teaching of all the Buddhas is outside
discrimination; as it goes beyond all discriminations and futile reasonings, it is not a
form of particularisation, it is realised only by wisdom. That [this absolute] teaching is
at all discoursed about is for the sake of giving bliss to all sentient beings. The
discoursing is done by the wisdom transcending forms. It is called the Tathagata;
therefore, the Tathagata has his essence, his body in this wisdom. He thus does not
discriminate, nor is he to be discriminated. Do not discriminate him after the notion of
ego, personality, or being. Why this impossibility of discrimination? because the
Manovijnana is aroused on account of an objective world wherein it attaches itself to
forms and figures. Therefore, [the Tathagata] is outside the discriminating [view] as
well as the discriminated [idea]. Lord of Lanka, it is like beings painted in colours on a
wall, they have no sensibility [or intelligence]. Sentient beings in the world are also like
them; no acts, no rewards [are with them]. So are all the teachings, no hearing, no
preaching."
"Lord of Lanka, beings are appearances, they are like figures painted on the
wall, they have no sensibility [or consciousness]. Lord of Lanka, all that is in the
world is devoid of work and action because all things have no reality, and there is
nothing heard, nothing hearing. Lord of Lanka, all that is in the world is like an
image magically transformed. This is not comprehended by the philosophers and
the ignorant. Lord of Lanka, he who thus sees things, is the one who sees
truthfully. Those who see things otherwise walk in discrimination; as they depend
on discrimination, they cling to dualism. It is like seeing one's own image
reflected in a mirror, or one's own shadow in the water, or in the moonlight, or
seeing one's shadow in the house, or hearing an echo in the valley. People
grasping their own shadows of discrimination (21) uphold the discrimination of
dharma and adharma and, failing to carry out the abandonment of the dualism,
they go on discriminating and never attain tranquillity, By tranquillity is meant
oneness (ekagra), and oneness gives birth to the highest Samadhi, which is gained
by entering into the womb of Tathagatahood, which is the realm of noble wisdom
realised in one's inmost self."

The First Chapter Called "Ravana Asking for Instruction." 1

1
 It is noteworthy that the chapter endings are not the same throughout the entire
text. Generally, reference is made to the Sutra itself at the end of a chapter, stating that
the chapter bears such a title belonging to such a Sutra. But in the present case there is
no mention at all of the Lankavatara Sutra as if this Ravana section were something
quite independent. While there is no doubt about its being a later addition, seeing what
a complete piece of narrative it forms by itself, and again seeing that the rest of the text
makes no further reference to Ravana, the trend of the discourse as presented by the
Buddha shows that it is closely related to the Sutra, especially when it emphasises at
the end the importance of self-realisation against the inanity or futility of the verbal
teaching ordinarily given out by a master.

[CHAPTER TWO]
I1
(22) 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
Blessed One, 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 (23), how can it be praised or blamed, O Muni?
1
 This division is made by the translator to facilitate the understanding of the text
in which divers subjects are promiscuously treated.
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.

II
At that time Mahamati the Bodhisattva-Mahasattva praising the Blessed One
with such verses as these, made his own name known to the Blessed One.
9. I am Mahamati, Blessed One, 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-realisation.
At that moment Mahamati the Bodhisattva-Mahasattva who was given by
the Blessed One the opportunity to speak, prostrated himself at the feet of the
Blessed One and asked:
(24) 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? (25) 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 realistic 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? (26) 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?
(27) 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.
(28) 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 realised] 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.
(29) 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-sell-
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, (30)
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?1 You tell me. Likewise about medical treatises, arts, crafts, sciences,
and teachings?
1
 Not found in T'ang.
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.
(31) 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?1
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? (32) 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?
1
 See the Abhidharmakosa, translated by Louis de la Vallee Poussin, Ch. III, p.
178.
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? (33) 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? 1
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?
1
 Samvritya desana is contrasted to paramartha-satya, highest truth.
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
realisation?
94. What do you ask me about reasoning? (34) 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.

III
98.1 I will instruct you as regards realisation 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 Blessed
One: What is meant by the one hundred and eight statements? 2
1
 This verse is probably to be separated from the foregoing ones as it forms a sort
of introduction to what follows. The one hundred and eight questions (prasna) so called
are not to be necessarily identified with the one hundred and eight statements (pada)
which are uniformely negated in the paragraph that comes after. Some subjects are
common to the Questions and the Negations, but others are not. I do not think there is
any organic relationship between the two sections. What strikes one in both the
Questions and the Negations is that trivial subjects are mixed up with important ones as
equally constituting the content of self-realisation. The Sutra proper which is supposed
to concern itself with them is also devoid of an intimate connection with them.
 2
 Here is one of the most mysterious and unintelligible portions of
the Lankavatura Sutra. The Sanskrit word for "statement" is pada, which literally
means, "foot-step," "a footing," "a position," "a subject," "an abode," "a matter of talk,"
"a portion of a line in a stanza," etc. For the Sanskrit pada the Chinese translators have
"句", "見", "位", "住", but as they stand these translations do not give any sense to the
general context. 句  is perhaps the best in retaining the original sense, but it is to be
understood in the sense of "a proposition," "a statement," and each sentence containing
this word in the following negations means that each subject referred to is not properly
conceived, because, for instance, the concept of birth is not in accordance with the true
understanding of reality. Birth stands against death, they are relative notions, and do
not apply to a world where things are perceived in their absolute aspect. Therefore, any
statement that might be made concerning birth are not at all true; birth is no-birth, death
is no-death, and so on. Even of such notions as truth, realisation, self-nature, mind,
paramitas, the same can be said; to make a statement about anything is to falsify it.
Hence the series of negations as illustrated here. But the mysterious fact about them is
the reference to so many trite subjects which are evidently in no direct connection with
the teachings of the Mahayana. There must be something historical about these
references of which the translator is at present quite ignorant. Another mystery here
concerns the number of padas: why 108, and not more or less?
The Blessed One 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, (35) 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-realisation, 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, (36) 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,2 cause and effect, the Kanishtha, 3 the seasons, a luxuriant growth of
trees, vines and shrubs, (37) 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.
1
 To avoid repetitions, the subjects alone are mentioned which are systematically
negated in the text.
2
 Anything that produces an effect.
3
 A class of deities.
 IV
At that moment, Mahamati the Bodhisattva-Mahasattva said again to the
Blessed One: In how many ways, Blessed One, does the rise, abiding, and ceasing
of the Vijnanas take place?
The Blessed One 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 (38) 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.
(39) 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.

V
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

VI
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-realisation. 2
1
 What is exactly meant by these concepts regarded as self-nature (svabhava) is
difficult to define as far as the Lankavatara is concerned.
2
 These seven principles or realities are not explained in the text. But we can state
that they are so many different kinds of Paramartha, as in the case of Svabhava, so
considered by different schools of philosophers or Buddhists.
(40) 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.

VII
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. (41) 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.
1
 The reasoning here may be a little difficult to follow. The general idea
maintained by the Lankavatara is that as long as a world of relativity is asserted there is
an ever-recurring chain of causation which cannot be denied in any circumstance. In
this case we cannot talk of anything coming to an end or cessation. The fault with the
philosophers is that they have no fundamental intuition into the essential nature of an
objective world—a world of particulars—which is really the projection of mind by
reason of memory or the habit-energy accumulated since beginningless time. When this
thought is thoroughly grasped, the philosopher's point of view may also hold good as
far as it goes. As they lack, however, the fundamental intuition, all the logical
superstructure they build is essentially an error.
Again, Mahamati, there are some Brahmans and Sramanas who (42)
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.
1
 The translator here follows the T'ang reading.
2
 This clause does not appear in T'ang.
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 realise 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 (43) Citta-mano-manovijnana. Therefore, Mahamati, these
Bodhisattva-Mahasattvas who wish, by following the Tathagatakaya, to realise 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.

VIII
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-realisation, 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-realisation.

IX
Then Mahamati said: Teach me, Blessed One, 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 (44) the
Alayavijnana which resembles the ocean with its waves. Then the Blessed One
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.
(45) 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 realising 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.
(46) At that time the Blessed One 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.
(47) 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?1
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.
(48) 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,
 1
 This question according to Sung and T'ang is Mahamati's.
2
 113 and the first part of 114 are ascribed to Mahamati in Sung and T'ang, but
Wei gives both 113 and 114 to Mahamati.
3
 This must have found its way here by mistake, for the ocean-waves simile in
this text is generally used to illustrate the Alaya's relation to the other Vijnanas, and not
in connection with the immediacy of perception as in this case of the mirror-images
simile.
4
 This ought to belong to the preceding verse. Not wishing, however, to disturb
the original notation, the translator has followed the text. In that which follows, the
reader is asked simply to look for the sense and to pay no attention to the division of
verses.
5
 Samahita, Samadhi, Samapatti, ekagra may be understood as synonymous,
denoting a state of consciousness where the mind is most intensely concentrated on one
thought. It is the receptive state of intuition, rather than the active state of thinking.
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-realisation 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; (49)
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-realisation.
1
 Follow the sense and not necessarily the verse division as before.

X
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.

XI(a)
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-realisation attained by noble wisdom. Having mastered
them, (50) 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-
realisation aspect of noble wisdom, it rises when a Bodhisattva, detaching himself
from viewing all things in their phenomenality, realises 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-realisation
which is the outcome of noble wisdom. For this reason, Mahamati, you should
cultivate noble wisdom in its triple aspect.

XI(b)
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 Blessed One
concerning the doctrine known as examining into the reality of noble wisdom.
Tell me, Blessed One, 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 (51) 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 tranquillisations 1 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.
1
 That is, dhyana, Samadhi and Samapatti, which practically belong to the same
category.
 XII
Said the Blessed One: 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. (52) 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 realised is beyond being and non-being.
At that time Mahamati the Bodhisattva-Mahasattva said this to the Blessed
One: Is it not this way, Blessed One, 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 Blessed One 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, (53) 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.
1
 Literally different and not-different.
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 (54)
does not hold true.
At that time, again, the Blessed One 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.

XIII
Then at that time the Blessed One 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; (55) the Buddhas disclose the way of self-realisation.
 XIV
At that time again, Mahamati the Bodhisattva-Mahasattva made a request of
the Blessed One regarding the purification of the outflow which comes from
recognising an objective world which is of Mind itself, saying, How, O Blessed
One, 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 Blessed One: 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 beings 1 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; (56) 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-realisation
instantaneously shines out when the false [dualistic] views of existence and non-
existence are discarded.
1
 Abbreviated from "the outflowing that takes place in beings when they
recognise an external world as real which is of Mind itself" (svacittadrisyadhaira
sattvanam).

XV
 And yet again, Mahamati, what the Dharmata-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, (57) 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-realisation 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-realisation; (58) you should keep yourself away from the views that
recognise the reality of an external world apart from the Mind itself.

XVI
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-
realisation, and the attachment to the notion of self-nature arising from
discrimination. What is the excellent, exalted state of self-realisation belonging to
the Sravakas? This is a state of mental concentration which is attained when one
realises 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-realisation 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-realisation. Having attained this exalted and blissful
condition of self-realisation as realised 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-
realisation the Bodhisattva may find himself, he should never exert himself in the
exalted and blissful state of self-realisation as attained by the Sravakas.
(59) 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.

XVII
At that time Mahamati the Bodhisattva-Mahasattva said this to the Blessed
One: According to the Blessed One's teaching, the eternal-unthinkable is the
exalted condition of self-realisation and also of highest reality. Now, do not the
philosophers also talk about the creative agent being the eternal-unthinkable?
The Blessed One 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? (60) 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-realisation 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 realised 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-realisation
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 (61) 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-realisation, 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-realisation
attainable by noble wisdom, Mahamati, their discourse is not to the point.

XVIII
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. (62) They are not aware,
Mahamati, of the fact that Nirvana is the Alayavijnana where a revulsion takes
place by self-realisation. 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.

XIX
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-realisation 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. (63) Therefore, Mahamati, you should discipline yourself therein [i. e. in
self-realisation].

XX
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 realise 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.
(64) 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-realisation; 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, (65) 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. 1
1
 What is stated about the group of indefinite character is not quite clear.

XXI
 Then the Blessed One 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.

XXII
Again, Mahamati, how is it that the Icchantika 1 never awaken the desire for
emancipation? (66) 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.
2
 Those who are destitute of the Buddha-nature.
Again, Mahamati said; Who, Blessed One, would never enter Nirvana?
The Blessed One 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 (67) who
never enters into Nirvana.

XXIII
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 realised when one casts
aside the discriminating notions of form, name, reality, and character; it is the
inner realisation by noble wisdom. This (68) perfect knowledge, Mahamati, is the
essence of the Tathagata-garbha.
Then the Blessed One 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-realisation attained by noble wisdom, and in this you and other Bodhisattvas
are to discipline yourselves.

XXIV
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
(69) 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 realise
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 wise, however, do not. Recognising,
Mahamati, that all things are devoid of the Citta, Manas, Manovijnana, the five
Dharmas, and the [three] Svabhavas, the Bodhisattva-Mahasattva will well
understand what is meant by the egolessness of things.
Again, Mahamati, when the Bodhisattva-Mahasattva has a good
understanding as regards the egolessness of things, before long he will attain the
first stage [of Bodhisattvahood] when he gets a definite cognition of the
imageless. When a definite acquisition is obtained regarding the aspect of the
stages [of Bodhisattvahood], the Bodhisattva will experience joy, and, gradually
and successively going up the scale, will reach the ninth stage where his insight is
perfected, and [finally the tenth stage known as] Great Dharmamegha.
Establishing himself here, (70) he will be seated in the great jewel palace known
as "Great Lotus Throne" which is in the shape of a lotus and is adorned with
various sorts of jewels and pearls; he will then acquire and complete a world of
Maya-nature; surrounded by Bodhisattvas of the same character and anointed like
the son of the Cakravarti by the hands of the Buddhas coming from all the
Buddha-lands, he will go beyond the last stage of Bodhisattvahood, attain the
noble truth of self-realisation, and become a Tathagata endowed with the perfect
freedom of the Dharmakaya, because of his insight into the egolessness of things.
This, Mahamati, is what is meant by the egolessness of all things, and in this you
and other Bodhisattva-Mahasattvas should well exercise yourselves.

XXV
At that time, Mahamati the Bodhisattva-Mahasattva said this to the Blessed
One: Pray teach me about making an assertion and refuting it so that I and other
Bodhisattvas, getting rid of the erroneous views that may rise from assertion and
refutation, may at once realise supreme enlightenment. Having been enlightened
they would keep themselves away from the eternalistic assertions as well as from
the nihilistic refutations, and leave your enlightenment eye unrefuted.
Then the Blessed One again, understanding the request of Mahamati the
Bodhisattva-Mahasattva, recited this verse:
 135. Assertions and refutations are not to be found in the Mind-only; the
ignorant who understand not that the Mind is [seen in] the form of body, property,
and abode, wander about with assertions and refutations.
(71) At that moment the Blessed One said this to elucidate the meaning of
this verse: Mahamati, there are four forms of assertion made concerning things
not in existence. What are the four? (1) The assertion about individual marks that
are non-existent; (2) the assertion about philosophical views which are non-
existent [i. e., not true]; (3) the assertion about a cause which is non-existent; and
(4) the assertion about objects that are non-existent. These, Mahamati, are the four
assertions.
Again, Mahamati, what is meant by the refutation? It means not examining
properly, because of ignorance, any assertions based on errors. This, Mahamati, is
what characterises assertion and refutation.
Further, Mahamati, what are the characteristics of the assertion made about
individual marks that have no existence? It concerns the marks of individuality
and generality in the Skandhas, Dhatus and Ayatanas, which do not really exist;
but taking them for realities and getting attached to them, a man may affirm that
they are just so and not otherwise. This, Mahamati, characterises the assertion of
individual marks which are non-existent.1 This assertion and discrimination,
Mahamati, concerning individual marks that are not existent, rises from one's
attachment to the habit-energy which is amassed, since beginningless time, by
varieties of erroneous views issuing from false imagination. This, Mahamati,
characterises the assertion of individual marks which are non-existent.
Again, Mahamati, by the assertion of philosophical views which are non-
existent [i. e., not true], is meant that in the Skandhas, Dhatus, and Ayatanas,
[some philosophers] assume the existence of an ego, a being, a soul, a living
being, a nourisher, or a spirit. This is said, Mahamati, to be the assertion of some
philosophical views which are nonexistent [i. e., not true].
1
 This is repeated below and is evidently a clerical error.
Again, Mahamati, by the assertion of a cause that is nonexistent is meant that
[some philosophers] assume the causeless birth of a first (72) Vijnana, which later
comes to have a Maya-like non-existence; that is to say, the originally unborn
Vijnana begins to function under the conditions of eye, form, light, and memory.
The functioning goes on for a while and then ceases. This, Mahamati, is the
assertion of a cause that is non-existent.
Again, Mahamati, the assertion about objects that are not-existent is an
assertion arising from the attachment to such non-working existences as space,
cessation, and Nirvana. These, Mahamati, are neither existent nor nonexistent; for
all things are devoid of the alternatives of being and non-being and are to be
known, Mahamati, as the horns of a hare, a horse, or a camel, or like a hair-net.
They are discriminated as realities by the ignorant who are addicted to assertions
and refutations as their intelligence has not penetrated into the truth that there is
nothing but what is seen of the Mind itself. It is otherwise with the wise. This,
Mahamati, is the characteristic point of the assertion about objects which are non-
existent. For this reason, Mahamati, one should avoid the views based on
assertion and refutation.

XXVI
Further, Mahamati, the Bodhisattvas who are thoroughly acquainted with the
nature of the Citta, Manas, and Manovijnana, of the five Dharmas, of the [three]
Svabhavas, and of the twofold Egolessness, will assume various personalities for
the sake of benefitting others, just like the imagination that evolves from the seat
of the relativity knowledge, and again, like the mysterious gem that reflects
varieties of colours. Going over to all the Buddha-lands and assemblages, the
Bodhisattvas will listen to the Buddhas, discourse on the nature of all things
which are like a vision, a dream, an illusion, a reflection, and the lunar vision in
water, and which have nothing to do with birth-and-death, eternality, and
extinction; the Bodhisattvas, thus facing the Tathagatas, will listen to their
discourses on the truth that does not belong to the Sravaka- and Pratyekabuddha-
vehicle. They will then attain a hundred thousand Samadhis, (73) indeed, a
hundred thousand niyutas of kotis of Samadhis, and by means of these Samadhis
they will go around from one country to another; they will do homage to the
Buddhas, be born in all the celestial mansions, where they will discourse on the
Triple Treasure, manifesting Buddha-bodies; and, surrounded by Sravakas and
Bodhisattvas, they will, in order to free them from the alternatives of being and
non-being, instruct them to understand thoroughly what is meant by an objective
world which is nothing but Mind itself and in which there are no realities.
At that time the Blessed One recited this verse:
136. When those who are born of the Buddha see that the world is no more
than Mind itself, they will obtain a body of transformation, which has nothing to
do with effect-producing works, but which is endowed with the powers, psychic
faculties, and self-control.

XXVII
At that time again Mahamati the Bodhisattva-Mahasattva made a request of
the Blessed One. Tell me, Blessed One, how all things are empty, unborn, non-
dual, and have no self-nature, so that I and other Bodhisattva-Mahasattvas might
be awakened in the teaching of emptiness, no-birth, non-duality, and the absence
of self-nature, and, quitting the discrimination of being and non-being, quickly
realise the highest enlightenment.
Then the Blessed One said this to Mahamati the Bodhisattva-Mahasattva:
Now, Mahamati, listen well and reflect well upon what I tell you.
Replied Mahamati the Bodhisattva-Mahasattva, I will indeed, Blessed One.
(74) The Blessed One said: Emptiness, emptiness, indeed! Mahamati, it is a term
whose self-nature is false imagination. Because of one's attachment to false
imagination, Mahamati, we have to talk of emptiness, no-birth, non-duality, and
absence of self-nature. In short, then, Mahamati, there are seven kinds of
emptiness: (1) The emptiness of individual marks (lakshana), (2) the emptiness of
self-nature (bhavasvabhava), (3) the emptiness of no-work (apracarita), (4) the
emptiness of work (pracarita), (5) the emptiness of all things in the sense that
they are unpredicable (nirabhilapya), (6) the emptiness in its highest sense of
ultimate reality realisable only by noble wisdom, and (7) the emptiness of
mutuality (itaretara) which is the seventh.
Mahamati, what then is the emptiness of individual marks? It is that all
things have no [such distinguishing] marks of individuality and generality. In
consideration of mutuality and accumulation, [things are thought to be realities],
but when they are further investigated and analysed, Mahamati, they are non-
existent, and not predicable with individuality and generality; and because thus no
such ideas as self, other, or both, hold good, Mahamati, the individual marks no
longer obtain. So it is said that all things are empty as to their self-marks.
Again, Mahamati, what is meant by the emptiness of self-nature? Mahamati,
it is that all things in their self-nature are unborn, hence the emptiness of self-
nature, and it is therefore said that things are empty in their self-nature.
Again, Mahamati, what is meant by the emptiness of no-work? It is that the
Skandhas are Nirvana itself and there is no work doing in them from the
beginning. Therefore, one speaks of the emptiness of no-work.
(75) Again, Mahamati, what is meant by the emptiness of work? It is that the
Skandhas are devoid of an ego and its belongings, and go on functioning when
there is a mutual conjunction of cause and action. Thus one speaks of the
emptiness of work.
Again, Mahamati, what is meant by the emptiness of all things in the sense
that they are unpredicable? It is that the nature of the false imagination is not
expressible, hence the emptiness of all things in the sense of their unpredicability.
Thus one speaks of the emptiness of unpredicability.
Again, Mahamati, what is meant by the emptiness in its highest sense of
ultimate reality realisable by noble wisdom? It is that in the attainment of an inner
realisation by means of noble wisdom there is no trace of habit-energy generated
by all the erroneous conceptions [of beginningless past]. Thus one speaks of the
highest emptiness of ultimate reality realisable by noble wisdom.
Again, Mahamati, what is meant by the emptiness of mutual [non-
existence]? It is this: when a thing is missing here, one speaks of its being empty
there. For instance, Mahamati, in the lecture-hall of the Mrigarama there are no
elephants, no bulls, no sheep, but as to the Bhikshus I can say that the hall is not
devoid of them; it is empty only as far as they [i. e. the animals] are concerned.
Further, Mahamati, it is not that the lecture-hall is devoid of its own
characteristics, nor that the Bhikshu is devoid of this Bhikshuhood, nor that in
some other places, too, elephants, bulls, and sheep are not to be found. Mahamati,
here one sees all things in their aspect of individuality and generality, but from the
point of view of mutuality (itaretara) some things do not exist somewhere. Thus
one speaks of the emptiness of mutual [non-existence].
 These, Mahamati, are the seven kinds of emptiness of which mutuality ranks
the lowest of all and is to be put away by you.
(76) Again, Mahamati, not that things are not born, but that they are not born
of themselves, except when seen in the state of Samadhi—this is what is meant by
"all things are unborn." To have no self-nature is, according to the deeper sense,
to be unborn, Mahamati. That all things are devoid of self-nature means that there
is a constant and uninterrupted becoming, a momentary change from one state of
existence to another; seeing this, Mahamati, all things are destitute of self-nature.
So one speaks of all things having no self-nature.
Again, Mahamati, what is meant by non-duality? It means that light and
shade, long and short, black and white, are relative terms, Mahamati, and not
independent of each other; as Nirvana and Samsara are, all things are not-two.
There is no Nirvana except where is Samsara; there is no Samsara except where is
Nirvana; for the condition of existence is not of mutually-exclusive
character.1 Therefore, it is said that all things are non-dual as are Nirvana and
Samsara. For this reason, Mahamati, you should discipline yourself in [the
realisation of] emptiness, no-birth, non-duality, and no-self-nature.
1
 Read after T'ang.
Then at that time the Blessed One recited this couplet of verses:
137. I always preach emptiness which is beyond eternalism and nihilism;
Samsara is like a dream and a vision, and karma vanishes not.
138. Space, Nirvana, and the two forms of cessation— thus (77) the ignorant
discriminate the things which are not effect-producing, but the wise stand above
being and non-being.
At that time again, the Blessed One said this to Mahamati the Bodhisattva-
Mahasattva; This [teaching of] emptiness, no-birth, non-duality, and no-self-
nature is found in all the sutras of all the Buddhas, and this doctrine is recognised
in every one of them. However. Mahamati, the sutras are the teaching in
conformity with the dispositions of all beings and deviate from the [real] sense,
and not the truth-preserving statement. Mahamati, it is like unto the mirage which
entices the deer with its treacherous springs, the springs are not there but the deer
are attached, imagining them to be real. So with the teachings disclosed in all the
sutras, they are for all beings for the gratification of their own discriminating
minds. They are not the truth-preserving statements meant for noble wisdom to
grasp. For this reason, Mahamati, be in conformity with the sense and be not
engrossed in the word-teaching.

XXVIII
At that time, Mahamati the Bodhisattva-Mahasattva said this to the Blessed
One: Now the Blessed One makes mention of the Tathagata-garbha in the sutras,
and verily it is described by you as by nature bright and pure, as primarily
unspotted, endowed with the thirty-two marks of excellence, hidden in the body of
every being like a gem of great value, which is enwrapped in a dirty garment,
enveloped in the garment of the Skandhas, Dhatus, and Ayatanas, and soiled with
the dirt of greed, anger, folly, and false imagination, (78) while it is described by
the Blessed One to be eternal, permanent, auspicious, and unchangeable. Is not
this Tathagata-garbha taught by the Blessed One the same as the ego-substance
taught by the philosophers? The ego as taught in the systems of the philosophers
is an eternal creator, unqualified, omnipresent, and imperishable.
The Blessed One replied: No, Mahamati, my Tathagata-garbha is not the
same as the ego taught by the philosophers; for what the Tathagatas teach is the
Tathagata-garbha in the sense, Mahamati, that it is emptiness, reality-limit,
Nirvana, being unborn, unqualified, and devoid of will-effort; the reason why the
Tathagatas who are Arhats and Fully-Enlightened Ones, teach the doctrine
pointing to the Tathagata-garbha is to make the ignorant cast aside their fear when
they listen to the teaching of egolessness and to have them realise the state of non-
discrimination and imagelessness. I also wish, Mahamati, that the Bodhisattva-
Mahasattvas of the present and future would not attach themselves to the idea of
an ego [imagining it to be a soul]. Mahamati, it is like a potter who manufactures
various vessels out of a mass of clay of one sort by his own manual skill and
labour combined with a rod, water, and thread, Mahamati, that the Tathagatas
preach the egolessness of things which removes all the traces of discrimination by
various skilful means issuing from their transcendental wisdom, that is, sometimes
by the doctrine of the Tathagata-garbha, sometimes by that of egolessness, and,
like a potter, by means of various terms, expressions, and synonyms. For this
reason, Mahamati, the philosophers' doctrine of an ego-substance is not the same
(79) as the teaching of the Tathagata-garbha. Thus, Mahamati, the doctrine of the
Tathagata-garbha is disclosed in order to awaken the philosophers from their
clinging to the idea of the ego, so that those minds that have fallen into the views
imagining the non-existent ego as real, and also into the notion that the triple
emancipation is final, may rapidly be awakened to the state of supreme
enlightenment. Accordingly, Mahamati, the Tathagatas who are Arhats and Fully-
Enlightened Ones disclose the doctrine of the Tathagata-garbha which is thus not
to be known as identical with the philosopher's notion of an ego-substance.
Therefore. Mahamati, in order to abandon the misconception cherished by the
philosophers, you must strive after the teaching of egolessness and the Tathagata-
garbha.

XXIX
At that moment then the Blessed One recited this verse:
139. The personal soul, continuity, the Skandhas, causation, atoms, the
supreme spirit, the ruler, the creator, —[they are] discriminations in the Mind-
only.1

XXX
 At that time Mahamati the Bodhisattva-Mahasattva in consideration of future
generations made this request again of the Blessed One: Pray tell me, Blessed
One, about the perfecting of the discipline whereby the Bodhisattva-Mahasattvas
become great Yogins.
The Blessed One replied: There are four things, Mahamati, by fulfilling
which the Bodhisattvas become great Yogins. What are the four? They are: (1) To
have a clear understanding as to what is seen of Mind itself, 2 (2) to discard the
notions of birth, (80) abiding, and disappearance, (3) to look into [the truth] that
no external world obtains, and (4) to seek for the attainment of inner realisation by
noble wisdom. Provided with these four things the Bodhisattva-Mahasattvas
become great Yogins.
1
 This verse has strangely found its way here.
2
 This is rather a clumsy translation of svacitta-drisya. Drisya is "what is seen,"
that is, this visible world, or this external, objective world, which according to
the Lankavatara is a manifestation of Mind itself. When this truth is realised, the
objective world loses its reality as such, and we no more cling to it as if it were a final
irreducible fact which stands oppressively against the mind. The Buddhist idea of
interpreting existence idealistically is more religious than logical, for Buddhists want to
elevate the value of spirit absolutely above matter so that the latter will be amenable to
all the commands to be given by the former.
How, Mahamati, does the Bodhisattva-Mahasattva come to have a clear
understanding as to what is seen of Mind itself? He comes to it by recognising
that this triple world is nothing but Mind itself, devoid of an ego and its
belongings, with no strivings, no comings-and-goings; that this triple world is
manifested and imagined as real, under the influence of the habit-energy
accumulated since beginningless time by false reasoning and imagination, and
with the multiplicity of objects and actions in close relationship, and in
conformity with the ideas of discrimination, such as body, property, and abode.
Thus, Mahamati, the Bodhisattva-Mahasattva acquires a thoroughly clear
understanding as to what is seen of Mind itself.
How again, Mahamati, does the Bodhisattva-Mahasattva discard notions of
birth, abiding, and disappearance? By this it is meant that all things are to be
regarded as forms born of a vision or a dream and have never been created since
there are no such things as self, the other, or bothness. [The Bodhisattvas] will see
that the external world exists only in conformity with Mind-only; and seeing that
there is no stirring of the Vijnanas and that the triple world is a complicated
network of causation and owes its rise to discrimination, (81) they find that all
things, inner and external, are beyond predicability, that there is nothing to be
seen as self-nature, and that [the world] is not to be viewed as born; and thereby
they will conform themselves to the insight that things are of the nature of a
vision, etc., and attain to the recognition that things are unborn. Establishing
themselves on the eighth stage of Bodhisattvahood, they will experience a
revulsion [in their consciousness] by transcending the Citta, Manas, and
Manovijnana, and the five Dharmas, and the [three] Svabhavas, and the twofold
Egolessness, and thereby attain the mind-made body (Manomayakaya). Thus,
Mahamati, the Bodhisattva-Mahasattva will discard the notion of birth, abiding,
and disappearance.1
1
 The proper place of this last sentence is here as restored; it is found in the
Sanskrit text near the end of page 81.
Said Mahamati,1 what is meant by the will-body, Blessed One? The Blessed
One replied: It means that one [in this body] can speedily move unobstructed as
he wills; hence the will-body, Mahamati. For instance, Mahamati, the will [or
mind] travels unobstructed over mountains, walls, rivers, trees, etc., many a
hundred thousand yojanas they may be away, when a man recollects the scenes
which had previously come into his perception, while his own mind keeps on
functioning in his body without the least interruption or hindrance. In the same
fashion, Mahamati, the will-body, in the attainment of the Samadhi called Maya-
like and adorned with such marks as the powers, the psychic faculties, and the
self-control, will be born in the noble paths and assemblies, moving about as
freely as he wishes, as he recalls his original vows and worlds in order to bring all
beings to maturity.
1
This whole paragraph is a digression, a sort of explanatory note. The will-body
(manomayakaya) is again referred to later on, p. 115 et seq.
Then, Mahamati, what is meant by the Bodhisattva-Mahasattva (82) having a
good insight into the non-existence of external objects? It means, Mahamati, that
all things are like unto a mirage, a dream, a hair-net; and seeing that all things are
here essentially because of our attachment to the habit-energy of discrimination
which has been maturing since beginningless time on account of false imagination
and erroneous speculation, the Bodhisattvas will seek after the attainment of self-
realisation by their noble wisdom. Mahamati, furnished with these four things,
Bodhisattva-Mahasattvas become great Yogins. Therefore, in these, Mahamati,
you should exercise yourself.

XXXI
At that time Mahamati again made a request of the Blessed One: Pray tell
me, Blessed One, about the causation of all things, whereby I and other
Bodhisattva-Mahasattvas can see into the nature of causation, and by getting rid
of the discrimination [which issues in the philosophical views of] eternalism and
nihilism, we may no more discriminate as to the gradual or simultaneous rising of
all things.
Replied the Blessed One: Mahamati, there are two factors of causation by
which all things come into existence: external and inner. Mahamati, the external
factors are a lump of clay, a stick, a wheel, thread, water, a worker, and his labour,
the combination of all of which produces a jar. As with the jar, Mahamati, which
is made of a lump of clay, or a piece of cloth made of thread, or a matting made of
fragrant grass, or the sprout growing out of a seed, or fresh butter which is
produced from sour milk by a man churning it with his own labour, (83) so it is,
Mahamati, with all things which, governed by external causes, appear one after
another in continuous succession. As regards the inner factors of causation,
Mahamati, they are of such kind as ignorance, desire, and action, which make up
our idea of causation. Born of these, Mahamati, there is the manifestation of the
Skandhas, Dhatus, and Ayatanas. They are not separable [realities] 1 but
discriminated [as such] by the ignorant.
Now, Mahamati, there are six causes: (1) possibility-cause, (2) dependence-
cause, (3) objectivity-cause, (4) agency-cause, (5) manifesting-cause, and (6)
indifference-cause.2 The possibility-cause means, Mahamati, that when a cause to
be becomes effective there is the rising of things inner and outer. The dependence-
cause means, Mahamati, that when conditions to be, become effective there is the
rising of the Skandha-seeds, etc., inner and outer. Further, the objectivity-cause
means, Mahamati, that bound by the objective world [the Vijnana] keeps up its
continuous activity. Again, Mahamati, the agency-cause means that like a
sovereign king a cause invested with supreme authority asserts itself. Again, the
manifesting-cause means that when the discriminating faculty rises, as the result it
reveals individual marks as a lamp does forms, etc. Lastly, the indifference-cause
means that when there is a dissolution (84) the power of combination
discontinues, and there rises a state of non-discrimination.
1
 Wei reads this without the negative particle, while T'ang omits the whole
sentence together with the foregoing, pratityasamutpadasamjnanam
pratilabhante. This latter is also omitted in this translation as the translator regards its
insertion here as a clerical error, which perhaps was also the idea of the T'ang.
2
 The Chinese 觀 待  (T'ang), 相 待  (Wei), or simply 待  (Sung) points
to apeksha rather than to upeksha. In this ease, "mutual reference" is better.
These, Mahamati, are the outcome of discrimination carried on by the
ignorant and simple-minded, and there is no gradual nor simultaneous rising of
existence. Why? Because, Mahamati, if there is a simultaneous rising of
existence, there would be no distinction between cause and effect, and there
would be nothing to characterise a cause as such. If a gradual rising is admitted,
there is no substance that holds together individual signs, which makes gradual
rising impossible. While a child is not yet born, Mahamati, the term father has no
significance.1 The logician argues that there is that which is born and that which
gives birth by the mutual functioning of such causal factors as cause, subsistence,
continuity, acceleration, and others; and they conclude that there is a gradual
rising of existence. But, Mahamati, this gradual rising does not obtain except by
reason of their attachment to the notion of self-nature. When the [ideas of] body,
property, and abode are cherished in what is nothing but the manifestation of
Mind itself, the external world is perceived under the aspects of individuality and
generality, which, however, are not realities; and therefore, Mahamati, neither a
gradual nor a simultaneous rising of things is possible. It is only when the Vijnana
evolves by reason of discrimination which discriminates the manifestation of
Mind itself [that existence is said to come into view]. For this reason, Mahamati,
you must strive to get rid of notions of gradation and simultaneity in the
combination of the causal activities. Thus it is said:
140. Nothing whatever is born or ceases to exist by reason of causation;
when causation is discriminated there is birth and cessation.
 (85) 141. It is not to keep off the idea of birth and disappearance which takes
place in causation; it is to keep off the wrong imagination as to causation, which is
cherished by the ignorant.
142. The being and non-being of things subject to causation has no reality;
the triple world owes its existence to the Mind put into confusion by reason of
habit-energy.
143. Not ever being in existence, what things are there that are born? [but] in
causation nothing is lost; when effect-producing objects (samskrita) are regarded
as like unto a barren woman's child or a flower in the sky, one perceives that
grasping (subject) and grasped (object) are an error and desists [from committing
the same error].
144. There is nothing that is to be born, nor is there anything that has been
born; even causation is not; it is because of wordly usage that things are talked of
as existing.
1
 In this and what follows the translator has adopted the reading of T'ang.

XXXII
At that moment again Mahamati the Bodhisattva-Mahasattva said this to the
Blessed One: Pray tell me, Blessed One, about the teaching known as the essence
of discrimination as regards words, whereby, Blessed One, I and other
Bodhisattva-Mahasattvas, comprehending and becoming well acquainted with the
essence of discrimination as regards words, will be thoroughly informed of the
signification of two things, expression and expressed, and, thereby immediately
attaining supreme enlightenment, will explain the signification of these two
things, expression and expressed, for the purification of all beings.
Replied the Blessed One: Then, Mahamati, listen well and reflect well, (86)
for I will tell you about it.
Well done! said Mahamati the Bodhisattva-Mahasattva and listened to the
Blessed One.
The Blessed One said this to him: There are, Mahamati, four kinds of word-
discrimination. They are: (1) Words denoting individual marks, (2) dream-words,
(3) words growing out of the attachment to erroneous speculations and
discriminations, and (4) words growing out of the discrimination that knows no
beginning.
Now, Mahamati, the words denoting individual marks rise from
discriminating forms and characteristic signs as real in themselves and becoming
attached to them. The dream-words, Mahamati, rise from the unreal surroundings
which reveal themselves [before the mind] when it recollects its previous
experience. The words growing out of the attachment to erroneous speculations
and discriminations, Mahamati, rise from recollecting deeds once previously
committed. The words growing out of the discrimination that has been
functioning since beginningless time, Mahamati, rise from the habit-energy whose
seeds have been growing out of the clinging to erroneous speculations and false
imaginations since beginningless time. I say, Mahamati, these are the four features
of word-discrimination, which is the answer to your question.

XXXIII
At that time again, Mahamati the Bodhisattva-Mahasattva requested of the
Blessed One to speak on this subject: Pray tell me again, Blessed One, about the
conditions whereby the word-discrimination manifests itself. Where, whence,
how, and by whom do words indicating discrimination take place among the
people?
Said the Blessed One: Mahamati, the word-discrimination goes on taking
place by the coordination of the head, chest, nose, throat, palate, lips, tongue, and
teeth.
Said Mahamati; Again, Blessed One, (87) are words to be considered
different (anya) or not-different (ananya) from discrimination?
Replied the Blessed One: Mahamati, they are neither different nor not-
different. Why? Because words rise, Mahamati, with discrimination as their cause.
If, Mahamati, words are different from discrimination, they cannot have it for
cause. Then if they are not different, words cannot express the sense, which they
do. Therefore, words and discrimination are neither different nor not-different.
Then Mahamati said: Again, Blessed One, are words themselves the highest
reality? or is what is expressed in words the highest reality?
The Blessed One replied: Mahamati, words are not the highest reality, nor is
what is expressed in words the highest reality. Why? Because the highest reality is
an exalted state of bliss, and as it cannot be entered into by mere statements
regarding it, words are not the highest reality. Mahamati, the highest reality is to
be attained by the inner realisation of noble wisdom; it is not a state of word-
discrimination; therefore, discrimination does not express the highest reality. And
then, Mahamati, words are subject to birth and destruction; they are unsteady,
mutually conditioning, and are produced by the law of causation. And again,
Mahamati, what is mutually conditioning and produced by the law of causation
cannot express the highest reality, because the indications [pointing to the
distinction between] self and not-self are non-existent. Mahamati, words are these
indications and do not express [the highest reality].
(88) Further, Mahamati, word-discrimination cannot express the highest
reality, for external objects with their multitudinous individual marks are non-
existent, and only appear before us as something revealed out of Mind itself.
Therefore, Mahamati, you must try to keep yourself away from the various forms
of word-discrimination.

XXXIV
Thus it is said:
 145. In all things there is no self-nature, words too are devoid of reality; as
the ignorant understand not what is meant by emptiness, yes, by emptiness, they
wander about.
146. In all things there is no self-nature, they are mere words of people; that
which is discriminated has no reality; [even] Nirvana is like a dream; nothing is
seen to be in transmigration, nor does anything ever enter into Nirvana.
147. As a king or a wealthy householder, giving his children various clay-
made animals, pleases them and makes them play [with the toys], but later gives
them real ones; 148. So, I, making use of various forms and images of things,
instruct my sons; but the limit of reality (bhutakoti) can [only] be realised within
oneself.

XXXV
At that time Mahamati the Bodhisattva-Mahasattva again (89) said this to the
Blessed One: Pray tell me, Blessed One, about the attainment of self-realisation
by noble wisdom, which does not belong to the path and the usage of the
philosophers; which is devoid of [all such predicates as] being and non-being,
oneness and otherness, bothness and not-bothness, existence and non-existence,
eternity and non-eternity; which has nothing to do with the false imagination, nor
with individuality and generality; which manifests itself as the truth of highest
reality; which, going up continuously by degrees the stages of purification, enters
upon the stage of Tathagatahood; which, because of the original vows unattended
by any striving, will perform its works in infinite worlds like a gem reflecting a
variety of colours; and which is manifested [when one perceives how] signs of
individuation rise in all things as one realises the course and realm of what is seen
of Mind itself, and thereby I and other Bodhisattva-Mahasattvas are enabled to
survey things from the point of view which is not hampered by marks of
individuality and generality nor by anything of the false imagination, and may
quickly attain supreme enlightenment and enable all beings to achieve the
perfection of all their virtues.
Replied the Blessed One: Well done, well done, Mahamati! and again, well
done, indeed, Mahamati! Because of your compassion for the world, for the
benefit of many people, for the happiness of many people, for the welfare, benefit,
happiness of many people, both of celestial beings and humankind, Mahamati,
you present yourself before me and make this request. Therefore, Mahamati, listen
well and truly, and reflect, for I will tell you.
Assuredly, said Mahamati the Bodhisattva-Mahasattva, and gave ear to the
Blessed One.
(90) The Blessed One said this to him: Mahamati, since the ignorant and the
simple-minded, not knowing that the world is what is seen of Mind itself, cling to
the multitudinousness of external objects, cling to the notions of being and non-
being, oneness and otherness, bothness and not-bothness, existence and non-
existence, eternity and non-eternity, as being characterised by self-nature which
rises from discrimination based on habit-energy, they are addicted to false
imaginings. Mahamati, it is like a mirage in which the springs are seen as if they
were real. They are imagined so by the animals who, thirsty from the heat of the
season, would run after them. Not knowing that the springs are their own mental
hallucinations, the animals do not realise that there are no such springs. In the
same way, Mahamati, the ignorant and simple-minded with their minds impressed
by various erroneous speculations and discriminations since beginningless time;
with their minds burning with the fire of greed, anger, and folly; delighted in a
world of multitudinous forms; with their thoughts saturated with the ideas of birth,
destruction, and subsistence; not understanding well what is meant by existent and
non-existent, by inner and outer; the ignorant and simple-minded fall into the way
of grasping at oneness and otherness, being and non-being. Mahamati, it is like
the city of the Gandharvas which the unwitted take for a real city, though it is not
so in fact. This city appears in essence owing to their attachment to the memory of
a city preserved in seed from beginningless time. This city is thus neither existent
nor non-existent. In the same way, Mahamati, clinging to the memory (vasana) of
erroneous speculations and doctrines since beginningless time, they hold fast to
ideas such as oneness and otherness, being and non-being, and their thoughts are
not at all clear about what is seen of Mind-only. (91) Mahamati, it is like a man,
who, dreaming in his sleep of a country variously filled with women, men,
elephants, horses, cars, pedestrians, villages, towns, hamlets, cows, buffalos,
mansions, woods, mountains, rivers, and lakes enters into its inner appartments
and is awakened. While awakened thus, he recollects the city and its inner
apartments. What do you think, Mahamati? Is this person to be regarded as wise,
who is recollecting the various unrealities he has seen in his dream?
Said Mahamati: Indeed, he is not, Blessed One.
The Blessed One continued: In the same way the ignorant and simple-
minded who are bitten by erroneous views and are inclined toward the
philosophers, do not recognise that things seen of the Mind itself are like a dream,
and are held fast by the notions of oneness and otherness, of being and non-being.
Mahamati, it is like the painter's canvas on which there is no depression nor
elevation as imagined by the ignorant. In the same way, Mahamati, there may be
in the future some people brought up in the habit-energy, mentality, and
imagination based on the philosophers' erroneous views; clinging to the ideas of
oneness and otherness, of bothness and not-bothness, they may bring themselves
and others to ruin; they may declare those people nihilists who hold the doctrine
of no-birth apart from the alternatives of being and non-being. They [argue
against] cause and effect, they are followers of the wicked views whereby they
uproot meritorious causes of unstained purity. They are to be kept far away by
those whose desires are for things excellent. They are those whose thoughts are
entangled in the errors of self, other, and both, (92) in the errors of imagining
being and non-being, assertion and refutation, and hell will be their final refuge.
Mahamati, it is like the dim-eyed ones who, seeing a hair-net, would exclaim to
one another, saying: "It is wonderful! it is wonderful! Look, O honourable sirs!"
And the said hair-net has never been brought into existence. It is in fact neither an
entity nor a non-entity, because it is seen and not seen. In the same manner,
Mahamati, those whose minds are addicted to discrimination of the erroneous
views as cherished by the philosophers, and who are also given up to the realistic
ideas of being and non-being, oneness and otherness, bothness and not-bothness,
will contradict the good Dharma, ending in the destruction of themselves and
others. Mahamati, it is like a firebrand-wheel which is no real wheel but which is
imagined to be of such character by the ignorant, but not by the wise. In the same
manner, Mahamati, those whose minds have fallen into the erroneous views of the
philosophers will falsely imagine in the rise of all beings oneness and otherness,
bothness and not-bothness.
Mahamati, it is like those water-bubbles in a rainfall which have the
appearance of crystal gems, and the ignorant taking them for real crystal gems run
after them. Mahamati, they are no more than water-bubbles, they are not gems,
nor are they not-gems, because of their being so comprehended [by one party] and
being not so comprehended [by another]. In the same manner, Mahamati, those
whose minds are impressed by the habit-energy of the philosophical views and
discriminations will regard things born as nonexistent and those destroyed by
causation as existent.
1
Further, Mahamati, by setting up the three forms of measure and the [five]
members of a syllogism, (93) [the philosophers] make the discrimination that
there is a reality existing by itself, which is attained by the realisation of noble
wisdom, and devoid of the two Svabhavas. [This discrimination however is] not
right. [The Buddhist doctrine is this:] Mahamati, when a [psychological] revulsion
takes place in the Yogins [by the transcendence of] the Citta, Manas, and Vijnana,
they cast off the [dualistic] discrimination of grasped and grasping in what is seen
of Mind itself, and entering the Tathagata-stage attain the realisation of noble
wisdom; and in this there is no thought of existence and non-existence. Again,
Mahamati, if there is the grasping of existence and non-existence in the realm
attained by the Yogins, there will be in them the grasping of an ego, a nourisher, a
supreme soul, or a person. Again, Mahamati, the teaching pointing to self-nature,
individuality and generality of things, is that of the Transformation Buddha and
not that of the Dharmata Buddha. Again, Mahamati, such teaching is meant for
the ignorant, being in conformity with their mentality, their way of thinking and
viewing things; any establishment that favours the way of self-nature, fails to
reveal the truth of self-realisation to be attained by noble wisdom and the blissful
abode of the Samadhi.
1
 This whole paragraph must be independently treated.
Mahamati, it is like the trees reflected in water; they are reflections and yet
are not-reflections, the trees are [real] figures, and yet no-figures. In the same
manner, Mahamati, those who are impressed by the habit-energy of the
philosophical views carry on their discrimination regarding oneness and
otherness, bothness and not-bothness, being and non-being, for their minds are not
enlightened as regards what is seen of Mind-only.
Mahamati, it is like a mirror reflecting all colours and images (94) as
afforded by the conditions and without discrimination; and they are neither
images nor not-images, because they are seen as images and also as not-images.
And, Mahamati, they are discriminated forms of what is seen of Mind itself,
which are known to the ignorant as images. In the same manner, Mahamati,
oneness and otherness, bothness and not-bothness, are reflected images of Self-
Mind while they appear as if real.
Mahamati, it is like an echo giving the sound of a human voice, of a river, or
of the wind; it is neither existent nor non-existent, because it is heard as a voice
and yet as not a voice. In the same way, Mahamati, the notions of being and non-
being, oneness and otherness, bothness and not-bothness are the discriminations
of Self-Mind and habit-energy.
Mahamati, it is like a mirage which in conjunction with the sun appears with
its flowing waves on the earth where there are no grass, shrubs, vines, and trees.
They are neither existent nor non-existent, according to the desire for them or its
absence. In the same way, Mahamati, the discriminating Vijnana of the ignorant
which is impressed with the habit-energy of false imaginations and speculations
since beginningless time, is stirred like a mirage even in the midst of reality
revealed by means of noble wisdom, by the waves of birth, subsistence, and
destruction, of oneness and otherness, bothness and not-bothness, being and non-
being.
Mahamati, it is like Pisaca who by means of his spell makes a corpse or a
wooden image throb with life though it has no power of its own; but here the
ignorant cling to the non-existent imagining them to have the power of movement.
In the same way, Mahamati, (95) the ignorant and simple-minded committing
themselves to the erroneous philosophical views are thoroughly devoted to the
ideas of oneness and otherness, but their assertion is not at all well grounded. For
this reason, Mahamati, in order to attain the noble reality attainable within
yourself, you should cast off the discriminations leading to the notions of birth,
abiding, and destruction, of oneness and otherness, bothness and not-bothness,
being and non-being.
Therefore, it is said:
149. The Skandhas, of which the Vijnana is the fifth, resemble the
reflections of the trees in water; they are to be regarded as Maya and a dream,
they are so by thought-construction; make no discriminations!
150. This triple world resembles a hair-net, or water in a mirage which is
agitated; it is like a dream, Maya; and by thus regarding it one is emancipated.
151. Like a mirage in the spring-time, the mind is found bewildered; animals
imagine water but there is no reality to it.
152. Thus the Vijnana-seed is evolved and the world comes into view; the
ignorant imagine it is born, just like the dim-eyed ones perceive things in the
darkness.
153. Since beginningless time, the ignorant are found transmigrating through
the paths, enwrapped in their attachment to existence; as a wedge is induced by
another wedge, they are led to the abandonment [of their wrappage].
 154. By regarding the world as always like a magically-moving corpse, or a
machine, or like a dream, or a lightning, or a cloud; (96) the triple continuation is
torn asunder and one is emancipated.
155. There is here nothing of thought-construction, it is like an image in the
air; when they thus understand all there is nothing to know.
156. Here is nothing but thought-construction and name. You seek in vain
for individual signs; the Skandhas are like a hair-net wherein discrimination goes
on.
157. A world of multitudes1 is a hair-net, a vision, a dream, and the city of
the Gandharvas; it is [a wheel made by] a firebrand, a mirage; it is a non-entity,
only an appearance to people.
158. Eternity and non-eternity; oneness, too, bothness and not-bothness as
well: these are discriminated by the ignorant who are confused in mind and bound
up by errors since beginningless time.
159. In a mirror, in water, in an eye, in a vessel, and on a gem, images are
seen; but in them there are no images [i. e. realities] anywhere to take hold of.
160. Like a mirage in the air, so is a variety of things mere appearance; they
are seen in diversity of forms, but are like a child in a barren woman's dream.
1
 Read cittram, instead of cittam.

XXXVI
Further, Mahamati, the religious teaching of the Tathagatas is free from the
four statements. That is, it is devoid of oneness and otherness, of bothness and
not-bothness, is free from being and non-being, assertion and refutation; the
religious teaching of the Tathagatas is headed by the [four noble] truths, the
[twelvefold] chain of origination, and [the eightfold noble] path leading to
emancipation. (97) The religious teaching of the Tathagatas, Mahamati, is not
fastened to these ideas: Prakriti, Isvara, causelessness, spontaneity, atoms, time
and self-nature. Again, Mahamati, [the Tathagatas, leading beings] successively
forwards like the leader of a caravan, in order to purify them from the two
hindrances of passion and knowledge, will establish them in the one hundred and
eight statements of imagelessness and also in the characteristic distinctions of the
vehicles, of the stages [of Bodhisattvahood], and of the constituents [of
enlightenment].

XXXVII
Further, Mahamati, there are four kinds of Dhyanas. What are the four? They
are: (1) The Dhyana practised by the ignorant, (2) the Dhyana devoted to the
examination of meaning, (3) the Dhyana with Tathata (suchness) for its object,
and (4) the Dhyana of the Tathagatas.
What is meant by the Dhyana practised by the ignorant? It is the one resorted
to by the Yogins exercising themselves in the discipline of the Sravakas and
Pratyekabuddhas, who perceiving that there is no ego-substance, that things are
characterised with individuality and generality, that the body is a shadow and a
skeleton which is transient, full of suffering and is impure, persistently cling to
these notions which are regarded as just so and not otherwise, and who starting
from them successively advance until they reach the cessation where there are no
thoughts. This is called the Dhyana practised by the ignorant.
Mahamati, what then is the Dhyana devoted to the examination of meaning?
It is the one [practised by those who,] having gone beyond the egolessness of
things, individuality and generality, the untenability of such ideas as self, other,
and both, which are held by the philosophers, proceed to examine and follow up
the meaning of the [various] aspects of the egolessness of things and the stages of
Bodhisattvahood. This is the Dhyana devoted to the examination of meaning.
What, Mahamati, is the Dhyana with Tathata for its object? When [the
Yogins recognise that] the discrimination of the two forms of egolessness is mere
imagination, and that where he establishes himself in the reality of suchness
(yathabhuta) there is no rising of discrimination, I call it the Dhyana with Tathata
for its object.
(98) What, Mahamati, is the Dhyana of the Tathagata? When [the Yogin],
entering upon the stage of Tathagatahood and abiding in the triple bliss which
characterises self-realisation attained by noble wisdom, devotes himself for the
sake of all beings to the [accomplishment of] incomprehensible works, I call it the
Dhyana of the Tathagatas. Therefore, it is said:
161. There are the Dhyana for the examination of meaning, the Dhyana
practised by the ignorant; the Dhyana with Tathata for its object, and the pure
Dhyana of the Tathagata.
162. The Yogin, while in his exercise, sees the form of the sun or the moon,
or something looking like a lotus, or the underworld, or various forms like sky,
fire, etc.
163. All these appearances lead him to the way of the philosophers; they
throw him down into the state of Sravakahood, into the realm of the
Pratyekabuddhas.
164. When all these are tossed aside and there is a state of imagelessness,
then a condition in conformity with Tathata presents itself; and the Buddhas will
come together from all their countries and with their shining hands will stroke the
head of this benefactor.

XXXVIII
At that time Mahamati the Bodhisattva-Mahasattva again said this to the
Blessed One: Thou speakest of Nirvana, Blessed One. What is meant by this term
Nirvana?
Replied the Blessed One: When the self-nature and the habit-energy of all
the Vijnanas, including the Alaya, Manas, and Manovijnana, from which issues
the habit-energy of wrong speculations—when all these go through a revulsion, I
and all the Buddhas declare that there is Nirvana, and the way and the self-nature
of this Nirvana is emptiness, which is the state of reality.
(99) Further, Mahamati, Nirvana is the realm of self-realisation attained by
noble wisdom, which is free from the discrimination of eternality and
annihilation, existence and non-existence. How is it not eternality? Because it has
cast off the discrimination of individuality and generality, it is not eternality. How
about its not being annihilation? It is because all the wise men of the past, present,
and future have attained realisation. Therefore, it is not annihilation.
Again, Mahamati, the great Parinirvana is neither destruction nor death.
Mahamati, if the great Parinirvana is death, then it will be a birth and
continuation. If it is destruction, then it will assume the character of an effect-
producing deed. For this reason, Mahamati, the great Parinirvana is neither
destruction nor death. Neither has it anything to do with vanishing; l it is the goal
of the Yogins. Again, Mahamati the great Parinirvana is neither abandonment nor
attainment, neither is it of one meaning nor of no-meaning; this is said to be
Nirvana.
Further, Mahamati, Nirvana conceived by the Sravakas and Pratyekabuddhas
consists in recognising individuality and generality, in escaping social intercourse,
in not having a perverted view of the world, and not raising discrimination. This is
their notion of Nirvana.
1
 Maranam repeated here in the text is a mistake.

XXXIX
Further, Mahamati, there are two kinds of characteristic signs of self-nature.
(100) What are these two kinds? They are the attachment to words as having self-
nature, and the attachment to objects as having self-nature. The attachment to
words as having self-nature, Mahamati, takes place owing to one's clinging to the
habit-energy of words and false imaginings since beginningless time. And the
attachment to objects as having self-nature, Mahamati, takes place from not
knowing that the external world is no more than Self-Mind.

XL
Further, Mahamati, there are two kinds of the sustaining power which issues
from the Tathagatas who are Arhats and Fully-Enlightened Ones; and sustained
by this power [the Bodhisattvas] would prostrate themselves at their feet and ask
them questions. What is this twofold power that sustains the Bodhisattvas? The
one is the power by which they are sustained to go through the Samadhis and
Samapattis; while the other is the power whereby the Buddhas manifest
themselves in person before the Bodhisattvas and baptise them with their own
hands. Then, Mahamati, sustained by the power of the Buddhas, the Bodhisattva-
Mahasattvas at their first stage will attain the Bodhisattva-Samadhi, known as the
Light of Mahayana, which belongs to the Bodhisattva-Mahasattvas. They will
immediately see the Tathagatas, Arhats, Fully-Enlightened Ones appearing before
them personally, who come from all the different abodes in the ten quarters of the
world and who now facing the Bodhisattvas will impart to them their sustaining
power displayed with the body, mouth, and words. Mahamati, as is the case with
Vajragarbha the Bodhisattva-Mahasattva, and with other Bodhisattva-Mahasattvas
who are in possession of similar character and (101) virtue, so, Mahamati, with
the Bodhisattva-Mahasattvas at the first stage, they will attain the Tathagatas'
power sustaining them in their Samadhis and Samapattis. By virtue of their stock
of merit accumulated for a hundred thousand kalpas, they will, successively going
up the stages and getting thoroughly acquainted with what they should do and
should not do, finally reach the stage of Bodhisattvahood called Dharmamegha.
Here the Bodhisattva-Mahasattva finds himself seated on a throne in the Lotus
Palace, and surrounded by the Bodhisattva-Mahasattvas of a similar class; a tiara
decorated and ornamented with all kinds of precious stones is on his head, and his
body1 shines brilliantly like the moon in the yellowish gold colour of the Campaka
flower. The Buddhas now come from their worlds in the ten quarters, and with
their lotus-like hands, sprinkle the forehead of the Bodhisattva-Mahasattva who is
seated on the throne in the Lotus Palace; the Buddhas thus give him a baptism
personally by hand as when a great king invested with supreme authority [baptises
his crown-prince]. This Bodhisattva and these Bodhisattvas are said to be
sustained by the Buddhas' power, being thus baptised by [their] hands. Mahamati,
this is the twofold sustaining power imparted to the Bodhisattva-Mahasattvas,
who, sustained by this twofold sustaining power, personally come into the
presence of all the Buddhas. In no other way are the Tathagatas, Arhats, Fully-
Enlightened Ones to be interviewed.
1
 According to the Chinese translations.
Further, Mahamati, (102) whatever Samadhis, psychic faculties, and
teachings are exhibited by the Bodhisattva-Mahasattvas, they are sustained by the
twofold sustaining power of all the Buddhas. If, Mahamati, the Bodhisattva-
Mahasattvas show their eloquence without the Buddhas' sustaining power, the
ignorant and simple-minded will also show their eloquence. [But the latter do
not.] Why? Because of the sustaining power [on the one hand] and its absence [on
the other]. Where the Tathagatas enter with their sustaining power there will be
music not only in various musical instruments and vessels but also even in grass,
shrubs, trees, and mountains, Mahamati, yes, in towns indeed, palaces, houses,
and royal abodes. How much more those endowed with sentiency! The mute,
blind, and deaf will be cured of their deficiencies, Mahamati, and will enjoy their
emancipation. Such, Mahamati, is the great extraordinary virtue of the sustaining
power imparted by the Tathagatas.
Further, Mahamati said: Why is it, Blessed One, that when the Bodhisattva-
Mahasattvas are established in the Samadhis and Samapattis, and when they are
baptised at the most exalted stage, the Tathagatas, Arhats, Fully-Enlightened
Ones, bestow their sustaining power on them?
Replied the Blessed One: It is in order to make them avoid the evil ones,
karma, and passions, to keep them away from the Dhyana and stage of the
Sravakahood, to have them realise the stage of Tathagatahood, and to make them
grow in the truth and experience already attained. For this reason, Mahamati, the
Tathagatas, Arhats, Fully-Enlightened Ones sustain with their power the
Bodhisattva-Mahasattvas. If they were not thus sustained, Mahamati, (103) they
would fall into the way of thinking and feeling as cherished by the wrong
philosophers, Sravakas, or evil ones, and would not attain the highest
enlightenment. For this reason, the Bodhisattva-Mahasattvas are upheld by the
Tathagatas, Arhats, Fully-Enlightened Ones. Thus it is said:
165. The sustaining power is purified by the Buddhas' vows; in the baptism,
Samadhis, etc., from the first to the tenth [stage], [the Bodhisattvas are in the
embrace of the Buddhas].

XLI
At that time again Mahamati the Bodhisattva said thus to the Blessed One:
The chain of origination as told by the Blessed One depends on a cause producing
an effect, and that it is not a theory established on the principle of a self-
originating substance. The philosophers also proclaim a causal origination when
they say that all things rise conditioned by a supreme spirit, Isvara, a personal
soul, time, or atom. How is it that the rise of all things is explained by the Blessed
One in another terminology bearing on causation but in its meaning not different?
Blessed One, the philosophers explain birth from being and non-being, while,
according to the Blessed One, all things coming into existence from nothingness
pass away by causation,1 that is to say, the Blessed One has Ignorance from which
there rises Mental Conformation until we reach Old Age and Death. This teaching
as explained by the Blessed One is the doctrine of no-causation and not that of
causation. According to the Blessed One,2 "that being so, this is"—if this is
simultaneous conditionality and not successive mutuality, it is not right. There,
Blessed One, the philosophers, (104) teaching excels, and not thine. Why? The
cause assumed by the philosophers is not dependent upon the chain of origination
and produces effects. But, Blessed One, thy cause has reference to its effect and
the effect to its cause, and thus there is an interconnection of causal links, and
from this mutuality follows the fault of non-finality. When people talk about,
"That being so, this is. " there is a state of causelessness.
1
 This is according to the Chinese translations; in the Sanskrit text there is
apparently an omission.
2
 The T'ang reading seems to give the best sense.
Replied the Blessed One: Not so, Mahamati, mine is not a causeless theory
of causation which results in an [endless] interconnection of causes and
conditions. I speak of "That being so, this is" because of my seeing into the nature
of the external world which is nothing but Self-Mind and because of its unreality
of grasped (object) and grasping (subject). However, Mahamati, when people
clinging to the notion of grasped and grasping fail to understand the world as
something seen of Mind itself; and, Mahamati, by them the fault is committed as
they recognise the external world as real with its beings and non-beings, but not
by my theory of causation.

XLII
Further, Mahamati said: Blessed One, is it not because of the reality of
words that all things are? If not for words, Blessed One, there would be no rising
of things. Hence, Blessed One, the existence of all things is by reason of the
reality of words.
Said the Blessed One: Even when there are no [corresponding] objects there
are words, Mahamati; for instance, the hare's horns, the tortoise's hair, a barren
woman's child, etc. (105)—they are not at all visible in the world but the words
are; Mahamati, they are neither entities nor nonentities but expressed in words. If,
Mahamati, you say that because of the reality of words the objects are, this talk
lacks in sense. Words are not known in all the Buddha-lands; words, Mahamati,
are an artificial creation. In some Buddha-lands ideas are indicated by looking
steadily, in others by gestures, in still others by a frown, by the movement of the
eyes, by laughing, by yawning, or by the clearing of the throat, or by recollection,
or by trembling. Mahamati, for instance, in the worlds of the Steady-Looking and
in those of Exquisite Odours, and in the Buddha-land of Samantabhadra the
Tathagata, Arhat, Fully-Enlightened One, the Bodhisattva-Mahasattvas by
steadily looking without a wink attain the recognition of all things as unborn and
also various most excellent Samadhis. For this reason, Mahamati, the validity of
all things has nothing to do with the reality of words. It is observed, Mahamati,
even in this world that in the kingdom of such special beings as ants, bees, etc.,
they carry on their work without words. Thus it is said:
166. As space, the hare's horns, and a barren woman's child are non-entities
except as expressed in words, so is this existence imagined.
167. When causes and conditions are in combination the ignorant imagine
the birth [of this world]; (106) as they fail to understand this reason, they wander
about in the triple world which is their dwelling.

XLIII
At that time Mahamati the Bodhisattva-Mahasattva again said this to the
Blessed One: Blessed One, where dost thou pronounce sound to be eternal?
The Blessed One replied: According to error, Mahamati; since even to the
wise there is this error, only that they are free from perversion. Mahamati, it is
like the unwitted in the world who conceive a perverted idea regarding a mirage, a
firebrand wheel, a hair-net, the city of the Gandharvas, Maya, a dream, a reflected
image, and an Aksha-purusha, but with the knowing it is not so, though it. does
not mean that those illusions do not appear to them. When, Mahamati, there is this
error, diversities of forms are seen, though to this error the idea of impermanence
is inapplicable. Why? Because it cannot be characterised with the ideas of being
and non-being. Again, Mahamati, how are the ideas of being and non-being
inapplicable to this error? Because all the ignorant take in varieties of situations,
like the waves of the ocean and the waters of the Ganges which are not seen by
the Pretas, but seen [by others]. For this reason, Mahamati, the error-existence [or
this world of illusion] is not, but as this water is manifest to other people it is not a
non-existence either. Thus to the wise, the error is neither a perversion nor a non-
perversion. And for this reason, Mahamati, the error in itself is characterised with
permanency, having the nature of non-distinction [as far as its own appearance is
concerned]. Mahamati, being discriminated as regards its diversified individual
signs, (107) the error is perceived as differentiated. Thus the error, [as far as its
own nature is concerned], is characterised with permanency. Again, Mahamati,
how is the error to be considered reality? Mahamati, for this reason that as regards
this error the wise cherish neither a perverted knowledge nor an unperverted
knowledge. It is [such as it is and] not otherwise. In case, Mahamati, the wise
should cherish any thought whatever in this error, it goes contrary to the reality
attainable by noble wisdom. If there is anything at all here it is the prattling of the
ignorant, it is not the talk of the wise.
Again, when the error is discriminated according to a perverted and an
unperverted view, it gives rise to two classes of family, one of which is the family
of the wise, and the other the family of the ignorant and simple-minded. Now,
Mahamati, the family of the wise is divisible into three kinds, that is, the
Sravakas, the Pratyekabuddhas, and the Buddhas. Mahamati, how does the
Sravakayana family rise from the discrimination whereby the ignorant conceive
the error? Mahamati, there is the rise of the �Sravakayana family where the
attachment to the notions of individuality and generality is kept up. This is the
way, Mahamati, this error gives rise to the Sravakayana family. Mahamati, how
does the Pratyekabuddhayana family rise as the error is discriminated? Mahamati,
when in this error the attachment to the notions of individuality and generality
(108) leads one to a retirement from social life, there rises the Pratyebuddhayana
family. Mahamati, how is there the rise of the Buddhayana family when this error
is discriminated by the intelligent? Mahamati, when the world is understood to be
nothing but Mind itself, the existence and non-existence of external objects ceases
to be discriminated, and there is the rise of the Buddhayana family. Mahamati,
this is the family, that is, what is meant by the family.
Again, Mahamati, when the error is discriminated by the ignorant, there is
the manifestation of varieties of objects which calls forth the assertion [on their
part] that this is so and not otherwise; whence rises the family of the
transmigration vehicle. For this reason, Mahamati, the error is discriminated by
the ignorant as characterised by multitudinousness, and this error is neither a
reality nor an unreality. Thus, Mahamati, this error being discriminated by the
wise turns into Tathata (suchness) with them, by virtue of a revulsion which takes
place in them concerning the Citta, Manas, Manovijnana, false reasoning, habit-
energy, the [three] Svabhavas, and the [five] Dharmas. Thus, Mahamati, there is
this statement that Tathata is Mind emancipated. Mahamati, the meaning of this
statement is here thus clearly expressed by me, that is, by the discarding of
discrimination is meant the abandonment of all discriminations. So much for this
statement.
Mahamati said, Blessed One, is the error an entity or not?
The Blessed One replied: It is like Maya, Mahamati, the error has no
character in it making for attachment; if, Mahamati, the error had any character in
it making for attachment, (109) no liberation would be possible from the
attachment to existence, the chain of origination would be understood in the sense
of creation as held by the philosophers.
Mahamati said: Blessed One, if the error is like Maya, it will thereby be the
cause of another error.
The Blessed One said: No, Mahamati, Maya cannot be the cause of the error,
because of its incapability of producing evils and faults; and thus, Mahamati,
Maya does not give rise to evil thoughts and faults. Again, Mahamati, Maya has
no discrimination of itself; it rises when invoked by the magical charm of a certain
person. It has in itself no habit-energy of evil thoughts and faults that, issuing
from self-discrimination, affect it. [Therefore,] there are no faults in it. This is
only due to the confused view fondly cherished by the ignorant regarding Mind,
and the wise have nothing to do with it. So it is said:
168. The wise do not see [the(?)] error, nor is there any truth in its midst; if
truth is in its midst, [the(?)] error would be truth.
169. If there is the rising of individual forms (nimitta) apart from all error,
this will indeed be error, the defiled is like darkness. 1

XLIV
Further, Mahamati, Maya is not an unreality, because it has the appearance
of reality; and all things have the nature of Maya.
Said Mahamati: Is it, Blessed One, that all things are like Maya because
Maya is something imagined and clung to as having multitudinousness of
individual forms? (110) Or is it due to the incorrect imagining of individual
forms? If all things have the likeness of Maya because Maya is something
imagined and clung to as having multitudinousness of individual forms, then see,
Blessed One, things are not like Maya. Why? Because forms are seen in the
multitudinousness of individual signs not without due causes. If they ever appear
without due causes, assuming the multitudinousness of individual signs and
shapes, [then] they would be like Maya. For this reason, Blessed One, that things
are like Maya is not because they [i. e. all things and Maya] are both alike in
being imagined and clung to as having multitudinousness of individual signs.
Said the Blessed One: It is not, Mahamati, that all things are Maya because
they are both alike in being imagined and clung to as having multitudinousness of
individual signs, but that all things are like Maya because they are unreal and like
a lightning-flash which is seen as quickly disappearing. Mahamati, a lightning
appears and disappears in quick succession as is manifest to the ignorant; in the
same way, Mahamati, all things assume individuality and generality according to
the discrimination [of the Mind] itself. When the state of imagelessness 2 is
recognised, objects which are imagined and clung to as in possession of individual
signs cease to assert themselves. Thus it is said:
170. Maya is not without reality, because it has something resembling it; the
reality of all things is talked of [in a similar manner]; they are unreal like a
lightning-flash [appearing and disappearing] quickly, and therefore they are
regarded as resembling Maya.
1
 What is exactly meant by these two verses, especially the latter, is difficult to
find in this connection.
2
 According to T'ang.

XLV
Further, Mahamati said: Now according to the Blessed One, all things are
unborn (111) and resemble Maya; but, Blessed One, is there not the fault of
contradiction between the previous statement and the later one? It is asserted by
thee that that all things are unborn is due to their having the nature of Maya. 1
The Blessed One replied: Mahamati, when all things are asserted to be
unborn because of their having the nature of Maya, there is no fault of
contradiction between my previous statement and my later one. Why? Because
birth is no-birth, when it is recognised that the world that presents itself before us
is no more than Mind itself; and as to all external objects of which we state that
they are or are not, they are to be seen as non-existent and unborn; and thus,
Mahamati, there is here no fault of contradiction between my previous statement
and my later one. But, Mahamati, in order to cast aside the philosophers' thesis on
birth by causation, it is asserted that all things are like Maya and unborn.
Mahamati, the philosophers who are the gathering of the deluded, foster the
notion of deriving the birth of all things from that of being and non-being, and fail
to regard it as caused by the attachment to the multidinousness which rises from
the discrimination [of the Mind] itself. Mahamati, no fear rises in me [by making
this statement].2 In this light, Mahamati, the term "unborn" is to be understood.
1
 This last sentence is missing in T'ang, whereas Wei has: "It is said by the
Tathagata that all things are unlike maya."
2
 T'ang, says: I say that all things are non-existent because of their being unborn.
Wei: I say that all things are unborn when existent, unborn when non-existent. Sung: I
do not [say] that the existent and the non-existent are born.
Again, Mahamati, the teaching that all things exist is given in order to admit
transmigration, to check nihilism which says "Nothing is," and to make my
disciples accept the doctrine that asserts the reality of karma in various forms and
birth in the various worlds, for by admitting the terminology of existence we
admit transmigration. Mahamati, the teaching that all things are characterised with
the self-nature of Maya is meant to make the ignorant and simple-minded cast
aside the idea of self-nature in anything; (112) as they cherish the thoughts
characterised with error, as they do not clearly grasp the meaning of the world
which is no more than the Mind itself, they imagine and cling to causation, work,
birth, and individual signs; in order to check this I teach that all things are
characterised in their self-nature with the nature of Maya and a dream. Attached to
erroneous thoughts they contradict both themselves and others by not seeing all
things as they really and truly are. Mahamati, to see all things as they really and
truly are means to realise that there is nothing to be seen but Mind itself. So it is
said:
171. In the theory of no-birth, causation is not accepted [as is maintained by
the ignorant]; where existence is accepted transmigration prevails; seeing that [all
things] are like Maya, etc., one does not discriminate individual signs.

XLVI
Further, Mahamati, we will explain the characteristics of name-body, the
sentence-body, and the syllable-body; for when name-body, sentence-body, and
syllable-body are well understood, the Bodhisattva-Mahasattvas conformable to
the signification of a sentence and a syllable will quickly realise supreme
enlightenment and thereby awaken all beings to it. Mahamati, by name-body is
meant the object depending on which a name obtains, the body is this object; in
another sense the body means substance (sarira). Mahamati, this is the body of a
name. By the body of a sentence is meant what it signifies, the real object,
determining its sense definitely. In another sense, it completes its reference.
Mahamati, this is my teaching as regards the sentence-body. By the syllable-body
(113) is meant that by which names and sentences are indicated; it is a symbol, a
sign; in another sense, it is something indicated.
Again, Mahamati, the sentence (pada) -body means the completion of the
meaning expressed in the sentence. Again, Mahamati, a name (or a
letter, nama) means each separate letter distinguished as to its self-nature
from a to ha. Again, Mahamati, a syllable (vyanjana) is short, long, or lengthy.
Again, Mahamati, regarding the sentence (pada) -body the idea of it is obtained
from the foot-prints left on the road by elephants, horses, people, deer, cattle,
cows, buffalos, goats, rams, etc. Again, Mahamati, names (nama) and syllables
(vyanjana) belong to the four Skandhas which being formless are indicated by
names; thus are names made. By means of the differently characterised names
there are syllables (vyanjana); thus are syllables made. This, Mahamati, is the
meaning of the body of a name (nama), a sentence (pada), and a syllable
(vyanjana). You should endeavour to have a thorough understanding of these
terms. It is thus said:
172. Because of the distinction between nama, pada, and vyanjana, the
ignorant, the dull-witted, stick to them like the elephant in deep mud.

XLVII
 (114) Further, Mahamati, in the time to come, those wrong-headed ones who
are inclined to false speculations owing to their deficiency of knowledge
concerning truth and cause may be asked by the wise, regarding that which is
liberated from the dualistic conceptions of things such as oneness and otherness,
bothness and not-bothness; and thus asked, they may answer, saying, "It is no
question; it is not at all properly put—that is to say, the question: Are form, etc.
and transiency to be considered one or different?"
In the same way, Nirvana and the Skandhas, indices and indicated, qualities
and qualified, realities and the elements, seen and seeing, dust and atoms,
knowledge and the Yogins—[are these to be considered one or different?] Such
questions concerning the various aspects of existence lead successively from one
thing to another without end, and those who are asked about these unexplainable
questions would declare that they were put aside by the Blessed One as
impossible to answer. However, these deluded people are unable to realise [the
meaning of] what they heard [from the Buddha] because of their deficiency of
knowledge. The Tathagatas, Arhats, Fully-Enlightened Ones do not explain these
things to all beings because of their wish to keep the latter from the fear-inspiring
phrases.
Mahamati, these inexplicables (vyahriani) are not taken up for consideration
by the Tathagatas in order to keep the philosophers away from their wrong views
and theories. Mahamati, the philosophers may declare thus: what life is that is the
body, or life is one thing, body is another. In these they make inexplicable
statements. Mahamati, entirely bewildered by the idea of a creator, the
philosophers make an inexplicable statement, but that is not found in my teaching.
In my teaching, Mahamati, discrimination does not take place because I teach to
stand above grasped and grasping. (115) How could there be any setting aside
here? But, Mahamati, to those who are addicted to grasped and grasping, as they
do not have a thorough understanding of the world which is no more than what is
seen of the Mind itself, there is something to be set aside [as inexplicable].
Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones teach the Dharma to
all beings by means of the four forms of questioning and answering. As to the
propositions that are set aside [as inexplicable], Mahamati, they are made use of
by me on some other occasions for those whose senses are not yet fully matured;
but for those of matured senses there is nothing to set aside.

XLVIII
Further, Mahamati, all things being devoid of doing and doer are unborn; as
there is no doer, all things are therefore said to be unborn. Mahamati, all things
are without self-nature. Why? Because, Mahamati, when they are examined by
self-knowledge, there are no such signs obtainable which characterise them with
individuality and generality; therefore, all things are said to have no self-nature.
Again, Mahamati, in all things there is no taking birth, no going-out. Why?
Because, Mahamati, the signs of individuality and generality are seen as existing
and yet they are non-existent; they are seen as going out, and yet they do not go
out. For this reason, Mahamati, all things are neither taking birth, nor are they
going out. Again, Mahamati, all things are never annihilated. Why? For this
reason that the individual signs that make up the self-nature of things are
nonexistent, and all things are beyond reach. Therefore, all things are said never to
be annihilated. Again, Mahamati, all things are not eternal. Why? (116) Because
the rising of individual signs is characterised with non-eternality. Therefore, all
things are said not to be eternal. Again, Mahamati, all things are eternal. Why?
Because the rising of individual signs is no-rising and is non-existent; and all
things are eternal because of their non-eternality. Therefore, Mahamati, all things
are said to be eternal. Thus it is said:
173. 1The four kinds of explanation are: direct statement, questioning,
discernment, and setting aside; whereby the philosophers are kept away.
174. The Sankha and the Vaiseshika philosophers teach birth from a being or
from a non-being; all that are proclaimed by them are the inexplicables.
175. When the self-nature [of all things] is examined by knowledge, it is
beyond reach; therefore, they are without self-nature and unattainable.
1
 These three verses ought to follow § 47.

XLIX
At that time Mahamati the Bodhisattva-Mahasattva again said this to the
Blessed One: Pray tell me, Blessed One, regarding the Stream-entered and their
special attainment which characterises the state of the Stream-entered, whereby I
and other Bodhisattva-Mahasattvas thoroughly becoming acquainted with the
Stream-entered and their special attainment characterising the state of the Stream-
entered, will proceed to know the means and conduct which characterises the state
of the Once-returning, Never-returning, and Arhatship; and they will then explain
the Dharma to all beings in this manner. Having understood the twofold form of
egolessness and (117) having cleansed themselves of the twofold hindrance, they
will by degrees go through the stages of Bodhisattvahood each of which has its
own characteristics, and attaining Tathagatahood whose spiritual realm is beyond
conceivability, they will be like a multicoloured gem and will accomplish what is
good for the lives of all beings, providing them with every teaching, condition,
deportment, body, and enjoyment.
Replied the Blessed One: Listen well Mahamati, and take well to heart; I will
tell you.
Mahamati the Bodhisattva-Mahasattva answering him said: Very well,
Blessed One.
The Blessed One then said this: Mahamati, in the fruit attained by the
Sravakas, three kinds are distinguishable. What are the three? They are graded,
Mahamati, low, middle, and the highest. The low ones will be reborn seven times
when their existence will come to an end; the middling will attain Nirvana in three
or five births; the highest will attain Nirvana in this birth. Mahamati, for these
three classes [of the Stream-entered] there are three kinds of knots: weak,
middling, and strong. What are these three knots, Mahamati? They are: (1) the
view of an individual personality, (2) doubt, and (3) the holding-on to moral
practices. Mahamati, when all these three knots are in succession promoted to the
higher stage then1 will be the attainment of Arhatship.
Mahamati, there are two kinds of the view of an individual personality; that
is, (1) the inborn one and (2) the one due to the false imagination; it is like [the
relation between] the relativity view and the false imagination [of the three]
Svabhavas. (118) For instance, Mahamati, depending on the relativity view of
things there arise varieties of attachments to the false imagination. But this
[existence] is neither a being, nor a non-being, nor a being-and-non-being; it is not
a reality because of the false imagination, and, being discriminated by the
ignorant, assumes varieties of individual signs to which they are strongly attached
just as the deer does to a mirage. Mahamati, this is the view of an individual
personality falsely imagined by the Stream-entered, which has been accumulated
for a long time by their ignorance and attachment. This is destroyed when the
egolessness of a person is attained by which the clinging ceases.
Mahamati, the inborn view of an individual personality as held by the
Stream-entered [is destroyed in this way]. When this body which belongs equally
to each of us is considered, it is perceived that it consists of form and the other
four Skandhas, that form takes its rise from the elements and their belongings, that
the elements are mutually conditioning, and that hence there is no aggregate
known as form. When thus the Stream-entered realise that the idea of being and
non-being is a partial view [of truth], the view of individual personality is
destroyed. When the view of individual personality is thus destroyed,
covetousness will never assert itself. This, Mahamati, is what characterises the
view of individual personality.
Again, Mahamati, as regards the nature of doubt, when the Dharma is
attained, and realised, and thoroughly understood as to its characteristics, and
when the twofold view of individual personality is destroyed as previously
described, no doubt is cherished in the teaching [of the Buddhas]. And there is no
thought [in the minds of the Stream-entered] to follow the lead of any other
teacher because of [the difference between] purity and non-purity. This,.
Mahamati, is what is meant by doubt [discarded] (119) by the Stream-entered.
Again, Mahamati, how is it that the Stream-entered do not hold themselves
to the morality? They do not because they clearly see into the nature of suffering
wherever they may be reborn. [What is meant by] the holding? Mahamati, that the
ignorant and simple-minded observe the rules of morality, piety, and penance, is
because they desire thereby to attain worldly enjoyments and happinesses; they
cherish the hope of being born in agreeable conditions. And [the Stream-entered]
do not hold [to the rules of morality], for their thoughts are turning only towards
the exalted state of self-realisation, and the reason why they devote themselves to
the details of morality is that they wish to master such truths as are in conformity
with non-discrimination and undefiled outflows. This, Mahamati, is the way in
which the Stream-entered Ones hold to morality and piety. Mahamati, by thus
breaking up the three knots the Stream-entered will discard covetousness, anger,
and folly.
Mahamati said: Many kinds of covetousness are taught by the Blessed One;
which one of them is to be cast aside?
The Blessed One replied: The world where love grows, i. e., the desire for
sexual embrace, showing itself in beating, slapping, suggesting, kissing,
embracing, smelling, looking-sidewise, or gazing may give one momentary
pleasures but is productive of future grief. [With the Stream-entered] there is no
greed for such. Why? Because they are abiding in the bliss of the Samadhi which
they have attained. Hence this casting aside, but not of the desire for Nirvana.
(120) Again, Mahamati, what is the fruit of the Once-returning? There is
once in them the discrimination of forms, signs, and appearances; but as they
learn not to view individual objects under the aspect of qualified and qualifying,
and as they know well what marks the attainment of the Dhyana, they once come
back into the world, and putting an end to suffering, realise Nirvana. Hence the
appellation "Once-returning. "
Again, Mahamati, what is meant by Never-returning? It means that while
there is yet the viewing of individual objects as characterised by being and non-
being in the past, present, and future, the discrimination does not return with its
errors and faults, the dormant passions do not assert themselves, and the knots are
completely cut off never to return. Hence the appellation "Never-returning."
Again, Mahamati, the Arhat is the one who has attained the Dhyanas,
Samadhis, emancipations, powers, psychic faculties, and with whom there are no
more passions, sufferings, and discriminations. Hence the appellation "Arhat."
Mahamati said: Now, the Blessed One declares that there are three kinds of
Arhats: to which one of the three is this term "Arhat" to be applied? To one who
makes straightway for the path of cessation? Or to one who neglects all his
accumulated stock of merit for the sake of his vow to enlighten others? Or to one
who is a form of the Transformation [Buddha]?
Replied the Blessed One: Mahamati, [the term "Arhat"] applies to the
Sravaka who makes straightway for the path of cessation, and to no others.
Mahamati, as for the others, they are those who have finished practising the deeds
of a Bodhisattva; they are forms of the Transformation Buddha. With skilful
means born of their fundamental and original vows (121), they manifest
themselves among the multitudes in order to adorn the assemblages of the
Buddhas. Mahamati, here in these paths and abodes of existence they give out
varieties of teachings which are based on discrimination; that is to say, as they are
above such things as the attainment of the fruit, the Dhyanas, the Dhyana-
practisers, or subjects for meditation, and as they know that this world is no more
than what is seen of the Mind itself, they discourse on the fruit attained [for the
sake of all beings]. Further, Mahamati, if the Stream-entered should think."These
are the fetters, but I am disengaged from them, " they commit a double fault: they
still hold to the vices of the ego, and they have not freed themselves from the
fetters.
 Further, Mahamati, in order to go beyond the Dhyanas, the immeasurables,
and the formless world, the signs of this visible world which is Mind itself should
be discarded. The Samapatti leading to the extinction of thought and sensation
does not enable one to transcend the world of particulars, for there is nothing but
Mind. So it is said:
176. The Dhyanas, the immeasurables, the formless, the Samadhis, and the
complete extinction of thought (nirodha)—these do not exist where the Mind
alone is.
177. The fruit of the Stream-entered, and that of the Once-returning, and that
of the Never-returning, and Arhatship—these are the bewildered states of mind.
178. The Dhyana-practiser, the Dhyana, the subject for it, the destruction, the
seeing of the truth, —these are no more than discriminations; when this is
recognised there is emancipation.

L
(122) Further, Mahamati, there are two kinds of intellect: the intellect as an
examining function, and the intellect which functions in connection with the
attachment to ideas of discrimination. As for the intellect that examines,
Mahamati, it is that act of intellect which examines into the self-nature of things,
finding it to be devoid of the four propositions, and unattainable. This is known as
the intellect that examines. What is meant by [being devoid of] the four
propositions? It means to be devoid of oneness and otherness, bothness and not-
bothness, being and non-being, eternity and non-eternity. These are called the four
propositions. Mahamati, train yourself to examine carefully all things as regards
these four propositions. What, Mahamati, is the intellect which functions in
connection with the attachment to ideas of discrimination? It is the intellect with
which the Mind is discriminated and the ideas arising therefrom are adhered to [as
real]; and this adherence gives rise to the conceptions of warmth, fluidity,
motility, and solidity as characterising the gross elements; while the tenacious
holding to proposition, reason, definition, and illustration, leads to the assertion of
a non-entity [as entity]. This is called the intellect that functions in connection
with the attachment to ideas of discrimination.
This, Mahamati, is what characterises the two kinds of intellect, in
accordance with which the Bodhisattvas, thoroughly mastering the signs of
egolessness of persons and things, (123) and, by means of knowledge of
imagelessness, becoming conversant with the stage of examination and practice,
will attain the first stage [of Bodhisattvahood] and acquire one hundred Dhyanas.
Attaining the excellent Samadhis, they will see one hundred Buddhas and
Bodhisattvas, they will enter into one hundred kalpas that were prior to the present
and also into those that will follow the present, they will illuminate one hundred
Buddha-lands, and, illuminating one hundred Buddha-lands, they will understand
the signs belonging to the higher stages; and by virtue of the most exalted vows
they will manifest wonderful powers, they will be baptised by [the Buddhas]
when they reach the stage of Dharmamegha (law-cloud); and realising the inmost
realm of the Tathagatas, they will be provided with things which are closely
connected with the ten inexhaustible vows; and, in order to bring all beings into
maturity, they will shine out in various forms with the rays of transformation; they
will be quite absorbed in the bliss of self-realisation.

LI
Further, Mahamati, the Bodhisattva-Mahasattvas are to be well acquainted
with the primary and the secondary elements. How do the Bodhisattvas know the
primary and the secondary elements? Mahamati, the Bodhisattva-Mahasattvas are
to know this that the truth is that the primary elements have never come into
existence, and that, Mahamati, these elements are unborn. Thus understood, there
is nothing in the world but what is discriminated [by our imagination]. When it is
recognised that the visible world is no more than Mind itself, external objects
cease to be realities, and there is nothing but what is discriminated by the mind
and perceived [as external]. That is to say, let it be understood that the triple world
has nothing to do with the primary and the secondary elements, (124) that it is
removed from the four propositions and philosophical systems, that it has nothing
to do with a personal ego and what belongs to it; and that it establishes itself in the
abode of real reality, where it is seen in its own form, i. e. in its unborn state.
Mahamati, what is meant by the elements derived from the primary
elements? The element discriminated as vascidity produces the realm of water,
inner and outer; the element discriminated as energy produces the realm of fire,
inner and outer; the element discriminated as motility produces the realm of air,
inner and outer; the element discriminated as divisibility of form gives birth to the
realm of earth together with space, inner and outer. Because of the attachment to
the incorrect truths there is the aggregation of the five Skandhas giving rise to the
elements primary and secondary.
Again, Mahamati, the Vijnana has its cause in our attachment to and the
desire for the multitudinousness of statements and objective fields; and it
continues to evolve in another path of existence. Mahamati, the secondary
elements such as earth, etc., [are said] to have their cause in the primary elements
which, however, are non-existent. Because, Mahamati, of things endowed with
being, characteristics, marks, perceivableness, abode, and work, one can say that
they are born of the combination of various effect-producing [elements]; but not
of things which are devoid of characteristic marks. For this reason, Mahamati, the
elements primary and secondary are the discriminations of the philosophers and
not mine.

LII
Further, Mahamati, I will explain what characterises the self-nature of the
Skandhas. Mahamati, what are the five Skandhas? They are form, (125) sensation,
thought, conformation, and consciousness. Mahamati, four of these have no
material forms—sensation, thought, conformation, and consciousness. Form,
Mahamati, belongs to what is made of the four primary elements, and these
elements differ from one another in their individual signs. But the four Skandhas
that are without form cannot be reckoned as four, they are like space. For
instance, Mahamati, space cannot be numbered, and it is due to our discrimination
that it is designated as such; in the same way, Mahamati, the Skandhas that are
beyond calculability as they have no number-marks, are not to be predicated as
existing and non-existing, and are beyond the four propositions; but to the
ignorant they are described as subject to numeration, but not so to the wise.
Again, Mahamati, by the wise the five Skandhas are regarded as thought-
constructions, devoid of [dualisties such as] otherness and not-otherness; for they
are like varieties of forms and objects in a vision, like images and persons in a
dream. As they have no better substance for their support, and as they obstruct the
passage of noble wisdom, there is what is known as the Skandha-discrimination.
This, Mahamati, is what characterises the self-nature of the Skandhas. This
discrimination must be discarded by you, and having discarded this, you should
declare the truth of solitude. Keeping back the views held by the philosophers, the
truth of solitude is to be announced in all the Buddha-assemblies, Mahamati, and
thereby the teaching of the egolessness of things is purified and you will enter
upon the stage of Far-going (duramgama). Entering upon the stage of Duramgama
you will become the master of many Samadhis, and, attaining the will-body (126)
you will realise the Samadhi known as Mayopama (Maya-like). Thoroughly
conversant with the powers, psychic faculties and self-control, you will be the
supporter of all beings like the earth. Mahamati, as the great earth is the supporter
of all beings, so is the Bodhisattva-Mahasattva the supporter of all beings.

LIII
Further, Mahamati, there are four kinds of Nirvana. What are the four? They
are: (1) the Nirvana which is attained when the self-nature of all things is seen as
nonentity; (2) the Nirvana which is attained when varieties of individual marks
characterising all things are seen as non-entities; (3) the Nirvana which is attained
when there is the recognition of the non-existence of a being endowed with its
own specific attributes; and (4) the Nirvana which is attained when there takes
place the severance of the bondage conditioning the continuation of individuality
and generality of the Skandhas. Mahamati, these four views of Nirvana belong to
the philosophers and are not my teaching. According to my teaching, Mahamati,
the getting rid of the discriminating Manovijnana—this is said to be Nirvana.
Mahamati said: Does not the Blessed One establish eight Vijnanas?
The Blessed One replied: I do, Mahamati.
Mahamati said: If eight Vijnanas are established, why do you refer to the
getting-rid of the Manovijnana and not of the seven [other] Vijnanas [as well]?
 The Blessed One said: With the Manovijnana as cause and supporter,
Mahamati, there rise the seven Vijnanas. Again, Mahamati, the Manovijnana is
kept functioning, as it discerns a world of objects and becomes attached to it, and
by means of manifold habit-energy [or memory] (127) it nourishes the
Alayavijnana. The Manas is evolved along with the notion of an ego and its
belongings, to which it clings and on which it reflects. It has no body of its own,
nor its own marks; the Alayavijnana is its cause and support. Because the world
which is the Mind itself is imagined real and attached to as such, the whole
psychic system evolves mutually conditioning. Like the waves of the ocean,
Mahamati, the world which is the mind-manifested, is stirred up by the wind of
objectivity, it evolves and dissolves. Thus, Mahamati, when the Manovijnana is
got rid of, the seven Vijnanas are also got rid of. So it is said:
179. I enter not into Nirvana by means of being, of work, of individual signs;
I enter into Nirvana when the Vijnana which is caused by discrimination ceases.
180. With it [i. e. the Manovijnana] for its cause and support, the Manas
secures its use; the Vijnana causes the Citta to function, and is supported [by it].
181. Like a great flood where no waves are stirred because of its being dried
up, the Vijnana [-system] in its various forms ceases to work when there is the
annihilation [of the Manovijnana].

LIV
Further, Mahamati, I will tell you about the various features of the false
imagination (parikalpita); and when you and the Bodhisattva-Mahasattvas are
well acquainted with each of them in its specific form, you will get away from
discrimination; and seeing well and knowing the way of inner realisation by noble
wisdom and also the ways of speculation by the philosophers, (128) you will cast
off discriminations such as grasped and grasping, and will not be induced to
discriminate in respect to the multiple aspects of relativity-knowledge
(paratantra), as well as the forms of the false imagination. What are the various
features of the false imagination, Mahamati? They are the discriminations as
regards (1) words (abhilapa), (2) meaning, (3) individual marks, (4) property, (5)
self-nature, (6) cause, (7) philosophical views, (8) reasoning, (9) birth, (10) no-
birth, (11) dependence, and (12) bondage and emancipation. These, Mahamati, are
the various features of the false imagination.
Now, Mahamati, what is the discrimination of words? That is the becoming
attached to various sweet voices and singing—this is the discrimination as regards
words.
What is the discrimination of meaning? It is the discrimination by which one
imagines that words rise depending on whatever subjects they express, and which
subjects one regards as self-existent and belonging to the realisation of noble
wisdom.
What is the discrimination of individual marks? It is to imagine in whatever
is denoted by words the multitudinousness of individual marks which are like a
mirage, and, clinging tenaciously to them, to discriminate all things according to
these categories: warmth, fluidity, motility, and solidity.
What is the discrimination of property? It is to desire a state of wealth such
as gold, silver, and various precious stones.
What is the discrimination of self-nature? It is to make discrimination
according to the imaginary views of the philosophers in reference to the self-
nature of all things (129) which they stoutly maintain, saying, "This is just it, and
there is no other."
What is the discrimination of cause? That is, to distinguish the notion of
causation in reference to being and non-being and to imagine that there are cause-
signs—this is the discrimination of cause.
What is the discrimination of philosophical views? That means getting
attached to the philosophers' wrong views and discriminations concerning such
notions as being and non-being, oneness and otherness, bothness and not-
bothness.
What is the discrimination of reasoning? It means the teaching whose
reasoning is based on the grasping of the notion of an ego-substance and what
belongs to it.
What is the discrimination of birth? It means getting attached to the notion
that things come into existence and go out of it according to causation.
What is the discrimination of no-birth? It is to discriminate that all things are
from the beginning unborn, that the causeless substances which were not, come
into existence by reason of causation.
What is the discrimination of dependence? It means the mutual dependence
of gold and the filament [which is made of gold].
What is the discrimination of bondage and emancipation? It is like imagining
that there is something bound because of something binding as in the case of a
man who by the help of a cord ties a knot or loosens it.
These, Mahamati, are the various features of the false imagination, to which
all the ignorant and simple-minded ones cling, imagining that things are or are
not. Those attached to the notion of relativity are attached to the notion of
multitudinousness of things rising from the false imagination. It is like seeing
varieties of objects depending on Maya, but these varieties thus revealing
themselves are discriminated by the ignorant as something other than Maya itself
according to their way of thinking. (130) Now, Mahamati, Maya and varieties of
objects are neither different nor one. If they were different, varieties of objects
would not have Maya for their cause. If Maya were one with varieties of objects,
there would be no distinction between the two, but as there is the distinction these
two—Maya and varieties of objects—are neither one nor different. For this reason
you and the Bodhisattva-Mahasattvas should never give yourselves up to the
notion of being and non-being.

LV
 So it is said:
182. The Citta is bound up with the objective world; the intellect's function
is to speculate; and in the excellent state of imagelessness there is the evolving of
transcendental wisdom (prajna).
183. According to the false imagination, [self-substance] is, but from the
point of view of relativity (paratantra) it is not; owing to perversion, what is
discriminated is grasped [as real]; in the relativity there is no discrimination.
184. Multitudinousness of differentiations is imagined [as real by the
ignorant], but being like Maya they obtain not; varieties of individual forms are
discriminated as such, but they [really] do not obtain.
185. [To imagine] individual forms is wrong, it puts one in bondage; they are
born of Mind due to the false imagination of the ignorant; based on the relativity
they are discriminated.
186. The existence thus subjected to discrimination is no other than its
relativity aspect; (131) the false imagination is of various forms; based on the
relativity, discrimination is carried on.
187. Conventional truth (samvriti) and ultimate truth (paramartha)—if there
be a third, non-entity is its cause; the false imagination belongs to the
conventional; when it is cut asunder, there is the realm of the wise.
188. As to the Yogins there is one reality which reveals itself as multiplicity
and yet there is no multiplicity in it; so is the nature of the false imagination.
189. As by the dim-eyed a variety of objects is seen and imagined while the
dimness itself is neither a form (rupa) nor a no-form (arupa), so is the relativity
[discriminated] by the unknowing ones.
190. As is pure gold, water free from dirt, the sky without a cloud, so is [the
Mind] pure when detached1 from the false imagination.
191. Falsely-imagined existence is not, but from the relativity point of view
it is, assertion and refutation are destroyed when one is freed from the
imagination.
192. If the relativity-aspect of existence is, while the imagination is not, this
means that there is a being apart from being and that a being is born of a non-
being.
193. Depending on the false imagination there obtains the relativity-aspect of
existence; from the conjunction of form and name there rises false imagination.
194. False imagination can never be perfect knowledge (nishpanna), it is not
productive of anything else [but itself]; (132) then one knows what is meant by
ultimate truth whose self-nature is purity.
195. There are ten kinds2 of false imagination and six kinds of relativity; in
the knowledge of Tathata innerly attained there is no differentiation.
196. Truth consists in [knowing] the five Dharmas and also the three
Svabhavas; when the Yogin thus comprehends [the truth], he does not transgress
Tathata.
197. According to the form of relativity, there are those names that belong to
false imagination; and the various aspects of false imagination arise from
relativity.
 1
 Throughout the text, vikalpa is translated "discrimination" or "imagination," but
here the term is evidently used as negating the function of kalpita which stands in these
verses for parikalpita.
2
 All the Chinese texts have "twelve" instead of "ten."
198. When well pondered with intelligence (buddhi) there is neither
relativity nor false imagination; where perfect knowledge is, there is nothing
[dualistically] existent; for how with intelligence can discrimination take place?
199. Where perfect knowledge is, the existent cannot be qualified with being
and non-being; in what cannot be qualified with being and non-being, how can
there be these two Svabhavas?
200. Because of false imagination, the two Svabhavas are established; where
there is false imagination multitudinousness of things is recognised, which being
purified the [spiritual] condition of the wise obtains.
201. Where there is false imagination there is multitudinousness of objects,
which are discriminated under the aspect of relativity; if otherwise discriminated,
one becomes attached to the teachings of the philosophers.
202. What is imagined being subjected to further imagination, there are
various views from which rises the doctrine of causal origination; (133) when the
dualistic discrimination is got rid of, there indeed is perfect knowledge. 1
1
 This whole section treats of the threefold Svabhava, chiefly explaining where
Parikalpita (false imagination) is differentiated from Paratantra (relativity view). While
the explanation sometimes appears quite complicated, the main point is clear enough.
The Kalpita is a net of wrong interpretations woven about the Paratantra, which is the
dualistic view of existence, and which is valid as far as it goes. But to reach the
Nishpanna (perfect knowledge) it is necessary to transcend all forms of dualism, for the
Paratantra is by no means ultimate truth.

LVI
Further, Mahamati said: Pray tell me, Blessed One, about the one vehicle
that characterises the inner realisation of noble wisdom, whereby, Blessed One, I
and other Bodhisattva-Mahasattvas, becoming conversant with the one vehicle
which marks the inner attainment of noble wisdom, may be established without
depending on anybody else in the teaching of the Buddha.
Said the Blessed One: Then, Mahamati, listen well and reflect within
yourself as I tell you.
Mahamati the Bodhisattva-Mahasattva said, Yes, I will, Blessed One; and
gave ear to the Blessed One.
Thereupon the Blessed One said: In accordance with the authoritative
teachings in which there are no discriminations, Mahamati, let the Bodhisattva-
Mahasattva retire by himself to a quiet secluded place, where he may reflect
within himself, not relying on anybody else, but by means of his own inner
intelligence, in order to discard erroneous views and discriminations, make
successive advances and exert himself to finally enter upon the stage of
Tathagatahood. This, Mahamati, is the characteristic feature of the inner
realisation to be gained by means of noble wisdom.
 What characterises the way of the one vehicle? I call it the one vehicle
because thereby one recognises and realises the path leading to the one vehicle.
How is this path of the one vehicle to be recognised and realised? The recognition
of the one vehicle is obtained when there is no rising of discrimination by doing
away with the notion of grasped and grasping and by abiding in the reality of
suchness (yathabhuta). Mahamati, this recognition of the one vehicle, (134)
except by the Tathagata himself, has never been obtained before by anybody else
—the philosophers, Sravakas, Pratyekabuddhas, Brahmans, etc. For this reason,
Mahamati, this is known as the one vehicle.
Mahamati said: For what reason is it that the Blessed One speaks of the triple
vehicle and not of the one vehicle?
The Blessed One replied: Because there is no teaching whereby the Sravakas
and Pratyekabuddhas can realise Nirvana by themselves, I do not speak of the one
vehicle. Thus, Mahamati, the Sravakas and Pratyekabuddhas are disciplined,
segregated, and trained in meditation according to the discourse of the Tathagata,
whereby they are led to emancipation and not by themselves.
Further, Mahamati, as they have not yet destroyed the habit-energy
(memory) of karma and the hindrance of knowledge, all the Sravakas and
Pratyekabuddhas are unable to realise the egolessness of things and have not
attained the inconceivable transformation-death, I preach to the Sravakas [and
Pratyekabuddhas] the triple vehicle and not the one vehicle. 1 When, Mahamati,
destroying all the evil habit-energy, they realise the egolessness of things, they
who are now free from the evil habit-energy will not be intoxicated by the
Samadhis and will be awakened into the realm of no-evil-outflows. Now being
taken into a super-world which is the realm of no-evil-outflows, they will gather
up all the material for the attainment of the Dharmakaya which is of severeign
power and beyond conception. So it is said:
203. The Deva vehicle, the Brahma vehicle, the Sravaka vehicle, (135) the
Pratyekabuddha vehicle, and the Tathagata vehicle, of these I speak.
204. So long as there is a mind making conscious efforts, there can be no
culmination as regards the various vehicles; when a revulsion takes place in the
mind, there is neither a vehicle nor one who rides in it.
205. There is really no establishment of various vehicles, and so I speak of
the one vehicle;2 but in order to carry the ignorant I talk of a variety of vehicles.
1
 Transfer naikayanam (line 9) to line 10 after yanatrayam.
2
 According to the Chinese translations.
206. There are three emancipations, and in all things there is no ego-
substance; knowledge and passions are of the same nature, when [one is]
emancipated they are discarded.
207. Like a piece of wood floating on the waves of the ocean, the Sravaka
obsessed with individual marks is driven along [the stream of existence].
208. Though disengaged from the actively-functioning passions, they [the
Sravakas] are still bound up with the habit-energy of the passions; intoxicated
with the liquor of the Samadhi, they still have their abode in the realm of
outflows.
 209. In this there is no course of finality, nor retrogression either; [losing
himself] in the attainment of the Samadhi-body, he is not at all awakened even to
the end of kalpas.
210. Like unto the drunkard who, being awakened from his intoxication,
regains his intelligence, [the Sravakas] will have the realisation of the Buddha's
truth, which is his own body.

Here Ends the Second Chapter, [Known as] the "Collection of All the
Dharmas," Taken from the Lankavatara of 36,000 [Slokas].

[CHAPTER THREE]
LVII
(136) At that time again the Blessed One said this to Mahamati the
Bodhisattva-Mahasattva: I will tell you, Mahamati, about the various forms of the
will-body; listen well and reflect well within yourself. I will tell you.
Mahamati the Bodhisattva-Mahasattva said; I will, Blessed One, and gave
ear to the Blessed One.
The Blessed One then said this: There are three kinds of will-body,
Mahamati. What are the three? They are: (1) the will-body obtained in the
enjoyment of the Samadhi; (2) the will-body obtained by recognising the self-
nature of the Dharma; and (3) the will-body which is assumed [by a Bodhisattva
according to] the class of beings [to be saved] and which perfects and achieves
[without a thought of its own achievement]. By realising the higher stages
successively after the first is attained, the Yogin will experience them [all].
Now, Mahamati, what is the will-body attained in the enjoyment of the
Samadhi? It is this: when [the Yogin] in the third, fourth, fifth stages removes the
various discriminations going on in his mind and is at rest, 1 the waves of
consciousness are no more stirred in the Mind-ocean and the Vijnana functions
are quieted, the bliss of which is enjoyed by him; and when he thus recognises the
non-existence of the external world, which is no more than his own mind, he is
said to have the will-body.2
1
 It will be interesting for the Chinese readers of the Lankavatara to notice that
the compound, svacitta-vividha-viveka-vihara, is here read in three different ways by
the three Chinese translators, showing how variously a Sanskrit compound allows itself
to be interpreted. This is one of numerous such examples to be met with throughout the
text.
 Sung: 種種自心寂靜安. The mind itself, variously [discriminating], grows quiet
and finds its rest.
Wei: 自心寂靜行種種行. The mind itself is quiet and practises various deeds.
T'ang: 離種種心寂然不動 . Discarding various [mentations], the mind is quiet
and immovable.
2
 Page 136, line 14, delete abhava and manaso.
(137) What is the will-body obtained by recognising the self-nature of the
Dharma? When [the Yogin] of the eighth stage has a thoroughgoing penetration
into the nature of things which is like Maya and not image-producing, he
experiences a revulsion at the seat of consciousness and obtains the Samadhi
known as Maya-like and other Samadhis. By entering upon the Samadhis he gains
a body which exhibits various powers of self-mastery and supernatural activity,
which moves according to his wish as quickly as a flower opens up, which
resembles Maya, a dream, and a reflected image, and which is not a product of the
elements but has something analogous to what is produced of the elements, which
is furnished with all the differences appertaining to the world of forms and yet is
able to follow up all the assemblages in the Buddha-lands. This is the body which
has a thoroughgoing knowledge of the self-nature of the Dharma and for this
reason is called will-body.
Now what is the will-body which is born in accordance with the class and
which perfects and achieves? When [the Yogin] is thoroughly conversant with all
the characteristics of self-realisation and its bliss which pervades the teachings of
the Buddha, he is said to have the body which is will-made, born with [the class],
perfecting and achieving. Mahamati, you should exert yourself in order to have a
thoroughly penetrating knowledge of these three marks of the will-body. So it is
said:
1. My Mahayana is neither a vehicle, nor a sound, nor words; it is neither the
truth, nor emancipation, nor the realm of imagelessness.
2. Yet the Mahayana is a vehicle on which the Samadhis are carried leading
to various creative activities; the several forms of the will-body are adorned with
the flowers of the sovereign will.

LVIII
(138) At that time again Mahamati the Bodhisattva-Mahasattva said this to
the Blessed One: The five immediacies are preached by the Blessed One; and
what are these five, Blessed One, which being committed by a son or a daughter
of a good family cause them to fall into the Avici hell?
The Blessed One replied: Then, Mahamati, listen well and reflect, for I will
tell you.
Mahamati the Bodhisattva-Mahasattva said; Certainly, Blessed One, and
gave ear to the Blessed One.
The Blessed One said thus to him: What are the five immediacies? They are:
(1) the murdering of the mother, (2) of the father, (3) of the Arhat, (4) the
breaking-up of the Brotherhood, and (5) causing the body of the Tathagata to
bleed from malice.
Now what is meant by the mother of all beings? It is desire which is
procreative, going together with joy and anger and upholding all with
motherliness. Ignorance representing fatherhood brings about one's rebirth in the
six villages of the sense-world. When there takes place a complete destruction of
both roots, fatherhood and motherhood, it is said that mother and father are
murdered. When there is a complete extermination of the subordinate group of
passions such as anger, etc., which are like an enemy, a venomous rat, the
murdering of the Arhat is said to take place. What is meant by the breaking-up of
the Brotherhood? When there is a complete fundamental breaking-up of the
combination of the Skandhas whose characteristic mark is a state of mutual
dependence among dissimilarities, it is said that the Brotherhood is split up. (139)
Mahamati, when the body of the eight Vijnanas, which erroneously recognises
individuality and generality as being outside the Mind—which is seen [by the
ignorant] in the form of an external world—is completely extirpated by means of
faulty discriminations, that is, by means of the triple emancipation and the non-
outflows, and when thus the faulty mentality of the Vijnana-Buddha is made to
bleed, it is known as an immediacy-deed. These,
Mahamati, are the five inner immediacies, and when they are experienced by
a son or a daughter of a good family, there is an immediacy-deed of realisation as
regards the Dharma.
Further, Mahamati, there are five external immediacies which I will point
out to you, in order that you and other Bodhisattvas in the future may thereby be
saved from ignorance. What are these five? They are those immediacies which are
described in the canonical texts, and those who commit these crimes can never
experience any one of these manifestations, except those Transformation [-
Buddhas] who are sustained by the power [of the Tathagatas] and have already
attained a realisation. The Sravakas of transformation, Mahamati, who are
sustained by the sustaining power either of the Bodhisattvas or Tathagatas, may
see somebody else practising deeds of wickedness, and they will repeatedly make
great efforts to turn him away from his wickness and faulty views, and to make
him realise the non-reality of wickedness and faulty views by laying down his
burden. This is the way I demonstrate facts of the transformation, the sustaining
power, and the realisation. Mahamati, there is, however, no realisation for those
who are sheer offenders of the immediacies, (140) except when they come to the
recognition of the truth that an external world is nothing but 1 the Mind itself,
seeing that body, property, and abiding place are discriminations, and that the
notion of an ego and its belongings are to be kept away; or, when they are
released from the fault of self-discrimination by encountering a good friend at
some time or other, or at any time, and being born in some other path of existence.
So it is said:
3. Desire is said to be the mother and ignorance the father; the Vijnana
which recognises an objective world is [compared to] the Buddha.
 4. The secondary group of passions is the Arhat, the amassing of the five
Skandhas the Brotherhood; as these are to be destroyed immediately they are
known as immediacy-deeds.
1
 Page 140, line 1: bhavana is to be deleted.

LIX
Again Mahamati said: Pray tell me, Blessed One, what makes the Buddhas
and the Blessed Ones such as they are: that is, [what is] the Buddha-nature of the
Buddhas?1
Said the Blessed One: when the egolessness of things as well as of persons is
understood, when the knowledge of the twofold hindrance is thoroughly taken
hold of, when the twofold death (cyuti) is accomplished, and when the twofold
group of passions is destroyed, there, Mahamati, is the Buddha-nature of the
Buddhas and the Blessed Ones. When these teachings are experienced by the
Sravakas and Pratyekabuddhas, this is their Buddha-nature. So it is said:
5. The twofold egolessness, the twofold group of passions, the twofold
hindrance, and the inconceivable transformation-death, —when these are attained,
there is the Tathagata.
1
 Bhagavan buddhanam, page 140, line 10, may better be dropped.

LX
(141) At that time again, Mahamati the Bodhisattva-Mahasattva said this to
the Blessed One: According to what deeper sense 2 did you make this
announcement before the congregation, that "I am all the Buddhas of the past,"
and that "I have gone through many a birth in varieties of forms, being thus at
times the king Mandhatri, Elephant, Parrot, Indra, Vyasa, Sunetra, and other
beings in my one hundred thousand births?"
Said the Blessed One: There are, according to the deeper sense, four kinds of
sameness distinguished, Mahamati, and the Tathagatas, Arhats, Fully-Enlightened
Ones make this assertion: I was thus at that time the Buddha Krakucchanda,
Kanakamuni, and Kasyapa. What are the four kinds of sameness which are
distinguished according to the deeper sense? They are: (1) sameness of letters, (2)
sameness of words, (3) sameness of teachings, and (4) sameness of the body.
According to this fourfold sameness in the deeper sense, the Tathagatas, Arhats,
Fully-Enlightened Ones make the announcement before the congregation.
2
 Samdhaya. There is no reference to this in Wei and Sung. The term has a special
sense here and elsewhere in the Lankavatara.
Now, Mahamati, what is the sameness of letters? It is that my name is [spelt]
B-u-d-d-h-a, and these letters are also used for other Buddhas and Blessed Ones;
Mahamati, these letters in their nature are not to be distinguished one from
another; therefore, Mahamati, there is the sameness of letters.
Now, Mahamati, what is the sameness of words with regard to the
Tathagatas, Arhats, and (142) Fully-Enlightened Ones? It is that sixty-four sounds
of the Brahman language are distinguished by me, and these identical sixty-four
sounds of the Brahman language are also uttered by the Tathagatas, Arhats, and
Fully-Enlightened Ones, and their Kalavinka-like notes are the same with all of
us, as we are indistinguishable in this respect.
Now, Mahamati, what is the sameness of the body? It is that I and other
Tathagatas, Arhats, Fully-Enlightened Ones are the same as regards our
Dharmakaya and the [thirty-two] signs and the [eighty] minor excellencies of
bodily perfection—no distinction existing among us, except that the Tathagatas
manifest varieties of forms according to the different dispositions of beings, who
are to be disciplined by varieties of means.
Now, Mahamati, what is the sameness of the teaching? It is that I as well as
they [other Tathagatas] are all conversant with the teachings belonging to the
thirty-seven branches of enlightenment. According to the deeper sense which is
concerned with this fourfold sameness, the Tathagatas, Arhats, Fully-Enlightened
Ones make their announcement before the congregation. So it is said:
6. "I am Kasyapa, Krakucchanda, and Kanakamuni"; this I preach who come
out of the sameness for the sake of the sons of the Buddha.

LXI
Again Mahamati said: It is said by the Blessed One that from the night of the
Enlightenment till the night of the Parinirvana, the Tathagata (143) in the
meantime has not uttered even a word, nor will he ever utter; for not-speaking is
the Buddha's speaking. According to what deeper sense is it that not-speaking is
the Buddha's speaking?
The Blessed One replied: By reason of two things of the deeper sense,
Mahamati, this statement is made. What are the two things: They are the truth of
self-realisation and an eternally-abiding reality. According to these two things of
the deeper sense the statement is made by me. Of what deeper sense is the truth of
self-realisation? What has been realised by the Tathagatas, that is my own
realisation, in which there is neither decreasing nor increasing; for the realm of
self-realisation is free from words and discriminations, having nothing to do with
dualistic terminology.
What is meant by an eternally-abiding reality? The ancient road of reality,
Mahamati, has been here all the time, like gold, silver, or pearl preserved in the
mine, Mahamati; the Dharmadhatu abides foreover, whether the Tathagata
appears in the world or not; as the Tathagata eternally abides so does the reason
(dharmata) of all things; reality foreover abides, reality keeps its order, like the
roads in an ancient city. For instance, Mahamati, a man who is walking in a forest
and discovering an ancient city with its orderly streets may enter into the city, and
having entered into it, he may have a rest, conduct himself like a citizen, and
enjoy all the pleasures accruing therefrom. (144) What do you think, Mahamati?
Did this man make the road along which he enters into the city, and also the
various things in the city?
 Mahamati said: No, Blessed One.
The Blessed One said: Just so, Mahamati, what has been realised by myself
and other Tathagatas is this reality, the eternally-abiding reality (sthitita), the self-
regulating reality (niyamata), the suchness of things (tathata), the realness of
things (bhutata), the truth itself (satyata). For this reason, Mahamati, it is stated
by me that from the night of the Tathagata's Enlightenment till the night of his
entrance into Nirvana, he has not in the meantime uttered, nor ever will utter, one
word. So it is said:
7. From the night of Enlightenment till that of Nirvana, I have not in the
meantime made any proclamation whatever. 1
8. It is on account of the deeper meaning that the eternally-abiding reality of
self-realisation is talked of by me; and between myself and [all the other]
Buddhas, in this respect, there is no distinction whatever.
1
 The Zen masters frequently refer to this important declaration.

LXII
At that time, Mahamati made this request of the Blessed One: Pray tell me,
Blessed One, about the being and non-being of all things; and when myself and
other Bodhisattva-Mahasattvas are freed of the notions of being and non-being,
may we quickly attain supreme enlightenment.
(145) The Blessed One replied: Then, Mahamati, listen well and reflect well
within yourself; I will tell you.
Mahamati the Bodhisattva-Mahasattva said, Certainly, Blessed One, and
gave ear to the Blessed One.
Then the Blessed One said: People of this world are dependent on two
things, Mahamati, that is, they are dependent on the idea of being and on that of
non-being, and they fall into the views whereby they take pleasure either in
nihilism or in realism. They imagine emancipation where there is no
emancipation.
Now, Mahamati, who are the people dependent on the notion of being? It
means this that they regard the world as rising from causation which is really
existent, and that the actually existing and becoming world does not take its rise
from causation which is non-existent. This will not be the case if the world is
something non-existing. They thus talk of the really-existing world as arising from
the reality of causation. This is the realistic view of causation as held by some
people.
Now, Mahamati, what is meant by being dependent upon the idea of non-
being? It means, Mahamati, admitting greed, anger, and folly, and yet
discriminating as regards the non-reality of what makes up greed, anger, and folly;
and, Mahamati, there is one who does not admit the reality of things because of
their being devoid of individual marks; and there is another who, seeing that the
Buddhas, Sravakas, and Pratyekabuddhas are free from greed, anger, and folly,
because of all things being devoid of individual marks, [think that greed, anger,
and folly] do not exist.
 Now, Mahamati, who of these is the one doomed to ruin?
Said Mahamati; Blessed One, it is he who, admitting greed, anger, and folly,
yet refuses to admit them.
(146) The Blessed One said: Well said indeed, Mahamati! Again thou hast
indeed spoken well, Mahamati! Not only is he himself doomed to ruin because of
his notion of greed, anger, and folly as existent and yet as not-existent, but he
ruins even the character of the Buddha, the Sravaka, and the Pratyekabuddha.
Why? Because the passions are not to be taken hold of innerly and outwardly,
because they are neither different nor not-different. Mahamati, greed, anger, and
folly too are not to be taken hold of innerly as well as outwardly; they have no
substance of their own and they are not to be admitted; Mahamati, as there is no
reality in the nature of greed, anger, and folly, [he who fails to understand this] is
the one who ruins the character of the Buddha, Sravaka, and Pratyekabuddha. The
Buddha, Sravaka, and Pratyekabuddha are by nature emancipated as there is in
them no cause for being bound and binding; Mahamati, [on the other hand,] where
there is a state of being bound there are the binding and the cause of bondage.
[And yet there is] one who talks thus, [that is, denies causation]; such is doomed
to ruin. Mahamati, this characterises nihilism and realism.
This is stated by me in accordance with the deeper sense. It is better to
cherish the notion of an ego-substance as much as Mount Sumeru than to have the
notion of emptiness derived from the self-conceited view of being and non-being.
One who is conceited in the view of being and non-being is indeed doomed to
ruin. Those who are delighted in cherishing notions of individuality and generality
fail to understand that an external world is nothing but Mind itself and has no
reality; and as they do not understand this they regard things external as transient,
for they suffer every moment changes which follow one after another, now
splitting, now dividing, while the Skandhas, Dhatus, and Ayatanas succeeding one
another and combining with one another, now come forward and (147) now pass
away. They who thus disregarding words of the scriptures are given up to wrong
discriminations are also doomed to ruin. So it is said:
9. As far as the duality of being and non-being extends, there is the realm of
intellection; when this realm vanishes, intellection completely ceases.
10. When the external world is not grasped [as real] there is neither causation
nor reality; there is the essence of suchness (thatata), which is the [spiritual] realm
of the wise.
11. Those who believe in the birth of something that has never been in
existence and, coming to exist, finally vanishes away, —which leads them to
assert that things come to exist, things pass away, according to causation, —such
people have no foothold in my teaching.
12. It is not by the philosophers, not by the Buddhas, not by myself, not by
anybody else, but by causation that being obtains; how can one talk of non-being?
13. When being obtains by causation, who can bring about non-being? By
reason of the wrong views based on the doctrine of birth, being and non-being are
discriminated.
 14. When it is realised that there is nothing born, nothing passing away, there
is no way to admit its being and not-being; the world is to be regarded as
quiescent.

LXIII
At that time again Mahamati the Bodhisattva-Mahasattva requested of the
Blessed One, saying: Pray point out to me, Blessed One; pray point out to me,
Sugata; pray point out to me, Tathagata, Arhat, Fully-Enlightened One! Pray tell
me, Most Excellent One! (148) What is the characteristic of the realisation by
which I and other Bodhisattva-Mahasattvas, becoming thoroughly conversant
with its meaning, may quickly attain the highest enlightenment, and, relying upon
themselves, will not be led away by any speculations or philosophies?
Said the Blessed One: Then listen well, Mahamati, and well reflect within
yourself; I will tell you.
Mahamati the Bodhisattva-Mahasattva said; Certainly, I will; and gave ear to
the Blessed One.
Thereupon the Blessed One said this: There are two ways of characterising
the realisation attained by all the Sravakas, the Pratyekabuddhas, and the
Bodhisattvas: the realisation itself and the teaching [about it]. Now, Mahamati, by
the realisation itself is meant that it is the realm of inner attainment; its
characteristic features are that it has nothing to do with words, discriminations,
and letters; that it leads one up to the realm of non-outflows; that it is the state of
an inner experience; that it is entirely devoid of philosophical speculations and
[the doings of] evil beings; and that, destroying philosophical speculations and
[the doings of] evil beings, it shines out in its own inner light of attainment.
These, Mahamati, are the characteristics of the realisation.
Now, Mahamati, what is meant by the teaching [concerning it]? It is
variously given in the nine divisions of the doctrinal works; it keeps one away
from the dualistic notions of being and non-being, of oneness and otherness; first
making use of skilful means and expedients, it induces all beings to have a
perception [of this teaching] so that whoever is inclined towards it, may be
instructed in it. This, Mahamati, is the characteristic of the teaching. Let,
therefore, Mahamati, you and other Bodhisattva-Mahasattvas (149) exert
yourselves in this.
15. Realisation and teaching, self-attainment and doctrinal instruction—
those who have an insight into the difference will not be led away by
philosophical authorities.
16. There is no truth in any object that is imagined by the ignorant;
deliverance is where there is no objective world; why is this not sought by the
speculators?
17. The world of the Samskritas is observed as the continuation of birth-and-
death, whereby dualisms are nourished, and because of this perversion [the truth]
is not perceived.
 18. There is just one truth, which is Nirvana—it has nothing to do with the
Manas (intellection); the world seen as subject to discrimination resembles a
plantain tree, a dream,1 a vision.
19. No greed there is, no anger, nor folly either, and again, no personal ego;
from desire start the Skandhas, which resemble a dream.
1
 The text has skandha; but svapna seems to be better.

LXIV
At that time again Mahamati the Bodhisattva-Mahasattva requested of the
Blessed One, saying: Pray tell me, Blessed One, pray tell me, Sugata, regarding
what characterises wrong discrimination (abhutaparikalpa). Blessed One, tell me
as to the how, what, why, and who of wrong discrimination, which, when rising
and going on, constitutes what is known as wrong discrimination; that is to say, to
what kind of thought is the term wrong discrimination applicable? or what kind of
discrimination is to be called wrong?
(150) The Blessed One said: Well said, well said, Mahamati; and again, well
said, indeed, Mahamati! You who have been admitted [into the order of
Bodhisattvas], Mahamati, think of this matter which is worth asking about, for the
welfare of many people, for the happiness of many people, because of your
compassion for the world, for the benefit of the multitudes, for the welfare and
happiness of celestial beings and humankind. Therefore, Mahamati, listen well
and reflect well within yourself as I tell you.
Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva, and
gave ear to the Blessed One.
Then the Blessed One said thus to him: When the multitudinousness of
objects is wrongly imagined [as real] and attached to, discrimination goes on
evolving; and, Mahamati, as people are attached tenaciously to the notion of
grasping, as they have not ascertained in their minds as to the nature of the
objective world which is no more than the Mind itself, as they have fallen into the
dualistic view of being and non-being, and, Mahamati, as they are nourished by
the habit-energy of the views and discriminations of the philosophers, they
perceive the multitudinousness of external objects [as real] and become attached
to them; and for this reason a system of mentation—mind and what belongs to it
—is discriminated and is spoken of [as real], and with the assertion of an ego-soul
and its belongings, the system goes on functioning.
Said Mahamati: As you say, Blessed One, when the multitudinousness of
external objects is wrongly imagined [as real] and attached to by people,
discrimination goes evolving on; and they fall into the dualistic view of being and
non-being,1 they nourish the views and discriminations of the philosophers which
are based on the notion of grasped and grasping; (151) and as they perceive the
multitudinousness of external objects [as real] and become attached to them, a
system of mentation—mind and what belongs to it —is discriminated and is
spoken of [as real] and goes on functioning owing to the fact that the external
world is not recognised as nothing but the Mind itself, and that the
multitudinousness of things is tenaciously clung to as subject to [the notion of]
being and non-being. This being the case, Blessed One, the multitudinousness of
external objects which is characterised with the dualism of being and non-being,
is to be said neither existent nor non-existent, and does not render itself to the
formation of the philosophical views. [Inasmuch as the external world owes its
existence to discrimination, it in itself must be said to be devoid of all forms of
dualism.] Blessed One, in the same way the highest reality is declared to be
devoid of [all forms of logical analysis such as] the means of proof, sense-
perception, syllogistic arguments, illustration, reasoning, etc. How is it, Blessed
One, that while, on the one hand, the discrimination of multiplicity is said to go
on operating on the strength of the attachment which attaches itself to the
multiplicity of external unrealities, the attachment, on the other hand, to the
highest reality does not give rise to discrimination which goes on functioning in
its own way? Is it not, Blessed One, unfair reasoning on your part to say, "It gives
rise [to discrimination]" in one place, and to say in another place, "It does
not"? 2According to the Blessed One, depending on and attaching to the dualism
of being and non-being, there evolve views characteristic of wrong discrimination
as when the magician produces varieties of people that are not at all real and
complete objects. Thus signs of existence and non-existence are falsely imagined
and go on so imagined; [but in fact existence itself is] devoid of discrimination. If
so, how does one come to cherish the dualism as held by a man of the world?
1
 This is omitted in T'ang.
2
 The whole passage below does not appear in Sung. The text seems to be
confused and it is difficult to make out what it really means. The present translation is
merely tentative. It mainly follows the T'ang interpretation; Wei gives no sense as far
as one can see.
Said the Blessed One: Mahamati, discrimination, indeed, does not evolve,
nor is it put away. Why? Because there is no evolving of discrimination as regards
being and non-being; because the perception of objective realities is not real;
because all that is seen is to be recognised as nothing but the Mind itself. (152)
Mahamati, discrimination does not evolve, nor is it put away. But, Mahamati, for
the sake of the ignorant who are addicted to discriminating the multiplicity of
things which are of their own Mind, it is said by me that discrimination whose
first function is to produce effects takes its rise owing to the attachment to the
aspect of multiplicity as characteristic of objects. How otherwise, Mahamati, can
the ignorant and simple-minded have an insight into the Mind itself which they
discriminate, and see themselves freed from the notion of an ego and what
belongs to it, and also freed from the wrong conception of cause and effect? And,
again, how can they recognise that there is nothing but Mind itself and cause a
revulsion at the inmost seat of consciousness (cittasraya)? How can they have a
clear perception of all the stages and attain the inner realisation of the Tathagatas,
which transcends the five Dharmas, the three Svabhavas, and the idea of reality as
well as discrimination? For this reason, Mahamati, I state that discrimination takes
its rise from our attachment to the multiplicity of objects which are not real, and
that emancipation comes from our thoroughly understanding the meaning of
reality as it is and also the meaning of multiplicity of things which evolve from
discrimination. So it is said:
20. Those who, regarding the world as evolving from causes and conditions,
are attached to these notions as well as to the fourfold proposition, fail to
understand my teaching.
21. The world cannot be predicated anywhere as being, or as non-being, or
as being-and-non-being, as is discriminated by the ignorant who regard it as
subject to causes and conditions,
22. When the world is seen [to be unpredicable with such notions as] being,
non-being, or being-and-non-being, (153) a change takes place in the mind, and
egolessness is attained.
23. All things are unborn because they are born of causation; anything that is
born of causation is an effect, and from an effect nothing is produced.
24. From an effect no effect is produced; [if you assert this,] you commit the
fault of a double effect; and this double effect being untenable, no existence
comes from an effect.
25. When the Samskrita [i. e. anything produced] is regarded as free from
[the dualism of] depended and depending, there decidedly is Mind-only, and
hence my teaching of Mind-only.
26. The [Mind as] norm is the abode of self-nature which has nothing to do
with a world of causation; of this norm which is perfect existence and the highest
Brahma, 1 I speak.
27. An ego-soul is a truth belonging to thought-construction, in which there
is no real reality; the self-nature of the Skandhas is also a thought-construction, as
there is no reality in it.
1
 The Chinese all have "the Pure" for this. Does it mean "the Absolute" cleansed
of all dualistic impurities?
28. The sameness is of four kinds: individual forms, cause, the coming into
being,1 and the sameness of non-ego is the fourth: these are subjects of discipline
for the Yogins.
29. [There is a state which is] removed from all philosophical views, free
from imagined and imagining, of no attainment, and of no birth—this I call Mind-
norm.
30. Of neither existence nor non-existence do I speak, but of Mind-only
which has nothing to do with existence and non-existence, and which is thus 2 free
from intellection.
(154) 31. Suchness (tathata), emptiness, realm of truth (dharmadhatu), the
various forms of the will-body— these I call Mind-only.
32. Multiplicity of objects evolves from the conjunction of habit-energy and
discrimination; it is born of Mind, but is regarded by people as existing
outwardly: this I call Mind-only.
33. The external world is not, and multiplicity of objects is what is seen of
Mind; body, property, and abode— these I call Mind-only.
1
 Bhavaja, coming into existence.
2
 Tatha, not tathata, according to the Chinese versions.
 LXV
At that time Mahamati the Bodhisattva-Mahasattva said this to the Blessed
One: This is said by the Blessed One that the Bodhisattva-Mahasattva and others
should not grasp meaning [or reality, artha], according to words. But, Blessed
One, why should not the Bodhisattva-Mahasattva grasp meaning from words?
What are words? What is meaning?
Said the Blessed One: Then, Mahamati, listen well and reflect within
yourself well; I will tell you.
Thereupon said Mahamati the Bodhisattva-Mahasattva, Certainly, Blessed
One; and gave ear to the Blessed One.
The Blessed One then said this to him: Now, Mahamati, how is speech
produced? Depending on discrimination and habit-energy [or memory] as the
cause, there is the conjunction and the distinction of sounds and letters, which,
issuing from the teeth, jaws, palate, tongue, lips, and the cavity of the mouth,
make mutual conversations possible. This is speech. Now, Mahamati, what is
meaning? (155) The Bodhisattva-Mahasattva is said to have grasped meaning
well, when, all alone in a lonely place, he walks the path leading to Nirvana, by
means of his transcendental wisdom (prajna) which grows from learning,
thinking, and meditation, and causing a revulsion first at the source of habit-
energy by his self-knowledge (svabuddhi), abides on the stages of self-realisation
where he leads a life full of excellent deeds.
Further, Mahamati, the Bodhisattva-Mahasattva who is conversant with
words and meaning observes that words are neither different nor not-different
from meaning and that meaning stands in the same relation to words. If,
Mahamati, meaning is different from words, it will not be made manifest by
means of words; but meaning is entered into by words as things [are revealed] by
a lamp. It is, Mahamati, like a man carrying a lamp to look after his property. [By
means of this light] he can say: This is my property and so is kept in this place.
Just so, Mahamati, by means of the lamp of words and speech originating from
discrimination, the Bodhisattva-Mahasattvas can enter into the exalted state of
self-realisation which is free from speech-discrimination.
Further, Mahamati, if a man becomes attached to the [literal] meaning or
words and holds fast to their agreement in regard to the original state of Nirvana
which is unborn and undying, the Triple vehicle, the one vehicle, the five
[Dharmas], mentation, the [three] Svabhavas, etc., he will come to cherish views
either affirmative or negative. As varieties of objects are seen in Maya and are
discriminated [as real], statements are erroneously made, discriminations
erroneously go on. (156) It is by the ignorant that discriminations thus go on; it is
otherwise with the wise.1
1
 The reading is move or less after T'ang. Abhinivesam pratitya (p. 155, line 15) is
dropped, and tad yatha mahamate anyatha hi maya-vaicitryam drashtavyam
avyatha (p. 155, line 17—p. 156, line 1) does not appear in T'ang, and as it is partly a
repetition of what precedes, not to speak of its making the whole passage obscure, it is
omitted in this translation.
 So it is said:
34. 1Those who following words, discriminate and assert various notions, are
bound for hell because of their assertions.
35. The ego-soul is not with the Skandhas, nor are the Skandhas in the ego-
soul. They are not as they are discriminated, nor are they otherwise.
36. The reality of objects is seen being discriminated by the ignorant; if it
were so as they are seen, all would be seeing the truth.
37. As all things are unreal, there is neither defilement nor purity; things are
not as they are seen, nor are they otherwise.

LXVI
Further, Mahamati, I will tell you about the features of Jnana (absolute
knowledge) and Vijnana (relative knowledge) 2; and when you and other
Bodhisattva-Mahasattvas are well conversant with these distinctive features of
Jnana and Vijnana, you will quickly realise supreme enlightenment. There are
three kinds of Jnana—worldly, super-worldly, and transcendental. Now, worldly
knowledge belongs to the philosophers and to the ignorant and simple-minded
who are attached to the dualistic views of being and non-being. Super-worldly
knowledge belongs to all the Sravakas and Pratyekabuddhas who are attached to
the notions of individuality and generality. Transcendental knowledge which is
free from the dualism of being and non-being, belongs to the Bodhisattvas and
takes its rise when they thoroughly examine things of imagelessness, see into the
state of no-birth and no-annihilation, and realise egolessness at the stage of
Tathagatahood.3
1
 According to the Chinese versions.
2
 The use of vijnana in this sense is unusual in the Lanka; while jnana,
aryajnana, prajna, and buddhi are frequently used as synonyms.
3
 The passage between "Now, worldly knowledge" and "Tathagatahood" which is
restored here according to T'ang and Sung, is found in the Sanskrit text inserted after
the next paragraph, p. 157, 11. 8-13.
(157) Vijnana is subject to birth and destruction, and Jnana is not subject to
birth and destruction. Further, Mahamati, Vijnana falls into [the dualism of] form
and no-form, being and non-being, and is characterised with multiplicity; but
Jnana is marked with the transcendence of [the dualism of] form and no-form.
Further, Mahamati, Vijnana is characterised with accumulation and Jnana with
non-accumulation. Jnana is of three kinds: that which assertains individuality and
generality, that which assertains birth and decay, and that which assertains no-
birth and no-decay.
Further, Mahamati, Jnana is devoid of attachment; Vijnana attaches itself to
the multitudinousness of objects. Again, Vijnana is produced from the
concordance of the triple combination; 1 Jnana, in its self-nature, has nothing to do
with combination or concordance. Again, Mahamati, 2 Jnana is characterised with
unattainability; it is the inner state of self-realisation by noble wisdom, (158) and
as it neither enters nor goes out, it is like the moon in water. So it is said:
 38. Karma is accumulated by Citta, and discriminated by Jnana; and one
acquires by Prajna the state of imagelessness and the powers.
39. Citta is bound up with an objective world, Jnana evolves with reflection;
and Prajna evolves in the exalted state of imagelessness and in the excellent
conditions.
40. Citta, Manas, and Vijnana are devoid of thoughts and discriminations; 3 it
is the Sravakas and not the Bodhisattvas that try to reach reality by means of
discrimination.
1
 Read trisamgatyutpadayogalaksanam (lines 15-10),
and asamgatiyogasva� (line 16), according to Sung and T'ang.
2
 T'ang and Sung have inserted here: Vijnana is characterised with attainability.
3
 Is this in accord with the general drift of thought maintained in the text? T'ang
and Sung have: Citta, Manas, and Vijnana, when devoid of thought and discrimination,
attain the state of non-discrimination; this belongs to the Bodhisattvas and not to the
Sravakas.
41. The Tathagata's Jnana is pure, [resting] in quietude in the most excellent
patience [or recognition of truth]; it is productive of excellent sense and is devoid
of purposive-ness (samudacara-varijitam).
42. Prajna, with me, is of three kinds; whereby the wise grow powerful,
individual signs are discriminated, and all things are manifested. 1
43. My Prajna has nothing to do with the two vehicles, it excludes the world
of beings; that of the Sravakas evolves from their attachment to the world of
beings; the Tathagata's Prajna is spotless 2 because of its being in accord with
Mind-only.
1
 After T'ang.
2
 Read amala, not mata.

LXVII
Further, Mahamati, there are nine kinds of transformation as held by the
philosophers endorsing the doctrine of transformation. They are: (1) the
transformation of form; (159) (2) the transformation of characteristics; (3) the
transformation of cause; (4) the transformation of concordance; (5) the
transformation of view; (6) the transformation of origin; (7) the transformation of
nature; (8) the transformation of manifest conditions; and (9) the transformation
of manifest work. These, Mahamati, are the nine views of transformation
expounded by all the philosophers in accordance with their secret teaching, and
they are all founded upon the dualism of being and non-being.
Now, Mahamati, by the transformation of form is meant the alteration of
form in appearance as gold takes various shapes when made into all kinds of
ornament. For example: gold is seen made into a bracelet, a necklace, a fylfot, or
what not; though the gold itself remains the same, varieties of articles [made of it]
are all different in form, that is, in their transformations. In the same way,
Mahamati, there is a general transformation of things which is discriminated by
other philosophers as coming from a causal agency. They are not right, nor are
they otherwise. All differentiation in transformation is to be regarded as due to
discrimination, such as the thickening of milk into curds and the ripening of fruit
into a liquor. Mahamati, like this thickening and ripening each transformation is a
transformation rising from discrimination, which is discriminated by the
philosophers; really there is nothing transformed, for the external objects of which
being and non-being are discriminated, are what is seen of Mind itself and have
no reality of their own. In the same way, Mahamati, what is regarded by the
ignorant and simple-minded as the evolving of objects is no more than the
discrimination of their own mind, and, (160) Mahamati, there is really nothing
evolving, nothing disappearing, as it is like seeing things that evolve in a vision
and a dream. Mahamati, it is like perceiving the rise and disappearance of things
in a dream; it is like the birth and death of a barren woman's child. So it is said:
44. The transformation of the form in time, and the embracing [of the soul]
in the elements and sense-organs, which is in its middle-way existence
(antarabhava)—they who [thus] imagine [the birth of a child] are not wise men.
45. The Buddhas do not discriminate the world as subject to the chain of
origination; but they regard the causation which rules this world as something like
the city of the Gandharvas.

LXVIII
At that time, Mahamati the Bodhisattva-Mahasattva asked the Blessed One
to explain concerning the deep-seated attachment to the existence of all things and
the way of emancipation, saying: Pray tell me, Blessed One, pray tell me
Tathagata, Arhat, Fully-Enlightened One, concerning the characteristics of our
deep attachment to existence and of our detachment from it. When I and other
Bodhisattva-Mahasattvas understand well the distinction between attachment and
detachment, we shall know what is the skilful means concerning them, and shall
no more become attached to words according to which we grasp meaning. When
we understand well what is meant by attachment to the existence of all things and
the detachment from them, we shall destroy our discrimination of words and
letters; and, by means of our wisdom (buddhi), enter into all the Buddha-lands and
assemblies; be well stamped with the stamp of the powers, the self-control, the
psychic faculties, and the Dharanis; and, well furnished with the wisdom (buddhi)
in the ten inexhaustible vows and shining with varieties of rays pertaining to the
Transformation Body, (161) behave ourselves with effortlessness like the moon,
the sun, the jewel, and the elements; and hold such views at every stage as are free
from all the signs of self-discrimination; and, seeing that all things are like a
dream, like Maya, etc., [shall be able to] enter the stage and abode of
Buddhahood, and deliver discourses on the Dharma in the world of all beings and
ill accordance with their needs, and free them from the dualistic notion of being
and non-being in the contemplation of all things which are like a dream and
Maya, and free them also from the false discrimination of birth and destruction;
and. finally, [shall be able to] establish ourselves where there is a revulsion at the
deepest recesses [of our consciousness], which is more than words [can express].
Said the Blessed One: Well said, well said, Mahamati! Listen well to me
then, Mahamati, and reflect well within yourself; I will tell you.
Mahamati the Bodhisattva-Mahasattva said, Certainly, I will, Blessed One;
and gave ear to the Blessed One.
The Blessed One said to him thus: Mahamati, immeasurable is our deep-
seated attachment to the existence of all things the significance of which we try to
understand after words. For instance, there are the deep-seated attachments to
signs of individuality, to causation, to the notion of being and non-being, to the
discrimination of birth and no-birth, to the discrimination of cessation and no-
cessation, to the discrimination of vehicle and no-vehicle, of Samskrita and
Asamskrita, of the characteristics of the stages and no-stages, and the attachment
to discrimination itself, and to that arising from enlightenment, the attachment to
the discrimination of being and non-being on which the philosophers are so
dependent, and the attachment to the triple vehicle and the one vehicle, which are
discriminated.
These and others, Mahamati, are the deep-seated attachments cherished by
the ignorant and simple-minded (162) to their discriminations. Tenaciously
attaching themselves to these the ignorant and simple-minded go on ever
discriminating like the silk-worms who, with their own thread of discrimination
and attachment, enwrap not only themselves but others and are charmed with the
thread; and thus they are ever tenaciously attached to the notions of existence and
non-existence. [But really] Mahamati, there are no signs here of deep-seated
attachment or detachment. All things are to be seen as abiding in solitude where
there is no evolving of discrimination. Mahamati, the Bodhisattva-Mahasattva
should have his abode where he can see all things from the viewpoint of solitude.
Further, Mahamati, when the existence and non-existence of the external
world are understood to be due to the seeing of the Mind itself in these signs, [the
Bodhisattva] can enter upon the state of imagelessness where Mind-only is, and
[there] see into the solitude which characterises the discrimination of all things as
being and non-being and the deep-seated attachments resulting therefrom. This
being so, there are in all things no signs of a deep-rooted attachment or of
detachment. Here, Mahamati, is nobody in bondage, nobody in emancipation,
except those who by reason of their perverted wisdom 1 recognise bondage and
emancipation. Why? Because in all things neither being nor non-being is to be
taken hold of.
Further, Mahamati, there are three attachments deep-seated in the minds of
the ignorant and simple-minded. They are greed, anger, and folly; and thus there
is desire which is procreative and is accompanied by joy and greed; closely
attached to this there takes place a succession of births in the [five] paths. Thus
there are the five paths of existence for all beings who are found closely attached
[to greed, anger, and folly]. When one is cut off from this attachment, (163) no
signs will be seen indicative of attachment or of non-attachment.
1
 Read buddhya, instead of budhya.
 Further, Mahamati, depending upon and attaching to the triple combination
which works in unison, there is the continuation of the Vijnanas incessantly
functioning; and because of the attachment there is a continued and deep-felt
assertion of existence. When the triple combination which causes the functioning
of the Vijnanas no more takes place, there is the triple emancipation, and when
this is kept in view, there is no rising of any combination. So it is said:
46. The imagining of things not existent—this is characteristic of attachment
[deeply seated in all beings]; when the truth of this is thoroughly understood, the
net of attachment is cleared away.
47. The ignorant take hold of the knowledge of existence according to words
and are bound up like the silk-worm with their own discriminations; hence their
ignorance of attachment [deeply seated in their minds].

LXIX
Further, Mahamati said: According to the Blessed One, in all things that are
variously discriminated by discrimination there is no self-nature, as it is nothing
but [the creation of] false imagination (parikalpita); if, Blessed One, it is but [the
creation of] false imagination and there is nothing in the world which is to be
conceived as indicative of self-nature, does it not, Blessed One, come to this,
according to your statement, that there is neither defilement nor purification,
because all things are of the nature of false imagination?
Said the Blessed One: Mahamati, it is just as you say. The self-nature of
things is the discrimination of the ignorant and simple-minded, and it is not as it-
is discriminated by them. (164) Mahamati, it is the creation of false imagination;
nothing indicative of self-nature is to be ascertained. But, Mahamati, there is the
self-nature of things such as is ascertained by the wise, by their wise knowledge,
by their wise insight, by their wise transcendental vision.
Said Mahamati: Blessed One, if there is the self-nature of things such as is
ascertained by the wise, by their wise knowledge, by their wise insight, by their
wise transcendental vision which is neither human nor celestial vision, and if there
is no such self-nature as is discriminated by the ignorant and simple-minded, how,
Blessed One, can the ignorant and the simple-minded abandon their
discriminations, as they have no way to recognise the presence of an exalted
reality (aryabhavavastu)? For they are neither perverted nor unperverted, Blessed
One. [that is, they are what they are]. Why? Because they are unable to have an
insight into the self-nature of exalted reality, because they see the course of things
in the aspect of being and non-being. And Blessed One, the reality 1 cannot be
such as is discriminated even by the wise, because the aspect of reality as it is in
itself cannot be an object [of discrimination by anybody]; because, Blessed One,
what appears to the wise as the self-nature of reality is no more than the creation
of their imagination, which is predicable with the notion of causation and no-
causation; that is, they also cherish in their own way the idea of a being with self-
nature. [And they would say] that this is a realm that belongs to somebody else
and is not that [of the ignorant]. This is committing the fault of non-finality, for
thus what constitutes the self-nature of reality becomes impossible to know.
Blessed One, what is derived from the imagination cannot be the self-nature of
reality. How is it (165) that while things are said to exist owing to the
imagination2 [or discrimination], they are said again not to be such as are
imagined?
1
 Vastu and bhava are both used here in the sense of reality.
2
 Throughout this text, parikalpa, vikalpa, pratikalpa, and prativikalpa are used
interchangeably
Blessed One, [it is true that] according to the way the imagination is carried
on, the self-nature of reality conceived may vary; for when the cause is not alike,
the notion of reality that thus comes to be cherished may not be alike. But
according to you, Blessed One, while the imagination is kept on going with the
wise as well as with the ignorant, the latter alone fail to see reality as it is; and yet
you tell us that the reason why it is said that things are not really such as are
imagined by the imagination is to make all beings discard their imagination. Now,
Blessed One, is it that in order to have all beings free from the notion of being
[which is realism] and of non-being [which is nihilism], you in turn make them
cherish a realistic view of existence 1 by telling them to uphold the idea of the self-
nature of reality, whereby they are led to cling to the realm of noble wisdom?
Why do you deny the truth of solitude by teaching the doctrine of reality whose
self-nature is [according to you] noble wisdom? 2
Said the Blessed One: Mahamati, it is not true that I deny truth of solitude,
nor that I fall into a realistic view by upholding the noble doctrine of self-existing
reality. But in order to save all beings from becoming frightened, who are
addicted from beginningless past to the notion of self-nature, it is told them that
there is truth of solitude, after making them realise by means of noble wisdom that
reality in its self-nature is made the subject of attachment [by the ignorant].
Mahamati, the doctrine of self-nature is not taught by me. But, Mahamati, those
who have realised by themselves truth of solitude as it really is and are abiding in
it, will see that [this existence of] error has no form; and thereby knowing that
what is seen is nothing but the Mind itself, (166) they are kept away from
[dualistically] viewing an external world 3 under the aspect of being and non-
being; they are stamped well with the stamp of suchness which is gained by the
triple emancipation; they will have an intuition into the self-nature of all things by
the wisdom which is acquired within themselves, and thus get away from such
ideas of reality as to lead themselves to realism and nihilism.
1
 Not abhinivesannastitvadrishtih (lines 8-9) as it stands in the text,
but abhinivesadastitva� according to T'ang and Sung.
2
 This whole passage ascribed to Mahamati is one of the most difficult passages
in the Lankavatara, partly due to discrepancies. The translator is not at all satisfied with
the result. In the Appendix the whole section 69 is given in the original Sanskrit
together with all the four versions, Chinese and Tibetan.
3
 Viviktadharma......yathatathya (lines 2-3) being a curious repetition of the
preceding lines is dropped in the translation.
 LXX
Further, Mahamati, the thesis: "All things are unborn" is not to be
maintained by the Bodhisattva-Mahasattva as valid. Why? Of this thesis it is to be
stated that anything of which something is asserted partakes thereby of the nature
of being, and that the reason for this thesis is characterised with the quality of
birth; while it is being asserted by the Bodhisattva-Mahasattva that all things are
unborn, the very assertion destroys his thesis. The thesis that all things are unborn
acts against the one who holds it because it is born of the principle of mutuality.
Even when this thesis of no-birth is to be maintained within the extent of
existence itself, the notion of no-birth cannot hold itself in it, and the statement,
the thesis, that all things are unborn is destroyed since it is dependent on the
members of the syllogism. As regards the thesis maintaining the no-birth 1 of being
and non-being, Mahamati, this thesis, to be valid, must be within the limits of
existence itself; but there is no aspect of existence which can be regarded either as
being or as non-being. If, Mahamati, the no-birth of all things is to be asserted by
this thesis of no-birth, (167) the very attempt defeats the thesis itself. 2 Therefore,
this thesis is not to be upheld. Because many faults come out in connection with
the members of the syllogism, and because in these syllogistic members there is a
mutual mixing-up of reasons, this thesis is not to be upheld.
1
 Literally, "is not born."
2
 Pratijnayam......pratijna bhavati (lines 1-4) is omitted in the translation
following T'ang and Sung, as it does not add to the clearing up of the meaning.
As with [the thesis that] all things are unborn, so with [the thesis that] all
things are empty and have no self-nature—neither is to be maintained by the
Bodhisattva-Mahasattva. But, Mahamati, this is to be pointed out by the
Bodhisattva-Mahasattva, that things in their self-nature are like Maya, like a
dream; for they are in one way perceived [as existing] and in another way are not
perceived [as such], and all things are thus seen in [two] ways, in accordance
either with knowledge or ignorance. Let it be pointed out that all things are like
Maya and a dream, except when the feeling of fear is aroused in the minds of the
ignorant. Mahamati, the ignorant and the simple-minded are addicted to the views
of being and non-being, and are liable to tremble [at our teaching]; Mahamati, let
them not be frightened away from the Mahayana. So it is said:
48. There is no self-nature, no thought-construction, no reality, no Alaya-
vijnana; these, indeed, are so many discriminations cherished by the ignorant who
like a corpse are bad logicians.
(168) 49. All things are unborn—[this thesis] is established by all the
philosophers; [but] nothing whatever is ever born, [no establishment is needed,]
things are all linked by causation.
50. All things are unborn—no such discrimination is made by transcendental
knowledge; when a certain conclusion is made depending on a cause, there is no
sound judgment in it.
 51. As a hair-net is what is wrongly perceived by those who are dim-eyed, so
existence discriminated [as real] is due to the wrong discrimination of the
ignorant.
52. The triple world is no more than thought-construction (prajnapti), there
is no reality in its self-nature; by means of this thought-constructed reality,
logicians go on discriminating.
53. Individual form, reality, thought-construction, — these are [only] a
mental disturbance; transcending all this, my sons will walk where there is no
discrimination.
54. As in a mirage in the air, the thought of water is cherished where there is
no water, so things are seen by the ignorant otherwise than by the wise.
55. The insight of the wise, who move about in the realm of imagelessness,
is pure, is born of the triple emancipation, is released from birth and destruction.
56. Where all things are wiped away, even a state of imagelessness ceases to
exist for the Yogins; in the sameness of existence and non-existence, the fruit [of
wisdom] is born to the wise.
(169) 57. How does existence cease to exist? How does the sameness take
place? When the mind fails to understand [the truth], there is disturbance inside,
outside, and in the middle; with the cessation [of the disturbance] the mind sees
the sameness.

LXXI
Further, Mahamati said: It is told by the Blessed One, again, that [true]
knowledge is gained independent of any object supporting it, and whatever
statements one makes about it are no more than thought-construction, and that as
this thought-construction is not to be seized as real, the seizing act of the seizer
itself ceases, and when there is thus no seizing, knowledge which is known as
discrimination no more evolves. Now, Blessed One, [how is transcendental
knowledge unobtainable?] Is it unobtainable because of our not recognising the
generality and individuality of things, their pluralities, their unities? Or is it
unobtainable because [such ideas as] individuality, generality, multiplicity, and
self-nature overpower one another? Or is it unobtainable because of the
obstructions presented by a wall, a mountain, an earth-work, a rampart, or by
earth, wind, water, or fire? Or because of remoteness or nearness? Or does the
knowledge fail to obtain its object of cognition because of [the imperfection of]
the sense-organs due to youth, age, or blindness? If, Blessed One, knowledge was
not obtainable because of our not recognising individuality, generality, unity and
plurality, then, Blessed One, such cannot be [transcendental] knowledge; it is to
be called ignorance (ajnana), for in spite of the fact that objects to be known are
before us we do not know them. Again, if knowledge is unobtainable because
[such ideas as] individuality, generality, multiplicity, and self-nature overpower
one another, such is ignorance (ajnana). (170) Blessed One, it is not
[transcendental] knowledge. Where there is something to be known, Blessed One,
knowledge evolves; where there is nothing, none evolves; knowledge is possible
[only] where there is a correspondence with that which is known. Again, if
knowledge is unobtainable because of the obstruction presented by a wall,
mountain, earthwork, rampart, or by earth, water, wind, or fire, or due to farness
or nearness, or on account of the imperfection of the sense-organs as in the case of
an infant, the aged, and the blind, such as is unattainable is not [transcendental]
knowledge; it is ignorance, for the object to be known is there but the knowing
faculty is lacking.
Said the Blessed One: Mahamati, such [knowledge as is unobtainable] is not
ignorance, such is [transcendental] knowledge; Mahamati, it is not ignorance. It is
not because of the deeper sense that I say this, but when [we know that] there is
knowledge gained independent of any supporting object, whatever statements we
make about it are no more than thought-constructions. That [transcendental]
knowledge is unobtainable is due to the recognition that there is nothing in the
world but what is seen of the Mind, and that these external objects to which being
and non-being are predicated are non-existent. As this [knowledge] is
unobtainable, there is no evolving of knowing and known, and as thus the triple
emancipation is realised, there is unattainable knowledge [which is
transcendental]. But logicians being under the habit-energy of the wrong
reasoning which has been carried on since beginningless time as to existence and
non-existence are unable to know all this, and, while not knowing it, they are
concerned with [such notions as] external objects, substances, forms, indications,
existence and non-existence; and yet they declare that the cessation of
discrimination is [the state of] the Mind-only. As they are tenaciously clinging to
the thought of an ego-soul and all that belongs to it, they are really unable to
understand what is meant by the doctrine of Mind-only, (171) and go on
discriminating knowing and known. And because of their discriminating knowing
and known, they think of things as existent and non-existent, and declaring that
[transcendental knowledge] is unobtainable, abide in nihilism. So it is said:
58. If [transcendental] knowledge fails to see an objective world which lies
before it, such is ignorance and not knowledge; this teaching belongs to the
logicians.
59. If [transcendental] knowledge fails to see, though various obstructions
far and near, its own unique object that does not present itself [as an object], such
is to be called wrong knowledge.
60. If [transcendental] knowledge fails to know, on account of defective
senses such as infancy, old age, and blindness, its own object which is present,
such is to be called wrong knowledge.

LXXII
Further, Mahamati, the ignorant and simple-minded keep on dancing and
leaping fascinated with their wrong reasonings, falsehoods, and self-
discriminations, and are unable to understand the truth of self-realisation and its
discourse in words; clinging to the external world which is seen of the Mind itself,
they cling to the study of the discourses which are a means and do not know
properly how to assertain the truth of self-realisation which is the truth unspoiled
by the fourfold proposition.
Said Mahamati: Blessed One, it is just as you say. Pray tell me, Blessed One,
about the characteristic features of the truth of self-realisation and about the
discourses on it, whereby I and other Bodhisattva-Mahasattvas in future time,
understanding what they are, may keep ourselves away from the wrong logicians
such as the philosophers and those who belong to the vehicles of the Sravaka and
the Pratyekabuddha.
(172) Said the Blessed One: Then, Mahamati, listen well and reflect well
within yourself; I will tell you.
Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and
gave ear to the Blessed One.
The Blessed One said this to him: Mahamati, there are two forms of teaching
the truth attained by the Tathagatas, Arhats, Fully-Enlightened Ones of the past,
present, and future. They are: the teaching by discourses, and the teaching by the
establishment of self-realisation. What is meant
by the studying of the discourses is this, Mahamati: there are various
materials and canonical texts and discourses by which sentient beings are taught
according to their dispositions and inclinations. What then is the truth of self-
realisation by which the Yogins turn away from discriminating what is seen of the
Mind itself? There is an exalted state of inner attainment which does not fall into
the dualism of oneness and otherness, of bothness and not-bothness; which goes
beyond the Citta, Manas, and Manovijnana; which has nothing to do with logic,
reasoning, theorising, and illustrating; which has never been tasted by any bad
logicians, by the philosophers, Sravakas, and Pratyekabuddhas, who have fallen
into the dualistic views of being and non-being— this I call self-realisation. This,
Mahamati, is what characterises the truth of self-realisation and discoursing on it,
and in this you and the other Bodhisattva-Mahasattvas are to discipline
themselves. So it is said:
61. I have two forms of teaching the truth: self-realisation and discoursing. I
discourse with the ignorant and [disclose] self-realisation to the Yogins.

LXXIII
(173) At that time again, Mahamati the Bodhisattva-Mahasattva said this to
the Blessed One: It was told at one time by the Blessed One, the Tathagata, the
Arhat, the Fully-Enlightened One, that the Lokayatika who is [skilled in] various
forms of incantation and in the art of eloquence is not to be honoured, adored, and
reverently attended upon; for what one gains from such devotions is worldly
enjoyments and not the Dharma [or Truth]. For what reason is this said, Blessed
One, that by devoting ourselves to the Lokayatika who is skilled in varieties of
incantations and in the art of eloquence, worldly enjoyments are gained but not
the Dharma [or Truth]?
Said the Blessed One: The Lokayatika who is skilled in varieties of
incantations and in the art of eloquence, Mahamati, puts the minds of the ignorant
in utter confusion by means of various reasonings, by [clever manipulation of]
words and phrases, and what he teaches being the mere prattle of a child as far as
one can make out is not at all in accordance with truth nor in unison with sense.
For this reason, Mahamati, the Lokayatika is said to be skilled in varieties of
incantations and in the art of eloquence. He attracts the ignorant by making clever
use of various words, [but] he never leads them to the way of truth and right
teaching. As he himself does not understand what all things mean, he puts the
minds of the ignorant into utter confusion by his dualistic views, thus ruining
himself. Not being released of the transition from one path to another, not
understanding that there is nothing but what is seen of the Mind itself, and
attaching himself to the idea of self-nature in external things, the Lokayatika
knows no deliverance from discrimination. For this reason, Mahamati, the
Lokayatika who is clever in various incantations (174) and in the art of eloquence,
being thus never emancipated from such calamities 1 as birth, age, disease, sorrow,
lamentation, pain, and despair, leads the ignorant into bewilderment by means of
various words, phrases, reasons, examples, and conclusions.
1
 Read apayasa instead of upayasa.
Mahamati, Indra was a brilliant [Lokayatika] whose knowledge made him
master of many treatises and who was himself the author of a work on sound. He
had a disciple who assuming the body of a serpent went up to heaven and got into
the society of the god Indra. Making up a thesis he challenged the god: Either
your one-thousand-spoked chariot be smashed to pieces, or every one of my own
serpent-hoods be cut off. In the argument the Lokayatika disciple who had
assumed the form of a serpent defeated [the god-opponent], whereupon the one-
thousand-spoked chariot was smashed to pieces. The disciple then came down
again to this world. In such a way, Mahamati, [the Lokayatika] has a system
composed of various reasonings and exemplifications, and, knowing well even the
minds of the animal world, puts the gods and fighting demons in utter confusion
by means of various words and phrases; he then makes them tenaciously adhere to
the notion of coming and going (ayavyaya); how much more human beings! For
this reason, Mahamati, the Lokayatika is to be shunned, for he carries with him
the cause leading to the birth of pain. No homage, no reverence, no service is to
be shown him. Mahamati, the attainment of the Lokayatika does not go beyond
the realm of the body and knowledge belonging to it, though he may explain his
materialism by using varieties of words and phrases (175) amounting to a hundred
thousand. But in after times, after five hundred years, divisions will take place
[among his followers] leading them to wrong reasonings and demonstrations;
divisions will abound because of this, not being able to hold disciples. Thus,
Mahamati, materialism splitting into many parties and adhering to varieties of
reasonings is explained by the philosophers, each of whom clings to his way of
reasoning as he knows no truth existing by itself. While this is not at all the case
with [all] the philosophers who have their own treatises and doctrines, materialism
is asserted under various disguises which are explained by a hundred thousand
different methods; there is in them [also] no truth existing by itself, and they do
not recognise that theirs is materialism because of their stupidity. 1
1
 Read mohat instead of mohohat.
Said Mahamati: If all the philosophers teach materialism by means of
various words, phrases, examples, and conclusions, which are not the truth as it is,
but are their own selfish assertions tenaciously maintained, does not the Blessed
One too teach materialism by means of various words and phrases, to the
assemblages of the gods, demons, and human beings, who come from various
countries—I say, materialism which is not the truth of self-realisation but is
something like the discourses of all the philosophers?
The Blessed One said: I do not teach materialism, nor coming-and-going
(ayavyaya). But I teach, Mahamati, that which is not coming-and-going. Now,
Mahamati, coming means production and mass, it is born of accumulation. Going,
Mahamati, means destruction. That which is not coming-and-going is designated
unborn. (176) Mahamati, I do not teach anything approaching the discrimination
of the philosophers. For what reason? Because there are no external objects, there
is nothing to get attached to; when one abides in Mind-only, beyond which there
is no external world, dualism ceases; as there is no realm of form based on
discrimination, one comes to recognise that there is nothing but what is seen of
the Mind itself; and for these reasons the discrimination of what is seen of the
Mind itself does not take place. Owing to the cessation of discrimination, one
enters into the triple emancipation where is the state of no-form, emptiness, and
effortlessness. Hence it is called deliverance.
I remember, Mahamati, when I was staying in a certain place, a Brahman
Lokayatika approached where I was and having approached suddenly asked me,
saying: Gautama, is all created?
I said this to him: Brahman, if all is created, this is the first school of
materialism.
Guatama, is all uncreated?
Brahman, if all is uncreated, this is the second school of materialism. Thus
[to state that] all is non-eternal, or that all is eternal, or that all is born, or that all is
unborn, this, Brahman, is the sixth school of materialism.
Again, Mahamati, the Brahman Lokayatika said this to me: Gautama, is all
one? Is all different? Is all characterised with bothness? Is all characterised with
not-bothness? Is all to be regarded as subject to causation since all is seen as born
of varieties of causes?
This, Brahman, is the tenth school of materialism.
Again, Gautama, is all explainable? Is all unexplainable? Is there an ego-
soul? Is there no ego-soul? Is this world real? (177) Is this world not-real? Is there
another world? Is there no other world? Is another world existent or non-existent?
1
 Is there emancipation? Is there no emancipation? Is all momentary? Is all not
momentary? Are space, Apratisamkhya-nirodha, 2 and Nirvana, O Gautama, are
they created or uncreated? Is there the middle existence? Is there no middle
existence?
1
 The Chinese translations omit this question.
2
 "Annihilation taking place without premeditation"—one of the three non-effect-
producing objects (asamskrita).
I then said this to him, Mahamati: If so, Brahman, this is materialism. It is
not mine. O Brahman, it is your worldly philosophy. I explain, Brahman, that the
triple world has its cause in the habit-energy of discrimination going on since
beginningless time on account of error and wrong reasoning: for discrimination
takes place. Brahman, because it is not recognised that there is no external world
but the Mind itself, and not because an external world is seen as the object of
cognition. According to the philosophers, there is a triple concordance of an ego-
soul, sense-organs, and an objective world, but such is not mine. Brahman, I do
not belong to the school of causation, nor to the school of no-causation, except
that I teach the chain of origination as far as the thought-constructed world of
grasped and grasping exists depending on discrimination. This is not understood
by you and others who cherish the notion of an ego-soul and its continuity.
Mahamati, space, Nirvana, and causation exist in enumeration; as realities they
are unobtainable. Hence the question whether they are created or not requires no
answering.
Again, Mahamati, the Brahman Lokayatika said this: Is the triple world to be
regarded as caused by ignorance, desire, and action? or is it causeless?
Brahman, this twofold question again belongs to materialism.
Gautama, are all things to be conceived (178) under the aspect of
individuality and generality?
This, too, Brahman, belongs to materialism. So long as there is a mental
perturbation which makes one cling to an objective world of discrimination, there
is materialism.
Further, Mahamati, this Brahman materialist said this to me: Gautama, is
there any philosophy that is not of the world? All the truth that is taught by all the
philosophers by means of varieties of words and phrases, by means of reasons,
examples, and conclusions, by general consent, Gautama, belongs to me.
Brahman, there is something that does not belong to you, though it is not
beyond the truth of general consent, nor independent of varieties of words and
phrases, and further, it is not out of accord with reason.
[The Brahman asked,] Is there any philosophy that is not of the world and
yet belongs to the general opinion of the world?
Brahman, there is that which does not belong to materialism and which is not
reached by your wisdom nor by that of the philosophers who cling to false
discriminations and wrong reasonings as they fail to see the unreality of external
objects. By this is meant the cessation of discrimination. When it is recognised
that there is nothing beyond what is seen of the Mind itself, the discrimination of
being and non-being ceases; as thus there is no external world as the object of
perception, discrimination abides in its own abode. 1 This is not of materialism; it
belongs to me, it does not belong to you. By abiding in its own abode is meant
that it ceases to evolve; as discrimination is no more born, it is said to have ceased
to evolve. This, Brahman, is not of materialism. In short, Brahman, if there is any
coming-and-going of the Vijnanas, (179) a vanishing-and-appearing, a
solicitation, an attachment, an intense affection, a philosophical view, a theory, an
abode, a touch, the clinging to various signs, assemblage, continuity, 2 desire
(trishna), and attachment to a cause, this, Brahman, is materialism of yours but
not mine.
1
 A better reading of the Nanjo text may be to follow the T'ang and the Wei,
according to which vikalpah (1. 16) is negated and svasthane 'vatishthate forms a
separate sentence, thus: "Discrimination ceases, and one abides in the self-abode." That
by this self-abode is meant the self-abode of reality is gathered from such phrases
as yathabhutarthasthana-darsanam (p. 200, 1. 6), yathabhutavasthanadarsanam (p.
112, 1. 6),yathabhutasvalakshanavasthanavasthitam (p. 124, 1.
1), vikalpasyapravritteh svastho, loko nishkriyah (p. 199, 1. 3), etc. The self-abode of
reality is where reality is seen as it is in itself, or as the suchness of existence, or as
something solitary (viviktadharma), i. e. absolute.
2
 Samtatih instead of sattvanam, according to T'ang and Sung.
Mahamati, I was thus questioned by the Brahman materialist, who came to
me, and when he was thus sent off he silently departed.
At that time there came to the Blessed One the King of the Nagas, called
Krishnapakshaka, who assumed the body of a Brahman and said thus: Gautama, is
there not another world?
Now, young man, whence do you come?
Gautama, I am come from White Isle.
Brahman, that is another world.
The young man thus refuted and put to silence made himself invisible
without asking me anything about my own teaching, which stands in opposition to
his;1 he thought within himself: This son of the Sakyas stands outside of my own
system; he is a pitiable fellow, he belongs to the school which holds the cessation
of signs and causes, he talks of the cessation of discrimination which will take
place when there is the cognition of an external world as something seen of one's
own discrimination. And, Mahamati, you too ask me how, for one who serves the
Lokayatika skilled in various incantations and in the art of eloquence, there are
worldly enjoyments and not the attainment of the Dharma.
Said Mahamati; What is meant, Blessed One, by the words, "the objects of
worldly enjoyment" and "the Dharma"?
(180) Said the Blessed One: Well said, well said, Mahamati! You have
thought deeply about this twofold meaning, having in view present and future
generations. Then, Mahamati, listen well and reflect well within yourself; I will
tell you.
Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and
gave ear to the Blessed One.
1
 There is no allusion in the Chinese versions to this dialogue between
Krishnapakshaka and the Buddha.
The Blessed One said this to him: What is meant by a worldly object of
enjoyment, Mahamati? It means that which can be touched, attracted by, wiped
off, handled, and tasted; it is that which makes one get attached to an external
world, enter into a dualism on account of a wrong view, and appear again in the
Skandhas, where, owing to the procreative force of desire, there arise all kinds of
disaster such as birth, age, disease, death, sorrow, lamentation, pain, despair, etc.
This is called the object of worldly enjoyment by myself and other Buddhas. This,
Mahamati, is the attainment of worldly enjoyments and not that of the Truth. It is
materialism which one learns by serving the Lokayatika.
Mahamati, what is meant by the attainment of the Dharma (Truth)? When
the truth of Self-mind and the twofold egolessness are understood, and further,
when the nature of the egolessness of things and persons is seen into,
discrimination ceases to assert itself; when the various stages of Bodhisattvahood
are thoroughly perceived one after another, the Citta, Manas, and Manovijnana are
turned away; and when one enters upon the path of baptism by the wisdom of all
the Buddhas, and takes hold of the [ten] inexhaustible vows, 1 one becomes (181)
sovereign master of all things by virtue of a life of effortlessness. Hence it is
called the Dharma, as one is thereby released from all philosophical views,
unsound reasonings, discriminations, and dualistic notions. As a rule, Mahamati,
the philosophical views lead the ignorant, though not the wise, to a dualism, that
is, to nihilism and eternalism. Eternalism rises from embracing a doctrine of no-
causation, while nihilism rises from believing in the annihilation of causal
conditions and in the non-existence of a cause. I teach, however, the Dharma so
called which is [subject to] the conditions of rising, abiding, and destruction. This,
Mahamati, is the conclusion with regard to worldly enjoyment and the Dharma.
So it is said:
62. Beings are subdued by the reception (samgraha),2 and are brought into
subjection by the moral precepts (sila); they are removed from philosophical
views by transcendental knowledge (prajna) and are nourished by the
emancipations.3
1
 Read anishthapada, instead of anadishthapada.
2
 There are four ways of receiving others, catvari samgrahavustuni: charity,
kindly spirit, benevolent deeds, and impartiality.
3
 Missing in Sung.
63. All that is taught by the philosophers to no purpose is materialism; where
the realistic view of cause and effect is cherished, there is no self-realisation.
64. I teach to my group of disciples one self-realisation which has nothing to
do with cause and effect, being free from materialism.
65. There is nothing but that which is seen of the Mind itself, the duality too
is of the Mind; while existence1 is [observed as divided into] the grasped and the
grasping, it has nothing to do with eternalism or nihilism.
(182) 66. As long as mentation goes on, there is materialism; when there is
no rising of discrimination, the world is seen as of Mind itself.
67. "Coming" (ayam) means the originating of the objective world as effect,
and "going" (vyayam) is the not-seeing2 of the effect; when one thoroughly
understands the "coming-and-going," discrimination ceases.
 68. Eternity and non-eternity, 'the made and not-made, this world and that
world—all these and other [ideas] belong to materialism.
1
 Abhavena(?) in Sung.
2
 According to the Chinese translations.

LXXIV
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the
Blessed One: Nirvana, Nirvana is talked of by the Blessed One; what does this
term designate? What is the Nirvana that is discriminated by all the philosophers?
Said the Blessed One: Then, Mahamati, listen well and reflect well within
yourself; I will tell you.
Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and
gave ear to the Blessed One.
The Blessed One said this to him: As to such Nirvanas as are discriminated
by the philosophers, there are really none in existence. Some philosophers
conceive Nirvana to be found where a system of mentation no more operates
owing to the cessation of the Skandhas, Dhatus, and Ayatanas, or to the
indifference to the objective world, or to the recognition that all things are
impermanent; (183) or where there is no recollection of the past and present, just
as when a lamp is extinguished, or when a seed is burnt, or when a fire goes out,
because then there is the cessation of all the substrate, which is explained by the
philosophers as the non-rising of discrimination. But, Mahamati, Nirvana does not
consist in mere annihilation.
Again, some explain deliverance by going to another quarter and abode, as
when a wind stops blowing, when the discrimination of objects ceases. Again,
some philosophers explain deliverance by the getting-rid of the [dualistic] view of
knower and known. Some conceive deliverance to be the cessation of
discrimination where one sees permanence and impermanence.
Again, some explain the discrimination of various forms as the bearer of
pain, and yet not understanding that there is nothing but what is seen of the Mind
itself, are alarmed by the notion of form, and seek their happiness in
formlessness.1 In this they cherish the notion of Nirvana.
Again some conceive this to be Nirvana: that in consideration of generality
and individuality recognisable in all things inner and outer, they are never
destroyed, maintaining their being throughout the past, present, and future. Again
some conceive that Nirvana is an ego-soul, a being, a vital force, a nourisher, a
supreme spirit, and the indestructability of all things.
Again, Mahamati, some philosophers owing to their foolishness declare this
to be Nirvana: that there is a primary substance, there is a supreme soul, and they
are seen differently by each, and that they produce all things from the
transformations of the qualities.
1
 According to the Chinese translations, nimitto (line 10) is to be cancelled.
Some conceive Nirvana to consist in the extinction of merit and demerit;
some in the destruction of the passions by means of knowledge; (184) some in
regarding Isvara as the free creator of the world. Some think that the world is born
of interaction and that there is no [special] cause other than this cause, and
clinging to it they have no awakening because of stupidity, and they conceive
Nirvana to consist in this non-awakening.
Again, Mahamati, some philosophers conceive Nirvana to be the attaining of
the true path. Some cherish the thought of Nirvana as where there is the union of
qualities and their owner, from which there is oneness and otherness, bothness and
not-bothness. Some imagine that Nirvana is where they see the self-nature of
things existing all by its own nature, such as the variegated feathers of the
peacock, variously formed precious stones, or the pointedness of a thorn.
Some, Mahamati, conceive Nirvana in the recognition of the twenty-five
Tattvas (truths); some in the king's observance of the teaching of the six virtues.
Some, seeing that time is a creator and that the rise of the world depends on time,
conceive that Nirvana consists in recognising this fact. Again, Mahamati, some
conceive being to be Nirvana, some non-being, while some conceive that all
things and Nirvana are not to be distinguished one from the other.
All these views of Nirvana severally advanced by the philosophers with their
reasonings are not in accord with logic, nor are they acceptable to the wise.
Mahamati, they all conceive Nirvana dualistically and in a causal connection. By
these discriminations, Mahamati, all philosophers imagine Nirvana, but there is
nothing rising, nothing disappearing here, -[and there is no room for
discrimination.] Mahamati, each philosopher relying on his own text-book from
which he draws his understanding and intelligence, examines [the subject] and
sins against [the truth], because [the truth] is not such as is imagined by him; [his
reasoning] ends in setting the mind to wandering about and becoming confused,
as Nirvana is not to be found anywhere.
Again, Mahamati, there are others who, roaring with their all-knowledge as a
lion roars, explain Nirvana in the following wise: that is, Nirvana is where it is
recognised that there is nothing but what is seen of the Mind itself; where there is
no attachment to external objects, existent or nonexistent; where, getting rid of the
four propositions, there is an insight into the abode of reality as it is; where,
recognising the nature of the Self-mind, (185) one does not cherish the dualism of
discrimination; where grasped and grasping are no more obtainable; where all
logical measures are not seized upon as it is realised that they never assert
themselves; where the idea of truth is not adhered to but treated with indifference
because of its causing a bewilderment; where, by the attainment of the exalted
Dharma which lies within the inmost recesses of one's being, the two forms of
egolessness are recognised, the two forms of passions subsided, and the two kinds
of hindrance cleared away; where the stages of Bodhisattvahood are passed one
after another until the stage of Tathagatahood is attained, in which all the
Samadhis beginning with the Mayopama (Maya-like) are realised, and the Citta,
Manas, and Manovijnana are put away:1 [here indeed they say Nirvana is to be
found].
69. Nirvana is severally conceived by the philosophers; (186) but theirs is no
more than imagination, it is not the way of emancipation.
 70. Released of bound and binding and free from all expediencies, the
philosophers imagine they are emancipated, but emancipation is not to be found
there.
71. Divided into many a school are the systems of the philosophers; there is
thus no emancipation in them, because of their imagination stupidly carried on.
72. Wrongly imbued with the ideas of cause and effect, all the philosophers
are beguiled, and their is thus no emancipation for them who are of the dualistic
school of being and non-being.
1
 This whole paragraph which ought to be where it is in the present translation, is
put after the paragraph preceding the last one in the Sanskrit text and also in Sung.
Delete kalpayanti (p. 185, 1. 6).
73. The ignorant are delighted with discoursing and false reasoning [but]
they are unable to raise any great intelligence towards truth (tattva), discoursing is
a source of suffering in the triple world, while truth is the extinguisher of
suffering.
74. Like an image seen in a mirror, which is not real, the Mind is seen by the
ignorant in a dualistic form in the mirror of habit-energy.
75. When it is not thoroughly understood that there is nothing but what is
seen of the Mind itself, dualistic discriminations take place; when it is thoroughly
understood that there is nothing but what is seen of the Mind itself, discrimination
ceases,
76. Mind is no other than multiplicity, [and yet it is] devoid of qualified and
qualifying; forms are visible but not in the way as seen discriminated by the
ignorant.
77. The triple world is no other than discrimination, there are no external
objects; discrimination sees multiplicity, this is not understood by the ignorant.
(187) 78. [The truth] is told [differently] discriminated in the different sutras
because of names and notions; [yet] apart from words no meaning is attainable.

LXXV
At that time Mahamati the Bodhisattva-Mahasattva said this to him: Tell me,
Blessed One, Tathagata, Arhat, Fully-Enlightened One, concerning the self-nature
of Buddhahood, whereby I and other Bodhisattva-Mahasattvas, understanding
well what constitutes the self-nature1 of the Tathagata, may have both ourselves
and others awakened [in the truth].
The Blessed One said: Then, Mahamati, ask me as you desire, according to
which I will answer.
Mahamati replied: Blessed One, is the Tathagata, the Arhat, the Fully-
Enlightened One to be considered unmade or made, an effect or a cause,
predicated or predicating, an expression or that which is expressed, knowledge or
that which is knowable? Is the Blessed One different from all these expressions,
or not?
1
 Tathagata-svabhavakusala, instead of svakusala.
 The Blessed One said: If the Tathagata, Arhat, Fully-Enlightened One is to
be described by those expressions, he is neither made nor unmade, neither an
effect nor a cause. Why? Because the error of dualism would here be committed.
If, Mahamati, the Tathagata is something made, he is impermanent; if he is
impermanent, anything made would be a Tathagata, which is not desired by
myself and other Tathagatas. If he is something unmade, his self-essence being
attainment, all the preparations brought forward [for the realisation of
Tathagatahood] will be useless, (188) like a hare's horns, or a barren woman's
child, because of their never having been made. That which is neither an effect
nor a cause, Mahamati, is neither a being nor a non-being; and that which is
neither a being nor a non-being is outside the four propositions. The four
propositions, Mahamati, belong to worldly usage. That which is outside the four
propositions is no more than a word, like a barren woman's child. Mahamati, a
barren woman's child is a mere word and is beyond the four propositions. As it is
beyond them, the wise know it to be not subject to measurement. So is the
meaning of all the terms concerning the Tathagata to be understood by the wise.
It is told by me that all things are egoless; by this is meant, Mahamati, that
they are devoid of selfhood; hence this egolessness. What I mean is that all things
have each its own individuality which does not belong to another, as in the case of
a cow and a horse. For example, Mahamati, the being of a cow is not of horse-
nature, nor is the being of a horse of cow-nature. This [exemplifies] the case of
neither being nor non-being. Each of them is not without its own individuality,
each is such as it is by its own nature. In the same way, Mahamati, things are not
each without its own individuality, they are such as they are, and thus the ignorant
and simple-minded fail to understand the signification of egolessness by reason of
their discrimination; indeed, they are not free from discrimination. The same is to
be known exactly about all things being empty, unborn, and without self-nature.
In the same way the Tathagata and the Skandhas are neither not-different nor
different. If he is not different from the Skandhas, he is impermanent as (189) the
Skandhas are something made. If they are different, they are two separate entities;
the case is like a cow's horns. As they look alike, they are not different; as the one
is short and the other long, they are different. [This can be said] of all things.
Mahamati, the right horn of a cow is thus different from her left horn; so is the left
from the right; the one is longer or shorter than the other. The same can be said of
varieties of colours. Thus the Tathagata and the Skandhas are neither different nor
not-different the one from the other.
In the same way, the Tathagata is neither different nor not-different from
emancipation, he can be described in terms of emancipation. If the Tathagata is
different from emancipation, he partakes of the nature of a material object; if he
does he is impermanent. If he is not different, there will be no distinction in the
attainments of the Yogins, and, Mahamati, a distinction is seen in the Yogins;
therefore, [the Tathagata] is neither different nor not-different [from
emancipation].
In the same way, knowledge is neither different nor not-different from that
which is known. That, Mahamati, which is neither eternal nor not-eternal, neither
effect nor cause, neither effect-producing nor not-effect-producing, neither
knowledge nor that which is knowable, neither predicated nor predicating, neither
the Skandhas nor different from the Skandhas, neither that which is expressed nor
expression, nor bound-up with oneness and otherness, with bothness and not-
bothness, —this is something removed from all measurement; that which is
removed from all measurement is not expressible in words; 1 that which is not
expressible1 is something unborn; that which is unborn is not subject to
destruction; that which is not subject to destruction (190) is like space, and,
Mahamati, space is neither an effect nor a cause. That which is neither an effect
nor a cause is something unconditioned. That which is unconditioned goes beyond
all idle reasonings. That which goes beyond all idle reasonings, that is the
Tathagata. Mahamati, this is the essence of perfect enlightenment, this is the self-
nature of Buddhahood which is removed from all senses and measurements. So it
is said:
79. That which is released from senses and measurements is neither an effect
nor a cause; it has nothing to do with knowledge and that which is to be known; it
is free from predicated and predicating.
80. There is something which is nowhere to be seen by anybody as the
Skandhas, causation, enlightenment; of that which is nowhere to be seen by
anybody, what description can we make?
81. It is not something made nor unmade, it is neither an effect nor a cause, it
is neither the Skandhas nor not-Skandhas, nor is it other than the combination.
82. There is something that is not to be seen by the discrimination of its
being, nor is it to be known as nonexistent; such is the self-essence of all things.
83. Accompanied by being, there is non-being; accompanied by non-being
there is being; as thus non-being is not to be known [by itself], being is not to be
discriminated.
84. Those who cling to mere words, not knowing what is meant by an ego-
soul and egolessness, are immersed in dualism; they are corrupted and lead the
ignorant to corruption.
(191) 85. When they see my religion liberated from all detriments, they
behold properly, they do not defile the world-leaders.
1
 After Sung.

LXXVI
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the
Blessed One: Tell me, Blessed One; tell me, Sugata. Mention is made in the
canonical books of the Blessed One's being subject neither to birth nor to
destruction, and it is declared by you that this being subject neither to birth nor to
destruction is an epithet of the Tathagata. Now, Blessed One, by this being subject
neither to birth nor to destruction, is a non-entity meant? And is it another name
for the Tathagata, as is declared by the Blessed One? It is taught by the Blessed
One that all things are subject neither to birth nor to destruction because they are
not to be seen in the dualistic aspect of being and non-being. If all things are
unborn, Blessed One, no one can take hold of anything because nothing has ever
been born; and if that is another name of something, what can this something be,
Blessed One?
The Blessed One said: Then, Mahamati, listen well and reflect well within
yourself; I will tell you.
Certainly, Blessed One, said Mahamati the Bodhisattva-Mahasattva and gave
ear to the Blessed One.
The Blessed One said this to him: Mahamati, the Tathagata is not a non-
entity; nor is he to be conceived as all things are, as neither born nor disappearing;
nor is he to look around for causation [in order to appear before others]; nor is he
without signification; I refer to him as unborn. (192) Nevertheless, Mahamati,
there is another name for the Tathagata when his Dharmakaya assumes a will-
body. This is what goes beyond the comprehension of the philosophers, Sravakas,
Pratyekabuddhas, and those Bodhisattvas still abiding in the seventh stage. The
unborn, Mahamati, is synonymous with the Tathagata.
For instance, Mahamati, Indra is [sometimes known as] Sakra, [sometimes?
as] Purandara; hand is hasta, kara, pani; the body is tanu, deha, sarira; the earth
is prithivi, bhumi, vasumdhara; the sky is kha, akasa, gagana; all these objects
each in its way are designated with many names, synonymously used and
discriminated; but on account of these different names different objects are not to
be imagined, nor are they without their self-nature. The same, Mahamati, can be
said of myself, for I come within the range of hearing of ignorant people, in this
world of patience, under many names, amounting to a hundred thousand times
three asamkhyeyas, and they address me by these names not knowing that they are
all other names of the Tathagata. Of these, Mahamati, some recognise me as the
Tathagata, some as the Self-existent One, some as Leader, as Vinayaka
(Remover), as Parinayaka (Guide), as Buddha, as Rishi (Ascetic), as Bull-king, as
Brahma, as Vishnu, as Isvara, as Original Source (pradhana), as Kapila, as
Bhutanta (End of Reality), as Arishta, as Nemina, as Soma (moon), as the Sun, as
Rama, as Vyasa, as Suka, as Indra, as Balin, as Varuna, as is known to some;
while others recognise me as One who is never born and never passes away, as
Emptiness, as Suchness, as Truth, as Reality, as Limit of Reality, (193) as the
Dharmadhatu, as Nirvana, as the Eternal, as Sameness, as Non-duality, as the
Undying, as the Formless, as Causation, as the Doctrine of Buddha-cause, as
Emancipation, as the Truth of the Path, as the All-Knower, as the Victor, as the
Will-made Mind. Mahamati, thus in full possession of one hundred thousand
times three asamkhyeyas of appellations, neither more nor less, in this world and
in other worlds, I am known to the peoples, like the moon in water which is
neither in it nor out of it. But this is not understood by the ignorant who have
fallen into the dualistic conception of continuity. 1 Though they honour, praise,
esteem, and revere me, they do not understand well the meaning of words and
definitions; they do not distinguish ideas, they do not have their own truth, and,
clinging to the words of the canonical books, they imagine that not being subject
to birth and destruction means a non-entity, and fail to see that it is one of the
many names of the Tathagata as in the case of Indra, Sakra, Purandara. They have
no confidence in the texts where the self-standing truth is revealed, since in their
study of all things they follow mere words as expressed in the texts trying thereby
to gain into the meaning.
1
 This is missing in T'ang and Sung.
Thus, Mahamati, these deluded ones would declare that as words are so is
meaning, that meaning is not otherwise than words. For what reason? Because
meaning has no body of its own and cannot be different from words. That the
unintelligent declare words to be identical with meaning, is due to their ignorance
as to the self-nature of words. They do not know, Mahamati, that words (194) are
subject to birth and death whereas meaning is not. Mahamati, words are
dependent on letters, but meaning is not. As meaning is freed from existence and
non-existence, it is not born, it has no substratum. And, Mahamati, the Tathagatas
do not teach the doctrine that is dependent upon letters. As to letters, their being
or non-being is not attainable; it is otherwise with the thought that is never
dependent on letters. Again, Mahamati, anyone that discourses on a truth that is
dependent on letters is a mere prattler because truth is beyond letters. For this
reason, Mahamati, it is declared in the canonical text by myself and other
Buddhas and Bodhisattvas that not a letter is uttered or answered by the
Tathagatas. For what reason? Because truths are not dependent on letters. It is not
that they never declare what is in conformity with meaning; when they declare
anything, it is according to the discrimination [of all beings]. If, Mahamati, the
truth is not declared1 [in words] the scriptures containing all truths will disappear,
and when the scriptures disappear there will be no Buddhas, Sravakas,
Pratyekabuddhas, and Bodhisattvas; and when there is no one [to teach], what is
to be taught and to whom? For this reason, then, Mahamati, the Bodhisattva-
Mahasattva is not to become attached to the words of the canonical texts.
Mahamati, owing to the functioning of the minds of sentient beings, the canonical
texts sometimes deviate from their straightforward course; religious discourses are
given by myself and other Tathagatas, Arhats, Fully-Enlightened Ones in response
to varieties of faiths on the part of beings, in order to remove them from [the
bondage of] the Citta, Manas and Manovijnana, and not for the attainment and
establishment of self-realisation which issues from noble wisdom. When there is
the recognition of the fact that all things are characterised with imagelessness and
that there is nothing in the world but what is seen of the Mind itself, there is the
discarding of the dualistic discrimination.
1
 According to the Chinese versions. Upadayanupadayat in this connection is not
quite intelligible.
Therefore, Mahamati, let the Bodhisattva-Mahasattva be in conformity with
the meaning (195) and not with the letter. Mahamati, a son or a daughter of a good
family who conforms himself or herself to the letter will ruin his or her
understanding of ultimate reality 1 and will cause others to fail to recognise [the
truth]. Continuing to cherish wrong views, one's own assertion is confounded by
the philosophers who do not understand well what characterises all the stages of
the Dharma, and who have no adequate knowledge as to the interpretation of
words. If they well understand what characterises all the stages of the Dharma and
are adequately equipped with the interpretation of words and expressions, and
have a good understanding of the meaning and reason of all things, they will
properly enjoy by themselves the bliss of formlessness while others are properly
established in the Mahayana. Being properly embraced in the Mahayana they will,
Mahamati, be in the embrace of the Buddhas, Sravakas, Pratyekabuddhas, and
Bodhisattvas. Being embraced by the Buddhas, Bodhisattvas, Pratyekabuddhas,
and Sravakas, they will [in turn] embrace all beings. Embracing all beings they
will embrace the good Dharma. The good Dharma being embraced, the Buddha-
seeds will not be destroyed. When the Buddha-seeds are not destroyed, the
excellent abodes will be attained. When thus these excellent abodes are attained,
Mahamati, the Bodhisattva-Mahasattvas will see to it that [all beings], being
established in the Mahayana, are born there [in the excellent abodes], and
fortifying themselves with the tenfold supernatural power and assuming various
forms, (196) they will discourse on the Dharma in conformity to its true nature
(tathatva), and with a thorough knowledge of various wishes and characteristics
of beings. Now the true nature of things (tathatva) is characterised by non-
differentiation and trueness, it is neither coming nor departing, it puts a stop to all
idle reasonings, and it is called the truth (tattvam).
1
 Read paramartha after Sung and Wei.
Therefore, Mahamati, let son or daughter of a good family take good heed
not to get attached to words as being in perfect conformity with meaning, because
the truth is not of the letter. Be not like the one who looks at the finger-tip. For
instance, Mahamati, when a man with his finger-tip points at something to
somebody, the finger-tip may be taken wrongly for the thing pointed at; in like
manner, Mahamati, the people belonging to the class of the ignorant and simple-
minded, like those of a childish group, are unable even unto their death to
abandon the idea that in the finger-tip of words there is the meaning itself, and
will not grasp ultimate reality because of their intent clinging to words which are
no more than the finger-tip to them. To give another illustration, Mahamati: boiled
rice is the proper food for infants, to whom [suppose] somebody gave uncooked
food to eat. In this case, this one is to be considered to be out of his sense because
of his not knowing how to prepare food properly. So it is with that which is
neither born nor destroyed, Mahamati; it will not manifest itself to anybody unless
he is well disciplined in it. Therefore, you should most assuredly discipline
yourself in this and not be like one who grasping his own finger-tip sees the
meaning there. For this reason, Mahamati, (197) you should energetically
discipline yourself to get at the meaning itself.
Mahamati, the meaning is alone with itself (vivikta) and is the cause of
Nirvana. Words are bound up with discrimination and are the carrier of
transmigration. Meaning, Mahamati, is attained from much learning, and this
much learning, Mahamati, means to be conversant with meaning and not with
words. To be conversant with meaning means [to ascertain] the view which is not
at all associated with any philosophical school and which will keep not only
yourself but others from falling into [the false views]. Being so, Mahamati, this is
said to be learned much in meaning. Therefore, let seekers for meaning reverently
approach those [who are much learned in it], but those who are attached to words
as being in accord with meaning, they are to be left to themselves and to be
shunned by truth-seekers.

LXXVII
Further, Mahamati to whom the Buddha's spiritual powers were added, said:
There is nothing specially distinguishable in the Buddha's teaching of no-birth and
no-annihilation. Why? Because all the philosophers also declare, Blessed One,
their causes to be unborn and not to be annihilated; and you, too, Blessed One,
declare space, Aprati-samkhyanirodha (annihilation), and Nirvana to be unborn
and not to be annihilated. The philosophers declare, Blessed One, that the world
rises from causal agencies and causation, while the Blessed One too declares that
the world takes its rise from ignorance, desire, deed, discrimination, which work
in accordance with the law of causation. Both thus refer to causation, the
difference being in names only.
So with the rise of external objects, both you and they assume external
causation. Thus, there is no distinction between your teaching, Blessed One, and
that of the philosophers. [With them] there are nine substances which are regarded
as unborn and not to be annihilated: atoms, supreme soul (pradhana), Isvara,
creator (prajapati), etc., (198) while, Blessed One, you assert that all things are
neither born nor annihilated as their being and non-being is unattainable. Now as
the elements are indestructible, their self-nature is neither born nor annihilated;
while following various courses of transformation, what constitutes their essential
nature is not abandoned. Though your notion of the elements may differ in form,
Blessed One, it is what has been imagined by all the philosophers as well as by
yourself. For this reason this teaching of yours has nothing distinctive. If there is
anything distinctive by which the teaching of the Tathagata excels that of the
philosophers, pray tell me. Blessed One, if there is nothing distinctive in your own
teaching, we can say that there is something of Buddhahood in the teaching of all
the philosophers, because in them there is a cause pointing to no-birth and no-
annihilation. It was declared by the Blessed One that many Tathagatas are not
born simultaneously in the same district in one world. But if the rule of cause and
effect with regard to being and non-being holds true, and your own teaching
leaves nothing contradicting behind, there must be many Tathagatas [rising at the
same time and in the same locality].
The Blessed One said: Mahamati, my [teaching of] no-birth and no-
annihilation is not like that of philosophers who also speak of no-birth and no-
annihilation; nor is it like their doctrine of birth and impermanency. Why?
Because, Mahamati, that to which the philosophers ascribe the characteristics of
no-birth and no-change is the self-nature of all things. But mine is not that which
falls into the dualism of being and non-being. Mine, Mahamati, goes beyond the
dualism of being and non-being; has nothing to do with birth, abiding, and
destruction; is neither existent nor non-existent. How is it not non-existent?
Because (199) multitudinousness of objects is to be seen as like Maya and a
dream; I say that it is not non-existent. How is it not existent? Because there are
no characteristic signs to be perceived as belonging to the self-nature of things;
they are seen [in one sense as individual objects] and not seen [as such in another
sense]; again they are [something in one sense] graspable [and in another sense]
ungraspable. For this reason, things are existent and non-existent.
But when it is understood that there is nothing in the world but what is seen
of the Mind itself, discrimination no more rises, and one is thus established in his
own abode which is the realm of no-work. The ignorant work and discriminate but
not the wise. Mahamati, [the doings of the ignorant] are unrealities discriminated,
realities confounded; they are like the city of the Gandharvas, like magically-
created figures. To illustrate, Mahamati, here is a city of the Gandharvas where
children see magically-created people, merchants, and many others, going in or
coming out, and imagine that they are really people going in and coming out. It is
owing to this discrimination characterised by perturbation that such takes place. It
is the same, Mahamati, with the ignorant that they have a confused perception of
birth and no-birth. There is really nothing made or unmade, like the rising of
magically-created people; for magically-created people are neither born nor
annihilated, because here is no question whatever as to their existence or non-
existence. In like manner, all things have nothing to do with birth and destruction,
except that the ignorant cherishing false ideas imagine the birth and annihilation
of objects. It is, however, not so with the wise. By false ideas it is meant that
objects are not judged as they are in themselves. They are nothing else. When
[reality] is discriminated other than it is, there is the clinging to the idea that all
things have their self-nature (200) and what is alone by itself is not seen, and
when what is alone by itself is not seen there is no disappearance of
discrimination. For this reason, Mahamati, an insight into formlessness excels,
and not an insight into form; as form causes another birth, it excels not. By
formlessness, Mahamati, is meant the disappearance of discrimination.
No-birth and no-annihilation,1 this I call Nirvana. By Nirvana, Mahamati, is
meant the looking into the abode of reality as it really is in itself; and when, along
with the turning-back of the entire system of mentation (citta-caitta-kalapa), there
is the attainment of self-realisation by means of noble wisdom, which belongs to
the Tathagatas, I call it Nirvana.2
1
 Added after the Chinese translations; but Wei has animitta instead of anirodha.
2
 This digression on Nirvana somehow found its way here.

LXXVIII
So it is said:
86. In order to remove [the notion of] birth and to accomplish [that of] no-
birth, I teach the doctrine of no-cause; but this is not understood by the ignorant.
87. This all is unborn, but that does not mean that there are no objects; they
are seen to be like the city of the Gandharvas, a dream, and Maya; objects are
here, but causeless.
 88. Tell me how things are unborn, without self-nature 1 and empty. When
things are seen by [transcendental] knowledge, they are not subject to
combination and are unobtainable; therefore, I declare that they are empty,
unborn, and without self-nature.
89. Considered one by one combination is there, the world appears to exist,
but nothing is really existing; it is not as it is conceived by the philosophers; when
combination is dissolved, nothing is left to be seen.
90. As is a dream, a hair-net, Maya, the city of the Gandharvas, and a
mirage, (201) which rise into view causelessly, so is the multitudinousness of the
world.
91. By keeping down the theory of no-causation, 2 no-birth is demonstrated;
when the theory of no-birth is declared, my law-eye 3 is never destroyed; when the
theory of no-cause is pointed out, the philosophers are horrified.
92. [Mahamati asked].4 How, by whom, where, and wherefore does the
theory of no-cause make its appearance? [The Blessed One answered.] 4 When
things (samskrita) are perceived as neither subject to causation nor above it, then
the view maintained by the philosophers of birth and destruction is done away
with.
93. [Mahamati asked;] Is non-being no-birth? or does it look for causation?
or is it a being's name without a [corresponding] reality? Pray tell me.
94. [The Blessed One answered,] Non-being is not no-birth, nor does it look
for causation, nor is it a being's name, nor is it a name without a [corresponding]
object.
95. Here is a reality which does not belong to the Sravakas,
Pratyekabuddhas, nor to the philosophers; neither does it belong to the
Bodhisattvas who have entered upon the seventh stage; this is what characterises
no-birth.
1
 According to Sung and T'ang.
2
 According to T'ang and Sung, "theory of causation."
3
 Netri, according to T'ang; Sung has "law-stream" and Wei "my law."
4
 According to Sung.
96. The doing away with the notion of cause and condition, the giving up of
a causal agency, the establishment of the Mind-only—this I state to be no-birth.
97. The getting-rid of [the idea that] things are caused, the removal of [the
dualism of] imagined and imagining, (202) the being liberated from the
alternatives of being and non-being—this I state to be no-birth.
98. The mind liberated from its objective world, the getting-rid of the
twofold Svabhava [parikalpita and paratantra], a turning-up at the seat of
mentation—this I state to be no-birth.
99. No external existence, no non-existence, not even the grasping of mind;
[things are like] a dream, a hair-net, Maya, [the city of] Gandharvas, a
mirage;1 the abandonment of all the philosophical views, —this is what
characterises no-birth.
 100. Thus too all these words will be understood, that is, emptiness, having
no self-nature, etc.; [the world] is empty, not, indeed, because of its being empty,
but because of its being empty in the sense of being unborn.
101. A system [of mentality] may have its rise and fall owing to causation;
when there is a dissolution of the system, there is neither birth nor annihilation.
102. When a dissolution somewhere takes place among the members of the
system, such existence ceases as is discriminated by the philosophers by means of
[such categories as] oneness and separateness.
103. Nothing is born; being is not, non-being is not, nowhere is being-and-
non-being; except that where there is a system, there is the rising of things and
their dissolution.
104. It is only in accordance with general convention that a chain 2 of mutual
dependence is talked of; (203) birth has no sense when the chain of dependence is
severed.
105. As there is nothing generating, there is no-birth, free from the faults of
the philosophers; I talk of this conventionally according [to the theory of]
concatenation, and this is not intelligible to the ignorant.
1
 This line may better be dropped as an interpolation.
2
 Samkata.
106. If there is anything born somewhere apart from concatenation, here is
one who is to be recognised as an advocate of no-causation as he destroys
concatenation.
107. If concatenation works [from outside] like a lamp revealing all kinds of
things, this means the presence of something outside concatenation itself.
108. All things are devoid of self-nature, have never been born, and in their
original nature are like the sky; things separated from concatenation belong to the
discrimination of the ignorant.
109. There is another kind of no-birth which is the self-essence of things
realised by the wise; its birth is no-birth, and in this no-birth there is a
recognition.1
110. When this entire world is regarded as concatenation, as nothing else but
concatenation, then the mind gains tranquillity.
111. Ignorance, desire, karma, etc. —these are the inner concatenation; a
ladle, clay, a vessel, a wheel, etc., or seeds, the elements, etc. —these are external
concatenations.
112. If there is any other existence born of concatenation, this goes against
the law of concatenation; those [who hold this view] are not established in the
principles of correct reasoning.
(204) 113. If there is an object coming to exist and yet is non-existent, by
what law of causation is there the recognition of it? Things here are of mutual
origination, and for this reason causation is declared.
114. Heat, fluidity, motility, solidity—such notions are discriminated by the
ignorant; there is a system of relations, no individual objects exist; hence the
denial of self-nature [as constituting the realness of objects].
 115. The physician varies his treatment according to diseases though there is
no difference in the principle [of healing]; the difference comes from varieties of
diseases.
1
 This is what constitutes anutpattikadharmakshanti, the "recognition of all things
as unborn," which is considered the supreme spiritual attainment of Bodhisattvas.
116. In like manner, [in order to save] generations of beings from their
disease of passions with which they are ill, I teach people with my doctrines,
knowing the power of their senses.
117. My doctrine does not vary, but the passions and powers are
differentiated; there is just one vehicle; auspicious is the eightfold path.

LXXIX
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the
Blessed One: Impermanence, impermanence—this is the discrimination of the
philosophers, Blessed One, and you, too, declare in the canonical texts that all
composite things are impermanent, to be subject to birth and destruction is the
nature of things; but, Blessed One, is this right or wrong? And how many kinds of
impermanency [are there], Blessed One?
Said the Blessed One: Mahamati, there are eight 1 kinds of impermanency as
discriminated by the philosophers, but not by me. What are the eight kinds? (1)
Some say (205) that there is origination and then cessation—this is
impermanency: that is to say, Mahamati, in the beginning there is something born
which ceases to exist—this is impermanency. (2) Some explain impermanency as
the changing of shape. (3) Some say, form 2 itself is impermanent. (4) Some regard
impermanency to consist in the changing of form (rupa), saying that in a
continuous, uninterrupted existence of all things there takes place a change in
their natural flavour; for instance, milk going through a transformation turns into
sour milk, and that such an invisible decomposition happens to all things; this is
called impermanency. (5) Some imagine that there is an objective existence
(bhava) which is called impermanency. (6) Some imagine that existence and non-
existence—this is impermanency. (7) Some say that not being born is
impermanency; because of all things being impermanent, and because of
impermanency being inherent in them.3
1
 Both T'ang and Sung have seven, not eight. The present text also enumerates
only seven; the missing one is supplied in a footnote from Wei.
2
 Or matter, rupa.
3
 This is the eighth in Wei, and for the seventh Wei has this: "Again there are
other philosophers according to whom impermanency consists in not being [existent] at
first but coming later to exist. That is to say, when things born of the elements cease to
exist, nothing is seen, nothing is born, as they are separated from the substances that
subsist—this is called impermanency."
Now, Mahamati, by impermanency that exists in existence and non-
existence, is meant that things made of the elements 1 are by nature subject to
destruction and have nothing in them one can take hold of, while the elements
themselves are never set in motion.
 By impermanency that is no-birth is meant that there is neither 2 permanency
nor impermanency; that in all things there is no [dualistic] evolution of being and
non-being, and that nothing is seen to exist, even when they are examined into the
last atom. This not seeing of anything is another name for no-birth, and not for
birth. This, Mahamati, is the nature of impermanency that is no-birth, and as this
is not understood, all the philosophers cherish the view of impermanency that is
based on birth.
1
 Bhuta before bhautika (line 10) may better be dropped.
2
 The negative particle na is inserted here according to Sung.
Further, Mahamati, by the conception of impermanency as objective
existence is meant that there is a discrimination in [the philosopher's] own mind as
to that which is not permanent and that which is not impermanent. What is the
sense of this? (206) It means that there is a thing called impermanency which in
itself is not subject to destruction, but by whose working there is the
disappearance of all things; and if not for impermanency there will be no
disappearance of all things. It is like a stick or a stone, or like a hammer breaking
other things to pieces while itself remains unbroken. [This is the philosopher's
meaning but] as we actually see things about us, there is no such mutual
differentiation which compels us to say that here is impermanency the cause, and
there is the disappearance of all things as the effect; there is no such
differentiation of cause and effect, and we cannot say: Here is impermanency as
cause and there is the effect. When there is thus no differentiation of cause and
effect, all things are permanent since no cause exists to render them otherwise.
Mahamati, as to the disappearance of all things, there is a cause, but it is not in the
understanding of the ignorant and simple-minded. When the cause is of a
dissimilar nature, the [same] effect is not produced. In case it does, the
impermanency of all things is an example of dissimilar effect, and there is no
distinction between cause and effect. But the distinction between cause and effect
is observed in them. If there is an [objective] existence to be known as
impermanence, it will be characterised with the nature of an effect-producing
cause, and there will be one entity contained in all things. When the notion is
cherished of a cause-producing effect, this means that impermanence the cause is
impermanent because it partakes of the nature of the effect which is impermanent.
All things then are not to be regarded as impermanent but as permanent.
If impermanency [as the cause] resides within all things, it will come under
the three divisions of time. It passes away together with things past; its future is
not yet here as things of the future are still unborn; in the present it breaks up
together with things of the present.
(207) Form [or matter] results from the combination and variation of the
elements; as the primary elements and the secondary elements are neither
different nor not-different, they are by nature not subject to destruction, because
according to the philosophers the elements are indestructible. [But, Mahamati,] it
is an established fact that the entire triple world with its elements primary and
secondary is born, abides, and disappears. How do the philosophers conceive a
separate existence of impermanency which is independent of the elements primary
and secondary, while the elements themselves are neither set in motion nor
destroyed because they cling to the notion of self-nature [as eternally
unchangeable]?
The conception of impermanency as existing in the first origination which
ceases to continue [is not tenable for three reasons]; the elements cannot produce
one another, because each has its self-nature different from the others. Each
individual one cannot produce itself because there is no differentiation in it. The
[mutually] separated origination of the elements is impossible because there is no
correspondence between the two. Hence the conclusion that the conception of
origination-impermanency is untenable.
By the conception of impermanency in consideration of changes taking place
in external form is meant that the elements primary and secondary are not subject
to dissolution. What is known as dissolution, Mahamati, even when closely
examined until atoms are reached, is not the destruction of the elements primary
and secondary but of their external forms whereby the elements assume different
appearances as short or long; but, in fact, nothing is destroyed in the elemental
atoms. What is seen as ceased to exist is the external formation of the elements.
This view is cherished by the Samkhya school.
By the impermanency of external shapes is meant the impermanency of form
(rupa); (208) what is impermanent is thus the external shape and not the elements.
If the elements themselves are impermanent all our everyday experiences come to
naught. This is cherishing the view of the Lokayatika, according to which all
things are reducible to mere words because their self-nature is never seen as born.
By the impermanency of changes is meant the changing of forms (rupa) and
not the changing of the elements themselves as is seen in various ornamental
articles of gold which assume various forms. While there is no disappearance in
the nature of gold, the ornamental articles variously change in form.
These and other views of impermanency as changes are discriminated
variously by the philosophers as is here described. Fire may burn all the elements
but their self-nature can never be burned; when each goes asunder by itself, there
is the destruction of what constitutes the elements primary and secondary.
However, Mahamati, I am neither for permanency nor for impermanency.
Why? For these reasons: external objects are not admitted; the triple world is
taught as not being anything else but the Mind itself; multiplicities of external
existences are not accepted; there is no rising of the elements, nor their
disappearance, nor their continuation, nor their differentiation; there are no such
things as the elements primary and secondary; because of discrimination there
evolve the dualistic indications of perceived and perceiving; when it is recognised
that because of discrimination there is a duality, the discussion concerning the
existence and non-existence of the external world ceases because Mind-only is
understood. Discrimination (209) rises from discriminating a world of effect-
producing works; no discrimination takes place when this world is not
recognised.1 Then a man ceases to cherish the discrimination of existence and
non-existence which rises out of his own mind, he sees that things, either of this
world or of a higher world, or of the highest, are not to be described as permanent
or impermanent, because he does not understand the truth that there is nothing in
the world but what is seen of the Mind itself. As [the meaning of] discrimination
is not understood by all the philosophers who have fallen into wrong ideas of
dualism and who are people of no [spiritual] attainment, impermanency comes up
to them as a subject for discussion. Mahamati, 2 the triple aspect of all things as
distinguished as of this world, of a higher world, and of the highest, is the
outcome of word-discrimination, but this is not understood by the ignorant and
simple-minded. So it is said:
118. By the deluded philosophers the notion of impermanency is
discriminated as origination-cessation, as transformation of external forms, as an
[independent] existence, as form.
1
 Read after the Chinese.
2
 Sarvatirthakara (line 6) is dropped, according to the Chinese.
119. There is no destruction of things; the elements abide for ever as regards
their self-essence; immersed in varieties of views the philosophers discriminate
impermanency.
120. To these philosophers there is no destruction, no birth; the elements are
permanent as regards their self-essence; who ever discriminates impermanency?
[This is the position of the philosophers.]
121. [According to the Buddha,] there is nothing in the world but the Mind
itself, and all that is of duality has its rise from the Mind and is seen as perceived
and perceiving; an ego-soul and what belongs to it—they exist not.
122. The abode and realm of Brahma, etc. —I declare all to be of Mind-only,
(210) outside Mind-only, Brahma, etc., are not attainable.

Here Ends the Third Chapter, "On Impermanency," in the Lankavatara-

Mahayana-Sutra.

[CHAPTER FOUR]
LXXX
(211) At that time again Mahamati the Bodhisattva-Mahasattva said this to
the Blessed One: Pray tell me, Blessed One, about the state of perfect
tranquillisation (nirodha) and its further development as attained by all the
Bodhisattvas, Sravakas, and Pratyekabuddhas; for when this further development
is thoroughly understood by myself and other Bodhisattva-Mahasattvas all may be
saved from being confounded by the happiness which comes from the attainment
of perfect tranquillisation and also from falling into the confused state of mind of
the Sravakas, Pratyekabuddhas, and philosophers.
Said the Blessed One: Then listen well and reflect well within yourself; I
will tell you.
Certainly, Blessed One, said Mahamati the Bodhisattva-Mahasattva and gave
ear to the Blessed One.
The Blessed One said this to him: Those Bodhisattva-Mahasattvas who have
reached the sixth stage as well as all the Sravakas and Pratyekabuddhas attain
perfect tranquillisation. At the seventh stage, the Bodhisattva-Mahasattvas, giving
up the view of self-nature as subsisting in all things, attain perfect tranquillisation
in every minute of their mental lives, which is not however the case with the
Sravakas and Pratyekabuddhas; for with them there is something effect-
producing, and in their attainment of perfect tranquillisation there is a trace [of
dualism], of grasped and grasping. Therefore, they do not attain perfect
tranquillisation in every minute of their mental lives which is possible at the
seventh stage. They cannot attain to [the clear conviction of] an undifferentiated
state of all things (212) and the cessation of [all] multiplicities. Their attainment is
due to understanding the aspect of all things in which their self-nature is
discriminated as good and as not-good. Therefore, until the seventh stage there is
not a well-established attainment of tranquillisation in every minute of their
mental lives.
Mahamati, at the eighth stage the Bodhisattva-Mahasattvas, Sravakas, and
Pratyekabuddhas cease cherishing discriminative ideas that arise from the Citta,
Mana and Manovijnana. From the first stage up to the sixth, they perceive that the
triple world is no more than the Citta. Manas, and Manovijnana, that as it is born
of a discriminating mind there is no ego-soul and what belongs to it, and that there
is no falling into the multitudinousness of external objects except through [the
discrimination of] the Mind itself. The ignorant turning their self-knowledge
(svajnana) towards the dualism of grasped and grasping fail to understand, for
there is the working of habit-energy which has "been accumulating since
beginningless time owing to false reasoning and discrimination.
Mahamati, at the eighth stage there is Nirvana for the Sravakas and
Pratyekabuddhas and Bodhisattvas; but the Bodhisattvas are kept away by the
power of all the Buddhas1 from [being intoxicated by] the bliss of the Samadhi,
and thereby they will not enter into Nirvana. When the stage of Tathagatahood is
not fulfilled there would be the cessation of all doings, and if [the Bodhisattvas]
were not supported [by the Buddhas] the Tathagata-family would become extinct.
Therefore, the Buddhas, the Blessed Ones, point out the virtues of Buddhahood
which are beyond conception. (213) Therefore, [the Bodhisattvas] do not enter
into Nirvana, but the Sravakas and Pratyekabuddhas, engrossed in the bliss of the
Samadhis, therein cherish the thought of Nirvana.
1
 Read according to T'ang.
At the seventh stage, Mahamati, the Bodhisattva properly examines into the
nature of the Citta, Manas, and Manovijnana; he examines into [such subjects as]
ego-soul and what belongs1 to it, grasped and grasping, the egolessness of persons
and things, rising and disappearing, individuality and generality; he skilfully
ascertains the fourfold logical analysis; he enjoys the bliss of self-mastery; he
enters successively upon the stages; he knows the differences obtaining in the
various elements of enlightenment. The grading of the stages is arranged by me
lest the Bodhisattva-Mahasattva, not knowing what is meant by individuality and
generality and failing to understand the continuous development of the successive
stages, should fall into the philosophers' wrong way of viewing things. But,
Mahamati, there is really nothing rising, nothing disappearing, all is nothing
except what is seen of the Mind itself; that is, the continuous development of the
successive stages and all the multiple doings of the triple world [—they are all of
Mind itself]. This is not understood by the ignorant. I and all the
Buddhas1 establish the doctrine of the stages which develop successively as do all
the doings of the triple world.
1
 The Chinese reading is here adopted.
Further, Mahamati, the Sravakas and Pratyekabuddhas at the eighth stage of
Bodhisattvahood are so intoxicated with the happiness that comes from the
attainment of perfect tranquillisation, and, failing to understand fully that there is
nothing in the world but what is seen of the Mind itself, they are thus unable to
overcome the hindrances and habit-energy growing out of their notions of
generality and individuality; and adhering to the egolessness of persons and things
and (214) cherishing views arising therefrom, they have the discriminating idea
and knowledge of Nirvana, which is not that of the truth of absolute solitude.
Mahamati, when the Bodhisattvas face and perceive the happiness of the Samadhi
of perfect tranquillisation, they are moved with the feeling of love and sympathy
owing to their original vows, and they become aware of the part they are to
perform as regards the [ten] inexhaustible vows. Thus, they do not enter Nirvana.
But the fact is that they are already in Nirvana because in them there is no rising
of discrimination. With them the discrimination of grasped and grasping no more
takes place; as they [now] recognise that there is nothing in the world but what is
seen of the Mind itself, they have done away with the thought of discrimination
concerning all things. They have abandoned adhering to and discriminating about
such notions as the Citta, Manas, and Manovijnana, and external objects, and self-
nature; however, they have not given up the things promoting the cause of
Buddhism; because of their attainment of the inner insight which belongs to the
stage of Tathagatahood; whatever they do all issues from their transcendental
knowledge.
It is like a man crossing a stream in a dream. For instance, Mahamati,
suppose that while sleeping a man dreams that he is in the midst of a great river
which he earnestly endeavours with all his might to cross by himself; but before
he succeeds in crossing the stream, he is awakened from the dream, and being
awakened he thinks: "Is this real or unreal?" He thinks again: "No, it is neither
real nor unreal. By reason of the habit-energy of discrimination which has been
accumulated by experience ever since beginningless time, as multiplicities of
forms and conditions are seen, heard, thought, and recognised, there is the
perception and discrimination of all things as existent and nonexistent; and for this
reason my Manovijnana experiences even in a dream all that has been seen by
myself."
In the same way, Mahamati, the Bodhisattva-Mahasattvas of the eighth stage
of Bodhisattvahood, (215) after passing through the first up to the seventh stage,
observe that "there is no more rising in them of discrimination since all things are
seen as like Maya, etc., when they have an intuitive understanding of the [true]
nature of all things, and [further] observing that, therefore, there is the cessation of
all things as to grasped and grasping which rise from one's ardent desire for
things, and also observing how the mind and what belongs to it carry on their
discrimination, the Bodhisattva-Mahasattvas never relax their efforts to practise
the teachings of the Buddhas. Mahamati, they will exercise themselves to make
those who have not yet attained the truth attain it. For the Bodhisattvas, Nirvana
does not mean extinction; as they have abandoned thoughts of discrimination
evolving from the Citta, Manas, and Manovijnana, there is for them the attainment
of the recognition that all things are unborn. And, Mahamati, in ultimate reality
there is neither gradation nor continuous succession; [only] the truth of absolute
solitude (viviktadharma) is taught here in which the discrimination of all the
images is quieted. So it is said:
1. The abodes and the stages of Buddhahood are established in 1 the Mind-
only which is imageless—this was told, is told, and will be told by the Buddhas.
2. The [first] seven stages are [still] of the mind, but here the eighth is
imageless; the two stages, [the ninth and the tenth,] have [still] something to rest
themselves on; the [highest] stage that is left belongs to me.
3. Self-realisation and absolute purity—this stage is my own; it is the highest
station of Mahesvara, the Akanishtha [heaven] shining brilliantly.
4. Its rays of light move forward like a mass of fire; they who are bright-
coloured, charming, and auspicious transform the triple world.
5. Some worlds are being transformed, while others have already been
transformed;2 there I preach the various vehicles which belong to my own stage.
(216) 6. But [from the absolute point of view] the tenth is the first, and the
first is the eighth; and the ninth is the seventh, and the seventh is the eighth.
7. And the second is the third, and the fourth is the fifth, and the third is the
sixth; what gradation is there where imagelessness prevails?

The Fourth Chapter, "On Intuitive Understanding."

1
 The Sagathakam, V. 105, has cittamatram nirabhasam...... instead of cittamatre
nirabhase......, as it stands here.
2
 According to T'ang.

[CHAPTER FIVE]
LXXXI
 (217) At that time again, Mahamati the Bodhisattva-Mahasattva said this to
the Blessed One: Is the Blessed One, the Tathagata, the Arhat, the Fully-
Enlightened One, permanent or impermanent?
Said the Blessed One: Mahamati, the Tathagata is neither permanent nor
impermanent. Why? Because either way there is a fault connected with it.
Mahamati, what fault is connected with either assertion? 1 If the Tathagata is
permanent, he will be connected with the creating agencies. For, Mahamati,
according to all the philosophers the creating agencies are something uncreated
and permanent. But the Tathagata is not permanent [in the same sense] as the
uncreated are permanent. If he is impermanent, he will be connected with things
created. Because the Skandhas which are predicable as qualified and qualifying
are nonexistent, and because the Skandhas are subject to annihilation,
destructibility is their nature. Mahamati, all that is created is impermanent as is a
jug, a garment, straw, a piece of wood, a brick, etc., which are all connected with
impermanency. Thus all the preparations for the knowledge of the All-Knowing
One will become useless as they are things created. On account of no distinction
being made, the Tathagata, indeed, would be something created. For this reason,
the Tathagata is neither permanent nor impermanent.
1
 Following T'ang.
Again, Mahamati, the Tathagata is not permanent for the reason that [if he
were] he would be like space, and the preparations one makes for Tathagatahood
would be useless. That is to say, Mahamati, space is neither permanent nor
impermanent as it excludes [the idea of] permanence and impermanence, (218)
and it is improper to speak of it as characterised with the faults of oneness and
otherness, of bothness and not-bothness, of permanence and impermanence.
Further, Mahamati, it is like the horns of a hare, or a horse, or an ass, or a camel,
or a frog, or a snake, or a fly, or a fish; [with the Tathagata] as with them here is
the permanency of no-birth. Because of this fault of the permanency of no-birth,
the Tathagata cannot be permanent.
However, Mahamati, there is another sense in which the Tathagata can be
said to be permanent. How? Because the knowledge arising from the attainment
of enlightenment [ = an intuitive understanding] is of a permanent nature, the
Tathagata is permanent. Mahamati, this knowledge, as it is attained intuitively by
the Tathagatas, Arhats, Fully-Enlightened Ones, is, indeed, permanent. Whether
the Tathagatas are born or not, this Dharmata, which is the regulative and
sustaining principle to be discoverable in the enlightenment of all the Sravakas,
Pratyekabuddhas, and philosophers, abides, and this sustaining principle of
existence is not like the emptiness of space, which, however, is not understood by
the ignorant and simple-minded. Mahamati, this knowledge of enlightenment
belonging to the Tathagatas comes forth from transcendental knowledge
(prajnajnana); Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones do not
come forth from the habit-energy of ignorance which is concerned with the Citta,
Manas, and Manovijnana, and the Skandhas, Dhatus, and Ayatanas. The triple
world originates from the discriminating of unrealities, but the Tathagatas do not
originate from the discriminating of unrealities. Where duality obtains, Mahamati,
there is permanency and impermanency because of its not being one. Mahamati,
[the truth of] absolute solitude is, indeed, non-dualistic 1 because all things are
characterised with non-duality and no-birth. For this reason, Mahamati, the
Tathagatas, Arhats, Fully-Enlightened Ones are neither permanent nor
impermanent. Mahamati, as long as there is word-discrimination, (219) there
follows the faulty notion of permanency and impermanency. The destruction of
the notion of permanency and impermanency as held by the ignorant, Mahamati,
comes from the getting rid of the knowledge that is based on discrimination, and
not from the getting rid of the knowledge that is based on the insight of solitude.
So it is said:
1. By keeping away permanency and impermanency, [and yet] by keeping
permanency and impermanency in sight, those who always see the Buddhas will
not expose themselves to the power of the philosophical doctrines.
2. When permanency and impermanency are adhered to all the accumulation
[one makes for the attainment of reality] will be of no avail; by destroying the
knowledge that is based on discrimination, [the idea of] permanency and
impermanency is kept back.
3. As soon as an assertion is made, all is in confusion; when it is understood
that there is nothing in the world but what is seen of the Mind itself, disputes
never arise.

Here Ends the Fifth Chapter, "On the Deduction of the Permanency and
Impermanency of Tathagatahood."
1
 Read advayam, not dvayam.

[CHAPTER SIX]
LXXXII
(220) At that time again, Mahamati the Bodhisattva-Mahasattva made a
request of the Blessed One, saying: Blessed One, tell me; Sugata, tell me about
the rising and disappearing of the Skandhas, Dhatus, and Ayatanas. In case there
is no ego-soul, what is it that comes to exist and to disappear? The ignorant who
are attached to the notion of rising and disappearing, fail to understand the
extinction of pain, and thus they know not what Nirvana is.
Said the Blessed One: Then, Mahamati, listen well and reflect well within
yourself; I will tell you.
Mahamati the Bodhisattva-Mahasattva said: Certainly, Blessed One; and
gave ear to the Blessed One.
The Blessed One said this to him: Mahamati, the Tathagata-garbha holds
within it the cause for both good and evil, and by it all the forms of existence are
produced. Like an actor it takes on a variety of forms, and [in itself] is devoid of
an ego-soul and what belongs to it. As this is not understood, there is the
functioning together of the triple combination from which effects take place. But
the philosophers not knowing this are tenaciously attached to the idea of a cause
[or a creating agency]. Because of the influence of habit-energy that has been
accumulating variously by false reasoning since beginningless time, what here
goes under the name of Alayavijnana is accompanied by the seven Vijnanas
which give birth to a state known as the abode of ignorance. It is like a great
ocean in which the waves roll on permanently but the [deeps remain unmoved;
that is, the Alaya-] body itself subsists uninterruptedly, quite free from fault of
impermanence, unconcerned with the doctrine of ego-substance, and (221)
thoroughly pure in its essential nature.
As to the other seven Vijnanas beginning with the Manas and Manovijnana,
they have their rise and complete ending from moment to moment; they are born
with false discrimination as cause, and with forms and appearances and
objectivity as conditions which are intimately linked together; adhering to names
and forms, they do not realise that objective individual forms are no 1 more than
what is seen of the Mind itself; they do not give exact information regarding
pleasure and pain; they are not the cause of emancipation; by setting up names
and forms which originate from greed, greed is begotten in turn, thus mutually
conditioned and conditioning. When the sense-organs which seize [upon the
objective world] are destroyed and annihilated, the other things immediately cease
to function, and there is no recognition of pleasure and pain which are the self-
discrimination of knowledge; thus there is the attainment of perfect
tranquillisation in which thoughts and sensations are quieted, or there is the
realisation of the four Dhyanas, in which truths of emancipation are well
understood; whereupon the Yogins are led to cherish herein the notion of [true]
emancipation, because of the not-rising [of the Vijnanas].
1
 According to T'ang and Sung.
[But] when a revulsion [or turning-back] has not taken place in the
Alayavijnana known under the name of Tathagata-garbha, there is no cessation of
the seven evolving Vijnanas. Why? Because the evolution of the Vijnanas is
depending on this cause; but this does not belong to the realm of the Sravakas,
Pratyekabuddhas, and those who are disciplining themselves in the exercises of
the philosophers. As they [only] know the egolessness of the self-soul, as they
[only] accept the individuality and generality of the Skandhas, Dhatus, and
Ayatanas, there is the evolving of the Tathagata-garbha. When an insight into the
five Dharmas, the three Svabhavas, and the egolessness of all things is obtained,
the Tathagata-garbha becomes quiescent. By causing a revulsion in the continuous
development of the graded stages, [the Bodhisattva] may not be led astray in the
path [of enlightenment] by those philosophers who hold different views. Thus
establishing himself at the Bodhisattva stage of Acala (immovable), (222) he
obtains the paths leading to the happiness of the ten Samadhis. Supported by the
Buddhas in Samadhi, observing the truths of the Buddha which go beyond
thought and his own original vows, not entering into the happiness of the Samadhi
which is the limit of reality, but by means of the self-realisation which is not
generally gained by the paths of discipline belonging to the Sravakas,
Pratyekabuddhas, and philosophers, he obtains the ten paths of discipline which
belong to the noble family [of the Tathagatas], and [also obtains] the knowledge-
body created by the will which is removed from the [premeditated] workings of
Samadhi. For this reason, Mahamati, let those Bodhisattva-Mahasattvas who are
seeking after the exalted truth effect the purification of the Tathagata-garbha
which is known as Alayavijnana.
Mahamati, if you say that there is no Tathagata-garbha known as
Alayavijnana, there will be neither the rising nor the disappearing [of an external
world of multiplicities] in the absence of the Tathagata-garbha known as
Alayavijnana. But, Mahamati, there is the rising and disappearing of the ignorant
as well as the holy ones. [Therefore], the Yogins, while walking in the noble path
of self-realisation and abiding in the enjoyment of things as they are, do not
abandon working hard and are never frustrated [in their undertakings]. Mahamati,
this realm of the Tathagata-garbha is primarily undefiled and is beyond all the
speculative theories of the Sravakas, Pratyekabuddhas, and philosophers; but it
appears to them devoid of purity, as it is soiled by these external defilements. This
is not the case with the Tathagatas, Mahamati; with the Tathagatas it is an
intuitive experience as if it were an Amalaka fruit held in the palm of the hand.
This, Mahamati, was told by me in the canonical text relating to Queen
Srimala, (223) and in another where the Bodhisattvas, endowed with subtle, fine,
pure knowledge, are supported [by my spiritual powers] —that the Tathagata-
garbha known as Alayavijnana evolves together with the seven Vijnanas. This is
meant for the Sravakas who are not free from attachment, to make them see into
the egolessness of things; and for Queen Srimala to whom the Buddha's spiritual
power was added, the [pure] realm of Tathagatahood was expounded. This does
not belong to the realm of speculation as it is carried on by the Sravakas,
Pratyekabuddhas, and other philosophers, except, Mahamati, that this realm of
Tathagatahood which is the realm of the Tathagata-garbha-alayavijnana is meant
for those Bodhisattva-Mahasattvas who like you are endowed with subtle, fine,
penetrating thought-power and whose understanding is in accordance with the
meaning; and it is not for others, such as philosophers, Sravakas, and
Pratyekabuddhas, who are attached to the letters of the canonical texts. For this
reason, Mahamati, let you and other Bodhisattva-Mahasattvas discipline
yourselves in the realm of Tathagatahood, in the understanding of this Tathagata-
garbha-alayavijnana, so that you may not rest contented with mere learning. So it
is said:
1. The Garbha of the Tathagatas is indeed united with the seven Vijnanas;
when this is adhered to, there arises duality, but when rightly understood, duality
ceases.
2. The mind, which is the product of intellection since beginningless time, is
seen like a mere image; when things are viewed as they are in themselves, there is
neither objectivity nor its appearance.
3. As the ignorant grasp the finger-tip and not the moon, (224) so those who
cling to the letter, know not my truth.
 4. The Citta dances like a dancer; the Manas resembles a jester; the [Mano-]
vijnana together with the five [Vijnanas] creates an objective world which is like a
stage.1
1
 Sung and T'ang seem to be incorrect in their reading of this

LXXXIII
At that time, Mahamati the Bodhisattva-Mahasattva made a request of the
Blessed One, saying: Pray tell me, Blessed One; pray tell me, Sugata, concerning
the distinguishing aspects of the five Dharmas, the [three] Svabhavas, the [eight]
Vijnanas, and the twofold egolessness. By [recognising] the distinguishing aspects
of the twofold egolessness, I and other Bodhisattva-Mahasattvas will be able to
establish those truths while effecting a continuous development through the
various stages of Bodhisattvahood. It is said that by these truths we can enter into
all the Buddha-truths, and that by entering into all the Buddha-truths we can enter
even into the ground of the Tathagata's inner realisation.
Said the Blessed One: Then, Mahamati, listen well and reflect well within
yourself; I will tell you.
Certainly, Blessed One, said Mahamati the Bodhisattva-Mahasattva and gave
ear to the Blessed One.
The Blessed One said this to him: Mahamati, I will tell you about the
distinguishing aspects of the five Dharmas, the [three] Svabhavas, the [eight]
Vijnanas, and the twofold egolessness. The five Dharmas are: name, form,
discrimination, right knowledge, and suchness. [When these are thoroughly
comprehended] by the Yogins, they enter into the course of the Tathagata's inner
realisation, where they are kept away from such views as eternalism and nihilism,
realism and negativism, and (225) where they come face to face with the abode of
happiness belonging to the present existence as well as to the Samapatti
(tranquillisation). But, Mahamati, as the ignorant do not understand that the five
Dharmas, the [three] Svabhavas, the [eight] Vijnanas, and the twofold
egolessness, together with the external objects which are regarded as existent and
nonexistent— [all these are no more than] what is seen of the Mind itself—they
are given to discrimination, but it is otherwise with the wise.
Said Mahamati: How is it that the ignorant are given up to discrimination
and the wise are not?
Said the Blessed One: Mahamati, the ignorant cling to names, ideas, and
signs; their minds move along [these channels]. As thus they move along, they
feed on multiplicities of objects, and fall into the notion of an ego-soul and what
belongs to it, and cling to salutary appearances. As thus they cling, there is a
reversion to ignorance, and they become tainted, karma born of greed, anger, and
folly is accumulated. As karma is accumulated again and again, their minds
become swathed in the cocoon of discrimination as the silk-worm; and,
transmigrating in the ocean of birth-and-death (gati), they are unable, like the
water-drawing wheel, to move forward. And because of folly, they do not
understand that all things are like Maya, a mirage, the moon in water, and have no
self-substance to be imagined as an ego-soul and its belongings; that things rise
from their false discrimination; that they are devoid of qualified and qualifying;
and have nothing to do with the course of birth, abiding, and destruction; that they
are born of the discrimination of what is only seen of the Mind itself; and
assert1 that they are born of Isvara, time, atoms, or a supreme spirit, for they
follow names and appearances. Mahamati, the ignorant move along with
appearances.
Further, Mahamati, by "appearance" is meant that which reveals itself to the
visual sense (226) and is perceived as form, and in like manner that which,
appearing to the sense of hearing, smelling, tasting, the body, and the
Manovijnana, is perceived as sound, odour, taste, tactility, and idea, —all this I
call "appearance."
Further, Mahamati, by "discrimination" is meant that by which names are
declared, and there is thus the indicating of [various] appearances. Saying that this
is such and no other, for instance, saying that this is an elephant, a horse, a wheel,
a pedestrian, a woman, or a man, each idea thus discriminated is so determined.
1
 According to T'ang and Wei.
Further, Mahamati, by "right knowledge" is meant this: when names and
appearances are seen as unobtainable owing to their mutual conditioning, there is
no more rising of the Vijnanas, for nothing comes to annihilation, nothing abides
everlastingly; and when there is thus no falling back into the stage of the
philosophers, Sravakas, and Pratyekabuddhas, it is said that there is right
knowledge. Further, Mahamati, by reason of this right knowledge, the
Bodhisattva-Mahasattva does not regard name as reality and appearance as non-
reality.
When erroneous views based on the dualistic notion of assertion and
negation are gotten rid of, and when the Vijnanas cease to rise as regards the
objective world of names and appearances, this I call "suchness." Mahamati, a
Bodhisattva-Mahasattva who is established on suchness attains the state of
imagelessness and thereby attains the Bodhisattva-stage of Joy (pramudita).
When [the Bodhisattva] attains the stage of Joy, he is kept away from all the
evil courses belonging to the philosophers and enters upon the path of supra-
worldly truths. When [all] the conditions [of truth] are brought to consummation,
he discerns that the course of all things starts with the notion of Maya, etc.; and
after the attainment of the noble truth of self-realisation, he earnestly desires to
put a stop to speculative theorisation; (227) and going up in succession through
the stages of Bodhisattvahood he finally reaches the stage of Dharma-Cloud
(dharmamegha). After being at the stage of Dharma-Cloud, he reaches as far as
the stage of Tathagatahood where the flowers of the Samadhis, powers, self-
control, and psychic faculties are in bloom. After reaching here, in order to bring
all beings to maturity, he shines like the moon in water, with varieties of rays of
transformation. Perfectly fulfilling1 the [ten] inexhaustible vows, he preaches the
Dharma to all beings according to their various understandings. As the
Bodhisattva-Mahasattvas, Mahamati, have entered into suchness, they attain the
body which is free from the will and thought-constructions. 2
 Again, Mahamati said: Are the three Svabhavas to be regarded as included in
the five Dharmas, or as having their own characteristics complete in themselves?
1
 According to Sung and T'ang.
2
 T'ang and Wei have citta-mano-manovijnanarahitam.
The Blessed One said: The three Svabhavas, the eight Vijnanas, and the
twofold egolessness—they are all included [in the five Dharmas]. Of these, name
and appearance are known as the Parikalpita [false imagination]. Then, Mahamati,
discrimination which rises depending upon them, is the notion of an ego-soul and
what belongs to it, —the notion and the discrimination are of simultaneous
occurrence, like the rising of the sun and its rays. Mahamati, the discrimination
thus supporting the notion of self-nature which subsists in the multiplicities of
objects, is called the Paratantra [dependence on another]. Right knowledge and
suchness, Mahamati, are indestructible, and thus they are known as Parinishpanna
[perfect knowledge].
Further, Mahamati, by adhering to what is seen of the Mind itself there is an
eightfold discrimination. This comes from imagining unreal individual
appearances [as real]. (228) When the twofold clinging to an ego-soul and what
belongs to it is stopped, there is the birth of the twofold egolessness. Mahamati, in
these five Dharmas are included all the Buddha-truths and also the differentiation
and succession of the [Bodhisattva-] stages, and the entrance of the Sravakas,
Pratyekabuddhas, Bodhisattvas, and Tathagatas into the state of self-realisation by
means of their noble wisdom.

LXXXIV
Further, Mahamati, of the five Dharmas—name, appearance, discrimination,
right knowledge, and suchness— appearance is that which is seen as having such
characteristics as form, shape, distinctive features, images, colours, etc. —this is
"appearance." Out of this appearance ideas are formed such as a jar, etc., by which
one can say, this is such and such, and no other; this is "name." When names are
thus pronounced, appearances are determined 1 and there is "discrimination, "
saying this is mind and this is what belongs to it. That these names and
appearances are after all unobtainable because when intellection is put away the
aspect of mutuality [in which all things are determined] ceases to be perceived
and imagined—this is called the "suchness" of things. And this suchness may be
characterised as truth, reality, exact knowledge, limit, source, self-substance, the
unattainable. This has been realised by myself and the Tathagatas, truthfully
pointed out, recognised, made public, and widely shown. When, in agreement
with this, [the truth] is rightly understood as neither negative nor affirmative,
discrimination ceases to rise, and there is a state conformable to self-realisation by
means of noble wisdom, which is not the course of controversy pertaining to the
philosophers, Sravakas, and Pratyekabuddhas; this is "right knowledge."
1
 Samadharmeti va that follows here is probably to be dropped on the strength of
the Chinese versions.
 (229) These are, Mahamati, the five Dharmas, and in them are included the
three Svabhavas, the eight Vijnanas, the twofold egolessness, and all the Buddha-
truths. In this, Mahamati, reflect well with your own wisdom and let others do
[the same] and do not allow yourself to be led by another. So it is said:
5. The five Dharmas, the Svabhavas, the eight Vijnanas, and the twofold
egolessness—they are all embraced in the Mahayana.
6. Name, appearance, and discrimination [correspond to] the first two
Svabhavas, while right knowledge and suchness are the Parinishpanna.

LXXXV
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the
Blessed One: It is told by the Blessed One in the canonical text the Tathagatas of
the past, present, and future are like the sands of the river Ganga. Blessed One, is
this to be accepted literally? or is there another distinct meaning? Pray tell me,
Blessed One.
The Blessed One said: Mahamati, do not take it in its literal sense; for,
Mahamati, the Buddhas of the three divisions of time are not measurable by the
measurement of the sands of the Ganga. Why? Because an analogy which is
superior to anything of the world and surpasses it cannot be called an analogy,
since there is in it something resembling and something not resembling. (230) The
Tathagatas, Arhats, Fully-Enlightened Ones do not give out such an analogy that
has in it something resembling and something not resembling and that is superior
to the world and surpasses it. But this comparison is only given out, Mahamati, by
myself and the Tathagatas, in which the Tathagatas, Arhats, Fully-Enlightened
Ones are said to be like the sands of the river Ganga; the idea is to terrify those
ignorant and simple-minded ones who, tenaciously clinging to the idea of
permanency and impermanency, and giving themselves up to the ways of thinking
and the erroneous views of the philosophers, follow up the wheel of
transmigration. To those who, anxious to escape the intricacies of the wheel of
existence, seek after the excellent state, thinking how this could be realised, it is
told them that the appearance of the Tathagatas is not like the blooming of the
Udumbara flower, because they will thereby see that the attainment of
Buddhahood is not a difficult undertaking and will pu1 forward their energy. But
it is told in the canonical text that the Tathagatas appear as rarely as the Udumbara
flower, and this is in consideration of those people who are to be led by me.
Mahamati, however, no one has ever seen the Udumbara flower blooming, nor
will anyone; while, Mahamati, the Tathagatas are at present in the world, they
were seen and are to be seen. To say that the Tathagatas appear as rarely as the
Udumbara flower has [really] no reference to the establishment of the truth itself.
When, Mahamati, the establishment of the truth itself is pointed out, it surpasses
beyond measure anything in the world that can be offered as an analogy to it,
because [the ignorant] are incapable of believing. And thus there is an unbelief on
the part of the ignorant and simple-minded. (231) There is indeed no room for
analogies to enter in the realm of self-realisation which is effected by means of
noble wisdom. The truth transcends all the notions that are characteristic of the
Citta, Manas, and Manovijnana. The truth is the Tathagatas, and, therefore, in
them there is nothing describable by analogy.
But, Mahamati, [sometimes] a comparison is made use of; that is to say, the
Tathagatas are said to be like the sands of the river Ganga, because they are the
same and impartial [to all things], because they are free from imagination and
discrimination. For example, Mahamati, the sands of the river Ganga are tossed
about by the fishes, tortoises, porpoises, crocodiles, buffalos, lions, elephants, etc.,
but they are free from imagination and discrimination; for they do not resent,
saying."We are down-trodden," or "We are not." They are non-discriminative,
pure in themselves, separated from defilement. In the same way, Mahamati, the
self-realisation of noble wisdom which has been attained by the Tathagatas,
Arhats, Fully-Enlightened Ones, is like the river Ganga, and their powers, psychic
faculties, and self-control are like the sands; and however much they are tossed
about by the fishes of the philosophers, by the ignorant who belong to other
schools, they are not troubled by imaginations and discriminations. Because of
their original vows, the Tathagatas [whose hearts are] filled with all the happiness
of the Samapatti are not troubled by imaginations and discriminations with regard
to beings. Therefore, the Tathagatas, like the sands of the river Ganga, are free
from partiality because of their being devoid of likes and dislikes.
To illustrate, Mahamati: as the sands of the river Ganga partake of the
character of the earth, the conflagration that will break out at the end of the Kalpa
may burn the earth but does not destroy its self-nature. Mahamati, the earth is not
consumed because of its being inseparably connected with the element of fire,
(232) and it is only the ignorant and simple-minded that on account of their falling
into false ideas imagine the earth being consumed by fire. But as it supplies the
material cause to the element fire, it is never consumed. In the same way,
Mahamati, the Dharmakaya of the Tathagatas, like the sands of the river Ganga, is
never destroyed.
To illustrate, Mahamati: the sands of the river Ganga are immeasurable. In
the same way, Mahamati, the rays of light of the Tathagatas are beyond measure,
which arc-emitted by them in all the Buddha-assemblies in order to bring beings
to maturity and arouse them [to the knowledge of the truth].
To illustrate, Mahamati: the sands of the river Ganga do not assume another
nature than itself remaining forever the same. In the same way, Mahamati, the
Tathagatas, Arhats, Fully-Enlightened Ones are neither evolving nor disappearing
in transmigration because in them the cause of making them come into existence
is destroyed.
To illustrate, Mahamati: the sands of the river Ganga are unconcerned
whether they are carried away or whether more is added into them. In the same
way, Mahamati, the knowledge of the Tathagatas which is exercised for the
maturing of beings is neither exhausted nor augmented, because the Dharma is
without a physical body. Mahamati, that which has a physical body is subject to
annihilation, but not that which has no physical body; and the Dharma is not a
physical body.
To illustrate, Mahamati: the sands of the river Ganga, however much they
are compressed for the sake of the ghee and oil, are destitute of them. In the same
way, (233) Mahamati, the Tathagatas never abandon their deep concerns 1 and
original vows and happiness as regards the Dharmadhatu, however hard they are
oppressed with pain for the sake of beings, as long as all beings have not yet been
led into Nirvana by the Tathagatas, who are endowed with a great compassionate
heart.
To illustrate, Mahamati: the sands of the river Ganga are drawn along with
the flow of the stream, but not where there is no water. In the same way,
Mahamati, the Tathagata's teaching in regard to all the Buddha-truths takes place
along the flow of the Nirvana-stream; and for this reason the Tathagatas are said
to be like the sands of the river Ganga.
1
 After T'ang.
Mahamati, in tathagata ("thus come") there is no sense of "going away";
Mahamati, "going away" means destruction. Mahamati, the primary limit of
transmigration is unknown. Not being known, how can I talk of the sense of
"gong away"? The sense of "going away," Mahamati, is annihilation, and this is
not known by the ignorant and simple-minded.
Mahamati said: If, Blessed One, the primary limit of transmigration of all
beings is unknowable, how is the emancipation of beings knowable?
The Blessed One said: Mahamati, when it is understood that the objective
world is nothing but what is seen of the Mind itself, the habit-energy of false
speculations and erroneous discriminations which have been going on since
beginningless time is removed, and there is a revulsion [or turning-back] at the
basis of discrimination—this is emancipation, Mahamati, and not annihilation.
Therefore, Mahamati, there cannot be any talk about endlessness. To be endless in
limit, Mahamati, is another name for discrimination. Apart from discriminations
(234) there are no other beings. When all things external or internal are examined
with intelligence, Mahamati, knowing and known are found to be quiescent. But
when it is not recognised that all things rise from the discrimination of the Mind
itself, discrimination asserts itself. When this is understood discrimination ceases.
So it is said:
7. Those who regard the removers of obstruction [i. e., Buddhas] as neither
destroyed nor departed for ever, like the sands of the Ganga, see the Tathagata.
8. Like the sands of the Ganga they are devoid of all error: they flow along
the stream and are permanent, and so is the essence [or nature] of Buddhahood.

LXXXVI
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the
Blessed One; Tell me, Blessed One; tell me, Sugata, Tathagata, Arhat, Fully-
Enlightened One, regarding the momentary destruction of all things and their
distinctive signs. Blessed One, what is meant by all things being momentary?
 The Blessed One replied: Then, Mahamati, listen well and reflect well within
yourself; I will tell you.
Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and
gave ear to the Blessed One.
The Blessed One said this to him: Mahamati, all things, all things we speak
of, and they are good or bad, effect-producing or not effect-producing, of this
world (235) or of super-world, faulty or faultless, of evil flowings or the non-
flowings, receptive or non-receptive. In short, Mahamati, the five
appropriating1 Skandhas have their rise from the habit-energy of the Citta, Manas,
and Manovijnana, they are imagined good or bad. Mahamati, the happiness of the
Samadhi and the attainments [resulting therefrom], which belong to the wise by
reason of their abiding in the happiness of the existing world, are called the non-
outflowing goods.
1
 All the Skandhas are self-appropriating, or self-grasping, as long as there is
attachment to the notion of an ego-soul. When that is got rid of, the Skandhas
are anasrava, i. e. not tainted with evil outflows.
Again, Mahamati, by good and bad are meant the eight Vijnanas. What are
the eight? They are the Tathagata-garbha known as the Alayavijnana, Manas,
Manovijnana, and the system of the five Vijnanas as described by the
philosophers. Now, Mahamati, the system of the five Vijnanas is together with the
Manovijnana, and there is an undivided succession and differentiation of good and
bad, and the entire body moves on continuously and closely bound together;
moving on, it comes to an end; but as it fails to understand that there is nothing in
the world but what is seen of Mind-only, there is the rising of another Vijnana [-
system] following the cessation of the first; and the Manovijnana in union with
the system of the five Vijnanas, perceiving the difference of forms and figures, is
set in motion, not remaining still even for a moment—this I call momentariness.
Mahamati, momentary is the Alayavijnana known as the Tathagata-garbha, which
is together with the Manas and with the habit-energy of the evolving Vijnanas—
this is momentary. But [the Alayavijnana which is together] with the habit-energy
of the non-outflows (anasrava) (236) is not momentary. This is not understood by
the ignorant and simple-minded who are addicted to the doctrine of
momentariness. Not understanding the momentariness and non-momentariness of
all things, they cherish nihilism whereby they even try to destroy the unmade
(asamskrita). Mahamati, the system itself of the five Vijnanas is not subject to
transmigration, nor does it suffer pleasure and pain, nor is it conducive to Nirvana.
But, Mahamati, the Tathagata-garbha is together with the cause that suffers
pleasure and pain; it is this that is set in motion and ceases to work; it is stupefied
by the fourfold habit-energy. But the ignorant do not understand it, as their
thoughts are infused with the habit-energy of discrimination which cherishes the
view of momentariness.
Further, Mahamati, gold, vajra, and the relics of the Buddha, owing to their
specific character, are never destroyed but remain the same until the end of time.
If, Mahamati, the nature of enlightenment is momentary, the wise would lose their
wiseness (aryatva), but they have never lost it. Mahamati, gold and vajra remain
the same until the end of time; remaining the same they are neither diminished nor
increased. How is it that the ignorant, failing to recognise the hidden meaning of
all things internal and external, discriminate in the sense of momentariness?

LXXXVII
Further, Mahamati said: It is again said by the Blessed One that by fulfilling
the six Paramitas Buddhahood is realised. What are the six (237) Paramitas? And
how are they fulfilled?
The Blessed One replied: Mahamati, there are three kinds of Paramitas.
What are the three? They are the worldly, the super-worldly, and the highest
super-wordly. Of these, Mahamati, the worldly Paramitas [are practised thus]:
Adhering tenaciously to the notion of an ego-soul and what belongs to it and
holding fast to dualism, those who are desirous for this world of form, etc., will
practise the Paramita of charity in order to obtain the various realms of existence.
In the same way, Mahamati, the ignorant will practise the Paramitas of morality,
patience, energy, Dhyana, and Prajna. Attaining the psychic powers they will be
born in Brahma's heaven.
As to the super-worldly Paramitas, they are practised by the Sravakas and
Pratyekabuddhas whose thoughts are possessed by the notion of Nirvana; the
Paramitas of charity, etc. are thus performed by them, who, like the ignorant, are
desirous of enjoying Nirvana for themselves.
Again, Mahamati, as to the highest super-worldly Paramitas, [they are
practised] by the Bodhisattva-Mahasattvas who are the practisers of the highest
form of spiritual discipline; that is, perceiving that there is nothing in the world
but what is only seen of the Mind itself, on account of discrimination, and
understanding that duality is of the Mind itself, they see that discrimination ceases
to function; and, that seizing and holding is non-existent; and, free from all
thoughts of attachment to individual objects which are of the Mind itself, and in
order to benefit and give happiness to all sentient beings, [the Bodhisattvas]
practise the Paramita of charity. While dealing with an objective world there is no
rising in them of discrimination; they just practise morality and this is the
Paramita [of morality]. To practise patience with no thought of discrimination
rising in them (238) and yet with full knowledge of grasped and grasping —this is
the Paramita of patience. To exert oneself with energy from the first part of the
night to its end and in conformity with the disciplinary measures and not to give
rise to discrimination—this is the Paramita of energy. Not to cherish
discrimination, not to fall into the philosopher's notion of Nirvana—this is the
Paramita of Dhyana. As to the Paramita of Prajna: when the discrimination of the
Mind itself ceases, when things are thoroughly examined by means of
intelligence, there is no falling into dualism, and a revulsion takes place at the
basis, while previous karma is not destroyed; when [transcendental knowledge] is
exercised for the accomplishment of self-realisation, then there is the Paramita of
Prajna. These, Mahamati, are the Paramitas and their meanings.
 LXXXVIII1
So it is said:
9. The created (Samskrita) are empty, impermanent, momentary—so the
ignorant discriminate; the meaning of momentariness is discriminated by means
of the analogies of a river, a lamp, and seeds.
10. All things are non-existent, they are not-momentary, quiescent, not
subject to destruction, and unborn— this, I say, is the meaning of momentariness.
11. Birth and death succeed without interruption— this I do not point out for
the ignorant. Owing to the uninterrupted succession of existence, discrimination
moves on in the [six] paths.
12. Ignorance is the cause and there is the general rising of -minds, when
form is not yet born, where is the abode of the middle existence?
13. If another mind is set in motion in an uninterrupted succession of deaths,
(239) where does it find its dependence as form is not established in time?
14. If mind is set in motion, somewhere, somehow, the cause is an unreal
one; it is not complete; how can one know of its momentary disappearances?
15. The attainment of the Yogins, gold, the Buddha-relics, and the heavenly
palace of Abhasvara are indestructible by any worldly agencies.
16. Ever abiding are the truths attained by the Buddhas and their perfect
knowledge; the nature of Buddhahood as realised [by them]—how can there be
momentariness in them?
17. The city of the Gandharvas, Maya-like forms—how can they be
otherwise than momentary? Realities are characterised with unreality, and how
can they be causal agencies?

Here Ends the Sixth Chapter "On Momentariness."

1
 The proper place for this section is after the section on "Momentary" and before
the "Paramita," or what is the same thing the latter is wrongly inserted where it is found
in in the text.

[CHAPTER SEVEN]
LXXXIX
(240) At that time again, Mahamati the Bodhisattva-Mahasattva said this to
the Blessed One: [How was it that] the Arhats were given assurance by the
Blessed One of their attainment of supreme enlightenment? [How can] all beings
attain Tathagatahood without realising the truths of Parinirvana? [What does it
mean that] from the night when the Tathagata was awakened to supreme
enlightenment until the night when he entered into Parinirvana, between these
times the Tathagata has not uttered, has not pronounced, a word. [What is the
meaning of this] that being always in Samadhi the Tathagatas neither deliberate
nor contemplate? [How do] Buddhas of transformation, being in the state of
transformation, execute the works of the Tathagatas? How is the succession of
momentary decomposition explained which takes place in the Vijnanas?
[Further, what do these statements mean] that Vajrapani is constantly with
[the Tathagata] as his personal guard; that the primary limit is unknown and yet
cessation is knowable; that there are evil ones, their activities, and left-over
karma? Blessed One, [facts of] karma-hindrance are said to be shown [by the
Tathagata in the incident of] Canca the daughter of a Brahmin, of Sundari the
daughter of a mendicant, an empty bowl, etc.; how can the Blessed One with these
unexhausted evils attain all-knowledge?
The Blessed One replied: Then, Mahamati, listen well and reflect well within
yourself; I will tell you.
Certainly, Blessed One; (241) said Mahamati the Bodhisattva-Mahasattva
and gave ear to the Blessed One.
The Blessed One said this to him: The realm of Nirvana where no
substratum is left behind is according to the hidden meaning and for the sake of
the practisers who are thereby inspired to exert themselves in the work of the
Bodhisattvas. Mahamati, there are Bodhisattvas practising the work of the
Bodhisattva here and in other Buddha-lands, who, however, are desirous of
attaining the Nirvana of the Sravakayana. In order to turn their inclination away
from the Sravakayana and to make them exert themselves in the course of the
Mahayana, the Sravakas in transformation are given assurance [as to their future
Buddhahood] by the Body of Transformation; but this is not done by the
Dharmata-Buddha. This giving assurance to the Sravakas, Mahamati, is declared
according to the hidden meaning. Mahamati, that the abandonment of passion-
hindrance by the Sravakas and Pratyekabuddhas is not different [from that by the
Tathagatas] is due to the sameness of the taste of emancipation, but this does not
apply to the abandonment of knowledge-hindrance. Knowledge-hindrance,
Mahamati, is purified when the egolessness of things is distinctly perceived; but
passion-hindrance is destroyed when first the egolessness of persons is perceived
and acted upon, for [then] the Manovijnana ceases to function. Further, dharma-
hindrance is given up because of the disappearance of the habit-energy
[accumulated in] the Alayavijnana, it is now thoroughly purified.
There is an eternally-abiding reality [which is to be understood] according to
the hidden meaning, because it is something that has neither antecedents nor
consequents. The Tathagata points out the Dharma without deliberation, without
contemplation, and by means of such words that are original and independent.
Because of his right thinking and because of his unfailing memory, he neither
deliberates nor contemplates, he is no more at the stage of the fourfold habit-
energy, (242) he is free from the twofold death, he has relinquished the twofold
hindrance of passion and knowledge.
Mahamati, the seven Vijnanas, that is, Manas, Manovijnana,, eye-vijnana,
etc., are characterised with momentariness because they originate from habit-
energy, they are destitute of the good non-flowing factors, and are not
transmigratory. What transmigrates, Mahamati, is the Tathagata-garbha which is
the cause of Nirvana as well as that of pleasure and pain. This is not understood
by the ignorant whose minds are torn asunder by the notion of emptiness.
Mahamati, the Tathagatas who are accompanied by Vajrapani are the
Tathagatas transformed in transformation and are not the original Tathagatas,
Arhats, Fully-Enlightened Ones. The original Tathagatas, Mahamati, are indeed
beyond all sense and measurement, beyond the reach of all ignorant ones,
Sravakas, Pratyekabuddhas, and philosophers. [These Tathagatas] are abiding in
the joy of existence as it is, as they have reached the truth of intuitive knowledge
by means of Jnanakshanti. Thus Vajrapani is not attached to them. All the
Buddhas of Transformation do not owe their existence to karma; in them there is
no Tathagatahood, but apart from them there is no Tathagatahood either. Like the
potter who is dependent on various combinations, [the Buddha of Transformation]
does his work for sentient beings; he teaches the doctrine meeting conditions, but
not the doctrine that will establish the truth as it is, which belongs to the noble
realm of self-realisation.
Further, Mahamati, on account of the cessation of the six Vijnanas the
ignorant and simple-minded look for nihilism, and on account of their not
understanding the Alayavijnana they have eternalism. The primary limit of the
discrimination of their own minds (243) is unknown, Mahamati. Emancipation is
obtained when this discrimination of Mind itself ceases. With the abandonment of
the fourfold habit-energy the abandonment of all faults takes place.
So it is said:1
1. The three vehicles are no-vehicle; there is no Nirvana with the Buddhas; it
is pointed out that the assurance of Buddhahood is given to all that are freed from
faults.
2. Ultimate intuitive knowledge, Nirvana that leaves no remnant, —this is
told according to the hidden meaning in order to give encouragement to the timid.
1
The following gathas do not seem to have any specific relation to the prose
section.
3. Knowledge is produced by the Buddhas, and the path is pointed out by
them: they move in it and not in anything else, therefore there is no Nirvana with
them.
4. Existence, desire, form (rupa), theorising—this is the fourfold habit-
energy; this is where the Manovijnana takes its rise and the Alaya and Manas
abide.
5. Nihilism and the idea of impermanency rise because of the Manovijnana,
the eye-vijnana, etc.; eternalism rises from [the thought that] there is no beginning
in Nirvana, intelligence, and theorisation.

Here Ends the Seventh Chapter, "On Transformation."

[CHAPTER EIGHT]
 (244) At that time Mahamati the Bodhisattva-Mahasattva asked the Blessed
One in verse and again made a request, saying: Pray tell me, Blessed One,
Tathagata, Arhat, Fully-Enlightened One regarding the merit and vice of meat-
eating; thereby I and other Bodhisattva-Mahasattvas of the present and future may
teach the Dharma to make those beings abandon their greed for meat, who, under
the influence of the habit-energy belonging to the carnivorous existence, strongly
crave meat-food. These meat-eaters thus abandoning their desire for [its] taste will
seek the Dharma for their food and enjoyment, and, regarding all beings with love
as if they were an only child, will cherish great compassion towards them.
Cherishing [great compassion], they will discipline themselves at the stages of
Bodhisattvahood and will quickly be awakened in supreme enlightenment; or
staying a while at the stage of Sravakahood and Pratyekabuddhahood, they will
finally reach the highest stage of Tathagatahood.
1
 This chapter on meat-eating is another later addition to the text, which was
probably done earlier than the Ravana chapter. It already appears in the Sung, but of
the three Chinese versions it appears here in its shortest form, the proportion being S =
1, T = 2, W = 3. It is quite likely that meat-eating was practised more or less among the
earlier Buddhists, which was made a subject of severe criticism by their opponents. The
Buddhists at the time of the Lankavatara did not like it, hence this addition in which an
apologetic tone is noticeable.
Blessed One, even those philosophers who hold erroneous doctrines and are
addicted to the views of the Lokayata such as the dualism of being and non-being,
nihilism, and eternalism, will prohibit meat-eating and will themselves refrain
from eating it. How much more, O World Leader, he who promotes one taste for
mercy and is the Fully-Enlightened One; (245) why not prohibit in his teachings
the eating of flesh not only by himself but by others? Indeed, let the Blessed One
who at heart is filled with pity for the entire world, who regards all beings as his
only child, and who possesses great compassion in compliance with his
sympathetic feelings, teach us as to the merit and vice of meat-eating, so that I and
other Bodhisattva-Mahasattvas may teach the Dharma.
Said the Blessed One: Then, Mahamati, listen well and reflect well within
yourself; I will tell you.
Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and
gave ear to the Blessed One.
The Blessed One said this to him: For innumerable reasons, Mahamati, the
Bodhisattva, whose nature is compassion, is not to eat any meat; I will explain
them: Mahamati, in this long course of transmigration here, there is not one living
being that, having assumed the form of a living being, has not been your mother,
or father, or brother, or sister, or son, or daughter, or the one or the other, in
various degrees of kinship; and when acquiring another form of life may live as a
beast, as a domestic animal, as a bird, or as a womb-born, or as something
standing in some relationship to you; [this being so] how can the Bodhisattva-
Mahasattva who desires to approach all living beings as if they were himself and
to practise the Buddha-truths, eat the flesh of any living being that is of the same
nature as himself? Even, Mahamati, the Rakshasa, listening to the Tathagata's
discourse on the highest essence of the Dharma, attained the notion of protecting
[Buddhism], and, feeling pity, (246) refrains from eating flesh; how much more
those who love the Dharma! Thus, Mahamati, wherever there is the evolution of
living beings, let people cherish the thought of kinship with them, and, thinking
that all beings are [to be loved as if they were] an only child, let them refrain from
eating meat. So with Bodhisattvas whose nature is compassion, [the eating of]
meat is to be avoided by him. Even in exceptional cases, it is not [compassionate]
of a Bodhisattva of good standing to eat meat. The flesh of a dog, an ass, a
buffalo, a horse, a bull, or man, or any other [being], Mahamati, that is not
generally eaten by people, is sold on the roadside as mutton for the sake of
money; and therefore, Mahamati, the Bodhisattva should not eat meat.
For the sake of love of purity, Mahamati, the Bodhisattva should refrain
from eating flesh which is born of semen, blood, etc. For fear of causing terror to
living beings, Mahamati, let the Bodhisattva who is disciplining himself to attain
compassion, refrain from eating flesh. To illustrate, Mahamati: When a dog sees,
even from a distance, a hunter, a pariah, a fisherman, etc., whose desires are for
meat-eating, he is terrified with fear, thinking, "They are death-dealers, they will
even kill me." In the same way, Mahamati, even those minute animals that are
living in the air, on earth, and in water, seeing meat-eaters at a distance, will
perceive in them, by their keen sense of smell, (247) the odour of the Rakshasa
and will run away from such people as quickly as possible; for they are to them
the threat of death. For this reason, Mahamati, let the Bodhisattva, who is
disciplining himself, to abide in great compassion, because of its terrifying living
beings, refrain from eating meat. Mahamati, meat which is liked by unwise people
is full of bad smell and its eating gives one a bad reputation which turns wise
people away; let the Bodhisattva refrain from eating meat. The food of the wise,
Mahamati, is what is eaten by the Rishis; it does not consist of meat and blood.
Therefore, Mahamati, let the Bodhisattva refrain from eating meat.
In order to guard the minds of all people, Mahamati, let the Bodhisattva
whose nature is holy and who is desirous of avoiding censure on the teaching of
the Buddha, refrain from eating meat. For instance, Mahamati, there are some in
the world who speak ill of the teaching of the Buddha; [they would say,] "Why
are those who are living the life of a Sramana or a Brahmin reject such food as
was enjoyed by the ancient Rishis, and like the carnivorous animals, living in the
air, on earth, or in the water? Why do they go wandering about in the world
thoroughly terrifying living beings, disregarding the life of a Sramana and
destroying the vow of a Brahmin? There is no Dharma, no discipline in them."
There are many such adverse-minded people who thus speak ill of the teaching of
the Buddha. For this reason, Mahamati, in order to guard the minds of all people,
(248) let the Bodhisattva whose nature is full of pity and who is desirous of
avoiding censure on the teaching of the Buddha, refrain from eating meat.
Mahamati, there is generally an offensive odour to a corpse, which goes
against nature; therefore, let the Bodhisattva refrain from eating meat. Mahamati,
when flesh is burned, whether it be that of a dead man or of some other living
creature, there is no distinction in the odour. When flesh of either kind is burned,
the odour emitted is equally noxious. Therefore, Mahamati, let the Bodhisattva,
who is ever desirous of purity in his discipline, wholly refrain from eating meat.
Mahamati, when sons or daughters of good family, wishing to exercise
themselves in various disciplines such as the attainment of a compassionate heart,
the holding a magical formula, or the perfecting of magical knowledge, or starting
on a pilgrimage to the Mahayana, retire into a cemetery, or to a wilderness, or a
forest, where demons gather or frequently approach; or when they attempt to sit
on a couch or a seat for the exercise; they are hindered [because of their meat-
eating] from gaining magical powers or from obtaining emancipation. Mahamati,
seeing that thus there are obstacles to the accomplishing of all the practices, let the
Bodhisattva, who is desirous of benefiting himself as well as others, wholly
refrain from eating meat.
As even the sight of objective forms gives rise to the desire for tasting their
delicious flavour, let the Bodhisattva, whose nature is pity and who regards all
beings as his only child, wholly refrain from eating meat. (249) Recognising that
his mouth smells most obnoxiously, even while living this life, let the Bodhisattva
whose nature is pity, wholly refrain from eating meat.
[The meat-eater] sleeps uneasily and when awakened is distressed. He
dreams of dreadful events, which makes his hair rise on end. He is left alone in an
empty hut; he leads a solitary life; and his spirit is seized by demons. Frequently
he is struck with terror, he trembles without knowing why, there is no regularity in
his eating, he is never satisfied. In his eating 1 he never knows what is meant by
proper taste, digestion, and nourishment. His visceras are filled with worms and
other impure creatures and harbour the cause of leprosy. He ceases to entertain
any thoughts of aversion towards all diseases. When I teach to regard food as if it
were eating the flesh of one's own child, or taking a drug, how can I permit my
disciples, Mahamati, to eat food consisting of flesh and blood, which is gratifying
to the unwise but is abhorred by the wise, which brings many evils and keeps
away many merits; and which was not offered to the Rishis and is altogether
unsuitable?
1
 Delete pitakhadita (line 7).
Now, Mahamati, the food I have permitted [my disciples to take] is
gratifying to all wise people but is avoided by the unwise; it is productive of many
merits, it keeps away many evils; and it has been prescribed by the ancient Rishis.
(250) It comprises rice, barley, wheat, kidney beans, beans, lentils, etc., clarified
butter, oil, honey, molasses, treacle, sugar cane, coarse sugar, etc.; food prepared
with these is proper food. Mahamati, there may be some irrational people in the
future who will discriminate and establish new rules of moral discipline, and who,
under the influence of the habit-energy belonging to the carnivorous races, will
greedily desire the taste [of meat]: it is not for these people that the above food is
prescribed. Mahamati, this is the food I urge for the Bodhisattva-Mahasattvas who
have made offerings to the previous Buddhas, who have planted roots of
goodness, who are possessed of faith, devoid of discrimination, who are all men
and women belonging to the Sakya family, who are sons and daughters of good
family, who have no attachment to body, life, and property, who do not covet
delicacies, are not at all greedy, who being compassionate desire to embrace all
living beings as their own person, and who regard all beings with affection as if
they were an only child.
Long ago in the past, Mahamati, there lived a king whose name was
Simhasaudasa. His excessive fondness for meat, his greed to be served with it,
(251) stimulated his taste for it to the highest degree so that he [even] ate human
flesh. In consequence of this he was alienated from the society of his friends,
counsellors, kinsmen, relatives, not to speak of his townsmen and countrymen. In
consequence he had to renounce his throne and dominion and to suffer great
calamities because of his passion for meat.
Mahamati, even Indra who obtained sovereignty over the gods had once to
assume the form of a hawk owing to his habit-energy of eating meat for food in a
previous existence; he then chased Visvakarma appearing in the guise of a pigeon,
who had thus to place himself on the scale. King Sivi feeling pity for the innocent
[pigeon had to sacrifice himself to the hawk and thus] to suffer great pain. Even a
god who became Indra the Powerful, after going through many a birth, Mahamati,
is liable to bring misfortune both upon himself and others; how much more those
who are not Indra!
Mahamati, there was another king1 who was carried away by his horse into a
forest. After wandering about in it, he committed evil deeds with a lioness out of
fear for his life, and children were born to her. Because of their descending from
the union with a lioness, (252) the royal children were called the Spotted-Feet, etc.
On account of their evil habit-energy in the past when their food had been flesh,
they ate meat even [after becoming] king, and, Mahamati, in this life they lived in
a village called Kutiraka ("seven huts"), and because they were excessively
attached and devoted to meat-eating they gave birth to Dakas and Dakinis who
were terrible eaters of human flesh. In the life of transmigration, Mahamati, such
ones will fall into the wombs of such excessive flesh-devouring creatures as the
lion, tiger, panther, wolf, hyena, wild-cat, jackal, owl, etc.; they will fall into the
wombs of still more greedily flesh-devouring and still more terrible Rakshasas.
Falling into such, it will be with difficulty that they can ever obtain a human
womb; how much more [difficult] attaining Nirvana!
1
 The text has all this in the plural.
Such as these, Mahamati, are the evils of meat-eating; how much more
numerous [evil] qualities that are born of the perverted minds of those devoted to
[meat-eating]1. And, Mahamati, the ignorant and simple-minded are not aware of
all this and other evils and merits [in connection with meat-eating]. I tell you,
Mahamati, that seeing these evils and merits the Bodhisattva whose nature is pity
should eat no meat.
If, Mahamati, meat is not eaten by anybody for any reason, there will be no
destroyer of life. Mahamati, in the majority of cases (253) the slaughtering of
innocent living beings is done for pride and very rarely for other causes. Though
nothing special may be said of eating the flesh of living creatures such as animals
and birds, alas, Mahamati, that one addicted to the love of [meat-] taste should eat
human flesh! Mahamati, in most cases nets and other devices are prepared in
various places by people who have lost their sense on account of their appetite for
meat-taste, and thereby many innocent victims are destroyed for the sake of the
price [they bring in]—such as birds, Kaurabhraka, Kaivarta, etc., that are moving
about in the air, on land, and in water. There are even some, Mahamati, who are
like Rakshasas hard-hearted and used to practising cruelties, 2 who, being so
devoid of compassion, would now and then look at living beings as meant for
food and destruction— no compassion is awakened in them.
1
 Both T'ang and Wei have here a sentence to the following effect: "Those who
do not eat meat acquire a large sum of merit."
2
 According to T'ang.
It is not true, Mahamati, that meat is proper food and permissible for the
Sravaka when [the victim] was not killed by himself, when he did not order others
to kill it, when it was not specially meant for him. Again, Mahamati, there may be
some unwitted people in the future time, who, beginning to lead the homeless life
according to my teaching, are acknowledged as sons of the Sakya, and carry the
Kashaya robe about them as a badge, but who are in thought evilly affected by
erroneous reasonings. They may talk about various discriminations which they
make in their moral discipline, being addicted to the view of a personal soul.
Being under the influence of the thirst for [meat-] taste, they will string together in
various ways (254) some sophistic arguments to defend meat-eating. They think
they are giving me an unprecedented calumny when they discriminate and talk
about facts that are capable of various interpretations. Imagining that this fact
allows this interpretation, [they conclude that] the Blessed One permits meat as
proper food, and that it is mentioned among permitted foods and that probably the
Tathagata himself partook of it. But, Mahamati, nowhere in the sutras is meat
permitted as something enjoyable, nor it is referred to as proper among the foods
prescribed [for the Buddha's followers].
If however, Mahamati, I had the mind to permit [meat-eating], or if I said it
was proper for the Sravakas [to eat meat], I would not have forbidden, I would not
forbid, ail meat-eating for these Yogins, the sons and daughters of good family,
who, wishing to cherish the idea that all beings are to them like an only child, are
possessed of compassion, practise contemplation, mortification, and are on their
way to the Mahayana. And, Mahamati, the interdiction not to eat any kind of meat
is here given to all sons and daughters of good family, whether they are cemetery-
ascetics of forest-ascetics, or Yogins who are practising the exercises, if they wish
the Dharma and are on the way to the mastery of any vehicle, and being possessed
of compassion, conceive the idea of regarding all beings as an only child, in order
to accomplish the end of their discipline.
(255) In the canonical texts here and there the process of discipline is
developed in orderly sequence like a ladder going up step by step, and one joined
to another in a regular and methodical manner; after explaining each point meat
obtained in these specific circumstances is not interdicted. 1 Further, a tenfold
prohibition is given as regards the flesh of animals found dead by themselves. But
in the present sutra all [meat-eating] in any form, in any manner, and in any place,
is unconditionally and once for all, prohibited for all. Thus, Mahamati, meat-
eating I have not permitted to anyone, I do not permit, I will not permit. Meat-
eating, I tell you, Mahamati, is not proper for homeless monks. There may be
some, Mahamati, who would say that meat was eaten by the Tathagata thinking
this would calumniate him. Such unwitted people as these, Mahamati, will follow
the evil course of their own karma-hindrance, and will fall into such regions
where long nights are passed without profit and without happiness. Mahamati, the
noble Sravakas do not eat the food taken properly by [ordinary] men, how much
less the food of flesh and blood, which is altogether improper. Mahamati, the food
for my Sravakas, Pratyekabuddhas, and Bodhisattvas is the Dharma and not
flesh2-food; how much more the Tathagata! The Tathagata is the Dharmakaya,
Mahamati; he abides in the Dharma as food; his is not a body feeding on flesh; he
does not abide in any flesh-food. He has ejected the habit-energy of thirst and
desire which sustain all existence; he keeps away the habit-energy of all evil
passions; he is thoroughly emancipated in mind and knowledge; he is the All-
knower; (256) he is All-seer; he regards all beings impartially as an only child; he
is a great compassionate heart. Mahamati, having the thought of an only child for
all beings, how can I, such as I am, permit the Sravakas to eat the flesh of their
own child? How much less my eating it! That I have permitted the Sravakas as
well as myself to partake of [meat-eating], Mahamati, has no foundation
whatever.
So it is said:
1. Liquor, meat, and onions are to be avoided, Mahamati, by the
Bodhisattva-Mahasattvas and those who are Victor-heroes.
1
 The text as it stands requires fuller explanation.
2
 Amisra (mixed) in T'ang.
2. Meat is not agreeable to the wise: it has a nauseating odour, it causes a bad
reputation, it is food for the carnivorous; I say 1 this, Mahamati, it is not to be
eaten.
3. To those who eat [meat] there are detrimental effects, to those who do not,
merits; Mahamati, you should know that meat-eaters bring detrimental effects
upon themselves.
4. Let the Yogin refrain from eating flesh as it is born of himself, as [the
eating] involves transgression, as [flesh] is produced of semen and blood, and as
[the killing of animals] causes terror to living beings.
5. Let the Yogin always refrain from meat, onions, various kinds of liquor,
allium, and garlic.
6. Do not anoint the body with sesamum oil; do not sleep on a bed,
perforated with spikes; (257) for the living beings who find their shelter in the
cavities and in places where there are no cavities may be terribly frightened. 2
7. From eating [meat] arrogance is born, from arrogance erroneous
imaginations issue, and from imagination is born greed; and for this reason refrain
from eating [meat].
8. From imagination, greed is born, and by greed the mind it stupefied; there
is attachment to stupefaction, and there is no emancipation from birth [and death].
 9. For profit sentient beings are destroyed, for flesh money is paid out, they
are both evil-doers and [the deed] matures in the hells called Raurava (screaming),
etc.
10. One who eats flesh, trespassing against the words of the Muni, is evil-
minded; he is pointed out in the teachings of the Sakya as the destroyer of the
welfare of the two worlds.
11. Those evil-doers go to the most horrifying hell; meat-eaters are matured
in the terrific hells such as Raurava, etc.
12. There is no meat to be regarded as pure in three ways: not premeditated,
not asked for, and not impelled; therefore, refrain from eating meat.
1
 Brumi, instead of bruhi as in the text.
2
 Unintelligible as far as the translator can see.
13. Let not the Yogin eat meat, it is forbidden by myself as well as by the
Buddhas; those sentient beings who feed on one another will be reborn among the
carnivorous animals.
14. [The meat-eater] is ill-smelling, contemptuous, and born deprived of
intelligence; (258) he will be born again and again among the families of the
Candala, the Pukkasa, and the Domba.
15. From the womb of Dakini he will be born in the meat-eaters' family, and
then into the womb of a Rakshasi and a cat; he belongs to the lowest class of men.
16. Meat-eating is rejected by me in such sutras as
the Hastikakshya, the Mahamegha, the Nirvana, the Anglimalika, and
the Lankavatara.
17. [Meat-eating] is condemned by the Buddhas, Bodhisattvas, and
Sravakas; if one devours [meat] out of shamelessness he will always be devoid of
sense.
18. One who avoids meat, etc., will be born, because of this fact, in the
family of the Brahmins or of the Yogins, endowed with knowledge and wealth.
19. Let one avoid all meat-eating [whatever they may say about] witnessing,
hearing, and suspecting; these theorisers born in a carnivorous family understand
this not.
20. As greed is the hindrance to emancipation, so are meat-eating, liquor,
etc., hindrances.
21. There may be in time to come people who make foolish remarks about
meat-eating, saying, "Meat is proper to eat, unobjectionable, and permitted by the
Buddha."
22. Meat-eating is a medicine; again, it is like a child's flesh; (259) follow
the proper measure and be averse [to meat, and thus] let the Yogin go about
begging.
23. [Meat-eating] is forbidden by me everywhere and all the time for those
who are abiding in compassion; [he who eats meat] will be born in the same place
as the lion, tiger, wolf, etc.
24. Therefore, do not eat meat which will cause terror among people,
because it hinders the truth of emancipation; [not to eat meat—] this is the mark
of the wise.
 Here Ends the Eighth Chapter, "On Meat-eating," from the Lankavatara, the
Essence of the Teaching of All the Buddhas. 1
1
 For the phrase "The essence of the teaching of the Buddhas
(sarvabuddhapravacanahridaya)," see pp. 39-40.

[CHAPTER NINE]1
(260) At that time the Blessed One addressed Mahamati the Bodhisattva-
Mahasattva: Mahamati, you should hold forth these magical phrases of
the Lankavatara, which were recited, are recited, and will be recited by the
Buddhas of the past, present, and future. I will recite them here for the benefit of
the proclaimers of the Dharma, who will retain them in memory. They are:
Tutte, tutte—vutte, vutte—patte, patte—katte, katte—amale, amale—vimale,
vimale—nime, nime—hime, hime—vame, vame—kale, kale, kale, kale—atte,
matte—vatte, tutte—jnette, sputte—katte, katte—latte, patte—dime dime—cale,
cale—pace, pace—badhe, bandhe—ance, mance—dutare, dutare—patare, patare
—arkke, arkke—sarkke, sarkke—cakre, cakre—dime, dime—hime, hime—tu tu
tu tu (4)—du du du du (4)—ru ru ru ru (4)—phu phu phu phu (4)—svaha.
1
 Another later addition probably when Dharani was extensively taken into the
body of Buddhist literature just before its disappearance from the land of its birth.
Dharani is a study by itself. In India where all kinds of what may be termed
abnormalities in religious symbology are profusely thriving, Dharani has also attained a
high degree of development as in the case of Mudra (holding the fingers), Asana
(sitting), and Kalpa (mystic rite). When a religious symbolism takes a start in a certain
direction, it pursues its own course regardless of its original meaning, and the
symbolism itself begins to gain a new signification which has never been thought of
before in connection with the original idea. The mystery of an articulate sound which
infinitely fascinated the imagination of the primitive man has come to create a string of
meaningless sounds in the form of a Dharani. Its recitation is now considered by its
followers to produce mysterious effects in various ways in life.
(261) These, Mahamati, are the magical phrases of the Lankavatara
Mahayana Sutra: If sons and daughters of good family should hold forth, retain,
proclaim, realise these magical phrases, no one should ever be able to effect his
descent upon them. Whether it be a god, or a goddess, or a Naga, or a Nagi, or a
Yaksha, or a Yakshi, or an Asura, or an Asuri, or a Garuda, or a Garudi, or a
Kinnara, or a Kannari, or a Mahoraga, or a Mahoragi, or a Gandharva, or a
Gandharvi, or a Bhuta, or a Bhuti, or a Kumbhanda, or a Kumbhandi, or a Pisara,
or a Pisaci, or an Austaraka, or an Austaraki, or a Apasmara, or an Apasmari, or a
Rakshasa, or a Rakshasi, or a Daka, or a Dakini, or an Aujohara, or an Aujohari,
or a Kataputana, or a Kataputani, or an Amanushya, or an Amanushyi, —no one
of these will be able to effect his or her descent [upon the holder of these magical
phrases]. If any misfortune should befall, let him recite the magical phrases for
one hundred and eight times, and [the evil ones] will, wailing and crying, turn
away and go in another direction.
I will tell you, Mahamati, other magical phrases. They are:
Padme, padmadeve—hine, hini, hine—cu, cule, culu, cule (262)—phale,
phula, phule—yule, ghule, yula, yule—ghule, ghula, ghule—pale, pala, pale—
munce, munce, munce—cchinde, bhinde, bhanje, marde, pramarde, dinakare—
svaha.
If, Mahamati, any son or daughter of good family should hold forth, retain,
proclaim, and realise these magical phrases, on him or her no [evil beings] should
be able to make their descent. Whether it be a god, or a goddess, or a Naga, or a
Nagi, or a Yaksha, or a Yakshi, or an Asura, or an Asuri, a Garuda, or a Garudi, or
a Kinnara, or a Kinnari, or a Mahoraga, or a Mahoragi, or a Gandharva, or a
Gandharvi, or a Bhuta, or a Bhuti, or a Kumbhanda, or a Kumbhandi, or a Pisaca,
or a Pisaci, or an Austaraka, or an Austaraki, or an Apasmara, or an Apasmari, or
a Rakshasa, or a Rakshasi, or a Daka, or a Dakini, or an Aujohara, or an Aujohari,
or a Kataputana, or a Kataputani, or an Amanushya, or an Amanushyi—no one of
these will be able to effect his or her descent upon [the holder of these magical
phrases]. By him who will recite these magic phrases, the [whole] Lankavatara
Sutra will be recited. (263) These magic phrases are given by the Blessed One to
guard against the interference of the Rakshasas.

Here Ends the Ninth Chapter Called "Dharani" in the Lankavatara.

[SAGATHAKAM]1
(264)     Listen to the wonderful Mahayana doctrine,
Declared in this Lankavatara Sutra,
Composed into verse-gems,
And destroying a net of the philosophical views.

At that time Mahamati the Bodhisattva-Mahasattva said this to the Blessed

One:2
1. (Chapter II, verse 1.)
2. (Chapter II, verse 3.)
3. (Chapter II, verse 2.)
4, 5. (Chapter II, verses 6, 7.)
(265) 6. (Chapter II, verse 8.)3
7, 8. (Chapter II, verses 151, 152.)
 9. (Chapter II, verse 178.)
1
 This section entitled, "Sagathakam," consists entirely of verses. It is probable
that it was added later into the text. The subjects treated are many and varied, including
those that have never appeared in the text. The verses are in a most confused condition,
and it is frequently quite difficult to disentangle them and give them a semblance of
order. The reader may use his own judgment in the matter.
2
 This remark refers only to the first six verses. The Chinese translations have
here the following: "At that time the Blessed One wishing to declare again the deep
signification of the Sutra uttered the following verses." The verses enumerated in the
Sanskrit text are 884, out of which about 208 are repetitions of those which have
already appeared in the main text. These repetitions are systematically excluded in
T'ang, while Wei, with a few exceptions, repeats them all. In this English translation I
have followed the method of T'ang. When we know more about the historical
circumstances of the compilation of the various sutras we may be able to see how these
repetitions came to be inserted here and also may learn something regarding the
relation which this "Sagathakam" section stands to the preceding part of the Sutra.
3
 These verses are not repeated in the same order as they are in the prose section
of the text. There are some omissions, too. These irregularities take place throughout
the "Sagathakam, " showing that the verses were originally an independent body.
10. These individual objects are not solid [realities]; they rise because of
imagination; as the imagination itself is empty, what is imagined is empty.
11. (Chapter II, verse 149.)
12. (Chapter II, verse 154.)
13. By wrong discrimination the Vijnana[-system] rises; severally as
eightfold, as ninefold,1 like waves on the great ocean.
14. The root is constantly nourished by habit-energy, firmly attached to the
seat; (266) the mind moves along with an objective world as iron is drawn by the
loadstone.
15. The original source on which all sentient beings are dependent is beyond
theorisation; all doings cease and emancipation obtains, knowing and known are
transcended.
16. In the Samadhi known as Maya-like, one goes beyond the ten stages of
Bodhisattvaship; one who is removed from thought and knowledge perceives the
Mind-king.
17. When a "turning-back" takes place in the mind, one abides permanently
in the palace of lotus-form, which is born of the realm of Maya.
18. Abiding in it one attains a life of imagelessness, and, like a many-
coloured jewel, performs religious deeds for all beings.
19. Except for discrimination, there is neither Samskrita (or things made) nor
Asamskrita (or things not made); the ignorant hold on to them as a barren woman
does to the child of her dream; what fools they are!
20. Let it be known that without self-nature, unborn, and empty are a
personal soul, the Skandha-continuity, causation, the Dhatus, and [the notion of]
existence and non-existence.
21. To me teaching is an expedient, but I do not teach external signs; the
ignorant because of their attachment to existence seize on signified and signifying.
 22. A knower of all things is not an all-knower, and all is not within all; the
ignorant discriminate and [think] "I am the enlightened one in the world"; but I
am not enlightened nor do I enlighten others.
1
 This requires attention. The Sutra itself maintains a system of eight Vijnanas,
and not a ninefold one, which is a later development.
(267) 23. (Chapter II, verse 156.)
24. (Chapter II, verse 143 and the first half of 144.)
25. (Chapter II, verse 179.)1
26. (Chapter II, verse 181.)
27. These things are empty, without self-nature, and unborn, like Maya, like
a dream, and their being and non-being is unobtainable.
28. One self-nature (svabhava) I teach, which is removed from speculation
and thought-construction, which belongs to the exquisite [spiritual] realm of the
wise, removed from the two Svabhavas [i. e., the Parikalpita and the Paratantra].
(268) 29. Though multitudinousness of things has no [real] existence as
such, they appear to the intoxicated as like fire-flies because of their constitutional
disturbance; likewise is the world essentially [appearance].
30. As Maya is manifested depending on grass, wood, and brick, though
Maya itself is non-existent, so are all things essentially [mere appearances].
31. There is neither seizing nor seized, neither bound nor binding; all is like
Maya, like a mirage, like a dream, like an affected eye.
32. When the truth-seeker sees [the truth] devoid of discrimination and free
from impurities, then he is accomplished in his contemplation; he sees me, there is
no doubt.
33. In this there is nothing of thought construction; it is like a mirage in the
air; those who thus see all things, see nothing whatever. 2
34. In causation which governs being and non-being things do not originate;
in the triple world the mind is perturbed, therefore multiplicities appear.
1
 Omit the line in parentheses.
2
 This verse and the following one do not appear in T'ang, and they are also
missing in the prose section.
35. The world is the same as a dream, and so are the multiplicities of things
in it; [the wise] see property, touch, death, a world-teacher, and work as of the
same nature.1
36. This mind is the source of the triple world; when the mind goes astray
there appears this world and that; (269) recognising the world as such, as it is non-
existent, [a wise man] does not discriminate a world.
37. The ignorant because of their stupidity see [an objective world] as taking
its rise and disappearing, but he who has transcendental knowledge sees it neither
rising nor disappearing.
38. Those who are always above discrimination, in conformity with truth,
and removed from mind and its belongings, are in the celestial palace of
Akanishtha where all evils are discarded.
 39. Such attain the powers, psychic faculties, and self-control, are thoroughly
adept in the Samadhis, and are there [in the heaven] awakened to enlightenment;
but the transformed ones are awakened here [on earth].
40. The Buddhas appear on earth in their innumerable transformation-bodies
beyond calculation, and everywhere the ignorant following them listen to the
Dharma.
41. [There is one thing which is] released from [such conditions of existence
as] beginning, middle, and ending, removed from existence and non-existence,
all-pervading, immovable, pure, and above multiplicity, and [yet] producing
multiplicity.
42. There is an essence 2 entirely covered by thought-constructions and
hidden inside all that has body; because of perversion there is Maya; Maya,
[however], is not the cause of perversion.
43. Even because of the mind being deluded, there is a somewhat [perceived
as real]; being bound up with the two Svabhavas there is the transformation of the
Alayavijnana.
1
 For the last quarter Wei has: "The honoured one of the world preaches these
doings." T'ang: "The person who perceives this well will be honoured by the world."
2
 Gotra (眞性) according to T'ang.
(270) 44. The world is no more than thought-construction, and there rages an
ocean of views as regards ego and things (dharma); when the world is clearly
perceived as such and there takes place a revulsion 1 [in the mind], this [one] is my
child who is devoted to the truth of perfect knowledge.
45. Things are discriminated by the ignorant as heat, fluidity, motility, and
solidity; they are, however, unrealities asserted; there is neither signified nor
signifying.
46. But this body, form (samsthana) and senses are made of the eight
substances; deluded in the cage of transmigration, the ignorant thus discriminate
this phenomenal world (rupa).
47. In the intermingling of causes and conditions, the ignorant imagine the
birth [of all things]; but as they do not understand the truth, they go astray in this
abode of the triple world.
48. (Chapter II, verse 146.)
(271) 49. What is known as multiplicity-seeds multiply in the mind (citta); in
what is revealed, the ignorant imagine birth and are delighted with dualism.
50. Ignorance, desire, and karma—they are the causes of mind and its
belongings;2 as they evolve thus [relatively], they are [recognised] by me to be
Paratantric.
51. When the field of mentation gets confused, they imagine that there is
something [real] to take hold of; in this imagination there is no perfect knowledge,
it is false imagination rising from delusion.
52. When bound in conditions there evolves a mind in all beings; when
released from conditions, I say, I see no [mind rising].
53. When the mind, released from conditions and unsupported by thought of
self, abides no longer in the body, to me there is no objective world.
 54 and 55. (Chapter II, verses 147 and 148.)
56. (Chapter II, verse 99.)
1
 Paravritti, turning-over, or turning-up, or turning-back.
2
 Read cittacaittanam karakam.
(272) 57. So the flood of the Alayavijnana is always stirred by the winds of
objectivity (vishaya), and goes on dancing with the various Vijnana-waves.
58. Because there is that which is seized and that which seizes, mind rises in
all beings; there are no such signs visible [in the world] as are imagined by the
ignorant.
59. There is the highest Alayavijnana, and again there is the Alaya as
thought-construction (vijnapti); I teach suchness (tathata) that is above seized and
seizing.
60. Neither an ego, nor a being, nor a person exists in the Skandhas; [there is
birth when] the Vijnana is born, and [cessation when] the Vijnana ceases.
61. As a picture shows highness and lowness while [in reality] there is
nothing of the sort in it; so in things existent there is thingness seen [as real] while
there is nothing of the sort in them.
62. The visible world (drisyam) has always the appearance of the city of the
Gandharvas and that of fata morgana; it is to be regarded as such, but it does not
thus exist to the transcendental wisdom [of the wise].
63 and 64. (Chapter III, verses 79 and 80.)
65. A proposition [is established] by means of conditions, reasons, and
examples, (273) such as a dream, the Gandharva's [castle, fire-]wheel, mirage, the
moon, the sun.
66. By such examples as flame, hair, etc., I teach that birth is something not
to be recognised really as such; 1 the world is something imagined, empty like a
dream, or Maya, which is error.
67. The triple world has nowhere to place itself, either within nor without, it
is thus [homeless]; seeing that all beings are unborn, there grows a full acceptance
of the truth that nothing is ever born (kshanti-anutpatti).
68. He will then attain the Samadhi called Maya-like, the will-body, the
psychic faculties, the self-mastery, the various powers belonging to the Mind.
69. All things existent are unborn, empty, and without self-substance; and
the delusion about them rises and ceases in accordance with conditions.
1
 Here I have followed T'ang.
70. Depending upon the Mind, there appears [within] a mind and, without a
world of individual objects (rupina); this and no other is an external world which
is imagined by the ignorant.
71. This heap of bones, the Buddha-image, the analysis of the elements—
[these are subjects of meditation]; by means of mental images (prajnapti) good
students handle the various aspects of the world.
72. Body, abode, and property are three representations (vijnapti) seized
upon [as objects]; the will, [the desire] to hold, the discrimination of these
representations are the seizing agents.
 (274) 73. As long as those philosophers who get confused in their reasonings
and who are unable to go beyond the realm of words, distinguish the
discriminating from the discriminated—so long they do not see [the truth] of
suchness.
74. When the Yogin by means of his transcendental wisdom understands that
all things existent have no self-substance, he thus attains calmness and establishes
himself in the state of no-form (animitta).
75. As an object painted black is taken by the unwise to be a cock, so by the
ignorant who do not know, the triple vehicle is understood in like manner.
76. There are no Sravakas, no Pratyekabuddhas here; if, however, one
recognises the form of a Buddha, of a Sravaka, this is a transformed manifestation
of the Bodhisattva whose nature is compassion itself.
77. The triple world of existence is no more than thought-construction,
which is discriminated by the twofold Svabhava [of imagination and relative
knowledge]; but when [within the mind] a turning-away from the course of sense-
objects (dharma) and the ego-soul (pudgala) takes place, then we have [the truth
of] suchness (tathata).
78. The sun, the moon, the lamp-light, the elements, and the gems, —each
functions in its own way without discrimination; and so does the Buddha's nature
work on its own accord.
79. (Chapter II, verse 51.)
80. Things known as defiled or as pure are like hairnets [that is, wrongly
perceived by the dim-eyed]; (275) they [really] have nothing to do with such
notions as birth, abiding, and disappearance, or as eternity and non-eternity.
81. It is like a drugged man whoever he is, who sees the world in golden
colours; though there is no gold, for him the earth has changed into gold.
82. The ignorant, thus defiled since beginningless time with the mind and
what belongs to it, apprehend existing things to be really such as they appear to
be; though in fact they owe their origin to Maya or a mirage.
83. One seed and no-seed are of the same stamp, and one seed and all seed
also; and in one mind you see multiplicity.
84. When one seed is made pure, there is a turning into a state of no-seed;
the sameness comes from non-discrimination; from superabundance there is birth
and general confusion from which there grows a multitude of seeds, hence the
designation all-seed.1
85. (Chapter II, verse 140.)
86. (Chapter III, verse 52.)
87. When the self-nature of existence is understood there is no need of
keeping off the delusion; no-birth is the self-nature of existence, seeing thus one is
released.
(276) 88. (Chapter II, verse 170.)
89. (Chapter II, verse 144.)
90. (Chapter II, verse 141.)
91. (Chapter III, verse 48.)
92. (Chapter II, verse 136.)
 93. When the mind is evolved, forms begin to manifest themselves; really
[if] no minds, no forms; the mind is due to [the accumulation of] delusions since
beginningless past; then the Yogin by his transcendental wisdom sees the world
shorn of its appearances (abhasa).2
1
 The two verses 83 and 84 on "seed" (bija) require fuller explanation to make
them more intelligible.
2
 The first line of verse 94 properly belongs to the preceding verse.
94. (Chapter III, verse 53.)
(277) 95. The Gandharva's air-castle, Maya, a hair-circle, and a fata
morgana, —they are non-entities yet they appear as if they were entities; the
nature of an objective existence is thus to be regarded.
96. Nothing has ever been brought into existence, all that is seen before us is
delusion; it is due to delusion that things are imagined to have come into
existence, the ignorant are delighted with the dualism of discrimination.
97. As memory [or habit-energy, vasana] grows in various forms the Mind is
evolved like the waves; when memory is cut off, there is no evolving of Mind.
98. The Mind is evolved dependent upon a variety of conditions, just as a
painting depends upon the wall [on which it is painted]; if otherwise why is not
the painting produced in the air?1
99. If Mind evolves at all depending on individual forms as conditions, then
Mind is condition-born, and the doctrine of Mind-only will not be held true.
100. Mind is grasped by mind, it is not a something produced by a cause;
Mind is by nature pure, memory (habit-energy) has no existence in [mind which is
like] the sky.
101. An individual mind is evolved by clinging to Mind in itself; there is no
visible world outside [Mind itself]; therefore, [it is declared that] Mind-only
exists.
(278) 102. Mind (citta2) is the Alayavijnana, Manas is that which has
reflection as its characteristic nature, it apprehends the various sense-fields, for
which reason it is called a Vijnana.
1
 The Sanskrit as it stands is unintelligible; I have followed the T'ang. This gatha
may be regarded as a question to which the following few verses are a reply.
2
  Citta which is generally translated "mind," either with the "m" capitalised or
not, is used in this text in two different senses. When it stands in the series of Citta,
Manas, and Vijnanas, it means the empirical mind. It is also used in a general sense
meaning mentation. Besides this, citta has an absolute sense denoting something that
goes beyond the realm of relativity and yet that lies at the foundation of this world of
particulars. When theLanka speaks of "Mind-only," it refers to this something defined
here. It is important to keep this distinction in mind. See also my Studies in the
Lankavatara, p. 176 and elsewhere.
103. Citta is always neutral; Manas functions in two ways; the functioning
Vijnana is either good or bad.
104. (Chapter II, verse 132.)
105-109. (Chapter IV, verses 1-5.)
(279) 110. In self-realisation itself there are no time[-limits]; it goes beyond
all the realms belonging to the various stages; transcending the measure of
thought, it establishes itself as the result [of discipline in the realm] of no-
appearance.
111. That non-existence and existence is recognised, and multiplicity too, is
due to erroneous attachment of the ignorant; the error [is to see] multiplicity.
112. If there is non-discriminative knowledge, it is not in accord with reason
to say that [individual] realities (vastu) exist; because of Mind, there are no
individual forms (rupani), and, therefore, we speak of non-discriminative
[knowledge].
113. The sense-organs are to be known as Maya, the sense-fields resemble a
dream; actor, act, and acting—they do not at all [in reality] exist. 1
114. (Chapter II, v. 133, v. 176.)
115. (Chapter II, v. 130, v. 177.)
116(280)-117. (Chapter II, vv. 9 and 10.)
118. (Chapter II, v. 174.)
119. (Chapter II, v. 173.)
120. According to worldly knowledge (samvriti) everything exists, but in
ultimate truth (paramartha) none exists; in ultimate truth, indeed, one sees that all
things are devoid of self-substance. Although there is no self-substance, there
rises something which one perceives [as objective reality] — this is called worldly
knowledge.
121. If things are regarded as existing by themselves, they exist because of
their being so designated in words; if there were no words to designate their
existence, they are not.
1
 This verse is missing in Wei.
122. That which exists only as word and not as reality —such is not to be
found even in worldly knowledge; this comes from the nature of reality being
erroneously understood, for no such perception is possible.
123. If such errors were granted, it would not be possible to talk about the
non-existence of self-substance; (281) as the nature of reality is erroneously
understood, there is something perceived where there is really no self-substance;
all is indeed non-existent.
124. What is seen as multiplicity is the mind saturated with the forms of evil
habits; because of mental delusions one clings to forms and appearances regarding
them as objective [realities].
125. Discrimination is cut asunder by non-discriminating discrimination; the
truth of emptiness is seen into by non-discriminating discrimination.
126. Like an elephant magically created, like golden leaves in a painting, the
visible world is to the people whose minds are saturated with the forms of
ignorance.
127-128. (Chapter II, vv. 168 and 169.)
129. As a man whose eye is affected with a cataract perceives a hair-circle
because of his delusion, so the ignorant perceive an objective world rising with its
various aspects.
130. (Chapter II, v. 150.)
 (282) 131. Discrimination, that which is discriminated, and the setting up of
discrimination; binding, that which is bound, and its cause: these six are
conditions of liberation.
132. There are no stages [of Bodhisattvaship], no truths, no [Buddha-]lands,
no bodies of transformation; Buddhas. Pratyekabuddhas, Sravakas are [products
of] imagination.
133. (Chapter II, v. 139.)
134. Mind is all, it is found everywhere and in every body; it is by the evil-
minded that multiplicity is recognised, there are no [recognisable] marks where
Mind-only is.
135-137. (Chapter III, vv. 35, 36, 37.)
138. The constructing of appearances (nimitta) created by delusion is the
characteristic mark of Paratantra (dependence) knowledge; (283) the giving of
names to these appearances [regarding them as real individual existences] is
characteristic of the imagination.1
139. When the constructing of appearances and names, which come from the
union of conditions and realities, no more takes place, we have the characteristic
mark of perfected knowledge (parinishpanna).2
140. The world is everywhere filled with Buddhas of Maturity, 3 Buddhas of
Transformation,4 beings, Bodhisattvas, and [Buddha-]lands.
141. The Issuing5[-Buddhas], Dharma[-Buddhas], Transformation[-Buddhas]
and those that appear transformed—they all come forth from Amitabha's Land of
Bliss.
142. What is uttered by Buddhas of Transformation and what is uttered by
Buddhas of Maturity constitute the doctrine fully developed in the sutras, whose
secret meaning you should know.
143. What is uttered by the Bodhisattvas and what is uttered by the teachers
—they are both what is uttered by the Buddhas of Transformation and not by the
Buddhas of Maturity.
144. All these individual objects (dharmas) have never been born, but they
are not exactly non-existent either; they resemble the Gandharva's castle, a dream,
and magical creations.
145. Mind is set in motion in various ways, and mind is liberated; mind rises
in no other way, and mind thus ceases.
1
 Generally parikalpita, but here vikalpita.
2
 This is the reading of T'ang, but I suggest the following: "When the constructing
of names and appearances no more takes place in it, there are only causal signs
indicative of reality—this is the characteristic mark of perfected knowledge." Both Wei
and T'ang here understand sanketa in the sense of "union."
3
 Vaipakika.
4
 Nairmanika.
5
 Nisyanda.
146. The mind of all beings is that which perceives something like objective
reality, and this mind is the product of imagination; (284) in Mind-only there is no
objective world; when one is released from discrimination there is liberation.
 147. Brought together by the evil habit of erroneous reasoning,
discrimination asserts itself; hence the evolution of this fallacious world.
148. [Relative] knowledge (vijnana) takes place where there is something
resembling an external world; [transcendental] knowledge (jnana)1 belongs to the
realm of Suchness. When a turning-back (paravritta) takes place, there is a state
of imagelessness, which is the realm of the wise.
149. (Chapter II, v. 161.)
150. By reason of false imagination (parikalpita) all things existent are
declared unborn; as people take refuge in relative knowledge (paratantra), they
get confused in their discriminations.
151. When relative knowledge is purified by keeping itself aloof from
discrimination, and detached from imagination, there is a turning-back to the
abode of suchness.
152. Do not discriminate discrimination, there is no truth in discrimination;
[this world of] delusion is discriminated as to that which is perceived and that
which perceives, but in reality there is no such dualism in it; it is an error to
recognise an external world, [the conception of] self-substance is due to
imagination.
(285) 153. Imagining by this imagination, self-substance is conceived to rise
by the conditions of origination (pratyayodbhava); an external world is
recognised in distortion, there is [in fact] no such external world, but just the
Mind.
154. To those who see [the world] clearly and properly, the separation
between that which perceives and that which is perceived ceases; there is no such
external world as is discriminated by the ignorant.
1
As to the distinction between Jnana and Vijnana see p.135 et seq.
155. When the Mind is agitated by habit-energy (or memory) there rises
what appears to be an external world; when the dualistic imagination ceases there
grows [transcendental] knowledge (jnana), the realm of suchness, the realm of the
wise, which is free from appearances and beyond thought. 1
156. (Chap. II, v. 134; Chap. VI, v. 3.)
157. From the union of mother and father, the Alaya gets connected with
Manas; like a rat in a pot of ghee, the red together with the white grows up.
158. Through the stages of Pesi, Ghana, and Arbuda, the boil grows—an
unclean mass bearing a variety of karma; nourished by the wind of karma and the
four elements, it comes to maturity like a fruit.
159. The five, the five, and the five; and the sores are nine; (286) nails, teeth,
and hair are supplied; when ready to spring forth it is born.
160. When [the baby] is just born, it is like a worm growing in the dung; like
a man waking from sleep, the eye begins to distinguish forms, and discrimination
goes on increasing.
161. With knowledge gained by discrimination, human speech is produced
from the combination of the palate, lips, and cavity; and discrimination goes on
like a parrot.
 162. Philosophical doctrines are definite, but the Mahayana [or Great
Vehicle] is not definite, it is set in motion by the thoughts of beings; it is not an
abode for those who see wrongly. The vehicle realised within my own inner self is
not the realm that can be reached by dialecticians. 2
163-164. After the passing of the Teacher, pray tell me who will be the
bearer [of the Mahayana]? O Mahamati, thou shouldst know that there will be one
who bears the Dharma, when sometime is past after the Sugata's entrance into
Nirvana.
165. In Vedali, in the southern part, a Bhikshu most illustrious and
distinguished [will be born]; his name is Nagahvaya, he is the destroyer of the
one-sided views based on being and non-being.
1
 The first line of verse 156 is a part of the preceding one. Cf. v. 148.
2
 The verses are wrongly divided here, for this line properly belongs to 162 and
not to 163.
166. He will declare my Vehicle, the unsurpassed Mahayana, to the world;
attaining the stage of Joy he will go to the Land of Bliss.
(287) 167. (Chapter II, v. 175.)
168. In the realm of conditional origination, "there is" and "there is not" do
not take place; those who imagine something real in the midst of conditional
origination say, "there is" and "there is not," but these philosophical views are far
away from my teaching.
169. The giving names to all things existent has always been going on for
hundreds of generations past; this has been repeated, is being repeated constantly;
an endless mutual discrimination is thus taking place.
170. If this designating does not take place, the whole world falls into
confusion; thus names are established in order to get rid of confusion.
171. Things existent are discriminated by the ignorant in the threefold form
of discrimination; there is delusion from discriminating names, from conditional
origination, and from the [the notion of] being born.
172. [The philosophers argue that] the primary elements are unborn and like
the sky are imperishable; but [in reality] there are no individual self-substances
and the notion [itself] belongs to discrimination.
173. [Individual existences are] appearances, images, like Maya, like a
mirage, a dream, a wheel made by a revolving fire-brand, the Gandharva's
[castle], an echo—they are all born in the same manner.
(288) 174. Non-duality, suchness, emptiness, ultimate limit, essence
(dharmata), non-discrimination, —all these I teach as belonging to the aspect of
perfected knowledge (parinishpanna).
175. Language belongs to the realm of thought, the truth becomes [thus]
wrongly [represented]; transcendental knowledge (prajna) being discriminated by
thought falls into a duality; therefore, transcendental knowledge is something not
imagined.
176-177. (Chap. III, vv. 9 and 10.)
 178. The whole existence is not perceived by the ignorant as it is perceived
by the wise; the whole existence as it is perceived by the wise, has no marks [of
individuation].
179. As a spurious necklace, not of gold though looking like it, is imagined
by the ignorant to be of [genuine] gold, so all things are imagined by those who
reason wrongly.
180. (Chapter III, v. 11.)
181. Things have no beginning, no end; they are abiding in the aspect of
reality; (289) there is no creator, nothing doing in the world, but the logicians do
not understand.
182. Whatever things that are thought to have been in existence in the past,
to come into existence in the future, or to be in existence at present, —all such are
unborn.
183-184. (Chap. III, vv. 44 and 45.)
185. This [world] is just a sign 1 indicative of reality (dharmata); apart from
the sign, nothing is produced, nothing is destroyed.
186-187. (Chap. II, vv. 159 and 160.)
188-189. (Chap. III, vv. 1 and 2.)
(290) 190. Existence in its conditional relations cannot be [described] as
unity or diversity; it is just in a general way of speaking that there is birth,
cessation, and destruction.
191. Emptiness unborn is one thing, emptiness born is another; emptiness
unborn is the better, [because] emptiness born leads to destruction.
192. Suchness, emptiness, the limit, Nirvana, and the Dharmadhatu, the
various will-made bodies, —these I point out as synonymous.
193. Those who discriminate purity according to the Sutras, Vinayas, and
Abhidharmas, follow books and not the inner meaning; they are not established in
egolessness.
194-196. (Chap. III, vv. 12-14.)
(291) 197. The visible world is likened to the hare's horns as long as all
beings go on discriminating; those who discriminate are deluded just like a deer
running after a mirage.
1
 Sanketa; see also verse 139.
198. By clinging to discrimination, [more] discrimination goes on; when the
cause of discrimination is put away, one is disengaged therefrom.
199-200. (Chap. III, vv. 54 and 55.)
201. Transcendental knowledge is deep, exalted, far-reaching, and perceives
all the Buddha-countries; this I teach for the sons of the Victorious One; for the
Sravakas I teach transitoriness.
202. The triple existence is transitory, empty, devoid of the ego and what
belongs to it; thus I teach the doctrine of generality to the Sravakas.
203. Not to be attached to anything existent, truly knowing what the truth of
solitude is, is to walk all alone; the fruit of Pratyekabuddhahood which is above
speculation is what I teach.
 204. External objects are imagined, those endowed with corporeality are
dependent on relative knowledge; being deluded they see not themselves,
therefore a mind is evolved.
205(292)-206. (Chap. IV, vv. 6 and 7.)
207 and 208. (Chapter III, verses 56 and 57.)
209. (Chapter II, verse 153.)
210. (Chapter II, verse 150.)
211. There are four psychic powers: that which comes from the maturing [of
the disciplinary exercises], that which comes from the sustaining power of the
Buddhas, that which rises from entering into the various paths of living beings,
and that which is obtained in a dream.
212. The psychic power which is obtained in a dream, that which comes
from the power of the Buddhas, and that which has its birth by entering the
various paths of beings —these powers are not 1 born of the maturing [of the
disciplinary exercises].
(293) 213. The mind being influenced by habit-energy, there rises a
something resembling real existence (bhavabhasa); as the ignorant do not
understand, it is said that there is the birth [of realities].
1
 Read after the Chinese and Tibetan versions. Not vijnana-vipakajah, but 'bhijna
na vipakajah.
214. As long as external objects (bahyam)1 are discriminated as possessing
individual marks, the mind is confused (vimuhyate)2 being unable to see its own
delusion.
215. Why is birth spoken of? Why is not the perceived world spoken of?
When the perceived world, which has no existence, is yet perceived as existing,
what is that which is spoken of? To whom is it? and why?
216. The Citta in its essence is thoroughly pure, the Manas is defiled, and the
Manas is with the Vijnanas, habit-energy is always casting out [its seeds].
217. The Alaya is released from the body, the Manas solicits the [various]
paths of existence; the Vijnana is deluded with something resembling an objective
world, and perceiving it is befooled.3
218. What is seen is one's own mind, an objective world exists not; when
one thus perceives [that existence is] an error, 4 one even gets into suchness.
219. The [spiritual] realm attained by Dhyana-devotees, karma, and the
exalted state of the Buddhas—these three are beyond thought, they belong to the
Vijnana-5 realm that surpasses thought.
(294) 220. The past and the future, Nirvana, a personal ego, [space 6], words,
—of these I talk because of worldly convention, but ultimate reality is beyond the
letter.
221. The two vehicles7 and the philosophers are one in their dependence on
[wrong] views; they are confused in regard to Mind-only, and imagine an external
existence.
222. The enlightenment attained by the Pratyekabuddhas, Buddhahood,
Arhatship, and the seeing of the Buddhas—these are the secret seeds that grow in
enlightenment; but it is accomplished in a dream. 8
 1
 After the Chinese.
2
 After Wei.
3
 Pralubhyate, "greedily attached," according to Wei and T'ang.
4
 Bhranti, "a delusion," "an external world."
5
 Should be jnana, or does it refer to the Alaya?
6
 According to the Chinese.
7
 Naikayikas, literally, "they who belong to the Nikaya."
8
 What this verse purports to mean is difficult to gather from the contents of
the Lankavatara as we have it here. The existence of such verses as this, and there are
quite a number of them in the Sagathakam, suggests in one way that this verge section
has no organic relation with the main text.
223. Maya, Citta (mind), intelligence, 1 tranquillity, the dualism of being and
non-being—where are these teachings? for whom? whence? wherefore? and of
what signification? Pray tell me.
224. I teach such things as Maya, being and non-being, etc., to those who are
confused in the teaching of Mind-only; when birth and death are linked together
[as one], qualified and qualifying are removed.
225. Another name for Manas is discrimination (vikalpa), and it goes along
with the five Vijnanas; mind seeds (cittabija) take their rise in the way images
[appear in a mirror] or [waves roll on] the ocean-waters.
226. When the Citta, Manas, Vijnana cease to rise, (295) then there is the
attainment of the will-body and of the Buddha-stage.
227. Causation, the Dhatus, Skandhas, and the self-nature of all things,
thought-construction, a personal soul, and mind—they are all like a dream, like a
hair-net.
228. Seeing the world as like Maya and a dream, one abides with the truth;
the truth, indeed, is free from individual marks, removed from speculative
reasoning.
229. The inner realisation attained by the wise always abides in a state of no-
memory2; it leads the world to the truth as it is not confused with speculative
reasoning.
230. When all false speculation subsides, error no more rises; as long as
there is discriminative knowledge,3 error keeps on rising.
231. The world is empty and has no self-nature; to talk of permanency and
impermanency is the view maintained by followers of birth and not by those of
no-birth.
232. [The philosophers] imagine the world to be of oneness and otherness, of
bothness [and not-bothness], and [to have risen] from Isvara, or spontaneously, or
from time, or from a supreme spirit, or other causal agency.
1
 The Chinese read gati (path or course), and not mati.
2
  Asmara, T'ang.
3
  Jnana for prajna.
233. The Vijnana which is the seed of transmigration is not evolved when
this visible world is [truly] recognised; like a picture on a wall, it disappears when
[its nature] is recognised.
 (296) 234. Like figures in Maya, people are born and die; in the same way
the ignorant because of their stupidity [imagine] there really is bondage and
release.
235. The duality of the world, inner and outer, and things subject to
causation—by distinctly understanding what they are, one is established in
imagelessness.
236. The mind (citta) is not separate from habit-energy, nor is it together
with it; though enveloped with habit-energy the mind itself remains
undifferentiated.
237. Habit-energy born of the Manovijnana is like dirt wherewith the Citta,
which is a perfectly white garment, is enveloped and fails to display itself.
238. As space is neither existent nor non-existent, so is the Alaya in the
body, I say; it is devoid of existence as well as of non-existence.
239. When the Manovijnana is "turned over" (vyarritta), the Citta frees itself
from turbidity; by understanding [the nature of] all things, the mind (citta)
becomes Buddha, I say.
240. Removed from the triple continuity, devoid of being and non-being,
released from the four propositions, all things (bhava) are always like Maya.
241. The [first] seven stages are mind-born and belong to the two
Svabhavas; the remaining [two] stages and the Buddha-stage are the Nishpanna
("perfected knowledge").
(297) 242. The world of form, of no-form, and the world of desire, and
Nirvana are in this body; all is told to belong to the realm of Mind.
243. As long as there is something attained, there is so much error rising;
when the Mind itself is thoroughly understood, error neither rises nor ceases.
244. (Chapter II, verse 171.)
245. (Chapter II, verse 131.)
246. Two things are established by me; individual objects and realisation;
there are four principles which constitute the dogmas of logic.
247. The error [or the world] is discriminated when it is seen as characterised
with varieties of forms and figures; when names and forms are removed self-
nature becomes pure which is the realm of the wise.
248. As long as discrimination is carried on, the Parikalpita (false
imagination) continues to take place; but as what is imagined by discrimination
has no reality, self-nature is [truly understood in] the realm of the wise.
249. The mind emancipated is truth constant and everlasting; the essence
making up the self-nature of things (298) and suchness is devoid of
discrimination.
250. There is reality (vastu); it is not to be qualified as pure, nor is it to be
said defiled; since a mind purified leaves traces of defilement, but reality is the
truth that is [absolutely] pure, belonging to the realm of the wise.
251. The world is born of causation; when it is regarded as removed from
discrimination and as resembling Maya, a dream, etc., one is emancipated.
 252. Varieties of habit-energy growing out of error are united with the mind;
they are perceived by the ignorant as objects externally existing; and the essence
of mind (cittasya dharmata) is not perceived.
253. The essence of mind is pure but not the mind that is born of error; error
rises from error, therefore Mind is not perceived.
254. Delusion itself is no more than truth, truth is neither in Samskara nor
anywhere else, but it is where Samskara is observed [in its proper bearings].
255. When the Samskrita is seen as devoid of qualified and qualifying, all
predicates are discarded and thus the world is seen as of Mind itself.
256. When the [Yogin] enters upon Mind-only 7, he will cease discriminating
an external world; establishing himself where suchness has its asylum he will pass
on to Mind-only.1
1
 Cittamatram here and in the following verse is rendered in T'ang as 心量 (hsin-
liang) and not the usual 唯 心  (wei-hsin). Hsin-liang means "mind-measurement," the
term used in Sung throughout for cittamatram, for in the days of Sung wei-shin had not
been thought of. But why does T'ang use hsin-liang for wei-shin in this particular case
while wei-shin is used in the preceding line? Does cittamatram mean here simply
"mental or intellectual measurement" and is not used in the technical sense in which the
term is found elsewhere in this sutra?
257. By passing on to Mind-only, he passes on to the state of imagelessness;
(299) when he establishes himself in the state of imagelessness, he sees not [even]
the Mahayana.1
258. The state of non-striving (anabhoga) is quiescent and thoroughly
purified with the [original] vows; the most excellent knowledge of egolessness
sees no [duality in the world] because of imagelessness.
259. Let him review the realm of mind, let him review the realm of
knowledge, let him review the realm, with transcendental knowledge (prajna),
and he will not be confounded with individual signs.
260. Pain belongs to mind, accumulation is the realm of knowledge (jnana);
the [remaining] two truths2 and the Buddha-stage are where transcendental
knowledge functions.
261. The attainment of the fruits, Nirvana, and the eightfold path—when all
these truths are thus understood, there is Buddha-knowledge thoroughly purified.
262. The eye, form, light, space, and attention (manas) —out of this
[combination] there is the birth of consciousness (vijnana) in people;
consciousness is indeed born of the Alaya.
263. There is nothing grasped, nor grasping, nor one who grasps; there are
no names, no objects; those who carry on their groundless discriminative way of
thinking lack intelligence.
264. Name is not born of meaning, nor is meaning born of name; (300)
whether things are born of cause or of no-cause, such is discrimination; have no
discrimination!
265. (Chapter II, verse 145.)
1
 "Not" (na) is replaced by "he" (sa) in one MS. May this be a better reading?
2
 Referring to the Four Noble Truths.
 266. Imagining himself to be standing on a truth, he discourses on thought-
construction; oneness is not attained in five ways, and thus the truth is
abandoned.1
267. Delusion (prapanca) is the evil one who is to be broken down; being
and non-being is to be transcended; as one sees into [the truth of] egolessness, he
has no longing for, no evil thought of, the world.
268. [The philosophers imagine] a permanently existing creator engaged in
mere verbalism; highest truth is beyond words, the Dharma is seen when cessation
takes place.
269. Leaning on the Alaya for support the Manas is evolved; depending on
the Citta and Manas the Vijnana-system is evolved.
270. What is established by a proposition (samaropa) is a proposition;
suchness is the essence of mind; when this is clearly perceived, the Yogin attains
the knowledge of Mind-only.
271. Let one not think of the Manas, individual signs, and reality from the
point of view of permanency and impermanency; nor let him think in his
meditation of birth and no-birth.
272. They do not discriminate duality; the Vijnana rises from Alaya; (301)
the oneness of meaning thus taking place is not to be known by a dually operating
mind.
273. There is neither a speaker nor speaking nor emptiness, since the Mind is
seen; but when the Mind is not seen there rises a net of philosophical doctrines.
274. There is no rising of the causation[-chain], nor are there any sense-
organs; no Dhatus, no Skandhas, no greed, no Samskrita.
275. There is no primarily working fire; 2 no working done, no effects
produced, no final limit, no power, no deliverance, no bondage.
1
 The reference is not clear.
2
 T'ang has, "karma and its effects"; while Wei has, "karma in work."
276. There is no state of being to be called neutral [or inexplicable]
(avyakrita); there is no duality of dharma and adharma; there is no time, no
Nirvana, no dharma-essence.
277. And there are no Buddhas, no truths, no fruition, no causal agents, no
perversion, no Nirvana, no passing away, no birth.
278. And then there are no twelve elements (anga), and no duality either, of
limit and no-limit; because of the cessation of all the notions [that are cherished
by the philosophers] I declare [there is] Mind-only.
279. The passions, path of karma, the body, creators, fruitions—they are like
a fata morgana and a dream; they are like a city of the Gandharvas.
280. By maintaining the Mind-only, the idea of reality is removed; by
establishing the Mind-only permanency and annihilation are seen [in their proper
relationship].
281. There are no Skandhas in Nirvana, nor is there an ego-soul, nor any
individual signs; (302) by entering into the Mind-only, one escapes from
becoming attached to emancipation.
 282. It is error (dosha) that causes the world to be externally perceived as it
is manifested to people; Mind is not born of the visible world; therefore, Mind is
not visible.
283. It is the habit-energy of people that brings out into view something
resembling body, property, and abode; Mind is neither a being nor a non-being, it
does not reveal itself because of habit-energy.
284. Dirt is revealed within purity but purity itself is not soiled; as when the
sky is veiled with clouds, Mind is invisible [when defiled with error].
285. (Chapter III, verse 38.)
286. („ II, „ 182.)
287. („ III, „ 40.)
288. („ III, „ 41.)
289. („ II, „ 183.)
(303) 290. Mind is not born of the elements (bhuta), Mind is nowhere to be
seen; it is the habit-energy of people that brings out into view body, property, and
abode.1
1
 This is a repetition of the latter half of verse 282 and the first half of 283. This is
omitted in both T'ang and Wei, showing that the insertion is probably due to a clerical
mistake.
291. All that is element-made is not form and form is not element-made; the
city of the Gandharvas, a dream, Maya, an image, —these are not element-made.
292.1
293.2
294. (Chapter III, verse 43.)
295. As reality and non-reality can be predicated of existence that originates
from causation, the view of oneness and otherness definitely belongs to them.
296-302. (Chapter II, verses 184-190.)
(304) 303. There are three kinds of my Sravakas: the transformed, the born
of the vows, and the Sravakas disengaged from greed and anger, and born of the
Dharma.
304. There are three kinds, also, of the Bodhisattvas: those who have not yet
reached Buddhahood, those who manifest themselves according to the thoughts of
sentient beings, and those who are seen in the likeness of the Buddha. 3
305-310. (Chapter II, verses 191-196.)
(305) 311. It is a man's mind that is perceived as something resembling
(samnibham) the form of a star, a cloud, a moon, a sun; and what is thus perceived
by them is born of habit-energy.
312. The elements are devoid of selfhood, there is neither qualified nor
qualifying in them; if all element-made objects were the elements, form (rupa)
would be element-made.
1
 The first half of this corresponds to the first half of Chapter III, verse 42; while
the second half of 292 and the first half of 293 are practically a repetition of 290, and
also of the second half of 282 and the first half of 283. Nanjo's verse divisions are to be
revised I think in some places, but fearing to cause greater confusion in the numbering
of the whole "Sagathakam" I have followed Nanjo.
 2
 The first half of 292 and the second half of 293 correspond to Chapter III, verse
42,
3
 This is the T'ang reading. Another reading is: "There are three kinds of
Bodhisattvas. As to the Buddhas, they have no [tangible] form, but something looking
like a Buddha may be seen according to the thoughts of each sentient being."
313. The elements are uniform, there are no element-made objects in the
elements; the elements are the cause; the earth, water, etc. are the result.
314. Substances and forms of thought-construction are like things born of
Maya; (306) they appear like a dream and a city of the Gandharvas, they are a
mirage and a fifth.1
315. There are five kinds of the Icchantika, so with the families which are
five; there are five vehicles and no-vehicle, and six kinds of Nirvana.
316. The Skandhas are divided into twenty-five, and there are eight kinds of
form, twenty-four Buddhas, and there are two kinds of Buddha-sons.
317. There are one hundred and eight doctrines, and three kinds of Sravakas;
there is one land of the Buddhas, and so with the Buddha, there is one.
318. Likewise with emancipation; there are three forms, four kinds of mind-
streams, six kinds of my egolessness, and also four kinds of knowledge.
319. Disjoined from causal agencies, removed from faulty theories, is the
knowledge of self-realisation, which is the Mahayana, immovable and highest.
320. Of birth and no-birth there are eight and nine kinds; whether the
attainment is instantaneous or successive, it is one realisation.
321. There are eight worlds of formlessness; Dhyana is divided into six; and
with the Pratyekabuddhas and Buddha-sons, there are seven forms of
emancipation.
322. There are no such things as the past, present, and future; there is neither
permanency nor impermanency; doing, work, and fruition—all is no more than a
dream-event.
323. From beginning to end the Buddhas, Sravakas, and Buddha-sons have
never been born; (307) the mind is removed from what is visible, being always a
Maya-like existence.
1
 The text gives no clue to this. Is prajnaptirupam (form of thought-construction)
the same as vijnaptirupam of the Abhiaharmakosa?
324. Thus the abode in the Tushita heaven, the conception, the birth, the
leaving, the worldly life, the revolving of the wheel, the wandering about in all the
countries. [A Buddha] is seen [doing all these things], but he is not one born of
the womb.
325. Thus, for the sake of sentient beings who are wandering and moving
about from one place to another, emancipation is taught, the truth, the knowledge
of the [Buddha-]land, and the rising of things by causation.
326. Worlds, forests, islands, egolessness, philosophers, wanderings,
Dhyanas, the vehicles, the Alaya, the attainments, the inconceivable realm of
fruition,
 327. Families of the moon and stars, families of kings, abodes of the gods,
families of the Yakshas and Gandharvas, —they are all born of karma and are
born of desire.
328. Inconceivable transformation-death is [still] in union with habit-energy;
when interrupted, death is put a stop to, the net of passions is destroyed.
329. [The Bodhisattva] is not to keep 1 money, grain, gold, land, goods, kine
and sheep, slaves, nor horses, elephants, etc.
330. He is not to sleep on a perforated couch, nor is he to smear the ground
with mud;2 he is not to have a bowl made of gold, silver, brass, or copper.
331. Let the Yogin have white cloth dyed in dark blue or brownish-red with
cow-dung, or mud, or fruits, or leaves.
(308) 332. The Yogin is permitted to carry a bowl of full Magadha measure
made of either stone, or clay, or iron, or shell, or quartz.
333. The Yogin whose final aim is to discipline himself may carry a curved
knife four fingers long for cutting cloth; he who is intent on disciplining himself
may not learn the science of mechanics.
334. The Yogin who disciplines himself in the exercises is not to be engaged
in buying and selling: [if necessary] let the attendant see to it—these are the
regulations I teach.
1
 According to the Chinese
2
 The source is unknown to the translator.
335. Thus, guarding his senses, let him have an exact understanding in the
meaning of the Sutras and the Vinaya, and let him not associate with men of the
world, such I call the Yogin.
336. Let the Yogin prepare his abode in an empty house, or a cemetery, or
under a tree, or in a cavern, or among the straw, or in an open place.
337. Let [the Yogin] dress himself in three garments, whether in the
cemetery or any other place; if anyone should voluntarily give him a garment—let
him accept it.
338. When he goes about begging food, let him look ahead not more than the
length of a yoke; let him conduct himself in the way bees treat flowers.
339. When the Yogin finds himself in a large company, in the confusion of a
company, or with Bhikshunis [women-mendicants], this is not a desirable
relationship for Yogins; for it means to share a livelihood with them.
340. The Yogin, whose aim is to discipline himself in the exercise, (309) is
not to approach for his food kings, princes, ministers of state, or persons of rank.
341. In houses where a death or a birth has taken place, or in the houses of
friends and relatives, or where Bhikshus and Bhikshunis are mixed together, it is
not proper for the Yogins to take their food.
342. In the monasteries food is always regularly cooked, and when it is
purposely prepared [somewhere else], it is not proper for the Yogins to take their
food.
343. The Yogin should regard the world as removed from birth and death, as
exempt from the alternation of being and non-being, though it is seen in the aspect
of qualified and qualifying.
 344. When birth [and death] is not discriminated, the Yogin before long will
attain the Samadhi, the powers, the psychic faculties, and the self-mastery.
345. The Yogin should not cherish the thought that the world exists from
such causal agents as atoms, time, or supreme soul; nor that it is born of causes
and conditions.
346. From self-discrimination the world is imagined, which is born of
varieties of habit-energy; let the Yogin perceive existence as always like unto
Maya and a dream.
347. The [true] insight is always removed from assertions as well as from
negations; let not [the Yogin] discriminate the triple world which appears as body,
property, and abode.
348. Not thinking how to obtain food and drink, but holding his body
upright, let him pay homage over and over again to the Buddhas and
Bodhisattvas.
349. Gathering truth from the Vinaya, from the teachings in the Sutras, let
the Yogin have a clear insight into the five Dharmas, Mind itself, and egolessness.
(310) 350. The Yogin should have a distinct understanding of the undefiled
truth of self-realisation and as to what the stages [of Bodhisattvahood] and the
Buddha-stage are and be anointed on the great lotus [seat].
351. Wandering through all the paths, he becomes averse to existence, and
directing his steps toward some quiet cemetery he will begin various practices.
352-354. (Chapter II, verses 162-164.)
355. [According to the philosophers] there is a reality born of no-cause,
neither permanent nor subject to annihilation, and removed from the alternatives
of being and non-being, and this is imagined by them to be the Middle Path.
356. They imagine the theory of no-cause but their no-cause is nihilistic; as
they fail to understand [the real nature of] external objects they destroy the Middle
Path.
357. The attachment to existence is not abandoned for the fear of being
nihilistic, and they try to teach the Middle Path by means of assertion and
negation.
(311) 358. When Mind-only is understood, external objects are abandoned
and discrimination no more takes place; here the Middle Path is reached.
359. There is Mind-only, there is no visible world; as there is no visible
world, [Mind] is not risen;1 this is taught by myself and other [Tathagatas] to be
the Middle Path.
1
 After T'ang. Wei has: "Apart from Mind there is no rising." No rising of a
visible world?
360. Birth and no-birth, being and non-being, —these are all empty; there is
no self-nature in all things; the duality is not to be cherished.
361. Where there is no possibility of discrimination taking its rise, the
ignorant imagine there is emancipation; but as there is no understanding [in them]
as to the rise of a mind, how can they destroy their attachment to duality! 1
 362. As it is understood that there is nothing but what is seen of the Mind,
the attachment to duality is destroyed; knowledge, indeed, is the abandonment,
not the destruction of the discriminated.
363. As it becomes thoroughly known that there is nothing but what is seen
of the Mind, discrimination ceases; as discrimination ceases, suchness is removed
from intellection (citta).2
364. If a man, seeing the rise [of all things], yet perceives that Nirvana is
devoid of the faults of the philosophers, this is the Nirvana as held by the wise,
because of its not being annihilation.
365. To realise this is said by myself and [other] Buddhas to be [the
attainment of] Buddhahood; if there is any other discrimination one is committed
to the philosophers' views.
366. Nothing is born, and yet things are being born; nothing dies and yet
things are passing away; (312) all over millions of worlds what is seen
simultaneously is like a lunar reflection in water.
367. Unity being transformed into plurality, rain falls and fire burns; as a
mind is changed into [many] thoughts, they declare that there is Mind-only.
368. Mind is of Mind-only, no-mind is also born of Mind; when understood
varieties of forms and appearances are of Mind-only.
369. By assuming Buddha[-forms], Sravaka-forms, Pratyekabuddha-
appearances, and varieties of other forms, they declare Mind-only.
1
 The text as it stands is difficult to understand. I follow T'ang. 2 Cf. Chapter III,
verses 25, and the "Sagathakam," verse 651.
370. For the sake of beings [the Buddhas] show forms by means of no-form,
from the world of no-form and of form down to the hells where hell-dwellers are;
and all this originates from Mind-only.
371. When a [spiritual] revulsion [takes place in them], they will attain the
Samadhi called Maya-like, the will-body, the ten stages, the self-mastery.
372. On account of self-discrimination which causes errors and sets false
reasonings in motion, the ignorant are bound up with ideas in what they see, hear,
think, or understand.
373. (Chapter II, verse 197.)
374. (Chapter II, verse 198.)
(313) 375-378. (Chapter II, verses 199-202.)
379. The Buddhas in [every] land are those of transformation, where [the
doctrine of] the one vehicle and the triple vehicle is taught; I never enter into
Nirvana, for all things are empty being devoid of birth [and death].
380. There are thirty-six different Buddhas, and in each ten different ones; in
accordance with the thought of all beings they share their lands.
381. When existence is discriminated there are varieties of appearances; in
like manner the Dharma-Buddha's world may appear in its multiplicity, which in
reality exists not.
382. The Dharma-Buddha is the true Buddha and the rest are his
transformations; according to a continuous flow of their own seeds, sentient
beings see their Buddha-forms.1
 383. When [the mind is] bound up with error and appearance, discrimination
is set in motion; (314) suchness is no other than discrimination and discrimination
is no other than appearance.
384. The Self-nature Buddha, the Enjoyment Buddha, the Transformation
Buddha, the five Transformation Buddhas, and a group of thirty-six Buddhas—
they are all of the Self-nature Buddha.2
1
 After T'ang and Wei.
2
 The five transformation bodies (pancanirmita) may mean those transformation
Buddhas who manifest themselves in the five (sometimes six) paths of existence in
order to save the sentient beings that are suffering there in the endless wheel of
transformation. According to the Shingon doctrine of the fourfold Dharmakaya, this
last transformation or manifestation is distinguished from the generally accepted
transformation-Buddha and is given a special position by itself. The fourth one thus in
the Shingon is known as the Nishyandakaya, distinguishing it from the third which is
Nirmana- or Nirmita-kaya. This verse is quoted by Amoghavajra (704-774), one of the
Indian Shingon Fathers, who settled in China, in one of his works called 略述金剛頂瑜
伽分別聖位修證法門經 (the Taisho Tripitaka, No. 870; Nanjo Catalogue, No. 1433). I
owe this information to Professor Shoun Toganowo, of Koya Buddhist College.
385-(315-316)-406. (Chapter II, verses 101-123, with verse-divisions
occasionally varying.)
407. Owing to seeds of habit-energy [that grow from the recognition] of an
outer world, discrimination takes place; and thereby the relativity aspect 1 is
grasped, and that which is grasped is variously imagined. 2
(317) 408. When one depending upon the mind recognises an external world,
error is produced; error takes place from these two [causes], and there is no third
cause.
409. Depending on that and from that cause error is produced; the six
(indryas), the twelve (ayatanas), the eighteen (dhatus), are thus said by me to be
of the Mind.
410. [When it is understood that things are because of] the combination of
self-seeds and an external world (grahya), the ego-attachment is abandoned.
411. Because of the Alayavijnana the Vijnana[-system] is evolved; because
of inner support there is something externally appearing.
412. The unintelligent imagine the Samskrita and Asamskrita to be
permanent, while they are not, as they are like the stars, a hair-net, an echo, or
things seen in a dream.
413. [As they are] like the city of the Gandharvas, a mirage, or Maya; they
are not, yet they are perceived [as if they were real]; so is the relativity aspect of
existence (paratantra).
414. By means of a triple mentality I teach the self, senses, and their
behaviour; but the Citta, Manas, and Vijnana are devoid of self-nature.
1
 Tantram = paratantram.
2
 Kalpitam = parikalpitam.
415. The Citta, Manas, and Vijnana, the twofold egolessness, the five
Dharmas, the [three] Svabhavas, — these belong to the realm of the Buddhas.
 416. Habit-energy as cause is one, but as far as form (lakshana) goes it is
triple; (318) this is the way in which a picture of one colour appears variously on
the wall.
417. The twofold egolessness, the Citta, Manas, and Vijnana, the five
Dharmas, the [three] Svabhavas—they do not belong to my essence. 1
418. When the Citta-form is put aside, the Manas and Vijnana removed, and
the [five] Dharmas, and the [three] Svabhavas abandoned, then one attains the
essence of Tathagatahood.
419. The pure [essence of Tathagatahood] is not obtained by body, speech,
and thought; the essence of Tathagatahood (gotram tathagatam) being pure is
devoid of doings.
420. To be pure by means of the psychic faculties, and the self-mastery, to
be embellished with the Samadhis and the powers, to be provided with varieties of
the will-body—these belong to the pure essence of Tathagatahood.
421. To be undefiled in inner realisation, to be released from cause and form
(hetulakshana), to attain the eighth stage and the Buddha-stage—this is the
essence of Tathagatahood.
422. The Far-Going, the Good-Wisdom, the Law-Cloud, and the Tathagata-
stage—they belong to the essence of Buddhahood, while the rest are taken up by
the two vehicles.
423. Since sentient beings are differentiated as to their mentality and
individuality, the Buddhas who have achieved self-mastery over their minds teach
the ignorant the seven stages.
424. At the seventh stage no faults arise as to body, speech, and thought; at
the eighth, the final abode [of consciousness], it seems to him like having crossed
a great river in a dream.
1
 Gotra, lit."family."
(319) 425. At the fifth and the eighth stage the Bodhisattvas acquire
proficiency in mechanical arts and philosophy and attain kingship in the triple
world.
426. Birth and no-birth, emptiness and no-emptiness, self-nature and no-self-
nature, —these are not discriminated [by the knowing one]; in Mind-only [no
such things] obtain.
427. To discriminate, saying "This is true, this is true, this is false," is
teaching meant for the Sravakas and Pratyekabuddhas, and not for the sons of the
Buddha.
428. There is neither being-and-non-being, nor the aspect of momentariness,
there are neither thought-constructions (prajnapti) nor substances (dravya);
nothing obtains in Mind-only.
429. According to conventional truth (samvriti), things are, but not in the
highest truth; to be confused in things not having self-nature—this belongs to
conventional truth.
430. I establish thought-constructions where all things are non-existent;
whatever expressions and experiences that belong to the ignorant are not of the
truth as it is (tattva).
 431. Things born of words seem to belong to an objective realm; but when it
is perceived that they are born of words, they become non-existent.
432. As no pictures are separable from the wall, no shadow from the post, so
are no [Vijnana-]waves stirred when the Alaya[-ocean] is pure [and quiet].
433. (Chapter VI, verse 4.)
(320) 434. It is taught that from the Dharma[-Buddha] comes the Nishyanda,
and from the Nishyanda the Nirmita;1 these are the original Buddhas, the rest are
transformed bodies.
435-436. (Chapter II, verses 125-126.)
437. (Chapter II, verses 123 and 129.)
438-439. (Chapter II, verses 127-128.)
440. Do not discriminate, saying "Here is emptiness," or saying again, "Here
is no emptiness"; both being and non-being are merely imagined, for there is no
reality corresponding to the imagined.
1
 After T'ang.
441. The ignorant imagine that things originate from the accumulation of
qualities, or atoms, or substances; but there is not a single atom in existence, and,
therefore, there is no external world.
442. Forms seen as external are due to the imagination of people, they are
nothing but the Mind itself; (321) there is nothing to be seen externally, and,
therefore, there is no external world.
443-444. (Chapter III, verses 157-158.)
445-447. (Chapter II, verses 205-207.)
448. (Chapter II, verse 209.)
449. (Chapter II, verse 208.)
450. (Chapter II, verse 210.)
(322) 451. As the elephant who is immersed in deep mud is unable to move
about, so the Sravakas, who are deeply intoxicated with the liquor of Samadhi,
stand still.
452. (Chapter II, verse 135.)
453. Space, the hare's horns, and a barren woman's child are unrealities, and
yet they are spoken of [as if real]; so are all things imagined.
454. The world originates from habit-energy, there is nothing whatever to be
designated as being and non-being, nor is there its negation; those who see into
this are emancipated, as they understand the egolessness of things.
455. [Of the three Svabhavas] one is Parikalpita, mutuality is Paritantra, and
suchness is Parinishpanna; this is always taught by me in the sutra.
456. (Chapter II, verse 172.) 457-458. (Chapter II, verses 203-204.)
459. The Citta, discrimination, thought-construction, Manas, Vijnana, (323)
the Alaya, all that which sets the triple world in motion, are synonyms of Mind.
460. Life, warmth, the Vijnana, the Alaya, the vital principle, Manas,
Manovijnana, —these are the names for discrimination.
461. The body is maintained by the Citta, the Manas always cognitates, the
[Mano-]vijnana together with the Vijnanas cuts the world in pieces as objects of
Citta.
 462-464. (Chapter II, verses 3-5.)
465-469 (324). (Chapter II, verses 15-19.)
470-471. (Chapter III, verses 7-8.)
472. [Some say that] an ego-soul really is, which is separate from the
Skandha-appearance, or that the Skandhas really exist; [but] there is after all no
ego-soul in them.
473. When one's doings, together with the passions primary and secondary,
are brought to light, one perceives the world to be the Mind itself and is released
from all sufferings.
474-487 (325-326). (Chapter II, verses 20-33.)
488. The extinction-knowledge attained by the Sravakas, the birth of the
Buddhas, and [that] of the Pratyekabuddhas and Bodhisattvas—all takes place by
getting rid of the passions.
489. No external forms are in existence, what is external is what is seen of
the Mind itself; as the ignorant fail to understand as regards the Mind itself, they
imagine the Samskrita [as real].
490. The insight that pluralities are of the Mind itself is withheld from the
bewildered who, not knowing what the nature of the external world is, are under
bondage to [the idea] of causation, and the fourfold proposition.
491. There are no reasons, no statements, no illustrations, no syllogistic
members to the intelligent who know that the external world is the reflection of
their own Mind.
492. Do not discriminate by discrimination, to discriminate is characteristic
of the Parikalpita (imagination); depending on the imagination, discrimination is
evolved.
493. One's habit-energy is the origin [of all things] which are mutually and
uninterruptedly knitted together; (327) as dualism is [primarily] external to
people's minds, there is no rising of it.
494. Because of mind and what belongs to it, there is discrimination, [the
ignorant] are comfortably established in the triple world; that an external world of
appearances is evolved is due to the discrimination of self-nature.
495. Because of the combination of appearances and seeds there are the
twelve Ayatanas; because of the combination of subject and object, 1 I talk of
doings.
496. Like images in a mirror, like a hair-net, to the dim-eyed, the mind to the
ignorant is seen enveloped in habit-energy.
497. Discrimination goes on in the world imagined by self-discrimination;
but there is no external world as it is discriminated by the philosophers.
498. Like the ignorant who not recognising the rope take it for a snake,
people imagine an external world, not knowing that it is of Mind itself.
499. Thus the rope in its own nature is neither the one nor the other; but
owing to the fault of not recognising Mind itself, people go on with their
discrimination over the rope.
500-501. (Chapter III, verses 82-83.)
 (328) 502. While the imagined is being imagined, the imagination itself has
no reality; seeing that discrimination has no reality, how does it [really] take
place?
503. Form (rupam, or matter) has no reality of its own, as is the case with a
jar, a garment, etc.; in the world, however, which has no real existence,
discrimination is carried on.
504. If people discriminate erroneously regarding the Samskrita since the
beginningless past, how is the self-nature of beings an error? Pray tell me, O
Muni.
505. The nature of all beings is non-existent, and what is seen [as external] is
nothing but the Mind; when the Mind itself is not perceived discrimination is
evolved.
506. When it is said that there are no such things imagined as the ignorant
imagine, it means that there is something which is not recognised by the intellect.
507. If it is said that something exists with the wise, this is not what is
discriminated by the ignorant; if the wise and the ignorant walk the same way,
that which [is real] with the wise must be a falsehood.
1
 asraya and alambana, depended and depending.
508. To the wise there is nothing erroneous, therefore their mind is
undefiled; the ignorant whose mind is uninterruptedly defiled goes on imagining
the imagined.
509. It is like the mother who fetches for her child a fruit from the air,
saying, "O son, don't cry, pick the fruit, there are so many of them."
510. In like manner I make all beings covet varieties of imagined fruit (329)
whereby I [lead them to] the truth that goes beyond the antithesis of being and
non-being.
511. The being [which is realised by the wise] having never been in
existence is not united with causation; it is primarily unborn and yet born, while
its essence is not obtainable.1
512. The unobtainable essence (alabdhatmaka) is indeed unborn, and yet it
is nowhere separated from causation; nor are things as they are for this moment
anywhere separated from causation.
513. When the visible world is thus approached, it is anywhere neither
existent nor non-existent, nor is it not-existent-and-non-existent; putting itself
under causation, reality is not the subject of discrimination to the wise.
514. The philosophers cherishing wrong ideas and the ignorant have theories
of oneness and otherness; they understand not that the world, subject to causation,
is like Maya and a dream.
515. The supreme Mahayana is beyond the realm of words, its meaning is
well elucidated by me, but the ignorant do not comprehend.
516. [The doctrines] thus advanced by the Sravakas and philosophers are
tainted with jealousy; they go astray from reality, because their doctrines are false
theorisings.
517. Appearance, self-nature, form (samsthanam), and name, —depending
on these four conditions all kinds of imagination are carried on.
 1
 The meaning of this and what follow is this: there is an absolute being which
precludes all form of qualification, but without which this world of cause and effect is
impossible; the absolute is thus in one sense unobtainable, and yet in another sense it is
the reason of this existence subject to causation.
518. Those who believe in the oneness or the manyness [of cause], those
who imagine Brahma god or the authority of Isvara, (330) those who take the sun
and the moon for an element—they are not my sons. 1
519. Those who are equipped with a noble insight and are thoroughly
conversant with the suchness of reality, know well how to turn over ideas and
reach the other shore of the Vijnana.
520. This is the seal of emancipation belonging to those sons who [have
embraced] my teaching; it is released from existence and non-existence, removed
from coming and going.
521. If karma disappears by causing a transformation in the world of matter
(rupa) and the Vijnanas, permanence and impermanence no more obtain, and
transmigration ceases.
522. When this transformation takes place, the idea of matter is shaken off,
space-relations are banished, but karma released from the fault of being and non-
being abides with the Alaya.
523. While matter and Vijnanas pass into annihilation, karma abides with the
being of the Alaya which is not destroyed, whereby there is the union of matter
and Vijnanas.
524. If people's karma which is in combination with them is destroyed,
karma-succession being thus destroyed, there will be no transmigration, no
attainment of Nirvana.
525. If karma is destroyed together with matter and Vijnanas, and yet is
subject to transmigration, matter will then subsist as it differs in no way from
karma.
526. Mind (citta) and matter are neither different nor not-different from
discrimination; there is no distinction of all things as they are removed from being
and non-being.
(331) 527. The Parikalpita and the Paratantra are mutually dependent and are
not to be differentiated; thus with matter and impermanency, they are mutually
conditioning.
1
 The whole verse is not at all clear.
528. Apart from oneness and otherness the [Pari-]kalpita is not knowable; so
with, matter and impermanency; how can one speak of their being and non-being?
529. When the Parikalpita is thoroughly understood [as to its nature], the
Paratantra is not born; when the Paratantra is understood, the Parikalpita becomes
suchness.
530. When the Parikalpita is destroyed my Dharma-eye (netri)1 is destroyed;
and there takes place within my teaching [the controversy of] assertion and
negation.
 531. In this way, then, and at that time, there will rise disparagers of the
Dharma, none of whom are worth talking with as they are destroyers of my
Dharma-eye.
532. As they are not taken into the company of the intelligent, they abandon
the life of the Bhikshu; and as they destroy the Parikalpita, they are engaged in
controversies asserting and negating.
533. As their insight is bound up with being and non-being, what appears to
their imagination resembles a hairnet, Maya, a dream, the Gandharva's city, a
mirage, etc.
534. He who studies under the Buddhas may not live together with those
who cherish dualism and are destroyers of others.
535. But if there are Yogins who see a being separated from the imagination
(332) and released from existence and non-existence, he [i. e. a Buddhist] may
associate with them [i. e. such Yogins].
536. It is like a mine in the earth producing gold and precious stones; it
harbours no cause of strife in it, and yet it furnishes people with various means of
subsistence.
537. Likewise, though the essence (gotra)2 of all beings appears various, it
has nothing to do with karma; as the visible world is non-existent, there is no
karma, nor is the path born of karma.
538. As is understood by the wise, all things have no self-being, but
according to the discriminations of the ignorant things appear to exist.
1
 T'ang, 法眼; Wei, 法輪 or 我法.
2
 性, read after Wei.
539. If things are not existent as discriminated by the ignorant, all things
being non-existent, there are no defilements for any one.
540. Because of varieties of defilement cherished by beings there is
transmigration, and the sense-organs are completed; being bound up by ignorance
and desire there is the evolution of beings possessed of a body.
541. If beings are not existent as discriminated by the ignorant, there will be
no evolving of the sense-organs in these beings, which is not the Yogin's [view].
542. If beings themselves are not and yet they become the cause of
transmigration, then there will be an emancipation which is independent of
people's strivings.
543. If beings are non-existent to you, how can there be any distinction
between the wise and the ignorant? Nor will there be anything characterising the
wise who are disciplining themselves for the triple emancipation.
(333) 544. The Skandhas, personal soul, doctrines, individuality and
generality, no-signs, causation, and senses —of these I talk for the sake of the
Sravakas.
545. No-cause, Mind-only, the powers (vibhuti), the stages [of
Bodhisattvahood], the inner realisation, pure suchness—of these I talk for the sake
of the Bodhisattvas.
546. In the time to come there will be disparagers of my teaching who,
putting on the Kashaya robe, will talk about being-and-non-being and its works.
 547. Things born of causation are non-existent—this is the realm of the wise;
a thing imagined has no reality, yet things are imagined by the theorisers.
548. In the time to come there will be [a class of ignorant people headed by]
Kanabhuj; they will talk about the non-existence of work, and will ruin the people
with their evil theories.
549. The world is originated from atoms, atoms are causeless, and there are
nine permanent substances—such evil theories they teach.
550. [They say that] substances are produced by substances, and so qualities
by qualities; and they destroy the self-being of all things [saying that] it is another
being.
551. If it is said that originally the world was not and then evolved, it must
have had a beginning; but my statement is that there is no primary limit to
transmigration.
(334) 552. If all the innumerable things in the triple world were not and then
evolved, nobody would doubt if horns grow on a bitch, or a she-camel, or a
donkey.
553. If the eye, form (rupa), and Vijnana were not and now they are, straw-
mats, crowns, cloth, etc. would be produced from lumps of clay.
554. A straw-mat is not found in cloth, nor cloth in a straw matting; why is it
that by some combination anything is not produced from any other thing?
555. That life and the body so called were not and then evolved; all such
controversies as this have been declared by me [as untrue].
556. The statement has been made first [against the philosophers] and their
views are warded off; their views being warded off, I will make my own
statement.
557. While I [first] make a statement in behalf of the philosophical systems,
let not my disciples be disturbed by [my] drawing on the dualism of being and
non-being.
558. That the world is born of a supreme soul and that changes are due to the
qualities, —this is what the school of Kapita teaches its disciples; but it is not the
right way of thinking.
559. There is no reality, no non-reality, nor is there any [world of] causation
conditioned by causation; as there is nothing to be characterised as causation, non-
reality never has its rise.
560. My statement is free from the alternatives of being and non-being, is
removed from cause and condition, has nothing to do with birth and destruction,
and is removed from qualified [and qualifying].
561. When the world is regarded as like Maya and a dream, exempt from
cause and condition, (335) and eternally causeless, there is no rising of
imagination.
562. When existence is always regarded as resembling the Gandharva's
[city], a mirage, a hair-net, and as free from the alternatives of being and non-
being, removed from cause and condition, and causeless, then the mind flows
clear of defilements.
 563. [The philosophers may say that] if there is no external reality, Mind-
only too will be non-existent; how can Mind exist without objective reality? The
[doctrine of] Mind-only1 [therefore] is untenable.
564. [Further they may say that] on account of an objective world of
realities, people's minds are aroused; how can there be a mind without a cause?
[The doctrine of] Mind-only1 is [therefore] untenable.
565. But suchness and Mind-only1 are realities belonging to the teaching of
the wise; neither those who deny nor those who affirm comprehend my teachings.
566. If a mind is said to evolve on account of perceived and perceiving, this
is the mind that is of the world; then the Mind-only obtains not.
567. When it is said that there is something resembling body, property, and
abode produced in a dream-like manner, a mind, indeed, is seen under the aspect
of duality; but Mind itself is not dualistic.
568. As a sword cannot cut itself, or as a finger cannot touch its own tip,
Mind cannot see itself.
569. In the state of imagelessness there is no reality, no Parikalpita, no
Paratantra, no five Dharmas, no twofold mind. 2
(336) 570. The dualism of giving-birth and being-born belongs to the nature
of things; when I speak of the giving-birth of things that have no self-nature, it is
on account of a hidden meaning.
571. If multiplicities of forms are born of imagination, there will be
something of objectivity in [the notion of] space, in [that of] a hare's horns.
1
 For these cittamatra, T'ang has 唯 識  instead of 唯 心 . Ordinarily 唯 識  is
for vijnanamatra or vijnaptimatra, and not for cittamatra. In this respect Wei is
consistent, for it has 唯心 throughout.
2
 After T'ang.
572. When an objective reality is of mind, this reality does not belong to
imagination; but reality born of imagination is something other than mind and is
unobtainable.
573. In a transmigration that has no beginning, an objective world nowhere
obtains; when there is no nourishing mind, where can an objective semblance take
its rise?
574. If there is any growth from nothingness, horns will grow on a hare; let
no discrimination take place, thinking that something grows out of nothing.
575. As there is nothing existing now, so there was nothing existing
previously; where there is no objective world, how can a mind which is bound up
with an objective world take its rise?
576. Suchness, emptiness, [reality-]limit, Nirvana, the Dharmadhatu, no-
birth of all things, self-being—these characterise the highest truth.
577. The ignorant, who cherish [the notion of] being and non-being, by
imagining causes and conditions, are unable to understand that all things are
causeless and unborn.
578. The Mind is manifested; there is no objective world of pluralities whose
cause is in the beginningless past; (337) if there is no objective world since the
beginningless past, how does individualisation 1 ever come to exist?
 579. If anything grows from nothingness, the poor will become rich; when
there is no objective world, how can a mind be born? Pray tell me, O Muni.
580. As all this is causeless, there is neither mind nor objective world; as the
mind is not born, the triple world is devoid of doings.
581-613 (338-341). (Chapter III, verses 86-117.)
614. The statement that a hare has no horns is made out of the reasonings
concerning a jar, a garment, a crown, and a horn; where there is no complete
cause, there is no [real] existence; thus you should know.
1
 According to T'ang, visesha here is evidently citta.
615. There is non-existence when proof of existence [is produced]; non-
existence does not prove non-existence; existence, indeed, looks for non-
existence, they look for each other and are mutually conditioned.
616. If it is thought, again, that something appears depending on something
else, the something thus depended upon must be causeless, but there is nothing
that is causeless.
617. If [it is said that] there is another reality which is depended on, then this
must have still another [reality to depend on]; this is committing the fault of non-
finality; may it not end in reaching nowhere?
618. Depending on leaves, pieces of wood, etc., the magical charm is
effected; in like manner, pluralities of objects depending on some [other] objects
are manifested to the people.
619. The magical net is neither the leaves nor the pieces of wood, nor the
pebbles; (342) it is owing to the magician that the magic scene is perceived by the
people.
620. Thus when something [of magic] depending on some objects is
destroyed, dualism ceases at the moment of seeing; how will there be anything of
discrimination?
621. The discriminated by discrimination exist not, and discrimination itself
does not obtain; discrimination being thus unobtainable, there is neither
transmigration nor Nirvana.
622. Discrimination now being unobtainable, it is not aroused;
discrimination not being aroused, how can a mind rise? Mind-only then is not
tenable.
623. When thought is divided into many, the teaching lacks in validity; and
owing to the absence of validity, there is no emancipation, nor is there
multitudinousness of objects.
624. There is no such objective world as is discriminated by the ignorant;
when the Mind goes astray on account of habit-energy, it manifests itself like
images.
625. All things are unborn and have nothing to do with being and non-being:
all is nothing but Mind and is delivered from discrimination.
626. For the ignorant things are said to be causal, but not for the wise; when
the self-nature of Mind is liberated, it becomes pure where the wise have their
abode.
 627. Thus, the Samkhya, the Vaiseshika, the naked philosophers, the
Brahmin theologians, followers of Siva, (343) cherishing views based on being
and non-being, are destitute of the truth of solitude.
628. Having no self-nature, being unborn, being empty, being like Maya,
being free from defilements—to whom is this taught by the Buddhas as well as by
yourself?
629. For the sake of the Yogins who are pure in mind, spiritual discipline
(yoga) is taught by the Buddhas who are free from theories and speculations, and
such is also proclaimed by me.
630. If all this is the Mind, where does the world stand? Why are men seen
coming and going on earth?
631. As a bird moves in the air according to its fancy without abiding
anywhere, without depending on anything, as if moving on earth;
632. So people with all their discrimination move along, walk about in the
Mind itself like a bird moving in the air. 1
633. Tell me how something looking like body, property, and abode rises
from the Mind. How does appearance take its rise? Why is Mind-only? Pray tell
me.
634. Body, property, and abode are appearances and their rise is due to habit-
energy; appearances are born of irrationality (ayukta), their rise is due to
discrimination.
635. Objectivity discriminated makes the world, a mind takes its rise from
[recognising] objectivity; when it is clearly perceived that what is seen is the
Mind itself, discrimination ceases.
(344) 636. When discrimination is seen [as to its true nature, it is noticed
that] name and sense are to be disjoined (visamyukta),2 then both knowledge and
knower will be discarded, and one is released of the Samskrita.
1
 This means that in spite of our discriminations and imaginings we cannot get
away from the control of Mind-only, which is, religiously expressed, Amitabha Buddha
pursues sentient beings, as is taught in Shin Buddhism, in spite of their struggle to run
away from his all-embracing love. Thus interpreted, this verse gives us a new outlook
in the philosophy of the Lankavatara.
2
 This is the reading of T'ang.
637. To abandon both name and sense, this is the way of all the
Buddhas;1 those who wish to get enlightened in any other way will not attain
enlightenment for themselves, nor for others.
638. (Chapter VI, verse 5.)
639. When the world is seen detached from knowledge and knowability,
there is no meaning to it, and discrimination ceases to go forth.
640. By seeing into [the nature of] Mind there is the cessation of
discrimination as regards works and words; by not seeing into [the true nature of]
Self-mind, discrimination evolves.
641. Four of the Skandhas are formless (arupina), they cannot be numbered;
the elements differ from one another, how can they produce such pluralities of
forms (rupa)?
 642. When [the notion of] individuality is abandoned, we have no elements,
primary and secondary; if [we say that] form is produced by other qualities, why
not by the Skandhas?2
643. When one is emancipated from the Ayatanas and Skandhas, seeing
them as free of individual signs, then the mind is liberated because of seeing the
egolessness of things.
(345) 644. From the differentiation of an objective world and the senses, the
Vijnana is set in motion in eight ways; thus the aspects [of self-nature] 3 are three,
but when imagelessness obtains they all cease.
645. When dualism is cherished, the Alaya sets up in the Manas the
consciousness of an ego and its belongings, and the Vijnanas; when this is
penetratingly perceived, they all subside.
646. When the immovable is seen, oneness and otherness being discarded,
then there will be no more discriminating of the two, ego and its belongings.
1
 Read after T'ang. The Sanskrit text is too obscure for intelligent reading.
2
 Not clear.
3
 That is, Svabhavalakshana.
647. Nothing evolving, there is no growth, nor is there any cause to set the
Vijnanas in action; work and cause being removed, there is cessation and nothing
is aroused.
648. Pray tell me the why of discrimination, of Mind-only, and of the world.
Why is the world said to be disjoined from causes, discarding qualified and
qualifying?
649. The Mind is seen as manifold when visible forms are discriminated; as
it is not clearly perceived that what is seen is of the Mind, there is something other
than the Mind, because [the dualism of] a mind and an external world is clung to.
650. When [the world] is not understood with intelligence there is nihilism;
[but] the Mind being asserted, how is it that this does not give rise to realism
(astitva-drishti)?
651. Discrimination is neither existent nor nonexistent, therefore, realism
does not arise; as it is clearly understood that what is seen is of Mind-only, no
discrimination is set to work.
652. Discrimination not rising, there is a turning-back (paravritti), and there
is no dependence on anything; (346) when things are regarded as subject to
causation, the fourfold proposition obstructs [the way of truth].
653. Different expressions are distinguished but none is verifiable; in all
these there is a necessary implication which rises from the notion of a primary
causal agency.1
654. By maintaining the combination of causes and conditions, a primary
causal agency is warded off; when a chain of causes is held to be impermanent,
the fault of permanency is avoided.
655. There is neither birth nor destruction where the ignorant see
impermanency; nothing is ever destroyed, what is seen [as real] is due to [the idea
of] a causal agency. 2 How is the unseen [born]? By what does the impermanent
world come into existence?
 656. (Second line only, Chapter III, verse 62.)
1
 Not quite clear.
2
 In the Sanskrit text this line is made to belong to the next verse, which is wrong.
657-662 (347). (Chapter III, verses 62-68.)
663. The gods, the Asuras, mankind, the animals, hungry ghosts, and Yama's
abode—these six paths of existence are enumerated, where sentient beings are
born.
664. According to one's karma, be it superior, inferior, or middling, one is
born in these [six] paths; guarding all that is good, [one will attain] an excellent
emancipation.
665. The company of the Bhikshus is taught by you that there is birth and
death at every moment; pray tell me its meaning.
666. As one form changes into another, so is the mind born and broken up;
thence I tell my disciples how uninterruptedly and momentarily birth- [and-death]
takes place.
667. In like manner discrimination also rises and disappears with every
single form; where there is discrimination, there are living beings; outside of it
there are no living beings.
668. At every moment there is a disjunction, this is called causation; (348)
when one is liberated from the notion of form (rupa), there is neither birth nor
death.
669. When dualism is upheld, there rise causation-born and no-causation-
born, ignorance and suchness, etc.; not to be dualistic is suchness.
670. When causation[-born] and no-causation-born [are distinguished],
things are differentiated, there are permanency, etc., there are effect, cause, and
causation.
671. As long as the notion of cause and effect is upheld, there is no
difference between the philosophers; this is your teaching as well as that of [other]
Buddhas; O Mahamuni, such are not the wise ones.
672. Within the body, measuring one vyana, 1 there is a world; the cause of
its rising, the attaining of cessation, and the path (pratipad)—this I teach to sons
of the Victor.
673. By clinging to the three Svabhavas, perceived [or grasped] and
perceiving [or grasping] are manifested; the simple-minded discriminate objects
as belonging to the world and to the super-world.
1
 The measure of two extended arms.
674. From the viewpoint of relativity the notion of Svabhava has been
upheld, but in order to ward off one-sided views the Svabhava is not to be
discriminated.
675. As faults and defects are sought, the principle is not established, nor is
the mind [properly] set to work; this is due to the rising of dualistic notions; non-
duality is suchness.
(349) 676. [If one should think that] the Vijnana, etc. are originated by
ignorance, desire, and karma, this is wrong, for the fault of non-finality is
committed; this being committed, the rise of the world becomes impossible.
 677. The fourfold destruction of things is told by the unenlightened;
discrimination is said to rise in two ways; [in fact,] there is no existence, no non-
existence. When one is released from the fourfold proposition, one abandons
dualism.
678. Discrimination may rise in two ways, but when it is seen [in its true
nature], it will never rise [again]; for in all things not being born there is the
awakening of intelligence; but1 where there is the birth of things, this is owing to
discrimination; let one not discriminate.
679.2 Pray tell me, O Lord, about the truth in order to check dualistic views,
[so that] I and others may not cherish the [dualism of] being and non-being.
680. And [thus] we may keep ourselves away from the philosophers'
teachings and also from the Sravakas and Pratyekabuddhas; for it behoves the
Bodhisattvas not to lose the life of enlightenment as realised by the Buddhas.
681. To be delivered from [the notion of] cause and no-cause, not to be born,
and being one—these are synonyms; [the ignorant] are bewildered by them, but
the wise always rise above them.
1
 That which follows forms the first half of verse 678 in the Sanskrit text.
2
 The verse 679 here is composed of the second half of 679 and the first line of
680 in the Sanskrit text.
682. All things appear like a cloud, a multitude of clouds, a rainbow; they
are like a vision, a hair-net, Maya, etc., they are born of self-discrimination; and
yet the philosophers discriminate the world as born of a self-creating agency.
683. Not being born, suchness, reality, limit, and emptiness, —these are
other names for form (rupa); one should not imagine it to mean a nothing.
(350) 684. In the world [another name of] hasta (hand) is kara; Indra [is also
called] Sakra and Purandara; in the same way [there are many synonyms] for this
existence; and one should not imagine it to mean a nothing.
685. Emptiness is no other than form, so is no-birth; one should not imagine
anything different from this; if one does, faulty views will follow.
686. Because of objective appearances being asserted, there is general
discrimination (samkalpa) and particular discrimination (vikalpa); because of
imagination (parikalpa) there are long and short, square and round, etc.
687. General discrimination belongs to the Citta, imagination to the Manas,
and particular discrimination to the Manovijnana; [but reality] is neither the
qualified nor the qualifying.
688. What is regarded by the philosophers as unborn is my own teaching
wrongly viewed, and [the latter is] imagined to be indistinguishable [from theirs],
but this is submitting a faulty argument.
689. Those who have acquired the knowledge of proper reasoning by making
use of [the idea of] no-birth and its meaning, are said to have an understanding of
my doctrine.
690. In order to crush the philosophical views, not being born is said to mean
not having any abode; knowing what dualism means, I teach the doctrine of no-
birth.
 691. Are all things to be regarded as unborn, or not? Pray tell, O Mahamuni.
The doctrine of causelessness, no-birth, the rising of existence, —all these are
held by the philosophers.
(351) 692.1 I teach Mind-only which is removed from [the dualism of] being
and non-being. One should discard [the view of] birth and no-birth which causes
various philosophical theories.
1
 The first half of this verse numbered 692 in the Sanskrit text is evidently
inserted here by mistake, and is not translated; and the first half of the following verse
is brought over here to complete 691. The numbering, therefore, from 692 to 694 is
altered in this translation.
693. In the doctrine of causelessness, of no-birth, of birth, the notion of a
causal agency [is involved] on which they depend. Effortless deeds come from
nothingness, and deeds [as ordinarily performed] are mixed with motives.
694. Tell me the [right] view that goes with skilful means, original vows,
etc.; how does the society [of the holy ones] come into existence when all things
are not?
695. By separating oneself from [the dualism of] perceived and perceiving,
there is neither evolution nor cessation; the mind is born as views are cherished as
regards one existence or another.
696. Things are said to be unborn, how is this? Pray tell me. Sentient beings
do not understand it, so it ought to be explained.
697. Pray explain to me, O Mahamuni, all the contradictions [involved in the
statements made] before and after, to escape the errors of the philosophers and to
be released from the perverted theory of causation.
698. Pray tell me, O Most Excellent of Teachers, regarding cessation and
coming back into existence, in order to be released from being and non-being, and
yet not to destroy cause and effect.
699. Pray tell me as to the graded succession of the stages, O Lotus-eyed
One;1 for the world cherishes dualism and is bewildered with wrong views.
(352) 700. For on account of [the wrong views concerning] birth, no-birth,
etc., the cause of serenity is not recognised, there is no society [of the holy ones]
for me, and I have no chance to discourse on the nature of being.
701. There is error where dualism is maintained, but the Buddhas are
thoroughly free from dualism; all things are empty, momentary, have no self-
nature, and have never been born.
1
 Padma ikshana! according to T'ang.
702. Discriminations are carried on by those who are enveloped by evil
theories and doctrines, but not by the Tathagatas; pray tell me about the rise and
cessation of discrimination.
703. Accumulated by false reasonings, there is a combination of varieties of
appearances [and Vijnanas], whereby [each Vijnana] takes in an objective field
according to its class.
704. Recognising external forms, discrimination is set in motion; as this is
understood and the meaning of reality is seen as it is, the mind conforms itself to
the nature of the wise and is no more set in motion.
 705. The elements being rejected, there is no birth of things, but as the
elements as appearances are always the Mind, one understands what is meant by
no-birth.
706. Do not discriminate discrimination, the wise are those who are free
from discrimination; when discrimination is carried on, there is dualism which
does not lead to Nirvana.
707. By the statement of no-birth, Maya is seen and destroyed; when Maya
is made to be born of no-causation, this injures the truth of the statement.
(353) 708. The mind is to be regarded as a reflected image originating in the
beginningless past; it is something of reality but not reality itself; one should
realise it truly as it is in itself.
709. The nature of birth [or existence] is like an image appearing in a mirror,
which, while it is devoid of oneness and otherness, is not altogether non-existent.
710. Like the Gandharvas' city, Maya, etc., which appear depending upon
causes and conditions, the birth of all things is not no-birth [in a relative sense].
711. It is on account of general usage that a dualistic discrimination is set up
as regards persons and things; but this is not clearly understood by the ignorant so
that [the thought of] an ego-soul and individual objects is cherished.
712. There are five [classes of] Sravakas, the Sravakas [that is, hearers]
generally, those who are attached to the doctrine of causation, those who are
Arhats, those who are dependent upon their own power, and those who are
dependent upon [the power of] the Buddha.
713. Time-interruption, destruction, the highest reality, and mutuality—these
four are imagined as involved in the idea of impermanency by the ignorant who
are not endowed with intelligence.
714. The ignorant addicted to dualism cherish [such thoughts as] dualities,
atoms, original matter, and primary cause, and fail to understand the means of
emancipation, because they adhere to the alternatives of being and non-being.
715. (Chapter VI, verse 3.)
(354) 716. The primary elements are of different qualities, and how can they
produce1 this world of matter (rupa)? [Each of] the elements has its own seat;
what are [regarded as] secondary elements are not made by them.
717. Fire burns matter (rupa), the nature of water is to wet, the wind scatters
matter; how can matter be produced by the elements [when they are of such
contradicting natures]?
718. The Rupa-skandha (matter) and the Vijnana (-Skandha)—there are
these two Skandhas and not five; they are different names for the Skandhas; of
this I have talked in a hundred ways.
719. By the separation of mind from what belongs to it, the present world
evolves; [various] forms [of matter] are inseparably conjoined with one another;
matter is mind[-made], and is not element-made.
720. Blue, etc., are to be referred to white, and white to blue; cause and
effect being produced [in the same mutual way], both being and non-being are
emptiness.
 721. Effect and effecting and effected, cold and heat, qualified and
qualifying, —such-like and all [other things] are not to be explained away by
theories.
722. The Citta, Manas and the six Vijnanas are by nature united and
removed from oneness and otherness; they are evolved from the Alaya.
1
 After T'ang.
723. The Samkhya and the Vaiseshika followers, the naked philosophers,
and the advocates of Isvara the creator, are addicted to the dualism of being and
non-being, and do not know what solitary reality is. 1
(355) 724. Varieties of forms (sansthana) and figures (akriti) are not
produced by the primary elements; but the philosophers declare them to originate
from the elements primary and secondary.
725. As the philosophers imagine causes other than the unborn, they do not
understand, and because of stupidity they uphold the dualism of being and non-
being.
726. There is a truth (tattva) characterised by purity; it is united with the
Citta but disunited with the Manas, etc.; it abides with knowledge.
727. If karma is form (rupa), it will be the cause of the Skandhas and the
objective world; beings without attachment will not be abiding [even] in the world
of formlessness.
728. That egolessness is the true doctrine follows from the non-existence of
beings; the advocate of non-ego is a destroyer, 2 causing even the cessation of the
Vijnana.
729. There are four abodes of it, how does it arise from the non-existence of
form? As there is nothing existent innerly or outwardly, no Vijnanas arise.
730. The theorisers wish to see the Skandhas in the middle existence;
likewise, [they wish,] a being born in the world of formlessness is of no-form;
what else is there?
731. [If one says that] emancipation is attained without exerting oneself, as
there are no beings, no Vijnanas, this is no doubt a philosopher's theory; the
theorisers do not understand.
732. If form is to be found in the world of formlessness, it is not visible;
(356) its non-existence contradicts the truth, there is neither a vehicle nor a
driver.3
1
 A repetition of verse 627.
2
 Literally, cutting off (chela).
3
 The statements about form here are not quite intelligible.
733. The Vijnana, born of habit-energy, is united with the senses; there are
eight kinds of it, they do not grasp one field all at once. 1
734. When form is not evolved, the senses are not the senses; therefore, the
Blessed One declares that the senses, etc. are characterised with momentariness.
735. How without determining form (rupa) can the Vijnana take its rise?
How without the rising of knowledge can transmigration take place?
 736. To pass away instantly after birth, —this is not the teaching of the
Buddhas; nor is there the uninterrupted-ness of all things; as discrimination moves
about, one is born in the various paths.
737. The senses and their objective worlds are meant for the stupid but not
for the wise; the ignorant grasp after names, the wise comprehend the meaning.
738. The sixth [Vijnana] is not to be understood as non-attachment, or as
attachment; the wise who are devoid of the fault of being are not committed to a
definite theory.
739. Those theorisers who are without knowledge are frightened at
eternalism and nihilism; (357) the ignorant are unable to distinguish between the
Samskrita, the Asamskrita, and the ego-soul.
740. [Some imagine the ego-soul] to be one with the Citta, [others] to be
different from the Manas, etc., attachment 2 exists in oneness as well as in
otherness.3
741. If attachment is determined and mind and what belongs to it are
designated, how is it that on account of the attachment there is the determination
by oneness?4
1
 Not clear.
2
 Dana evidently stands here for upadana, as is understood by T'ang. However,
this and the following two or three stanzas are difficult to understand very clearly as
there are no references in the text to the ideas discussed here. Probably they contain
allusions to the Abhidharma doctrines.
3
 Read after T'ang.
4
 This is not clear. A number of verses in these pages that give no sense as far as
we can see in their several connections are not at all in cognation with the general
thoughts of the Lanka. Are they later additions taken from somewhere else?
742. By reason of attachment, attainment, karma, birth, effect, etc., they are
brought to the goal like fire; there is resemblance and non-resemblance in the
principle.1
743. As when fire burns, the burned and the burning are simultaneously
there, so is attachment to an ego-soul; what is it that is not seized by the
theorisers?
744. Whether there is birth or no-birth, the mind shines forth all the time;
what illustrations will the theorisers produce to prove their notion of an ego-soul?
745. Those theorisers who are destitute of the principle are lost in the forest
of Vijnanas; seeking to establish the theory of an ego-soul, they wander about
here and there.
746. The ego (atma) characterised with purity is the state of self-realisation;
this is the Tathagata's womb (garbha) which does not belong to the realm of the
theorisers.
747. When one thus knows what are the characteristics of attached and
attaching by the analysis of the Skandhas, there rises the knowledge of the
principle.
(358) 748. The Alaya where the Garbha (womb) is stationed is declared by
the philosophers to be [the seat of] thought in union with the ego; but this is not
the doctrine approved [by the Buddhas].
 749. By distinctly understanding it [i. e. the doctrine] there is emancipation
and insight into the truth, and purification from the passions which are abandoned
by means of contemplation and insight.
750. The Mind primarily pure is the Tathagata's Garbha which is good but is
attached to [as an ego-soul] by sentient beings; it is free from limitation and non-
limitation.
751. As the beautiful colour of gold and gold among pebbles become visible
by purification, so is the Alaya among the Skandhas of a being.
752. The Buddha is neither a soul nor the Skandhas, he is knowledge free
from evil outflows; clearly perceiving him to be eternally serene, I take my refuge
in him.
753. The Mind, primarily pure, is with the secondary passions, with the
Manas, etc., and in union with the ego-soul—this is what is taught by the best of
speakers.
1
 Is this correct?
754. The Mind is primarily pure, but the Manas, etc., are other than that;
varieties of karma are accumulated by them, and thus there are defilements giving
rise to dualism.
755. The ego [primarily] pure has been defiled on account of the external
passions since the beginningless past, (359) and what has been added from outside
is like a [soiled] garment to be washed off.
756. As when a garment is cleansed of its dirt, or when gold is removed from
its impurities, they are not destroyed but remain as they are; so is the ego freed
from its defilements.
757. Imagining that a melodious sound obtains in a lute, a conch-shell, or in
a kettle-drum, the unintelligent thus seek something of an ego-soul within the
Skandhas.
758. As one tries to find precious stones in the treasure-house, or in water, or
underneath the ground, where they are invisible, so do [they seek] a soul in the
Skandhas.
759. As the unintelligent cannot take hold of a mind and what belongs to it
as a group, and their functions which are connected with the Skandhas, so [they
cannot find] an ego-soul in the Skandhas.
760. As the womb is not visible to the woman herself who has it, so the ego-
soul is not visible within the Skandhas to those who have no wisdom.
761. Like the essence of the medicinal herb, or like fire in the kindling, those
who have no wisdom do not see the ego-soul within the Skandhas.
762. Trying to find permanency and emptiness in all things, the
unenlightened cannot see them; so with the ego-soul within the Skandhas.
763. When there is no true ego-soul, there are no stages, no self-mastery, no
psychic faculties, no highest anointing, no excellent Samadhis.
(360) 764. If a destroyer should come around and say, "If there is an ego,
show it to me;" a sage would declare, "Show me your own discrimination." 1
 1
 The statements so far made here regarding an ego-soul (atman or pudgala) as
they stand seem to contradict one another, and some really violate the Buddhist
doctrine of Non-atman as far as we know.
765. Those who hold the theory of non-ego are injurers of the Buddhist
doctrines, they are given up to the dualistic views of being and non-being; they
are to be ejected by the convocation of the Bhikshus and are never to be spoken
to.1
766. The doctrine of an ego-soul shines brilliantly like the rising of the
world-end fire, wiping away the faults of the philosophers, burning up the forest
of egolessness.
767. Molasses, sugar-cane, sugar, and honey; sour milk, sesame oil, and
ghee—each has its own taste; but one who has not tasted it will not know what it
is.
768. Trying to seek in five ways for an ego-soul in the accumulation of the
Skandhas, the unintelligent fail to see it, but the wise seeing it are liberated.
769. By means of illustrations furnished by the sciences, etc., the mind is not
accurately determined; as to the meaning contained in it, how can one accurately
determine it?
770. Things are differentiated but the Mind is one— this is not perceived; the
theorisers [imagine it] to be causeless and not-functioning, which is a mistake.
771. When the Yogin reflects upon the mind, he does not see the Mind in the
mind; an insight comes forth from the perceived [i. e. the world]; whence is the
rising of this perceived [world]?
(361) 772. I belong to the Katyayana family, descending from the
Suddhavasa; I teach the Dharma in order to lead sentient beings to the city of
Nirvana.
773. This is the course of the past; I and those Tathagatas have generally
disclosed the meaning of Nirvana in three thousands of the sutras.
1
 This and the following verse again seem to contradict the Buddhist doctrine of
non-ego. It is not easy to determine the purport of these verses as they stand all by
themselves without any explanatory prose. In fact these verses in the Sagathakam
which have no direct connection with the main text, except those that are quite obvious
in meaning, are mostly difficult to know precisely what they intend to signify.
774. Not in the world of desire nor in [the world of] no-form is Buddhahood
attained; but at the Akanishtha in the world of form one is awakened to
Buddhahood by getting rid of greed.
775. The objective world is not the cause of bondage; the cause is bound up
in the objective world; the passions are destroyed by knowledge, which is a sharp
sword gained by discipline.
776. How is non-ego possible? How are things like Maya, etc.? How about
being and non-being? If suchness reveals itself to the ignorant, how is non-ego
non-existent?1
777. Because of things done and of things not done, the cause is not the
producer; all is unborn, and this is not clearly recognised by the ignorant.
 778. The creating agencies are unborn; both the created and the conditions of
causality are unborn; why is imagination carried on as regards creating agencies?
779. The theorisers explain a cause to consist in the simultaneity of
antecedent and consequent; the birth of all things is told by means of a light, a jar,
a disciple, etc.
780. The Buddhas are not Samskrita-made, but are endowed with the marks
[of excellence]; (362) they belong to the nature of a Cakravartin; the Buddhas are
not so named because of these [marks].
781. What characterises the Buddhas is knowledge (jnana); it is devoid of
the defects of intellection (drishti-dosha); it is an insight attained by self-
realisation, it is removed from all defects.
782. The religious life (brahmacarya) is not found in those especially, who
are deaf, blind, one-eyed, dumb, aged, young, nor in those who are given up to the
feeling of enmity.
783. The world-ruler is endowed with the celestial marks and the secondary
characteristics though not manifested. They become, however, manifested in some
of the homeless monks and not in anybody else—so it is declared.
784. After the passing of the Leader of the Sakyas, these will follow me:
Vyasa, Kanada, Rishabha, Kapila, and others.
1
 Is this correct reading?
785. Then one hundred years after my passing, Vyasa's Bharata will appear,
the Pandavas, the Kauravas, Rama, and then the Maurya.
786. The Maurya, the Nanda, the Gupta, and then the Mleccha who are bad
kings; after the Mleccha will rage a warfare, and then the age of vice; (363) and
after this age of vice, the good Dharma will no more prevail in the world.
787. After passing through these ages the world will be thrown into
confusion like a wheel; fire and the sun being united, the world of desire will be
consumed.
788. The heavens will again be restituted and therein the world will take its
rise, together with its four castes, kings, Rishis, and the Dharma.
789. The Vedas, worship, and charity will again prevail with the revival of
the Dharma; by narratives,1 histories, prose-compositions, commentaries,
annotations, thus-I-have-heard's, etc., the world will [again] fall into confusion.
790. Preparing properly-coloured cloth, have it further cleaned, have the
cloth dyed with bluish mud and cow-dung making it nondescript in colour, so that
the body may be covered with robes in every way different from the appearance
of the philosophers.
791. Let the Yogin preach the doctrine, which is the badge of the Buddhas;
let him drink water filtered through a cloth and carry the hip-string; in due time let
him go about begging and keep away from things vile.
(364) 792. He will be born in a heaven filled with light, and the other two
will appear among mankind; decorated with precious stones he will be born as a
god and a world-lord.
 793. In the abode of light he enjoys the four worlds by means of the teaching
based on the Dharma; but after a long reign over the worlds he will retrograde on
account of desire.
794. Thus there are the golden age, the age of triads, the age of two, and the
age of vice; the Lion of the Sakyas will appear in the age of vice, I and others in
the golden age.
1
 Literally, "So indeed it was."
795. Siddhartha of the Sakya family, Vishnu, Vyasa, Mahesvara—such other
philosophers will appear after my passing.
796. There will be the teaching of the Lion of the Sakyas told in the thus-I-
have-heard's, and that of Vyasa in the narratives (so-indeed-it-was), and the past
events.
797. Vishnu and Mahesvara will teach about the creation of the world; things
like this will take place after my passing.
798. My mother is Vasumati, my father is the wise Prajapati; I belong to the
Katyayana family, and my name is Viraja the Victor.
799. I was born in Campa, and as my father and grandfather, being
descendants of the lunar race (somavamsa), [my family name] is "The Moon-
Protected" (somagupta).
(365) 800. Making vows, I shall become a homeless mendicant and teach the
doctrine in a thousand ways; Mahamati being given assurance and anointed, I
shall enter into Nirvana.
801. Mati will hand [the doctrine] over to Dharma and Dharma to Mekhala;
but Mekhala and his disciple being too weak [the doctrine] will disappear at the
end of the Kalpa.
802. Kasyapa, Krakucchanda, and Kanaka, who are the removers, and I,
Viraja, and others—these Buddhas all belong to the golden age.
803. After the golden age there will appear a leader by the name of Mati,
who is a great hero (mahavira) well acquainted with the five forms of knowledge.
804. Not in the age of two, not in the age of triads, not in the age of vice,
which will come after, but in the golden age world-teachers will appear, and attain
Buddhahood.
805. Without removing the marks, without cutting it into tens, 1 have the
upper garment patched with spots like the eyes in the tail of a peacock.
806. Let the space between the eyes be two or three fingers apart; if the
patches are otherwise distributed it will excite in the ignorant a desire to possess.
1
 Is this right?
807. Let the Yogin always keep the fire of greed under control, be bathed in
the water of knowledge, and practise the triple refuge, and exert himself diligently
throughout the three periods.
(366) 808. When an arrow, or a stone, or a piece of wood, is sent forth by
means of a bow or sling, one hits and another falls; so it is with good and bad.
809. The one cannot be the many, for then nowhere would diversities be
seen. Let all receivers be like the wind, and donors be like the land.
 810. If the one were the many, all would be without a causal agency; this is
the destruction of a causal agency, which is the teaching of the theorisers.
811. [Their teaching] will be like a lamp, like a seed, because of similitude;
but where are the many? If the one becomes the many, this is the teaching of the
theorisers.
812. From sesame no beans grow, rice is not the cause of barley, wheat does
not produce corn; how can the one be the many?
813. There will be Panini, author of the Sabdanetri, Akshapada, Vrihaspati;
Pranetri the Lokayata will be found in Brahma-garbha.
814. Katyayana will be the author of a sutra, and Yajnavalka will be like
him; Bhudhuka will write astronomical works; they will appear in the age of vice.
(367) 815. Balin will appear to promote the welfare of the world, the
happiness of mankind, he will be the protector of all that is good; Balin the king
will be a great ruler.
816. Valmika, Masuraksha, Kautilya, and Asvalayana, who are highly
virtuous Rishis, will appear in the future.
817. Siddhartha of the Sakya family, Bhutanta, Pancacudaka, Vagbaliratha,
Medhavin will appear in the times that follow.
818. When I take my abode in the forest-ground, Brahma, chief of the gods,
will give me the hairy skin of a deer, a staff made of wood, a girdle, and a discus.
819. The great Yogin will be called Viraja the Muni, the teacher and pointer
of emancipation; he is the badge of all the Munis.
820. Brahma with his retinues and many gods will give me an antelope's skin
from the sky, and then the ruler will vanish.
821. When I am in the forest-ground, Indra and Virudhaka and others,
accompanied by the celestial beings, will give me most exquisite garments and a
begging bowl.
(368) 822. Seeking for a cause in the doctrine of no-birth, [one may say that]
that which is unborn is born, too, [and imagine that] the no-birth [theory] is
[thereby] established; but this is done in words only.
823-828. (Chapter VI, verses 12-17.)1
829. That the mind is set in motion by ignorance which has been
accumulated by thought since beginningless past, that it is bound to birth and
destruction—this is the imagination of the theorisers.
830. The Samkhya philosophy is twofold. There is transformation owing to
primary matter; (369) in primary matter there is action, and action is self-
originating.
831. Primary matter is with all existing beings, and qualities are regarded as
differentiated, various are effects and causes, no transformation takes place.
832. As quicksilver is pure and not soiled by dirt, so is the Alaya pure, being
the seat of all sentient beings.
833. The onion-odour of onion, the womb of a pregnant woman, the saltiness
of salt, etc. —does not [each] evolve like the seed?
834. Otherness is not otherness, so is bothness not bothness; to be is not to
be attached to, there is neither non-being nor the Samskrita.
 835. [To say that] an ego is found in the Skandhas is like saying that the
horse-nature is in the cow-nature, which has nothing to do with it; we may speak
of the Samskrita and the Asamskrita, but there is no self-nature.
1
 It is noteworthy that the repetitions grow less as we approach the end and that
the subjects referred to are less congruous with those of the text. The Sagathakam may
be an independent collection.
836. Defiled by logic, by the traditional teachings (agama),1 by wrong views,
by speculation, they are not able to ascertain definitely about the ego, which they
say is; but it does not exist in any way other than clinging.
837. It is certainly their mistake to think that the ego is perceivable along
with the Skandhas by reason of oneness and otherness; the theorisers are not
enlightened.
838. As an image is seen in a mirror, in water, or in an eye, (370) so is the
soul in the Skandhas devoid of oneness and otherness.
839. Let it be known that those who reflect and practise meditation can be
released from the evil theories by training themselves in the three things: the path
(marga), the truth (satya), and the insight (darsana).
840. As a flash of lightning is seen and unseen as the sun passes through a
slit of a door, so is the transformation of all things; it is not as it is imagined by
the ignorant.
841. Being confused in mind the ignorant view Nirvana as the disappearance
of the existent; but since the wise see into reality (sadbhava) as it abides in itself,
they have a truer insight.
842. Transformation [which is the actual state of existence] is to be
ascertained as removed from birth and destruction, devoid of existence and non-
existence, released from qualified and qualifying.
843. Transformation is to be ascertained as having nothing to do with the
philosophical doctrines, with names and forms, and giving an abode 2 to views of
an inner ego.
844. With the [pleasant] touches of the gods and the harassings of the hells,
if it were not for the middle existence, no Vijnanas would ever evolve. 3
845. It should be known that the womb-born, the egg-born, the moisture-
born, and other various bodies of sentient beings are born of the middle existence
and descend into the [six] paths of existence.
1
 After T'ang.
2
 "Destroying", according to T'ang.
3
 Read after T'ang.
846. To say that the passions are quieted and destroyed apart from right
reasoning and scriptural teaching, (371) is the view and discourse of the
philosophers, which is not to be practised by the intelligent.
847. One should first examine into the nature of an ego-soul and keep
oneself away from attachment; to try to go beyond without an examination is of
no more worth than a barren-woman's child.
 848. I observe with a divine eye which is of transcendental wisdom and is
removed from the flesh, [with this I observe] sentient beings, the physical bodies
of all living creatures as devoid of the Samskara and Skandhas. 1
849. It is seen that [beings] are distinguished as ugly-coloured and
beautifully-coloured, as emancipated and un-emancipated, as heavenly and free
from the Samskara, and as abiding with the Samskara.
850. I have the body that goes about in the [six] paths of existence; this does
not belong to the realm of the theorisers; it goes beyond the human world and is
not the possession of the theorisers.
851. The ego-soul is not, and the mind is born; how does this evolving come
about? Is it not said that its appearing is like a river, a lamp, and a seed?
852. The Vijnana not being born there is no ignorance; ignorance being
absent, there is no Vijnana, and how can succession take place?
853. The three divisions of time and no-time, and the fifth is beyond
description; this is what is known to the Buddhas [only, though] mentioned by the
theorisers.
(372) 854. Knowledge that is the cause of the Samskara is not to be
described by the Samskara; knowledge that is known as the Samskara seizes the
Samskara-path.2
855. That being so, this is; causal conditions [everywhere] but no causes;
because of this absence there are no causal agencies; they are [only] symbolically
pointed out.
1
 Read after T'ang.
2
 Is this the right reading?
856. The wind, indeed, makes fire burn, but it only incites and does not
produce; further, incited by it the fire goes out; how can [the ego of] a sentient
being be established?
857. The Samskrita and the Asamskrita are spoken of as devoid of
attachment; how is fire imagined by the ignorant for the establishment [of their
ego]?
858. Fire comes to exist in this world supported by the strength of mutuality;
if it is imagined to be like fire, whence is the rising of a sentient being [i. e. an
ego-soul]?
859. By reason of the Manas, etc., there is the accumulation of the Skandhas
and Ayatanas; non-ego like a wealthy merchant moves on with mentation (citta).
860. These two like the sun are always removed from effect and cause; fire
does not establish them, and the theorisers fail to understand.
861. The mind, sentient beings, and Nirvana—these are primarily pure, but
defiled by faults of the beginningless past; they are not differentiated, they are like
space.
(373) 862. Defiled by the bad theories of the philosophers, Hastisayya, etc.,
are wrapped end enveloped with [the false discriminations of] the Manovijnana,
they imagine fire, etc., are purifying.
 863 Those who see [reality] as it is in itself will see their passions burst
asunder; leaving the forest of bad analogies behind, they reach the realm of the
wise.
864. Thus [reality] is imagined to be something other than itself by the
differentiation of knower and known; the dull-witted do not understand it, and
what is beyond description is talked about.
865. As the ignorant make a sandal-wood drum by taking something else
which appears like sandal-wood and aloe wood, so is [true] knowledge [to be
distinguished] from that of the theorisers.
866. Having eaten he will rise holding the bowl empty; he will have his
mouth well cleansed of offensive and injurious matter; he is to conduct himself
thus towards food.
867. He who reflects rationally on this truth will attain serenity of mind,
accomplish the most excellent discipline, and be above imagination; he will be
released from attachment and realise the highest meaning; and thus he will light
up the golden path of the Dharma.
868. When he who is possessed of stupidity and imagination rising from his
views of being and non-being is freed from the net of bad theories tainted thereby,
and from greed, vice, and anger, he is washed of the pigment and besprinkled by
the Buddhas [with their own] hands.
869. Some philosophers are confused about the direction [of truth] because
of their theory of causation; others are perturbed over conditions of causality;
(374) others who are not wise abide in nihilism because of their negation of
causation and reality.
870. There are transformations maturing from [the activities of] the Manas
and the Vijnanas; the Manas is born of the Alaya, and the Vijnana comes from the
Manas.
871. From the Alaya all mental activities take their rise like the waves; with
habit-energy as cause all things are born in accordance with conditions of
causation.
872. [All things] momentarily divided but bound up in a continuous chain,
are taken hold of as real while they are of Mind itself; they appear in varieties of
forms and characters, but are the product of Manas and the eye-Vijnana, etc.
873. Bound up by the faults [of speculation] since beginningless past, there
is the growth of habit-energy which gives rise to something like an external
world; it is Mind which is seen as manifoldness when it is hindered by wrong
philosophical theories.
874. With that as cause and with that other as condition, [the Vijnana
system] is evolved; when these philosophical views are born, transformations take
place.
875. All things are like Maya and a dream and the Gandharvas' city; they
appear as a mirage, as a lunar reflection in water; be it known that it is all due to
self-discrimination.
 876. From the splitting-up of moral conduct, there is suchness and the right
knowledge dependent on it; such Samadhis of superior grade as the Maya-like, the
Surangama, etc. [are attained].
877. By entering into the [various] stages, the psychic powers, and the self-
masteries, the knowledge of the Maya-likeness of existence and the [will-]body
[are obtained], and there is anointment by the Buddhas.
(375) 878. When the world is seen as quiescent, the mind ceases and the
[first] stage of Joy is attained, and [finally] they will reach Buddhahood.
879. A revulsion taking place at the seat [of consciousness, a man becomes]
like a multicoloured gem; he performs deeds [of beneficence] for sentient beings
in the same way as the moon reflects itself in water.
880. When the dualism of being and non-being is abandoned, there is neither
bothness nor not-bothness; and going beyond Sravakahood and
Pratyekabuddhahood, one will even pass over the seventh stage.
881. [As he goes up through the stages] his insight into the truth of self-
realisation will be purified at every stage, and releasing himself from externality
as well as from the philosophers, he will discourse on the Mahayana.
882. When there is a revulsion (paravritti) from discrimination, one is
removed from death and destruction; let him discourse on the truth of the
emancipated ones, which is like a hare's horns, 1 and a [multicoloured] gem.
883. As the text [is completed] by reason, so is reason [revealed] by the text;
therefore, let there be reason [and the text]; let there be no other discrimination
than reason.2
1
 After Wei and T'ang. The text has "hare's hair" which in this connection yields
no sense. The truth of emptiness may be in a manner compared to a hare's horns and
not to its hair.
2
 This is the reading of T'ang. By "text" ( 教 , grantha) is meant any literary
production in which a principle or reason, 理 , (yukti) is expounded. Grantha is here
contrasted to yukti as desana or desana-patha is to siddhanta or pratyatmagati, or
as ruta is to artha. This contrasting the letter to spirit or meaning has been one of the
main topics of the Lankavatara. Wei has 結 for grantha and 相應 for yukti, which does
not yield any sense in this connection. The two versions, Wei and T'ang, are quoted in
full:
Wei—如依結相應. 依法亦如是. 依相應相應. 莫分別於異.
T'ang—教由理故成. 理由教故顯. 當依此教理. 勿更餘分別.
884. Such are the eye, karma, desire, ignorance, and the Yogins; such is the
Manas in relation to the eye[-consciousness] and form, such is the Manas in
relation to the defiled.1

Here Ends "The Mahayana Sutra Called the Arya-Saddharma-Lankavatara,

Together with the Verses."

(376)     All things are born of causation,

And their cause has been told by the Tathagata;
 And the Great Muni tells
That their cessation takes place thus.

1
 This is missing in T'ang. Wei further adds: "When the Buddha preached this
exquisite Sutra, the Holy Mahamati the Bodhisattva-Mahasattva, Ravana the King,
Suka, Sarana, Kumbakarna, and other Rakshasas, the Devas, the Nagas, the Yakshas,
the Gandharvas, the Asuras, the gods, the Bhikshus were all delighted and accepted
[the teaching]." This addition shows that Wei as a whole may be a much later
production even than T'ang, for such a passage is ordinarily regarded as the regular
conclusion for a sutra; and when this was found missing in the earlier copy of
the Lankavatara, the writer of the Wei original added it to complete the form.

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