by Red Pine
“Mahamati, what is momentary is the repository consciousness of the tathagata-garbha. But while the habit-energy of consciousness that arises together with the will is momentary, its undefiled habit-energy is not momentary. This is not something of which foolish people are aware because they are attached to the doctrine of momentariness. Unaware that the momentariness of everything is not momentary, they apply their views of annihilation to the destruction of uncreated dharmas as well.81
“Mahamati, the seven forms of consciousness82 do not transmigrate. Nor do they experience pleasure or pain. Nor are they the cause of nirvana. Mahamati, it is the tathagata-garbha that experiences pleasure and pain and that arises and ceases in conjunction with causes. Intoxicated with the four states of affliction and that of fundamental ignorance,83 foolish people remain unaware that their view of momentariness is the mind under the influence of differentiation.
“Moreover, Mahamati, just as gold and diamonds and the relics of buddhas possess a unique nature, which is indestructible, if realization were momentary, Mahamati, the wise would not be wise. But the wise are, indeed, wise. Even in the course of kalpas, the amount of gold or diamonds does not diminish. Why then do foolish people not understand the deeper meaning of my words and think that everything, whether internal or external, is momentary?”
LXXXVII84
The Buddha then repeated the meaning of this in verse:
1. “Fools imagine created things85 / as empty, impermanent, and momentary / momentariness they imagine / as a river, a lamp, or a seed
2. Afflictions end in a moment / they are still and uncreated / nothing arises at all / this is what momentary means
3. Things arising then ceasing / this isn’t what I teach fools / an unbroken continuous existence / this is the result of distinctions
4. Ignorance is the cause / this is where thoughts begin / but before any forms appear / where are they in between86
5. Cessation is unceasing / one thought follows another / before they focus on form / on what do they depend to arise
6. Because this arises from that / arising from what isn’t real / how could something be momentary / if it was never complete
7. The samadhis of practitioners / the relics ofbuddhas and diamonds / celestial palaces of light and music87 / the world cannot destroy
8. The abiding truths that are attained / the perfect knowledge of a tathagata / the equalities realized by a monk88 / how can these be momentary
9. Illusions such as gandharvan cities / these too are not momentary / but regarding unreal forms / real is how they are seen.”89
LXXXVIII90
Mahamati, once more asked the Buddha, “Bhagavan, according to what the Bhagavan has said, by carrying out the six paramitas one attains enlightenment, but which six?”91
The Buddha told Mahamati, “There are three different kinds of paramitas:92 mundane, metaphysical, and transcendent. Mahamati, as for the mundane paramitas, because those who are attached to a self and what belongs to a self cling to dualities, they carry out the paramita of charity in order to enjoy the form, sound, smell, taste, and touch of other states of existence. And they do the same in regard to morality, forbearance, vigor, meditation, and wisdom for the sake of worldly powers or rebirth in the heavens of Brahma93
“Mahamati, as for the metaphysical paramitas, because shravakas and pratyeka-buddhas become attached to nirvana, they practice the six paramitas in order to enjoy the bliss of nirvana for themselves.
“Mahamati, as for the transcendent paramitas, because those who realize that the projections to which they are attached are nothing but perceptions of their own mind and that their own mind is thereby divided, they do not give rise to projections or become attached to other states of existence.
“Not letting their mind become attached to material appearances, they engage in the transcendent practice of the paramita of charity for the happiness of all beings. Not giving rise to restrictions regarding the projection of objective conditions, this is the paramita of morality. Not giving rise to the projection of patience while knowing what grasps and what is grasped, this is the paramita of forbearance. Not giving rise to the projection of practice while practicing with zeal during the three periods of the night, this is the paramita of vigor. Not becoming attached to the nirvana of shravakas when projections cease, this is the paramita of meditation. And examining the nonexistence of the projections of one’s mind with insight without falling into dualities, and transforming one’s karmic body into an indestructible one,94 and reaching the realm of the personal realization of buddha knowledge, this is the paramita of wisdom.”
LXXXIX95
Mahamati once more asked the Buddha, “The Bhagavan assures arhats they will attain unexcelled, perfect enlightenment no different from bodhisattvas. But why then say that those beings who attain buddhahood are those who do not experience the dharma of nirvana?96 And why do you say that from the time buddhas first attain enlightenment until the time they enter nirvana, they do not speak or respond with a single word, or that because tathagatas are always in samadhi, they don’t reason or reflect, while the work of buddhas is performed by apparition buddhas, or that their consciousness is momentary and subject to destruction or that they are always accompanied and protected by Vajrapani?97 And why do you not point out the ultimate beginning?98 And how is it that the Tathagata attains the knowledge of all things yet does not escape such afflictions as karmic retribution in the form of demons and demonic deeds99 or karmic obstructions in the guise of Cinca Manavika, or Sundari,100 or an empty begging bowl?”101
The Buddha told Mahamati, “Listen carefully and ponder it well, and I will tell you.”
Mahamati replied, “Wonderful, Bhagavan. May we be so instructed.”
The Buddha told Mahamati, “I speak of complete nirvana to attract those who would engage in bodhisattva practices. And to those in this and other worlds who cultivate bodhisattva practices but who delight in the nirvana of the shravaka path, in order to encourage them to abandon the shravaka path and turn toward the Mahayana, apparition buddhas give these shravakas assurances, not dharmata buddhas.102 Therefore, Mahamati, the assurances given to shravakas and bodhisattvas do not differ.
“Mahamati, what doesn’t differ is the taste of liberation when shravakas and pratyeka-buddhas or buddhas and tathagatas get rid of the obstruction of passion, not when they get rid of the obstruction of knowledge. Mahamati, the obstruction of knowledge is purified when they see that dharmas have no self. The obstruction of passion is removed prior to this when they become accustomed to seeing that persons have no self. It is when the seventh consciousness ceases103 that they are liberated from the obstruction of dharmas. And it is when the habit-energy of the repository consciousness ceases104 that their purification is complete.
“Because I rely on an underlying reality,105 past and future do not exist. And because my original vow has no limit, the Tathagata speaks the Dharma without reasoning or reflecting. And because my thoughts have been transformed by correct knowledge and are not delusions, I do not reason or reflect. And because I have cut off the habit-energy from the four states and fundamental ignorance,106 I have eliminated the two afflictions,107 transcended the two types of death, realized the two kinds of no-self, and removed the two obstructions.
“Mahamati, because the mind, the will, conceptual consciousness, visual consciousness, and the rest are all based on momentary habit-energy, they are devoid of good, non-karmic qualities that do not result in samsara. Mahamati, the tathagata-garbha is the cause of samsara and nirvana, of joy and suffering. But because their minds are confused by emptiness, this is something foolish people cannot fathom.
“Mahamati, those who are accompanied and protected by Vajrapani are apparition buddhas, not real tathagatas. Mahamati, real tathagatas are beyond the range of the senses. The range of the senses of shravakas, pratyeka-buddhas, and followers of other paths is limited. Also, because they dwell in the bliss of whatever is present and the knowl
edge and forbearance of realization, they are not the ones protected by Vajrapani.108
“Apparition buddhas are not created by karma. Apparition buddhas are not buddhas. But neither are they different from buddhas. When they speak the Dharma, they rely on such man-made objects as pottery wheels, but they do not speak about their own understanding of the realm of personal realization.109
“Moreover, Mahamati, fools give rise to views of annihilation based on the cessation of the seven forms of consciousness.110 And they give rise to views of permanence because they do not understand the repository consciousness. It is because of their own projections that they do not understand the ultimate beginning. It is when their projections cease that liberation occurs. And it is when the habit-energy of fundamental ignorance and the four states of affliction stop that all faults stop.”
The Buddha then repeated the meaning of this in verse:
1. “The three paths are not paths / the tathagatas are not destroyed / the assurances given by buddhas / are for getting free of faults and vices
2. With the knowledge of different realizations / and nirvana that leaves no trace / I attract those of lesser wisdom / and thus conceal my teaching111
3. The knowledge taught by buddhas / the paths to which they point / none of these are paths / nor are they nirvana
4. Desire, form, existence, and views / on these four states of which I speak112 / and to which conceptual consciousness gives birth / the will and repository consciousness dwell
5. The will and sensory consciousness / nihilists say are impermanent / others see them as nirvana / saying they last forever.”
XC113
Mahamati then asked in verse:
1. “Regarding bodhisattvas / whose minds are set on buddhahood / should they consume / wine or meat or onions114
2. Why do fools desire / the stench, the filth, the infamy / why would anyone eat / the favorite food of wolves and tigers
3. Does eating meat give rise to sin / does not eating meat mean blessing / please explain the sin and blessing / of eating meat or not.”
After Mahamati had asked in verse, he once more addressed the Buddha, “Bhagavan, please explain for us the vice and virtue of eating and not eating meat. For when I and other bodhisattvas, both now and in the future, explain the Dharma to beings who enjoy eating meat, we will be trying to arouse their compassion toward others. For once their compassion is aroused, whatever stage they are at will be purer and clearer, and they will attain supreme enlightenment sooner. Even those resting in the stages of shravakas and pratyeka-buddhas will quickly attain supreme enlightenment.
“Followers of other paths who maintain mistaken doctrines and who are attached to mistaken views of annihilation and eternity have commandments that prohibit eating meat. Can those who would protect the true teaching of the tathagatas in the world do any better while eating meat?”
The Buddha told Mahamati, “Excellent, most excellent. Listen and ponder it well, and I will tell you.”
Mahamati said, “May we be so instructed.”
The Buddha told Mahamati, “There are countless reasons why you should not eat meat. But I will summarize them for you. Because all beings have at some time been reborn as family members, out of your feelings for them, you shouldn’t eat meat. Because butchers indiscriminately sell the flesh of donkeys and camels, foxes and dogs, cattle and horses and humans115 along with that of other animals, 116 you shouldn’t eat meat. And you shouldn’t eat meat because animals are raised on impurities. And you shouldn’t eat meat because beings become afraid when they smell its odor, like when a dog snarls in anger and fear at the sight of a chandala or domba.117
“Also, you shouldn’t eat meat because it prevents practitioners from giving rise to compassionate thoughts. You shouldn’t eat meat because those fools who are fond of its stench, its filth, and its impurity are maligned. You shouldn’t eat meat because it makes spells and incantations ineffective. You shouldn’t eat meat because those who kill living creatures become so attached to its taste, they think about it whenever they see them. You shouldn’t eat meat because those who eat meat are abandoned by the gods. You shouldn’t eat meat because it makes your breath stink. You shouldn’t eat meat because it causes nightmares. You shouldn’t eat meat because the tigers and wolves in the the forest and the wilderness can smell it. You shouldn’t eat meat because it results in a lack of restraint regarding food and drink. You shouldn’t eat meat because it keeps practitioners from giving rise to aversion. You shouldn’t eat meat because I have often said that when you eat or drink, you should imagine you are consuming the flesh of your children or swallowing medicine.118 I would never approve the eating of meat.
“Further, Mahamati, in the past there was a king named Simhasaudasa who ate all kinds of meat.119 But when he started eating human flesh, his ministers and subjects would not accept it. They conspired to overthrow him, and they put an end to his reign. Such are the ills of eating meat. Hence, you should not eat meat.
“Further, Mahamati, those who kill do so for profit. They kill creatures and sell them in the marketplace, where ignorant meat-eating people use the net of money to catch their meat. Among those who take the lives of others, some use money, and some use hooks and nets to catch creatures that move through the air or in the water or across the land. They kill all sorts of creatures and sell them in the marketplace for profit. Mahamati, when it comes to fish or meat, there is no such thing as ‘not requesting, seeking, or thinking about it.’120 For this reason, you should not eat meat.
“Mahamati, on some occasions I have proscribed eating five kinds of meat and at other times ten kinds. Today, in this sutra, I am getting rid of practices that allow certain kinds at certain times in favor of none whatsoever. Mahamati, the Tathagata, the Arhat, the Fully Enlightened One has never eaten anything much less taught others to eat fish or meat. Because of my past acts of great compassion, I look on all beings as I would a child. And why would I approve eating the flesh of children?”
The Buddha than repeated this in verse:
1. “Because it was a family member / or because it is covered with filth / or it was raised on impurities / or its smell gives rise to fear
2. From meat and from onions / from leeks and from garlic / from indulging in alcohol / practitioners keep their distance
3. They also avoid sesame oil122 / as well as beds of thorns123 / because there are tiny insects / cowering in fear inside
4. As food and drink promote indulgence / and indulgence stimulates feelings / and from feelings come desires / you should therefore eat no meat
5. As eating meat produces desires / and desires stupefy the mind / forever drunk on love and desire / from birth and death you won’t escape
6. Killing creatures for profit / or catching your meat with money / both of these are evil paths / leading to the hell of lamentation124
7. As for ‘not requesting, seeking, or thinking about it’125 / there is no thrice-pure meat / this isn’t free of karma / therefore you should eat no meat
8. Those who are practitioners / therefore keep their distance / buddhas of the ten directions / all voice their disapproval
9. Taking turns eating each other / reborn among wolves or tigers / amid detestable stench and filth / wherever they are born they are fools
10. Usually they’re born as chandalas126 / as dombas or as hunters / or they’re born among meat-eating demons / rakshasas or wild cats127
11. In the Hastikakshya and the Mahamegha / in the Angulimaliya as well128 / and here in the Lankavatara / I proscribe all eating of meat
12. Buddhas and bodhisattvas / even shravakas denounce it / eating meat without shame / living life after life in ignorance
13. And those who admit their offense129 / who have already stopped eating meat / blinded by their projections / they are reborn in carnivorous worlds
14. Just as excessive desire / keeps you from getting free / alcohol, meat, onions, and garlic / block the path to buddhahood
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15. Beings in some future age / might stupidly say about meat / ‘it’ pure and isn’t wrong / the buddhas said we could eat it’
16. Imagine you’re swallowing medicine / or eating the flesh of a child / be content and practice aversion / beg for your food instead
17. Even those with compassionate hearts / I tell to practice aversion / such beasts as tigers or wolves / might yet become their companions
18. Those who eat blood-covered flesh / terrify other beings / therefore those who practice / out of compassion should not eat meat
19. It doesn’t foster compassion or wisdom / it prevents your true liberation / it conflicts with the ways of the wise / therefore you should not eat meat
20. Rebirth as a Brahman / in a place of practice / in a wise or noble family / this comes from not eating meat.”
1 Chapter Four. Just a few final questions as Mahamati and the Buddha move on to the nature of buddhahood and the end of the bodhisattva path. I have combined Suzuki’s chapters Four through Nine into this one chapter but have retained his section numbering.
2 Section LXXX. This section focuses on the differences between how bodhisattvas and followers of other paths handle samadhi and the bliss of samadhi during the final stages of the path. While followers of other paths see the cessation of sensation and perception as their final goal, bodhisattvas see it as just another illusion and continue in their practice of liberating all beings. Then, too, bodhisattvas see all stages as illusions.
