by Red Pine
194 Non-arising (the forbearance of non-arising) is associated with the eighth stage of the bodhisattva path. Hence, bodhisattvas of the first seven stages do not understand this teaching.
195 Gunabhadra omits the last line. I’ve followed Bodhiruchi, Shikshananda, and the Sanskrit in including it.
196 Three of this verse’s four lines and the first two lines of the next verse are missing in Gunabhadra. I’ve followed Shikshananda.
197 Imagined (parikalpita) and dependent (paratantra) reality.
198 The Sanskrit is paravrtti-ashraya, overturning the basis, transforming the foundation.
199 For the last two lines, Bodhiruchi, Shikshananda, and the Sanskrit all have variations of “except when things combine / something is seen arising or ceasing.”
200 The lamp, for example.
201 For the last line, Bodhiruchi has “which isn’t known to fools,” while Shikshananda and the Sanskrit have “which is what fools perceive.”
202 The forbearance of the non-arising of all things is attained at the eighth stage of the bodhisattva path. The Sanskrit is anutpattika-dharma-kshanti.
203 For the third line, Gunabhadra has “everything free from chains.” But no other edition agrees.
204 From a bow drill comes fire, from clay comes a pot, from a wheel comes a cart, from seeds come plants.
205 For the last line, Bodhiruchi and Shikshananda have, “and thus negate the teaching.”
206 These refer to the four elements of earth, water, fire, and wind.
207 For this last line, Bodhiruchi, Shikshananda, and the Sanskrit have: “the auspicious Eightfold Noble Path.” The Buddha’s meaning here is that while afflictions and understandings might differ, what appear as different teachings are not different teachings. If they were different, they would not be Mahayana teachings.
208 Section LXXIX. The recognition of impermanence underlies the Buddha’s teaching. But the Buddha was not alone in such recognition. Other schools also taught impermanence. This section presents an admittedly convoluted review of their views and notes their inherent flaws and concludes with the Buddha’s teaching. Some of the views criticized involve differences as to how the material world and the elements of which it is composed are understood, others differ as to whether impermanence is some kind of independent entity. All of these views, however, fail to realize that whatever they perceive is nothing but the mind. Permanence and impermanence are irrelevant.
209 Bodhiruchi says “eight kinds.” Suzuki points out what he thinks must be Bodhiruchi’s eighth kind, but I think it is simply an explanation, which is something Bodhiruchi frequently adds to his translation.
210 That is, things are abandoned by the causes that gave rise to them.
211 Buddhists differentiate shape (samsthana) and form (rupa). Shape is the external appearance of material form, while form is anything external, material or not, and includes sound, smell, taste, and touch.
212 In the paragraphs that follow, the Buddha explains these seven kinds of impermanence, but in an order different from his initial list: 6, 7, 5, 1, 2, 3, 4. Note that in his explanations of these seven, the Buddha presents them from the points of view of their adherents followed by comments of his own.
213 Roof tiles were sufficiently heavy to keep from being blown off.
214 Samkhyas believed that the world was a combination of matter and spirit, with the former being made of varying amounts of gunas (tendencies or qualities) of creation, stasis, and destruction that were permanent and indestructible.
215 This refers to materialists who held that the world (loka) alone exists, that it is made up of the four elements, and that only knowledge gained through the five senses is valid. Thus, worldly conventions are, as a rule, invalid.
216 This is the fourth kind of impermanence mentioned at the beginning of this section.
217 The world-destroying conflagration at the end of a series of kalpas.
218 In summarizing some of the kinds of impermanence mentioned in this verse, the Buddha sees such conceptions as irrelevant. Arguments about impermanence are themselves nothing but mind.
219 For this last verse, Bodhiruchi and Shikshananda have: “Everything including Brahma’s heavens / I say are nothing but mind / apart from the mind / there is nothing to be found.” Some sects held that Brahma alone was permanent but everything created by him was not. His heaven is located beyond the realm of desire at the base of the realm of form.
CHAPTER FOUR:
FINAL QUESTIONS1
LXXX2
Mahamati Bodhisattva again asked the Buddha, “Bhagavan, would you please explain for bodhisattvas, shravakas, and pratyeka-buddhas the sequence of stages involving the Samadhi of Cessation,3 so that once I and the other bodhisattvas better understand this sequence, we will not wrongly forsake4 the bliss of the Samadhi of Cessation or fall prey to the foolishness of shravakas, pratyeka-buddhas, or followers of other paths.”
The Buddha told Mahamati, “Listen carefully and ponder it well, and I will tell you.”
Mahamati answered the Buddha, “Would the Bhagavan please instruct us.”
The Buddha told Mahamati, “It is at the sixth stage that bodhisattvas, shravakas, and pratyeka-buddhas enter the Samadhi of Cessation.5 At the seventh stage, bodhisattvas think thoughts during this samadhi, but thoughts that are free from any characteristic of self-existence.6 This is not true of shravakas or pratyeka-buddhas. Shravakas and pratyeka-buddhas fall prey to their own accomplishments and are aware of a practitioner and a practice during this samadhi. Therefore, at the seventh stage they do not think thoughts. Instead of the undif ferentiated nature of things, they still perceive their different characteristics during this samadhi, such as which are good or bad.7 Hence, at the seventh stage they are unable to think during this samadhi.
“Mahamati, from the first to the seventh stage,8 bodhisattvas see the three realms as nothing but mind, will, and conceptual consciousness and without a self or what belongs to a self. But for bodhisattvas, shravakas, and pratyeka-buddhas at the eighth stage, projections of mind, will, and conceptual consciousness cease. Meanwhile, those fools who cultivate their own projections remain trapped by the myriad characteristics of external entities and see things in terms of the dialectic of subject and object unaware that these are the result of habit-energy from the beginningless past.
“Mahamati, at the eighth stage, bodhisattvas, shravakas, and pratyeka-buddhas experience nirvana. But because bodhisattvas are supported by buddhas during samadhi,9 despite the bliss of samadhi, they do not enter nirvana. Without such support, they would not complete the tathagata stage and would give up all that they do for other beings and would sever their membership in the lineage of buddhas. Therefore, the buddhas tell them of the inconceivable and infinite virtues of a tathagata. Meanwhile, shravakas and pratyeka-buddhas are seduced by the bliss of samadhi and create the thought of nirvana.
“Mahamati, I have distinguished these seven stages that involve examining characteristics of the mind, the will, and conceptual consciousness, and that involve examining the self and what belongs to a self and the absence of a self among both persons and things, and that involve examining the individual and shared characteristics of what arises and ceases, and that also involve mastery of the four unhindered powers of argument and judgment,10 samadhi, the sequence of stages, and the elements of awareness in order to prevent bodhisattvas unaware of individual or shared characteristics and unfamiliar with the seven stages from falling prey to the mistaken doctrines of other paths. This is why I teach a sequence of stages.
“Mahamati, there is nothing that actually arises or ceases. The sequence of stages and all the phenomena in the three realms are nothing but perceptions of one’s own mind. But fools are unaware of this. And because they are unaware, I and other buddhas talk about a sequence of stages and talk about the phenomena of the three realms.
“Moreover, Mahamati, shravakas and pratyeka-buddhas at the eighth bodhisattva stage become so into
xicated by the bliss of the Samadhi of Cessation, they fail to realize it is nothing but the perception of their own mind. Obstructed by the habit-energy of individual and shared characteristics, they fall prey to views of attachment to no self among persons and things and give rise to conceptions of nirvana, not to an understanding of detachment from dharmas,11
“Mahamati, whenbodhisattvas experience the bliss of the Samadhi of Cessation, because of their earlier vows of compassion to complete the ten inexhaustible deeds,12 they do not give rise to conceptions of nirvana. And because conceptions of nirvana do not arise, they transcend projections of grasping and what is grasped and realize that these are nothing but perceptions of their own mind. And because they do not give rise to projections of any kind, they do not fall prey to projections of the mind, will, or conceptual consciousness or characteristics of external existence. They do not give rise to what is not conducive to the Dharma. And as their wisdom grows, they reach the tathagata stage of self-realization.
“It is like someone crossing a river in a dream who wakes up before they are across.13 Once they are awake, they wonder if it was real or not. But it was neither real nor not real. It was only because of the different habit-energy of the traces that remained from the sights, sounds, feelings, and thoughts from the beginningless past that different shapes appeared and disappeared in the dream that is the mind, the will, and conceptual consciousness.
“Mahamati, this is how bodhisattvas at the eighth stage view the arising of projections. As they progress from the first stage through the seventh stage, they see everything as an illusion. But once they transcend projections of subject and object, they undertake the work of the Dharma so that those who have not yet understood understand. Mahamati, this is the nirvana of bodhisattvas. It does not involve annihilation. And because they transcend the mind, the will, and conceptual consciousness, they achieve the forbearance of non-arising. Mahamati, the ultimate truth includes no sequence of stages. The absence of all projections, this is what is meant by detachment from dharmas.”14
The Buddha then repeated the meaning of this in verse:
1. “Nothing but mind and no projections15 / this abode and the buddha stage16 / these are what tathagatas teach / past, present, and those to come
2. Nothing but mind is the seventh stage / no projections is the eighth / of the two stages where I dwell17 / the buddha stage is supreme
3. Self-realization and purity / these make up my world / in the highest heaven of heavens18 / adorned with the purest forms
4. With the blazing fire of knowledge / filling all directions with light / with a radiance that doesn’t blind / I appear throughout the three realms
5. I appear in the present world / I appear in worlds gone by / the paths I teach in each / all lead to the buddha stage
6. The tenth stage thus becomes the first / the first becomes the eighth / the ninth becomes the seventh / and the seventh becomes the eighth
7. The second becomes the third / the fourth becomes the fifth / the third becomes the sixth / but which is free from projections?”19
LXXXI20
Mahamati again asked the Buddha, “Bhagavan, are the tathagatas, the arhats, the fully enlightened ones permanent or impermanent?”
The Buddha told Mahamati, “The tathagatas, the arhats, the fully enlightened ones are neither permanent nor impermanent. Either assertion would be mistaken.21 If they were permanent, the problem would be that of a first cause22 because what is permanent, according to followers of other paths, is a first cause that is not itself caused. Hence, the permanence of tathagatas would not be permanent because the problem would be that of not possessing the permanence of a first cause. And if tathagatas were impermanent, the problem would be that of the impermanence of a first cause. Also, since the characteristics characterized by the skandhas do not exist by themselves, when the skandhas disappear, the tathagatas should cease to exist. But they do not cease to exist.
“Mahamati, everything that is caused is impermanent, like a pot or a robe. But if everything suffered from impermanence, all knowledge, attainments, and skills would be meaningless because they would be caused. And everything caused would be a tathagata because its causal basis would be the same. Therefore, Mahamati, tathagatas are neither permanent nor impermanent.
“Moreover, Mahamati, tathagatas are not permanent like space.23 If they were permanent like space, their attainment of the self-realization of buddha knowledge would be meaningless. Mahamati, if anything were like space, it would be neither permanent nor impermanent. It would transcend permanence and impermanence. Because of the problems of permanence and impermanence, it could not be said to be one or the other or both or neither. Therefore, tathagatas are not permanent.
“Again, Mahamati, if tathagatas possessed the permanence of what does not arise,24 such as that of rabbit horns or horse horns, because of the permanence of what does not arise, their practice would be meaningless. Thus, because of the problems with a permanence that does not arise, tathagatas are not permanent.
“Moreover, Mahamati, there is another aspect in which we know tathagatas are permanent. And what aspect is that? The knowledge attained by realization is permanent. Therefore, tathagatas are permanent. Mahamati, whether tathagatas appear in the world or do not appear in the world, the Dharma is fixed and abiding.25 Shravakas, pratyeka-buddhas, and tathagatas all dwell in realization, not in space. But this is not something fools would know.
“Mahamati, the knowledge attained by tathagatas is the result of prajna26 and not the result of the skandhas, dhatus, or ayatanas or the mind, the will, or conceptual consciousness. Mahamati, everything in the three realms arises from false projections. But tathagatas do not arise from false or empty projections.
“Mahamati, it is because of duality that there is permanence and impermanence, not because of non-duality. Non-duality means detachment, where nothing is characterized by the appearance of dualistic characteristics. Therefore, the tathagatas, the arhats, the fully enlightened ones are neither permanent nor impermanent. Mahamati, whenever distinctions of language occur, there are problems regarding permanence and impermanence. Only when distinctions cease are they transcended. But foolish people are not detached from views of permanence and impermanence. It is the wise who once and for all transcend permanence and impermanence and who are not affected by either.”
The Buddha then repeated the meaning of this in verse:
1. “Neither permanent nor impermanent / but perceived as permanent or impermanent / who sees the buddhas like this / doesn’t give rise to mistaken views 27
2. The meaninglessness of accomplishments / results from permanence or impermanence / whose knowledge is free from distinctions / leaves permanence and impermanence forever
3. Once a position is established / a multitude of truths appear28 / who sees nothing but mind / cannot be touched by words.”
LXXXII29
Mahamati once more asked the Buddha, “Bhagavan, would you please explain again the arising and cessation of the skandhas, dhatus, and ayatanas? If they contain no self, who arises, and who ceases? Foolish people rely on arising and cessation and fail to experience an end of suffering and fail to know nirvana.”
The Buddha said, “Excellent. Listen carefully, and I will tell you.”
Mahamati replied, “May we be so instructed.”
The Buddha said, “The tathagata-garbha is the cause of whatever is good or bad and is responsible for every form of existence everywhere. It is like an actor who changes appearances in different settings but who lacks a self or what belongs to a self. Because this is not understood, followers of other paths unwittingly imagine an agent responsible for the effects that arise from the threefold combination.30
“When it is impregnated by the habit-energy of beginningless fabrications, it is known as the repository consciousness and gives birth to fundamental ignorance 31 along with seven kinds of consciousness. It is like the ocean whose waves rise without cease. But it transcends th
e misconception of impermanence or the conceit of a self and is essentially pure and clear.
“The seven kinds of thoughts of the remaining forms of consciousness—the will, conceptual consciousness, and the others—rise and cease as the result of mistakenly projecting and grasping external appearances. Because people are attached to the names and appearances of all kinds of shapes, they are unaware that such forms and characteristics are the perceptions of their own minds and that bliss or suffering do not lead to liberation. As they become enveloped by names and appearances, their desires arise and create more desires, each becoming the cause or condition of the next. Only if their senses stopped functioning, and the remaining projections of their minds no longer arose, and they did not distinguish bliss or suffering, would they enter the Samadhi of Cessation of Sensation and Perception in the fourth dhyana heaven.32 However, in their cultivation of the truths of liberation,33 they give rise to the concept of liberation and fail to transcend or transform what is called the repository consciousness of the tathagata-garbha. And the seven kinds of consciousness never stop flowing. And how so? Because the different kinds of consciousness arise as a result of causes and conditions. This is not the understanding of shravaka or pratyeka-buddha practitioners, as they do not realize there is no self that arises from grasping the individual or shared characteristics of the skandhas, dhatus, or ayatanas.34
For those who see the tathagata-garbha, the five dharmas, the modes of existence, and the two kinds of no-self cease to exist.35 And once they progress through the sequence of stages and are not swayed by the views of other paths, they are said to dwell in the unshakeable stage36 of bodhisattvas, where they enjoy the bliss of the ten samadhis.37 Supported by the buddhas during such samadhis, they reflect on the inconceivable Dharma. But because of their vows, they do not grasp the bliss of samadhi or ultimate reality.38 And by means of the personal realization of buddha knowledge, which is not among the practices of shravakas, pratyeka-buddhas, or followers of other paths, they complete the ten-stage path of the lineage of sages,39 and they acquire bodies of knowledge and projection that transcend samadhi.
