A Buddhist Bible

EASY IR.
IEADING SERIES

A BUDDHIST

BIBLE

Hms1:oIy of Early Zen Bu.ddhism, Self-Re.alisatlon of NobleWisdom, The Diamond Sutra.The Prajflla Paramira Susra, The Surra of the Sixth Patriarch

BY D'WI'GHT GOIDDARD

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ISBN 9781605061047

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A Buddhist Bible

History of Early Zen Buddhism, Selfealisation of Noble Wisdom, The Diamond utra, The Prajna Paramita Sutra, The Sutra of the Sixth Patriarch

By

Dwight Goddard




First published 1932

Republished 2007 by Forgotten Books """'"' .forgo tte nbooks. org




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PUBLISHER'S PREFACE

About the Book

"One of the favorite books of the Beat writers, particularl the ultimate 'Dharma Bum' Jack Kerouac, A Buddhist Bible has ad a huge influence on the growth of Buddhism in the En lishspeaking world in the 20th century and beyond. This etex was scanned and proofed from an autographed copy of the first edition. We are indeed fortunate that this book slipped int the public domain due to a lack oftimely copyright renewal.

The first edition, which was tightly focused on source ocuments of Zen Buddhism, was self-published in Verma t by Goddard and had 316 pages. Subsequently, a second re ised and greatly enlarged edition of 677 pages was published in 938 by E,P, Dutton (New York), and later republished by Be can Press. The second edition, which has been in print ever si ce .. , covers a much wider range of Buddhist texts including Sou hern Buddhism, some related documents such as the Tao te Ching, and modern texts. The reprint also includes introductio s by Robert Aitken and Huston Smith."

(Quote from sacred-texts. om)

About the Author

Dwight Goddard (1861- 1939)

"Dwight Goddard was an American writer and a Christian minister (Congregational), who but for one exception, has


www.forrottenbooks.org


viII ""t

nearly faded into the woodwork. God ard was born in Worcester Massachusetts and seemed to e on his way to a successful career in the business world whe his own world fell apart. He was 29 years old when his wife of nly a year, Harriet, died. The next year, Goddard enrolled in artford Theological Seminary and graduated from there three y ars later. One of his first postings was auspicious - he was s nt to China. Two interesting things happened during his yea s in China. First, he became somewhat dissatisfied with the effi acy of the Christian religion in the lives of those to whom e ministered, and second, he had the opportunity to visit ma y Buddhist temples in the Orient. This would set the stage or his later, most important contribution to the world of Bu dhism. Following a decade or so of ministry, Dwight again retu ned to the business world, where an invention proved to be s successful that he was able to retire from work at the age of 2. He continued his spiritual search and visited China several imes in the 19205, notably making several visits to a monaste in Nanking, which had been set up by a Lutheran minister, K rl Ludwig Reichelt. The monastery was a mixture of Chri ian and Buddhist tradition. Late in the decade, Goddard met with D.T. Suzuki in Japan, and learned much about Zen Bud hism. In 1932, he published A Buddhist Bible."

(Quote from geodties. om/josephebecker)

10 2010 Forgotten Books I



CON ENTS

PUBLISHER'S PREFACE VII

PREFACE 1

HISTORY OF CH'AN BUDDHI PREVIOUS TO THE TIMES OF HUI-

NENG (WEI-LANG) 6

THE LANKAVATARA SUTRA 24

PREFACE 25

INTRODUCTION 27

DISCRIMINATION 30

FALSE-IMAGINATION AND K OWLEDGE OF APPEARANCES 38

RIGHT KNOWLEDGE OR KNO LEDGE OF RELATIONS 52

PERFECT KNOWLEDGE, OR K OWLEDGE OF REALITY 59

THE MIND SYSTEM 64

TRANSCENDENTAL INTELLIG NCE 73

SELF-REALISATION 81

THE ATTAINMENT OF SELF- EALiSATION 90

THE FRUIT OF SELF- REALISA ION 96

DISCIPLESHIP: LINEAGE OF T E ARHATS 104

BODHISATTVAHOOD AND IT STAGES 110

TATHAGATAHOOD WHICH IS NOBLE WISDOM 118

NIRVANA 129

TH E OlAMON D SUTRA 136

PREFACE 137

THE DIAMOND SCRIPTURE 139

SUTRA OF TRANSCENDENTAL WIS OM 163

PREFACE 164

SUTRA OF TRANSCENDENTA WISDOM 165

SUT RA 0 F TH E SIXTH PATRIARCH 168

PREFACE 169

AUTOBIOGRAPHY OF HUI-NE G 170




DISCOURSE ON PRAJNA 184

DISCOURSE ON DHYANAAND MADHI 195

DISCOURSE ON REPENTANCE 201

DISCOURSE ON THE THREE-BO IES OF BUDDHA 209

DIALOGUES SUGGESTED BY ARIOUS TEMPERAMENTS AND

CIRCUMSTANCES 215

SUDDEN ENUGHTENMENT AN GRADUALATTAINMENT 235

ROYAL PATRONAGE 242

FINAL WORDS AND DEATH OF HE PATRIARCH 247

EN DNOTES 252




A Buddhist Bible

PREFACE

INDIAN TYPES 0 ethical and philosophical Buddhism did not easily find acce tance in China; it took centuries of contact before a distin ively Chinese adaptation of Buddhism was effected that pro d to be congenial to Chinese soil. This

Chinese type of Bu dhism is called Ch'an in China, and Zen in Japan, and Zen se ms to be the more familiar name for it in America and Europ . Other sects have risen and decreased but they proved to be more or less exotic, they never became indigenous as did en. An exception may be suspected in the case of the Pure La d Sects, but it should be remembered that the Pure land Sects developed from Zen and not independently.

To tell the story f this adaptation of the Indian type of Buddhism until it ecame fixed in the teachings of the Sixth Patriarch, is the pur ose of this book. The main part of the book is given over to Eng ish Versions of the favorite scri ptu res of the Zen Sect. To this is added Historical and literary Introductions and a few notes t at seem to be called for to make certain phases ofthe Sutra more easily intelligible,

let us recall the act that the knowledge of Buddhism in America and Europ has all come within a hundred years. For seventy-five years f that time it was presented largely by Christian linguistic s holars who were more or less unconsciously prejudiced again it and who very imperfectly understood its deeper implication , It is only within the last twenty-five years that books written by competent and sympathetic Buddhist scholars have be un to appear. Moreover, knowledge of




2

Buddhism has come at first through translations of Pali texts which represent an older and more primitive type of uddhism. It is only recently that the great Sanskrit texts, rev aling the later philosophical and metaphysical riches of the ahayana type, have been translated and appreciated. Bud hism was represented by the earlier Christian scholars as being 'atheistic" and "pessimistic,' which a more sympathetic stu y of the Sanskrit texts has shown to be a misunderstandi g and a misrepresentation. Surely, an eternal process ased on unchanging law and leading to peace of mind an self-less compassion and the self-giving of Bodhisattvas and Buddhas, and the undifferentiated love and Wisdom which is Buddhahood and Oharmakaya is far removed from "atheism '; and the "Blissful peace and cessation of change," and the selfealisation of Noble Wisdom, have nothing in common with "p ssimism." But intelligent interest in Buddhism is increasing a d the old time question, that used to be the only question, "What is Buddhism?" is giving way to a new question, "Wh t type of Buddhism is best adapted to meet modern ques ions and modern problems?" To answer these questions is this book presented.

Ch'an Buddhism in China and Korea and Zen in Ja an, for a thousand years, have been powerful in moulding th spiritual, ethical and cultural life of great nations. Today, when hristianity seems to be slipping, it is the most promising of al the great religions to meet the problems of European civilisatio which to thinking people are increasingly forboding. Zen Budd ism, with its emphasis on mind-control, its dispassionate rati nality, its cheerful industry, not for profit but for service, . s simplehearted love for all animate life, its restraint of desi in all its subtil manifestations, its subjection of desire to wi dom and kindness, its practical and efficient rule of life, i patient acceptance of karma and reincarnation, and its actua foretaste of the blissful peace of Nirvana, all mark it out as being




*

A Buddhist Bible

competent to meet the problems of thi materialistic and acq u isitive age.

The original texts of these Scriptures are ve corrupt, disorderly, loaded with accretions and, in places ery obscure. The purpose of the present Versions is to pro ide an easier and more inspiring reading. For scholarly st dy students are expected to refer to the more precise transla ions of linguists.

The rules that have been followed in prepa ing these Versions are as follows:

To omit all matter not bearing directly upo the theme of the Sutra.

To arrange into a more orderly sequence.

To interweave and condense cognate teachin

To interpret obscure words and teachings.

The need. for this course will be appare t to any earnest minded person who goes to the Scripture fa spiritual guidance, inspiration a nd comfort.

In the Sutras there are certain Sanskrit wor s that are of great importance to the understanding of the teaching that are difficult to translate in single words. It seems advisable to speak about them at this time.




4

ForgottenBooks.org

DHA MA: Law, Truth. Specifically Dharma has come to be used for t e Buddha's teaching as a whole, and also as Truth in its univ rsal aspect.

DHA MAKAYA: Truth-body, Truth-principle, Truth-essence. It is used synonymously with such terms as: Buddhahood, Tathagataho d, Nirvana, Noble Wisdom, Universal or Divine Mind, to refer to Ultimate Reality as being universal, undifferentiated,

har nious, inscrutable.

HA: The Perfectly Enlightened One; the One who has fully ed the goal of spiritual unification.

GATA: The One who has "thus come." It is used synony ously with Buddha to express the highest personification of R ality. The two terms may be differentiated in the sense that Buddha is the "ingoing" aspect of spiritual attainment, whil Tathagata is the "forth-going" aspect of spiritual selfand service, both being manifestations of Dharmakaya.

A: the active aspect of Dharmakaya; Ultimate Principle of unifi d Love and Wisdom. It is commonly translated Wisdom but i means far more than that as it includes both the differentiatin principle of intellection and the integrating principle of love. In significance it resembles the Chinese Tao.

ARY -PRAJNA: Noble Wisdom, synonymous with all other terms deno ing Ultimate Reality.

GATA-GARBHA: The Womb from which emerge all mani estations and all individuations. It is used synonymously with Universal or Divine Mind. Dharmakaya refers to the univ rsal, or pure essence, or "such-ness" of Reality, in contrast to th tra nsformations of the Tathagata.




A Buddhist Bible

ALAYA-VIJNANA: Universal, or Divine Mind, or all-conserving Mind. It is used synonymously with Tathagata-ga ha and Noble Wisdom.

ARYA-JNANA: that which transcends knowledge or Transcendental Intelligence. It is used synonymously wit Arya-prajna, but signifies the realisation-aspect of Noble Wisd m.

BODHI: is the wisdom content of Prajna.

KARUNA: is the love or compassion content of Pra·na.

JNANA: is the knowledge, or cognition, or think ng content of Prajna.

MANAS: the intuitive mind; the connecting link between Universal Mind and the individual, or conscious, r discriminating, mind.

MANO-VIJNANA: the conscious, perceiving, iscriminating,

thinking, intellectual, mind.

VIJ NANA: the principle of discrimination; the sens -minds.

CITTA: mind in general.

DWI HTGODDARD.

Thetford, Vermont, U. S. A. 1932.



..... *:-.

'- .. ~-

VOFCH1AN B IMESOFH

THE T f Ie between Ind nd Chin

W41'5- ve co nside rable in spite

ditr hi 'S and d angers the p.i

H Ima lavas, e Tlbeta n d ese rts a d the a

tempests t h So urhern seas, B t in -s-pj

uddhis m began e rcoLi!te in 0 h ina ce rta i nly

ust Centu ry bet th ~ Ch ri n Era .a nd bV the

r eminent In d ka nd Ing it 'WO rt h e ~ke of the

p rioJl Court ;iJnd uddhist scri p-

t ures we re

'Sc:holarty e increa s:ing change to a hoi! bits of tf1

a certaln idealis:m, a AU tne ou educated a

not especia Ily ~ a practica I o h ico;, h irtory. Ie symbo I ism..

ns ight of the ledua I revelae rete lvee! wit h went on with ill ptation and n l;tv an d raeta I it h ad fo und and ethical lc iconoclasm.

nat ~s be ing

02(10F~~~

I I I I I

pressed upo was Indian ph osopny

t:t1 at waSi bei studied .a nd I di n w.a o.f meditation t were

being praet ie d; Budd h i srn a sti II a fore ign eu It. It 'S not

u nti I t"@ F ou h Centu ry that So of t @ b in" .a nd d !!!ve

of a Chineo:;.e pe of Bu dd h is be a ppa re nt.

Wnen Buddl'1

to contend a ism, n ~ ithe r teach ing~ of Iv devoted to in h ab its of eth cal idea I ism a 0 g a II bSS!!5 of J)@cp presentatio n fan idea I II s 'or m n· .a nd it!!i emp Ilproprietyll d "e bedienc II t a pp a led prin ci paUy

edutated an officia I (las a d ten eel to conserva

nd int@ IlE!ctu.a I in 3 h i.sh type

n today. It WG-S; it had little in and '5f!Hrl@SS i of intellect a n at ttl e same ti ure. Budd his

make which, nfucl~s; feating By its

toward min OJ Iture; Sud eanismwas

mind ConfiJ-

As w@ h.ave and a boun d i Indian Buddh it would und

w@lcom@d the ph i Io-;ophy.a d meta p ysics .a nd psych m. but late r t e ca me 0 rea lise that u rmine the 10 n

mazing logy of mately

I" tts to the len, tt

d istru 5t of B u dh ism during h c@ ntu las ITem t:t1!!! 5i Ni rrt:tI it ins:pi d wave aftJ= r .3 of n iona I i'itic pe

was not unt I the Eightl'1 an inth c ntu ries th at tt

(I- (11 F~~~

I I I

;}.._

'- .. ~"-

e good qu al rties. of Budd h is m but .iI Iso to acre pt it .. So su P it: h ttl e tl u rna n tl aa rt craves r!!: !!: nti ra Iv lacking.

m d not only lng 0 @ mystic.<! I cI w leh irl its own

ac:nin "5 of Taol s;m on the other ha n tom on w" h Bu dd., ism; it carl be nu Iv i tha duct i nes of Tao oil nd WU~'IN@i ha d pre-poil re

read a we me for th e comi ng of Bu d

t he meth I n_g in t he eG$V"go I., g la hat wa'& d ta met rically OPP d i scipline of 8uddh is m. They but the T30i st sage w.a nte wnom to play checker_; and

t ne B~ dd ni!it sa i.,t 5-0 ught a I

51: rai in bo h t nei r act iVf! aspact a nd thei wisd m an Bud nis;m sl Iv gave way to Ch ine~e. t he u5ed for B u dha heed both by itself a nd in f.a et one ma it looked as though th!!: t@ fy d i-s lace the San-skrit term of B Lid

in tn mea n ing co ntent of the tw Budd" came to have a more srane '5-" conee ptio n of the Buddha i

rem in 5 oil S ada of d ist in rtion b@twe!!n t -side of rea I y. One of the ea rty Ch'.an Ma tlya na." The com mon use of T rlificant,

02(110F~~~

II I

o i llust rate th is f Yote a strictly EI uch adrn i red @ wn Ma ~~ r as p.a

o by t k~ Ch'a n M:iI!iterir I me ene n written by Ri nsa i w i h is od av. It was ,g iVf! n to rna my enen,

II B~ dd ha- ymbol of p u ritv;

Dh anna rid i5. the '50 001 of @nlight@nm@nt;

The Tao is e Way of nobstructed truth.

I., essence t ese th ree a re truly One,

But by the selves th a re mere Iy words.

The mind n s hou Id ba pu re r snlighta

and free,·

ncentratlon as .alisat ion of rea I bu rde n of se If-i

ept ion of the va lue of method of a rTiving at a ls m it h ad become buried and visio., and revelaee cress a nd good lu ck. Nev nd@rlying i mila rity (l r affin ity b@tW!!@ of conceot ration of mind in

Iss, the["@' Wi1S an n(;eptio ns of t uddh ism and Ta

ha n Budd h ism to Cni .a it most dec ldsd Iv had to a k@

, for wh i Ie onfucia msm w.a-s; the c ult the

the fa ith of t he common people. T ism wh i Ie tf1 teach i.,gs of taetsu had e, in the c urse of a thousand 'If!!!ars T itself the rude an im ism of a great ecjded Iv spl rttistl c and ~ LI

oreove r there w e translated. "n 0

doctrine of Wu-wei. W u- can In Taol sm It ge ne rally carrl the

10 ..... *:-.

'- .. ~-

mea n i n8 pta nee of Tao inti" itely wise and

benefken and rful, and tha ism amphasi the

futiltty of nterfuri witn tf1 e cos r and the wis (I m

ot fall ing in with !! n atu ral un m ant of the Tao jn oth

natu re a h u rna n ff.3 irs, To Taoi s, the bu ma n in1~ rfe r nee elthe r by force or legi~atlon or h:~ re witl1 the tOU rs of natu re is looked u on a s du~ he - I1t of 00 I is" ness I To a ke t hings as hey.a re nd i31S they co wisd om. lone se n tI'I is is wh at ~ p.at~e nt a eepta nee teaches, but j

quite opp sed to an lalY i ne rmess m

life. Wh i Budd his reaches the

resutrs of old karm , it atse teac h atta I ned t he dis ipli ned re stra i

ne extin - n of e.goism

renca with tha cou u It in LIffe ling, the c

An other rt: u rMU n ttl at tsn d@d ndou @dly to tha ~@ ing of B Lid d h sm to T.a lst i nfl Lie nees ] the e arty d avs w s to

esca pe t e vlru Ie n of the n ati aim Ie pe rsecutl ons h Ich

-we re 10 e nted by nf ... c~ani"5its d wni h for tv.ro 11 u n red

dirett@d .aga in 51 all fo ot udd hism as bai {:; a

I igion pre udlc ia I to the Ita r of th e state. Th is

pe~eaJ tl n wa$ la IV esca ped as uddl1- m beea me d i'5g ised

as a form f Tao ism I And often it w s net s m uch a disguit Wi1S th real th i . For i nsta nee in the (.as!! of Hsua n

wh.o is u'S a ltv reckc ed as a Chr an dd h i of.a rat he r e

type. he I reporte d 0 have sa id to les:

~ H@ri!!! t ha is no Bu dha, n or !).at ( h id ha rrna was n tv .an .old be rded ba rb ria n. The Bcd 'attv.as: are on tv du ng-h a p coolie..." N rvana and bod hi a re dead tu m to tie you r don ev

to- Tne Ive diYis- ns of tf1 e Trip - a are "Iv I ists of ghos

fl

0201 F~~~

II I

of paper fit on Iy to wipe t he r fou r merrts .i3 nd te n stagas th e ir de cay ing grave'5,. ca n t

ss fro rTK!rf! e- nave ny t ing to

Of cou rse ,.,_uch words a'S: these mu ~ n to the 1- erature of Ctlian Buddhism .i nd s@@mingly foe llsh re m e mooa an d make sen se rather th an Iogica Ily. But th

d de ep was the reaction those @.i rfy cant uries, At th

li$e how difficu It W.3$ the p,...._~ 1'1 ese two cu Its; that had so m

a ntu ry it wa s a questi on whetl'1 er t h i1S mod ifi d by EhJ dd hisrn, or Budd" is M to It natelv it proved to be th e I Ta j5t te pie s ill nd Taoi~ mon ~ .a re m Bud h ist te mples- In 1927 t ne writ it.i&e'rt!! mple just outside of ed p reel s:ely I ike a EI uddh ist

ml da, but wnen we left. the J a copy of taeesu IS Tao Tel'1 K

wn Y'5- lde.a ling wittl laotzu's ph i

s to ls pa rting, ,guest a bea lItitli I i essay them...,elve-s; it I..., ha rei to ...,av ist or udd h ist.

modifi r, E .... e do n to day en in min uishable

Dr H U-5 h . the em i nen t Ch in ese ph ilcs te tative nd as vet un pu bll..., ned Sit udy pe led, s saks of this reaction a'S "a Bu dhts I'; wnil@ Dr. Ddiis!!tZ Suzuki au hority Ze n Bu a d h ism. seea L$ of it of uddl'1 i m u nde r Taoi!;t cond 1tiC! ns,

(lois aga i",st the !!q .a Ily @ minent th e na ural vol Lltion he two it wo Id see m

02(110F~~

III

r right. b t in result 'S the: same: t h@ d@vela rnent of typ t nat wa free from the extravag neies of I d ia n

and i lle:c::.tu.a linen la and san mental

t rue to e origina I CCI mmonsense practic.a I'

g Mahay tham reathing -contrel

" practic:

Dhvan a, The Chin@'S@ 'I'll!!! re a pra iCillly min ed p opla and

red very much for p.hilo ophV.a nd met hvslcs: a I they we re amased nd eKe Ite by he elaee meta ph sics and e:w: ubera nt ltote tore of he t n@y w @ more pa niw 101 rIy attr ned to t @ P ic.al syst: of dhya a that pro mi ~ed ta ngib results ~ n lig len ment nd blis~u I pes ce t nat to Id be te~ d a n eva I~ at cam e a bout, therefore, that the

Fau rth Centy ry most

se riptu had been tra nsliH@d i

many b eks a bout l he Indian

other ethods for d1 e .attal

[.@ of Budd hisrn w.a s in t @ practi the mo popu la r su bject for me ltatlon an

t he Oivi e Na me, wtth tt'5 promi of re-b I t ne late sects that go u nd er t nat narn e. on

to h.ave: a eerta in cia im to pric - . B LIt it is q u ion wh

iert acceptance ca n rig Iv be cal ed a "sa tv.ation pe of Buddh ism, for it~ m phasis n d va na pra

a rk tot a s a II meditat- nil type_ depoe., ds

the p hrase, ·'N.a -moo- it~tr c-fu ~ sad in th

a'S a su bject for med ita ion and n ee ation, or 'S

ith magic working 1"5. Dr. S Z~ ki has discu

tion at length in his Es Bud his m. Sec

ha r!! it can be: stu d i@d to

nam e that e merges; in was (I nota b Ie man k,

0210F~~~

I I I

schola bered Kuling, was th i whicn Land

China - an aid ea.,;y g mara

d boo ks of 11 if" are aling with tt1 ese

of dtlV.il na an d LO m @ nti n.c up n them, It is easy em tl1 at he looked U 0., the I d ia" practices as method s for atta in in Taoist .de Is of non~activity

aarned in T.a oist feu nder of a Budd h st ceo

as the Wh lte Lotus

mmon Iy looked u po China and Japan. Bu

d in the sericu s p etise 0

of the Oivine Na ant ration ot mi nd. T @f"@' W n ttl inc. new in the va na; it had eki sted i India or millen n ium and

r by Sh.a kya mu n I a d giv a new conte nt of

e E igl'rth St~e of nis ob Ie tl1- As it appea red in

first larg!!1y .iI practi !! of In i.a n yog.a methods .a s

itation but it had de enera d i a po pu la rand

stil I~"-'rttl ngi' .a nd a I zy ha it t nin b ng. Tne

t nat now began to. merge n t e teacl1 ing'& and .a n ;jI nd Hu i-yu.a n wa t ha m re eli nit@' foe ussing 5 more en ergetlc c ha cte r.

n tne re ca me into pr 0 e of his disci pies,

~4)r wno with h is d - ry u, dev@lop@d the

II SlIdd e n Awa ke nin ga nst t he a Imo~

ef in tl1 e II Gradual tta inm nt.' that the reafte r i Ch inese B uddl1 i'&m 0 con iti n fts djsti ncti've i'5t- . By this teaching the Id [0 n pt on of tha gradu al

nt Budd ha hood throug myria kotis of re-b irth s

d a nd in ies place w s offe ro ugh the right

02(110F~~~

I I

14 ..... *:-.

.. ~-

ossibil-

t:aln!!! to these two hyanOl, and inment of havana,

is usually suddhlsm

of princely 470 A.D'r

and ho 1- d a nd travell d in Ch i na f r fifty y@ until a bout

520, r.; I ngt h of rtay i Chi.a is m LI h 10 ng~ r n i~ Lis ua Ily

given b~t a ppea rs to b n e essa ry t accou nt r aU that is.

reeo ed nee rni"g him I He ust ha bee nat extraord j.

na ry a 8 r@at pi! rs na I' ,stub rn, tacit ,gruff and

pes it' . b t with.a I. h on st ightfo a n:I and dar minde d. The rare two incidents In hls life t t will a re peating. Empe r U (If ua ng s ry fav ra bly in j ed towa rd Budd ism; he fou nded te plas, "5 P ported {] nks, and t ra M ted rlptu res, but whe he as k Bod h i h rma du ring

what cred tt he a d earn ,the g old men k

ne whatever, our aje"sty,i lathe q rincipl@ of the ., oly octri n@ I' Bod., id a lness, and the e i~ othing n it to b

Sire,·

ot k ow. "10 ur Maj

Th@ is a arno us poem has r th e e p rese nt tim

rs to he abov i cident, that , . kanee:

't k" w, II replied B

201 0 FI)ft~ ~ 'INW'rN. r~lIit~tI.IIIJ(I~_II'i-

I .,. I I

Baffled

peria I Court;

in S:ight an d spirit

finding i ism, retu r ed to ry of 5 ha -Iin, t a d ition sa . he dnvana t at ca n honest a nd e

merge In.as:muc seek for e Buddt1a he

zing" rt or ess or f lure, e igrlO red an d I If with ind-a ne's own inner ewt1ere7

inte rast in hi" presents ~ e So tl1 a r1Id sh ut t1 imse If in nis fuw disc ipk!:s @v@r cam@

d for nine veal"§;.a kind of e to e called, "wan gaz Ing. II It rt to defi r1Iitefy rs alise a-natu re with U niv@r5dil mi nd -cencentratlcn on ks, log leal idea$, st udy, imple but "seeking" and

II di'5t i netions of seN and or suffe rlng, des ire CI r ntal di'-'Cri ml r1Iatio r1I of aU

n~ w nit: h alone is re.a lity,

nee is M ind-e'§;§;en ce, why of the heart" I s the on Iy e r will be. ~The re is no hOI i5. Ti1O. Tao is dhya na, e defin itio ns of the IN lse, e ing nto ni~ .own fun da me nul to teach you tt1 at Budd ha nastk rules, nor ascetic

rs nor merely '§:itting in

rna's di rust se iptu ras and i nte-lI!!:ctu dil

made an except n of he La n kavatara Sutra. The au e t nat Sutra alon e ta ught

02(1 F~~~

II I

Ui ..... *:-.

'- .. ~-

t ne d octnne of in Mind -assa nca he gained one d Bod h id ha rrna t ra n-smitte d fro and his robe a afterward beta con stinlt ing H ui that Bodh id har and time of hls

Th@ n:!! is no do u Aw.a ken i ng· Ch' ove r the border sympathy Dt-!~~'Wf!!E!! from th at hOI rd de€: P expene n infl uence,

d for a lon,c t ard cne to a ~elf-den la L isci pie to rna k s coesslon of ,g racrd in ari Iy

Co rK@rni n,g the Dr. SU:zu ki qu ote

n i n@ year'S .a nd w.a s in this; man rei etion sh ip~, an Whe n your mi" to t ha e ntran t:@ path. At first Hui t he reason of ml

or make ck!a r t hought, state I Now I know he

to e>::p la in it ti.ated, noe Marter, atio nsh ips.'

i .~ e replied:

(I- (I10F~~~

I I I

ts' an ( -606) bout wh om ve

. One t r has It that suffe red fro

lep y and t e refore Th@( i .a ["@ rd of h i5.

ro be rae-n in (S80-6S ). ra -hsm w.a s a 150 red Lise an d ve

little is know of him eJ< ept hat he left a c mpo~ lnon wI'! - t1

t1 as be n ni,gt11y va ued by d istiples of C 'a n Btl dd hlsrn r

lI,n to express it

@ M;jJ'5t~fr 'That all the Buddha -

re he was fl na IV successfu I t1 d d h.d ha rrna IS e nsant to beee e

h Pat • rch w.as; H ng-' n (605-675). It i e was a near nelgn r r relat I\le (If Sen

l'

you ng. Wit" h if"

;}.._

'- .. ~.-

to b

wh@ [;e ha ha coma .a nd the r@

$1: ho I that for 'S very successful

hlgn honored peror. Hi~ seheel dj

H U -ien and e me to known as tne .. G r d ua I Attai n II;;!

or N rthern Sc 00 I of C Ian Budd hi'5li1 r but Ie 5 0;, uecessfu I d fin al tv lo~ sta nd ing.

TI1 is brings IJS Sut of H u i-na g. the Si h P.atri.a rch, b LIt

wise to say a word s a bout t he g~ nera I h aracter

Bud hj~m as tt as j n t1 is av and shew now I differed f ord j a ry run of udd h is t nroug heut Ch i na. s we have po in ed out Bud h ism as g@n!!rally held was f tha fore' wh i had be n pres ted by j ndian nks and $C ri U 1"5. It s large give n u p to a st dV of the 'SiC ri urns. and n easy-g i ng practice of d h na, It wa

fu reign ligio. and only sl i,g tnly affected @ nviro nm nt. the cent r ry Ct1· CI n Bud d h is inte Ilett uai, W s fa r from ei ng ea !i'f"&O ing.

profou nd i nfl ced by Ch n@"Sf! Taols m and h ne @ customs,

In dosing ttl is, i trod uctory cha pter It is. we

d1 araeteri tic'5- 0 en' a" Bu d ni'5m as they _... ........... orthodox udd i m of t nat ;july pe riod, N@,g,at

athe isti Co ak a un i had ee n more agn IXt

n atu re of Re r . N astc r n Ctl ristla nlty is-m was d tided IV at neistic.

Pn no p I@ her t ha n p@ ["SO I . MOl haya nis-

tic 8 Lldd h m n contact 'h the great th i it

Cent ral A,; and grow n to more p ni loSiop I •

Real rty in e p bases

the polyt eism of I ndia a

it had bserbed much

n ks of divi n iti!!s; b

re ign ora ot be I' Taoism. ChJ an is; ieoneclastic, '5-"

Burma is shown A vin, flAanJ

t:t1 @ Fou nder, s s 0 ba more

est.

(I- 201 0 F~~ ~ 'INW'rN. r~~jJ(I~-II'i-

I I I I

20 ',_~"_

so @xc@ pt n C., 'a ni

Dhyan a h d to Lin Reality n therei t ne res the co

rea lis

own

seme s humble a go.alof ood.

Patria form th t

of Taoism, ChJ an Budd nis ha d !! utra tI1 at the Budd hisrn of t nos; e.il rIy clo! of, the La n kavata ra being th 0 nly '5., nta t in t hair strs 0 uous pra ice of a ore irect and immediate realis: ion of s mled. Tne same can be sal of all phe na lia of worsh ip; they ad no s, or praY"! r, or :Pri!!sts, or r n ks of

or e motiona Ii sm of an lind

glw way to the on e t n Ing self...

ct of Ind ia n 8 Lldd h ls m with ve p i Cn1an a type of B~ddnism t rie tia I positive (u1d itOflOCIa,&tiC, a r@ @ s mplkity, strict discipline, h milityr aU n imate lif~, a nd to an equ ita I~ and rst Ch'an Buddnist s nad no t rnples c ns of any lei nd; they we re eitt1 e r s;oliU ry liJ@r or w!!r@ ,g ro ps; of aster, Thi~ later developed i the be tt1 e heads of me n !it iU later to the aeq ui ring las, wit" ;i II their v@sted ;i b

re n ia ritua I a nd worldly pride, Ne

ue 1'1' a me nk is more often to be un d in tag ,b Y (I nd clo!eerru I at "is m(l nu a wo rk.. is P ctioa of DhV.a Dar latant on t e one en ighten ment. N iNana and Bu d ha h-

sua Iy crsd ited with b@ ing the fund!! r r' htly $0, it was H u i-n ~ng th Sixt h o defin ite c:ha mete r and per nent dad approved, Cn1an 8uddhism seems

to haw discern sp i rit betti!!!r th d eepe r i mpli t:t1 rough its 00 Bod hid ha rma a influe nee 10 r a sedu ctio n of th b!!!ing the to u n of "sa tvation by ph ilosopn Ie mi Vie Id ing to the baca ma know ph ilo~oph lc Bu liery tem pie wtl Vie Id ed to the fu u nder of the

u ni'-s, teach i ngs deve:lop@ d t eveloprnent nder tn@ lead Ie an d wholes an yielded to i ne d the creer

rt with Chin@"S@ oil Hu i-ne-ng, makin ' ., atio., s thereafte .

Divine Name and h

But 1-1 u I~ neng forte of pel"5 datermlae tha pati~ nt zeal to The outru nd I.,

3, H umble- but

in the- wisest were as folio

iti\re- fa ith in t e poss i lities of su c h n in a sudden Sielf~ r a I Siatio of enligh~nm aheed.

(I- 2010 F[)ft~ ~

.,. I I

u ..... *:-.

'- .. ~-

4, Loya I a n patte nt aeeepta nee of su enS€' following I ifE of si mp lic:ity, Self-foE!! witt1 a II a" im te life.

In arriving convictio experlentia I c:q ua I nta nee with T wa s said to e illite rate but this c true ot on frequ e ntly d

Sutra'S of th

eleme l'Iit5i I n he mind a nd spirit 0 t nat tnroug him gave CI'1 ines Budd h i sm t h i r chsraeterlstk to

de eply I nfl~ anced witn Tao ism- In nj the personal Budd a and \I'@ 1:1'1 e Ultimat~ prin c i Ie of T a in forms, a s both Int lIectlon nd for Ultimate Reali Mind~~'5.@ n • A s@If-n!i1lisaticn ca red about. It was D ha rma kaya and Tathata an d Pm] na, It WG'5 U ivers.a t n d mseruea ble, ut was do ud ed rand ni de

teat ings he ch of rajna in its 'rrad ta nt m pas Ion. The of, was dha he

acquamtan mada I ittl!! which he sa

d iscri mi nati tho ught an d d !!si co~1d be dr' n away, and they al

fon h in a II prist In e pu rity and n Ct/. .0

en 1i,gl'1te nme t and self-re alisa io" of Mi

0210F~~~

I I I I

eonce mind, scdptu a rs alisat on .a

ere the s me t njng Ttl is pe rfett cu I '5udd~n .d 5 tn~ re ult of ;iI n aa rnsst a d s i neere

of mi" d n the 'Sea for it with i" ne IS own

could eorna, In" mind aU

a II teac ing'S we su bordinate to the 'je-If-

ined su dd ., IV by es nest Dnya na and S mad ni.

24 ..... *:-.

'- .. ~-

T ELAN

V T

02(110F~~~

I I I I

ROF ESSOR SUZ UKI 'S STUDI E 5UTRA wa. lHE LAN

ndcn ). Tne ks aw.a ke ned a 8

N KAVATARA w ich, unt il tf1 ese

atie nee in tarry g to .a conch.l'5ion "'0 holartva mann r,

i ng 10 tI'I e na u re of 1 he oli,sil'l.a a nslatlon is ve d ifficu It re ad ing ~ SL.ltra wa'S: ev r to be read by rna "I g

dit ing of it in e intere"'t of ea ier

ecessity- For t at reason he e eou ndertake the til ,but, of roUl"S@, P nse to be hel d r spons Ible for Its; c

so

rit text. he E I ish fe",sor S zu kif It. if

to no ns,

ati I' cha pte, and the apter on 0 ha ant were 0 mine eon irely as el nB cretioas and in no direct se nse re ti n to the t utra. The long h apter of verse-s:

bscu re and re V~

iven in the pros seenons, they can e 0 to r

e sa ke- of eas ie r read ing. I n add itio , ee mined beea use of til e ir ebse urrty or ppear to add an h ing to the @ luc id tic n

02(110F~~~

I I

Under the s as cut up into

small settia S.d nd red rrangad i nt somsth iog lik 'Seq uence. U der he th ird ru le, heose 'Small int!!rwOV@o nd co dansed by om _ n.c rapet rtlCns w.a s obscure 0 r ti mely a tl!:U m ntanve, unde rule, a mini iI.I m a ou nt of inte rp anc n was int

was a bsel Iv n ssary if the utra was to

.agr@!!.ablv r@ d r bu tha interpretati n s were confin found within he t it§;~tf, Often t ~ author of the

u Id be mea ni gless to mode ears; in sue caS!! the-r@ was 0 i ng e-Ise- to ba read i ng was 0 be asi ty U ndersto • but to inte rp or less lengt , bil.lt I ha\le been sc pu Iou~ Iv ca r i:l"Y mOffi ttl n wa nscessa ry to bing eut ttle- ful tha text,

or

A~ reade rs b come intere"5ted In th SUtra bV the v« rsien they are u ed to co nti nu the-ir study origin.a I Sa 0'50 rit, 0 from Prof. 5u zu i's be oks,

(I- 201 F~~ ~ 'INW'rN.r~~jJ(I~-II'i-

I II I I

INTRODUCTION

As N EXTENDED INTRODUCTION t LAN VATARA SUTRA has been given bot h is STU 01 E Sand TRANSLATIO N, stateme nt - ne~ ssary ., e Ie,

Nothing is nown as to in a uthor, the til"ne origin.a I form, The n= is 11 myth f 100.000 ll/er_;es, and the seccn present te t1 as a footnote w htch reads: i'He d1 apter of he Collection of a II the 0 ha rma tankavata of 36,000 verses.' Appar~Dtlv . collect Ion 0 ve rses cove-ling all the main taac Buddt1 ism. h is vast (oUection of verses bees ;iJ$le rs; se lected te:itS for th e i r IlJeI""ieS we very ep i.e rammatic, obscu re .aI 0 th e course of time the c:I mou rses "We re rem \l'eI"5eS la rg Iy forgotten. u nti I in the pre se remain ing n Iv 884 ve rses. ,.., e p resent text aace of be i & so rneth ing in th ~ w.ay of a disc wtJ Ie h he h d written down extra cts or outUn d ~IJ rses n 'Some of these venes.

It is gene Ily fe It that t he prese nt text com piled e rly in the F iM Cent Llty. proba bly th e AWAK I NG Of FAITH by Ashvagosha. ,greatly m bles. The earl iest d~te conn e d ate of th first Chin ese tra nslatjon made about A. D, 420 and wh I ch was 10 ~ before

he stud

ro ,SUI k In ief

n.

(I- 201 0 F~~ ~ 'INW'rN. rlJ"f1l[Jlt~tI'UI(l~_II'i-

II I I T I

18 ..... ::".

'- ..

made: one G~ na btladra i

443:; on by Bodt! iruci in 5 B; nd one by Sh i h an anda i1 bo 700, Th rn - a lse (I ne Tibeta n

onte wit h the ChJ a n Sect (ze ea I to do wit n hat sect's origi dit ion ttl at w "Bod njd harm his begging- bowl nd robe to h i5. UCC!!S50r that h m his copy of t La n karJata ra, -saVing, that Il her s ut ra, I n ttl e a riy days of t ChJ an Sect th

Sutra ry much stud ied. ut beca use of - s d iffitu Ities an

gradu dilly dropp o ut of com on u 5~ and h

u ch neglecte d th e past tho sa nd ye_ar-;, B

at time rna ny of t h great Masters have rna de it f udy (I nd rna ny e me ntarie's h e bee" writte

ough otha r surra .aVE!' bee n mo common tv rea

een more infh.l en i I in fixing the ene ra I d octrin of flAah va a Buddhl~m, an in bringing a ut the gener I of uddh~m in Chin Korea and Japa ,

rtain syste m fnundest !!XP

me'S to th e h LI n spirit. It e rywhe re dep - nd doctrines a d urges upon a I

ined eHort to in tnis nigt,e

it rE peats W va riat ions th

II the Be d h lsa .3-M ahasattva n I ngs of th e h llesephe rs an

Ie Wisd(l m. t F- r th is reason th , h ths intu iti nal sc riptu res ph ilo SO P hical lite ratu re of til as Ify w tth the cepted belief ion of the Ta an d its etni I

02(110F~~~

I I I

of CI'1 in a and Ja pa n minent tv

lea I r rather th ph ilcsoph i ral :iI nd @ otiona L

0201 F~~~

II

iO ..... *:-.

'- .. ~-

D SC

THUS HAVE I H the CMtI~ of n ka

in the m id'St tt1 e re

va~ M.a 11,a sattv.as 11.a d

Budd ha-Ian d'S, .a nd a

t kere. ,.., e Bod h i-s; hea d were all pe rle

tenfold Self-martery

F scu It.e s. Havi ng be t key a II well underst t hlEY all knew how t a pp y t e varic us d I..,cipll na ry meas ures ace rd ~

behavio rs of be in,gs; ey e Dh;iJ rmas, the three 5vab .av s, t ke twofukJ Egolessnes'i.

The Blessed 0., e, kn t ke mmds of ttl 0'50e

d lscou rsed on th ~ Tr th

reascm ng know 1ed.B .of

beyond the un derst d i and wl'1 itt. i!f reahsa e-o

I

the sam and actl n beca LI e

201 0 F~~ ~ 'INW'rN. r~~jJ(I~-II'i-

I I I I

-.

aU ttl ings in m irac ulously

ph ilesophers d the ign

see them trut fulh,r, Thos wno '5.@@ t d iscri mination an d, as th depe nd u ding to duall . The we Id as seen

ooei"8 ene IS "image fleeted in a

or tha moo n tett@d in ater, or din

People gra'ip i their 0 'Shad oW!;

alta d'led to t is; th ing an that th Ing dualism tney 8 tra nq'l.lillity. By birt:h 1:0 th ~ h tt1e realm of

Then a II the B d h i ~attva-

rs ~pectfu Ily him tl 0

Mal1.a sattva s i ned by

As t heu revie

d wittl tny to thee lik born, it is apply to it,

As thou revi!!! com pa'SSion, i mast see cannot be 'Sal : It is per and non -being 0 not app

A'i th OU revle s by thy

com passicn, t ev rnu Sit 'S em to thee

02(110F~~

I I

!ill ..... *:-.

'- .. ~-

rna h of t ne hu man to hem,

Wi h thy p~rf@Ct intel

all limit, lh ou com p pe ens, a I'IId a rt free I'll Ie arning a"d egot

,for Ni IVa ns t ra eing and non-bel

who see thee e man ci pated fro d lament, both in tf1

h i~ world who-;e p ise and blame. b wh eh is fur beyo.,d

TH N SA 10 MAHAMA . Sugata, Arhat .3 n rea II",ation of No u e of t ne ph ilosop .a S ei ng .a nd no n-bei no -bcth ness, ~x lste n e et ity; which has n era Itty. "or fu Ise· i mind ~H; but est R~a lily. By W u rifl cation, one e• wh ere by r by the

nd rom pa ss ion wh ich ar bey nd th e ego Ie §;!;I'I ess of t ings nd r from the h Il'IId ranees CI pass n

rva na. no r does Nil"llana a bide in e ds aU d ua I ity of knowing an k no n,

'II

re s like a dream. th ere is lace or th ult I mate Rea Itty of DI1 rma ya e se ses a nd the discrimi"at i g mi d, th u most Wisl!!! I

•

d

erlds, like 1::010 • whe ;jJ nd OdU:H enab d to b ng a I beings to

'5ision for

you.

le- mind • n t k.nowing the mi d it elf. c ling to

• eli ne notion s

n 55 and harness, b hnass and

on-~xist nee. et ml and nonh ve a se -naeure f d1 Ir own, aU

from tne d iminati ns of teind and is

wh ick ttl ;iI rf! gi'lff!n

n w ich $pring~

son, run af"@ an there are

urning

ht .n i3I world m kit ud inou 5

with id 3-; of b h. rowth 3 nd nding w at ~s m a nt by exi~e.,t

02(10F~~~

I I I

and n, a d being im pressed by th e e rrenec us

.a d pe c u lane ns sin t:e beg in n ingl ass time, f.a II ra ping t n.s and t nat and t nere by be com ing

'- .. -;

th G an d ha rvas wh lch t he un w ttting ta ke to o gh is not '50 in fact, Tne city (I ppea rs as in a o ha r attach ma nt to tha I'Il@ mory of a dty e in a s a seed: the c ity ca n th us be -s:aid tc be

e nd no -existent. In t he sarne way, c I.nging to the

me of r n U '5ipeculatio n'5- and doctrines ate urn ulated

Ie s ti , ttl ~ hold fast to such ideas as oneness bing an d non be ing, and their thoughts are not hat er a II is, en IV see n of the mind. It is II ke a

in his leep of a COY ntry that see rns to be filled I'Il@n. @Iepnann., horses, cars, pe destrtans, a lers. co INS, buffalo s, ma nsions. wooa'§:. rs an la res., an d who move", abo ut in that ctty e ed I '5i he lies nalt awa ke, ne reca lis th e city of avi W5 h is !!xperie-nc@s there: wh,u de yo u

ti, is t j"§; drea me r whe i'§; letting hi§; mind dwell a Iltie$ he has see n In hls d rea m.~~is he to r fool ish 7 I" t ne sa me wav, the ignora nt who .a re mora bly infl ua need by the t e ph ilo-s:op he rs do not (ecognise that the nfliIJ 1'1 e I ng the mare on Iy d rea m~ljke Ide as

h mid itself, an cI cons eq uently they a re he Id ct ns of onensss ;iI nd otne rnass, ot baing and

I ke p.a int~r'o; ca nrJa s .0 n wh lch th e ignora nt

the elevation", a!'lld de pre",,,, 10M of me unta I ns

a re people today being brou,Sht LIP lind e r ila r erroneous views. of one !'lie ss and " '5- and net-beth ness, whose menta lity is

se fa ts.e·imagi ni ngs tn~ tru i!!! doctrine of bei"g a nd neng tha 1IlS!!Iv@s a nd a nd effect th ese

t merit rleus Cia use s that - They are to be !!)(c@ll@nt t hings,

who se I ng a hai net e):da im to one ok, He ora b Ie Si • it is wonde rfu II t f.act, it: i nsithar din entity, en seen .a nd ha s not be en whose minds have be en of the erroneous vie W'5i

ttl !! ph iloso hers "Ii ich a r!! of being .3 n n on- ing. will will end in the de ru ct Ion

iv@n OV@r to tha ntradict the good f the mselves and

i n.a ions ;iI nd s winds: of bi Pl~caJ wl1

de by a revolvin firebran d wh it h is:

In ed to be one b tl1 e ignorant, No r has ne been s 1'1 by some - By the dir@ in the kabit of li'5t@ ning to the f the p ilos:op he will regard things: those des:t rove by ca u,,-,ation as; iii ke a mir r refle i"g col rs a nd images as u t with ut a nv pa i.a lily. It is Ii k@ the the sou d of a h rna n voice. It is hke een in dese rt. I the same way the i.e nora wl1 ich 1'1 s been loIeated by ulatio s is stirr d into mirage rlik@ h r gro h an cI d UN ctlon. It ls hke

by 1"-' -s:pell s ma ke s a

2(110F~~~

I I

erness, tnis; rea

should

sstructi ns, of

and t- bot h ess, of

genl ng free of t he bo dage of ana i n t e rea r realisa Ie witni n you

na mas, S i,g ns c ha nn!! tn@y ad on u Itiplic-

no tic n of an c-sou I an d wh

d lscrl m nations f good a nd bad mo to tf1 e agre eab 13', A.s t ey t hu s eli n8

mess, of n-bein and ttl us

ne becc e a Me to

lves f Noble Wrsdom.

that the not?

I.g nora t ding to ove al ng t hsse bj@ oil nd II into the ngs to it; t ey ma ke and cling rsio., to folly, is on they

a coco lscr I natl 0 e them lves om the rou

t ney d not und rstan ttl eenc of tne

ideas

t Ions what e ists on as tt is

not rea ise tha th ings ave not i ng

are like

nd its lnngings,

ir fa tse lse nmmaind lt5e . Tney do it h qu lifi ed and

qualrfyi

he course

, a bid i"g an de~ ruction, tor, of time, igno rant are tho!! strea m

02(110F~~~

I •

FALSE .. IMAGI NATION APPEA

T HIE N MAHA MATI the E!I hisattva- hag a s the Blessed One, s;ay ing: You spe k of If r view.; of the ph 110.,;0 ph ers, will you lease t I us that we may be on eur guard aga nst them

The Blessed On~ re plied. sayi ng~ Mah.a rna ir the

erronecus teactJ ings. t nat .a re ge n ra Ilv her by th hi

lies in ttl is: tl'1ey do l'Iot recogni that tt1e bject-

from the mind itself; tney don a nd t

mi nd -syrtern als;o rises from th H;

upon th@'5.@ man ifestation 5 of th mind as d lscrl mi nating the mr Ii ke the 5 im Ie-min d (he r ..... h Ing the d ua rl~ m of th is an t hat. of

ignor.a"t of the fa ct that t ne re is ut one

On the contra rv my teach ing is b se d u po the re the 0 bjective worl d. like.a vls Ion. I~ .a man-

itse It. it teaches t ne ce ssanen i8nora., e. de

COl usa I ity; it teaches t ha cessatio of '5. ing th

the d iscrim.nat ion'S of the trl pie orld.

The re a re 'Some Bra h m an '5Ct1 0 rs wh D. out of nothi ng.. .a ssart that t ha r!!: is a 5U ca usatle n wh lch a bide s in time and t h make up pe rsona lity an d its; e rli'l/l -contin uatio" in ea usaric I'll and Then t h@r!!: are other schola rs

i1 d

(I- (I10F~~~

I I I I

c:., 5iU bjects as

na, the pi ,karm:il,

have not ttl i ned

n, if it is true that so et hing come out of om ing and is t h rise of the mi -syste m by 4150 n of t e co mbi" a-

of th@ th r@@ !Mf:!!ct~p due ing Ci3IU'S s, WE!: 00 Id Yy the

of a no n-e II: irting h ing: 10 r in nee, 1: ha a torte ise

co grow hair, or sa nd od uce oil. Thj proPO$it on is of no av i· rt: end in affi rrn ing n ni"g- It folio 5 that the deed, work Ci3lU'S@ f wh ich they s e ak i5. of no U eo, and so Iso is thei r nee t being and no -belng, If th argue th there is a

in atic of t he ttl roo ct~prod ucin ea uses, t ey must do a nd effect. t at is. tha -sometni ng oth ing. s long as .a

d, there is an er recur ng chain of

den ied u nd r .a nv cl umstance, anyth ing co ing to a end or of long as tI1!!'5o@ scho l.a rs rerna 0 n ttH~i r ph ilosop hie i r de monstr ion mcst con rm to. le ir:: and thei r nd the memo ~h.a bit of erro eOiIJ s inte lecticn will

ttl em. To ke tt1 e m r worse, ne simplehis eorron@ous i@w, ~II eod.a ra t his ght by the ig ora nt, to e the same

tion. round ooks. cling ed on

ct y ofthinLing t

at pres nted by the A I

knowing One.

40 ..... *:-.

'- .. ~-

BLIt the Wdy af i ba'&ed on assert i " logic. Th~ re a r!! (;01'1 ce rn ing thing about ind ivid ua I

res.e ntad by utatiens by u r form of iJS'S!! rtio ot in e iste nee, na rks that re not in el<:~ t n

about ph ilosoph - 011 vi!!'INS t at .a re @'Hon mea nt that one eea use f i_snora nee properly t ne erro t at lies a the base of t

en-exi By ref tatlon is not xa mined

Th@ assertion a exl ~p::! nee. conce eye, ear, nose. e the eleme nts tf1 and t hso, ta ki n.c t hem. to get il'lt and not ot herw 1"-'

Th@ assertkm a b that rises fro m individ ua Iltv .a nd e>::i ste nee nor i" .a:ltem.at iVf! of bei of as one ttl in Ie-; which never e:<1

int!!IIi,g@ net! h.a s t ruth that there i

The assertion COl useless bi rt h later 01'1 comes to say, ttl e re are boo rn mjnd-syste

no

t is an 0I'5.'5e rtia n iated arks of

i@m@Dt of ttl ave col a maya-like Ilo'SCIphe who asse rt egin s t fu"ttion on

m which n- xisten . That i!; n or" "n.ally unr t e con nlens of

02(110F~~~

I I I

eye form. lignt (I nd me ory. wh ic" i1 nd then ceases. Tn. ertt.

e i r ea use; then aga j not [.a rry .a nd @xpr!!ss rna by usatlcn .and are m like t ning5. are su bje

@ are fou r kinds of vo.ded becau se th s i nd icatlng I nd ivid u a nd 'Signs as bei"8 rhed to them. Th !!r@ r@ un al surroundlngs wh· h rs c II~ some p revieus

s on for a oil ca use holt is non-

co ce rn ing th ele ments

n I g world th t are non ~ be ing. (I sui. a livi"g :Ita rnpla ot ph ilosoph r i nation of scrimina-

grouping the m and d to them as objects.

ict1 an! to re al'€: the e from dis; rl minating h.r s an d, t ne n boecomi"g 'S wt1 ich ri e from the the m in when it n there

02(110F~~

I II

.Ill ..... *:-.

'- .. ~-

ous isti", ions and the m I!!!nU I prOC@!i!ie!i. d fi ;jJ I Iv. out of i" herited p reju d - s as seed

growing (I LIt '5peor ulatilan 5 -words growi @n@ r:gy na'lf@

had their 0 imagi nation a

u mu lated 5i nee begin n i in in some long to rg errc ne ous s pecu lation~,

Th@n thers word '5. wn@ r@' the r!!!
object-;. as instance. the ha re 's he
(nild, etc,~~th a re no ~uch th ing"-'" but
the same, W s a re a I'll artmc lal ereat i
Ia nds wn@ r@' @r@ ar@' no word!i, In so
are i ndic:ated y 100 king stead ilV. in cth
others, by .a f • by a movement of t h
yawning, by e elea ri.,g of the t n.-oat
instdin t:@, in t Budd ha ria nd ot the Tat"
Be d h lsattvss. y a dhyan a tra no;cend ing
the recogn.tl of all tt1ings as ua-bem
rie nee vario IJ most excell ent Samadhis
[\I'@ n in t his Id such '5.pecidili!i@d beings
on their act' ies: very well wit hout r
Mat1 amatl, t h va lid ity of tt1 ings I s inde pe
-words-
More.ov~ r, th e a re other th ings t hat be
the ""yllabl e- y of 'WO rds, tl1 e n ame-
sentence- bod of wo rds, By. sV11a ble-
wh i ch words d sentances iii rI!!! !iet up
reason for s e sylfa b les, some are mn
chosen a rbitr IV, By na me-bcdv 1$ mea n
UPO" wnicn na me-word obtai"s its s· I@ 55 tima, or w" K: h n (;1 nging to fa lse-

pending woman'!; rds, ju~ Buddha-

and !!e!i COl rry to of(! s, NO. the lidity of

ody is the 1''50U bstanes I' is: mea nt the co mpletio

rd more fully in a sen e. T e na e for ttl is

is sugge sted by the footp - ts I

. But neit ne r

e t upon w ateve r subjects r, ;iI nd wh ic subjects are $~d on e no r. seduenens of r for by them

rna entang !!!d a nd h@lple:ss edeep m d.

causatien and mutually r n d - ion i ng. ~ tht!Y c n ct exp~'50 h igh~!it R!!:.a lity. a e no diff~ ntiati OM to be

ere I'S om i t be pred ic d in regard to a n ~ tted 'Sot te of bliss, it s net a state of into by I"I'ler@ he Ta a tas have bette r way of tion of No Ie WI~dom .

•

sed n: Pray te us a bout the reby I a d other B hi'5iattva s may r@ d iscri mi nate ings?

faeters of ca usat ion by into '5@em n& e xist@nr!!!:rr rna I facto are a lump of r, a worke , and h is- labor,

2(110F~~~

I I

the combi nation 0 wh ch is made fro a lump of I y,

ttl read, or tti ng made f

,mfr@s.h b

it ls with all

pu se, all of wh' h enter into

the e twO factors here is the

the In.dividual thi that make u

ca sanon may be de n dente-tau se

nts rnu st be rasa nt. Possi ca e is: to beco m effective th of n.d itions bot n Intern al and th lik

dis ri mi n.ating be ltv of t ha

ind vid ua I marks: II be revea I

118 of a la mp,

uses iii rl!! th u S@'@D to be: h ca ied on bv th e (gn ora nt and t he ttl ing as gra tni"C as th

tcOIll@ of disc i natie n Ie- mi nded a nd there f§;. r sim ulta eous rising of ua I risi":15 f e:w: i e"te is

(I- (I0F~~~

I I I I

45

•

HAM TI 10: B i@s;s;!!d 0 na, To w at ki nd of d iscri in itt n

h t ki nd of thoughts s ou k:I the te rm fa e applied?

n@ repli@d: So Ie ng as op I@ do nat un rsta d

alL! e of t he obj ~ctive world, hey fa II into the ua Ii in. T ney imagine the mult I licit'y of e i\"terna I cbi

4~ ..... *:-.

... . .. ~-

me

eh ed to tne m an a rn .,ouristled by

e of th i5 a sVstem m!!nUtion--mi nd

s d iserirn i nated a is tho ught of as

rticn of a n ego ul a nd its balong-

em goes en fu n ioni ng. De pe nd ing to the d~ ali'3tic h b It of mind, they phi lesophers 10 ded upon these be-inc: and non r ng. !!:xiste nee and th re evolves wha W~ ca II. fa lse-

nor is it put r~cogn ised to be n dis;crimination r tl1 e sa ke of the min ation of thei nd, that it ls said to attach ment to it of objects. 1-1 ow othe is ca n the- ignor nt and si mple-min @d r@oCo,g niz!! that t here is cthi n.g b t wh is seen of the m d ilo:;.elf, and how othe I s can t he ga In n i n"'ight into t he t ue nabJ re of mi nd ble to fr e t h rnse Ive-s, from w g eonee ptions of

.a d effect Ho otha rwis!! ca n e-y gain .a ck!a r

f n of the Bod rtva ~~. and tta in a "tu m ingi the dee est s at of the ir co nsel sness, and fi na Ily

If- hsatio n of No bl Wisdom wh leh

But,

ation dOE!:'5. nat hat i s 'Seen is tnJ tion of mind, how be i rl8 evolve 7 It is @d to th@ disc

as, the- th r!!:@ Se ted Rea I ity? Fe r t takes it", ris-e fro m ies of things; w hic a ncipation co I'Il@S g of R~.a lity as it tr

~ natu res, ;i nd theis reason r.; it said e mind becoming i" themselves are thoroug t ... V

i§;.

02(110F~~

II

Fa Ise~ i rnagination t:t1 ings are discri having eojer, W imagination cons

ances and their 1'1

getting attached By altac brns I'IIt to

and (1 uter th ings he- cha racta r stic m.a r 5 of

ge neralitv. and t rega rc:I them 5 defin

n ames of the 0 bje s,

ise from the cons id e 001'11 of d

f.a Isf!~ i rnagiaation with causes and accu mu lating s;in th e external wo r bk! u ndar tha as p s of individ

of clinging to th fa I s:e-imag i

n ess of appea ran '5 wh len are are on Iv irnagina I To ill ustrate: grass, 'WOOd, sh sha pes and bein 90 meeimes t ney move a nd act I

hi ncifu Ily d iscri m i but cI'Iildren and t

likewi'5e based u perce ive-s a va ri mind proceeds to

Th@ \f;uiIou 5 fsatu s of fa lse-irn gi n;nio

as follows:: a'S: a(ds we rds mean i i di

property, ~ff~na re, cao s;e, p ilo~oph I I v e

4,

bi r1 h, no- b intl.

ot ca sation in refure-o that here are such t ph 110 oph leal views. m a to t h notions of bei.,

come into @)(i5t@OC@ b eence mea ns t e nt made of it, Di

usation, D iscrim inati n of utu I de nd en ce of gold en the mma n f bondage and imagi anon

re - so ething boy nd be ca of

fl

02(110F~~~

I I

something loosens. onf!

ho ties a knot and

Thase are t th e .gnor.a n n otlo n of re

M~ i agi atia n to whic h aU ling. ho attached to the t he ot 10 of the m ult It~ di~ fa I e-i i:lgi natien. It is lilce po l"I\aIya, but th@'5@ d i s i min.ated bV the s:eH accord I ng to tl1 e I r aya nd rieties of objects re nt; if t Y 'W@r@ d iffure nt, ma .a to the ir eha racrensw uld be no dlstinerlcn tne'Se two--maya nor nor-d iffure nt,

ign ora nt as way of thin are n@ith@f

va rletles of tic; if they between th and va rieti!! of 0 j@ ets-a re fer the very ocd ascn: th

•

ne ana d1 rnent; if e r possi b I@ fro

orlg if) aticn upheld by

ce, and th~ chain of h e s nse of ere alien a s va. also. and as: • 50 error i., rtself attach rnent that va ha'!t no powe r n in\loked by the

bit-energy; "a bitehms nt. EJTO r in c fused d isO"iminam ing the ego--so ul

@n@fgy on tv rises 0 m d i5.cri ~~If has n fault; faults a tions fondly d1 e ri hed by th

0210F~~~

I I I I

.50 '. -;

in d. Ttl e wise nave noth i ~ to do

fl

owever, i5. not din un raa lity beca !ie it on tv h s the nee of reality; a II th ings have the abJ re of may . It i!; use a II th ings. are imagined and cl u to beca U'Se the in ous of j.,d ivid ua I sign~ t nat tne are like may ; it is tlU!!y a ra a lib!: un rea I ;iI nd as q u ddy a p pea ri and

Ii r..s. De-ing attached to errene Lis thought'i hey

a nd co nt radict the mselves an d ot ers, As they

asp t ne fa ct t nat the worl dis no re than mi nd -

agin@ a nd eli ng to ca usation, work, b irt" ;iI nd indi ua I d th ~ir thoughts are cha racterise by error and f lse-

tlens. The teach ing that all t nings; re c ha raete ( by

• natu re of maya an cI (I d ream is the

an d sim p I@~ minde-d cast .a sid@ the

agi nation tea ehes th at such ttl ing as I ig nt and

she rt, bl ack din d wh it@ .a re d iff rent a nd a ra nated; but they a re not i ndepen de of ea c h ot he d Iffere ne a", peers of the same t nin ,ttl ey are te not of rea I ity. Cond ition s of e:w: i e"te (I re no @xdusil.r!! cha raeter: in e-ss@nce th ngs a r!! not t n Nirva na a nd Sa msa ra 's world life .3 nd de of the sa me t ning. for th ere Is no N rva na e >:ee pt sa ra, a nd no Sam sara exes pt w ere is N irva s fa l!ie-Iy imagined.

",nould d- i line acce pta nee f the If·n i3IbJ ra nes , and ls fou nd in I theto meet the Truth itself.

tl. you and all the s i" the ffi alsat ien a nd pat ie.,t the em pti nass, un rOO rn n !!SS, no -d ua lity of .all th iogs. Th i'i teach i a II t he Budd has a nd is; presente ions of all beings. but it is "ot th

nlv a fi nge r po i" ng towa rei

i1 like i1 m i ra with its springs water wh

I and c se after- So wit tne teathi Th y oil re inte ded for the con ide-ratio n .a d· ri minating minds of .a II pea Ie, but the a its If, wtl ic nan 0 nly be se If rea I i'ied wi

.and all the Bodh sattvas mu of Noble Wjsd m, and be

Wisdo m. They tit! deer take to n a II the sutras: uida nee of the not the Truth one's dee pe Sit

s k for thi'i inner ca ptivated by

(I- 201 0 F~~ ~ 'INW'rN. r~~jJ(I~-II'i-

I I I II

.5l ..... *:-.

'- .. ~-

RIGHT KNOWLEDGE OR RELATIO S

T HIE N MA HAMATI SAID: Pray til. Bb~ the being .a nd the non-being 0 all hi ngs

The 81 assed One replied: ?eople (If rid

t k~ir ttl in ki ng on one of two thi whereby they ta ke pleasllJ re in real is being whe reby they ta ke plea su re in imagi ne ema I",: ipation whe re there i n

who a ri!!! dependent upon tl1e not ion a S; ri~ing from a ca usat io n t hat i~ re lIy .a [tuallv @xi'Sting an d becorning world Of! not a caL.r~ation that is non-existent. Th is th rea I by some people. Tne n the re are oth .. p eple

dent on the notion of the no n- being a I tt,i n

.a d mit the ~xiste nee of ,gr@@'d • .a n&@r Ily.

time they deny the exlste nee of the s t ha

anger and to Ily. Th I s I~ not rat Ion al. are no more to be taken hold of as neither hi1V@ 'SU bstancs no rind ivid ua m

state of be nd a~e. there is bi nd ing.a d where t here I~ eman cl patio n, a-s. I tee So d" isattvas, maste rs and cI i's.cipiesr no

in both b@in,g and non-being, t ha r@ i no r mea ns for bind ing.

EDGE

fl

penople nd at the same prod uce reed. folly they

It is bette .. to eh eris h the notion of @nte ria i n the notion of e-mptineS5

02(110F~~

I I II

•

slessed a e. ti'f ing: Te II LJ~r Bles~d 0 e, now II th in.gs a be empty, rn, and hav no S€! If-" at u • so tha e a wake ne an qu id::1y rea ise h igh@'St @ ight@ n

are rna ny present. We. CiI empty as r as a lmals a tl1e leetur nail is mpty

02(10F~~~

I I I

;}.._

'- .. ~.-

mon '5- are empty of t t wt, it" m a t kat in some ott! ar p c@ tt!ere :iI '5ihee to be fo~nd, I., t is case we a

e hants, bul , nor oftnings i their tha point f view here. Ttl is is the Iv putawa .

be pred it ted of er be seen Ideas good I So mu-st

t1 ings in t h I r self A tha t ing-s are e pty as rk i maant th !: the

.au: r ate of e lemen s that ma ke LIP rsona Itty a d it!;

eltte na I world is NiNa a tt5eH.a nd f om t ivrty in the m; ti'l refore, ens rk. By @ mptines of work is d ~oid of an ~ an d its be aticalfy as the ions; t nus en e

By e pbne~s of se If~n natu e are un -bern: ttl

@m p i n@'5S of .a II th i ngs

tt hat. as th e ve all t nings are u pred ica ble, a

nse. By emptin e s in its t1 ighe Ulti ta R@ality is me nt that in t h rea Ii adon of Nobl e isd om the re i no t ge., e ted by errc neo s conce pt 10., ; th u h igh t emptiness (If U imate Rea r

r@ unprsdi bl@ is . anc n is in pressre, are eo pty In

the empti ess of r Sf!1f· nergy the

02010 ~~

I I I

by right knowll! e- there

Id cha raete rise ttl e with i!! II!'rali'ty, the-n!forl!, thll!-Y .a r

e. aeca s th ese i.g ns of individ ua Ii ra I ity

are see n both as :I( ~i"8 a yet are k noWfl to ., on-e me nt, ut an d et are know", not 0 be goi gout t:t1 i!!y a r!! n !!VII!-r a n h ibtl!d Why is th is tN!!? Fo r th is he i nd' d al s:igM that s hou td rna ke u the se If .at Lire s a re 0 -existe t. Aga I n In their 5; If~ natur things:

nd no -ete r nsl, TI'1 ings te m al

of i nd i uality a ppi!!.a r .a n r th.at

nature re charaetersed b n.ality.

becau thlng,,-,- are un-b n and a only

mind- in a d ep se nse eterna 1- at is, ttl i gs are

non-eta rn dility.

Wnl!n

bod1 ry for

s .HI! un- om. It perfic ia I sense, themsel . AU inc, the e is. a

oomi .a momentary a d un inu!: pted

ate of ppea r ante to .3 n her. Wh n it is: e we rid a it presents Itself I no mor ha n .a nd. t h n bi rt h is seen as c-bjrt h nd a II

oonsta ch ange rom on re co,gn I s d that t rna nife t ion of

1I!Xi'St ing bj!!ct!i, IN ni[ h d i5.crimin.a on ;iSSoE!

th ev a re an dare . are n n-existe nt .a nd, th refo re, LI -bc rn;

being de Id of a eta nd a ion th in,f;s are u n~

ing a nd no n-ba i If, 1: hey have no rns of a hare, a n

imply s:elfkey, .a

'56 ..... *:-.

'- .. ~-

ca mel. 8 ut the ig 0 rant ant ne ove r to their fu Is n d erro eous where they are n . To the igno

t ke 5!!lfrn.at'l.lf"@' bod prop

fu nd aments I and oted in he t ney d isc rim lnare e ir mul ttud I to them,

-minded, wt1 0 a rn give n .agi i n.gs, d iscrimi nata th ingSi nt t e cha raetenstk rna rks of ~.a d-a bode 5@@ m to be na u re of th e mi r.d it-ielf. SO

The re a re tv.IO ki d s of a havl ng ...,eH~n.at~ J a nd a aeh natu re. The first kes pia e by world is on Iv a m n iJ@stat- n of arlses from one' cl ing,i ng .0 hs btt-ene rgy. in e teach n.g 0 place OOC3 use, se i ng that II thi one dO@"5 not d' u n-born and ha asserted to meet ea usatie n, They f ster t ne derivsd fro m tho!! 00 neept reg.a rd it a s it tru d I neusness wt1 ich

ttach me nt to obje("ts as o word s as naving self.. owi"g that t ne exte rnal @ m nd its@ If; .a nd ths !i@OO nd

s nd names by reason of I rt h, ea usatio n is out of Ii ke maya a"d a dream, u.a I i.e ns, Th at .a II t" ings .a re e- use t hey are like maya i!;

eh i o~op he rs t nat birth I..., by ttl the birth of a II ttl ings is .a d nnn-being, ;iI nd fail to '" a ch me nt to. the mu Itit L!im I., 10., s of the mind itge If.

ThOS@ who be I i@ bee n in existenc are 0 bliged to as by tau sanen »su Wh@n it is f"@'i1li passes a way, tI'I being, a nd the mi

in the- b inh 5 mf!thi ng ttl at h as nev!! r

an d, co i ng i to xrrten ee. va nish es a waV. rt th at t i.,gs me to exiSit and vani...,.n away

peo pie find 0 tho Id in my teactl ings.

d that n bing be m, a nd nom ing

a d mit being and no n-

..

TH E N MA HAMA SAID to t he SiSie One: Ttl e p niloso phe rs dec la re t nat ttl e orld rise from aus I agene ie s a ccordi"g to a

0210F~~~

II I

of ca us.atio n~ t ney state t" t thel r au se- is ~ n be nand I to i!!! ann ih llated, They I"I'M!nti n nine rimCllry e Ie m nts: Is th e Creato r, the Creation, at s, etc wh leh bein eleme are unborn a nd not to b@ .a n ih ilata . 111!!! 81~

tea ing th.at a II th i ngo:; a re Lin -bc and that h ere .

an ih Ilation. a Iso declares th t the orld takes I i,gn ra nee, disc rimination, a ach

rdmg to a law of ca u hough the

ents may diff~r in form . there doe

any esse nt fa I d Iffere n n t he two

is a nyth ing tnat is dist i d '5U perior i" ttl e 81

IS t@dlchin,g. pr.ay t@11 USr BI ssed a @, what it is(

Ble~~ed One replied: "I tea ing of no-bi h an

an h ilation i's not like that f th-e p ilo sophers, or is . ttl!! r doctrine of birth and i parma @m:.y. 111d1t t whic ph i sophers ascrlbe the ch racten .1: of no- bi h an d an h Ilation ls t ne ,,-,eH~nat~ re fall th I gs, wnicn cs ses th fa II i"to the dualis m of be j g a"d ., on-being.

tra '5.Ce nd s the whol!!! conce n of b inc. an d non- ~ ing,: .

noting to do with bi rth, .3 iding .3 d destrucn ; nor exi ence and non-exl ste nee. I tea en t at the m u !tIt di nou of bjects haw no rea I itv i" t rnse and. therefore, an! of t @ n atu

the non-exlsten ce of th i 'S be

an in here nt self-natu re. It I ooe (I nd discrimi.,ated by tn but in ;iI notha r s@ns@, beca U"Sf! f the a sa n[_@ of .a n chara tic marks of ~elf-n.at Lire. tare not seen b t a re im Ined. In 0 ne se nse ttl ev a gras b le, but in a n her "-'

th e a re not s rasca ble. When it is els rty un de I"5l that

is oth ing in the world but hat is saen of the mind . d· ri mination no me re nses, a nd th wio:;e a re e blis:h tt1 e r true abode wnlch is th rea 1m f q lJ~etude.

0210F~~~

I I

d iseri mi nate a nd work tryirlg to adj ust con d itions, ;jJ nd .i3 re consta ntly partu rb d in are imagined and disc rimin at ed, wh i Ie r alitie a

ignc red. It is not 'SO with the wis@. iIIu rata

ignora nt see is I ike t he magi cal ty-creat~d city 0 th where d1 ild ren a re shown streets and he us 'S-, n me rd1 ants, a nd people going i rl a nd co ing 0 t. hi city with its straets and he use sand pe 0 Ie go out. a re not thought of a s be i ng bor or berea use in their case there ls no q uesti n a'S;

or no" -eeistence. I n I ike rna n ner, I te ac , t h mada nor u n-rna de; that there is not" i & th

witt! birth and deS1 ructio n exc~pt a s the ign I) imagi ned notion",. as to ttl e rea Iity of th exte a objects are "ot see n an d judged as t!,ey ru Iy t n@r@ is d iscri mination and [I inging to t no n-being, an d i nd ividua lio:;ed ~If-nat LI no tic ns of I nd ivid ua lily and self-n.atu re are bou nd to e}ll plai" tl1 e external worl Th is position ra is@s the- qu !!stion of .a first ph ilo!!iophers meet by assertl n.s that t e ir fi and the prima I element5. are u n~ born a dun pes ibon is wit nout evide nee and is i rrati n al,

e una ing is ion of d'S. or

I.g nora nt pee pl~ .a nd warl d ty ph i Io-;ophe che ls

bl rt h, but it is not the ne-blrth wnich I teat I c

boo rn ness of the un-be r" esse nee of a II i ngs h h @5Ublis"!!d in the m in d'S of the wi5.@ by thai r !! Noble Wi~dom. A lad Ie, cl av. .a vessel, a wh eleme nt5i--t hese a re exte m al cond Itlon ' Igno t ion, attact1 rnent, ha b it, karma ,--ttl ese are Wh@n th is @ntir@ un iv@rse is re-ga rded a con noth i n.s el ~ but concatenation, then t ~ m i

a coo ptlnce of ttl e t ruth that a II ttl in t ranq uilhty.

(I- 201 0 F~~ ~ 'INW'rN. r~~jJ(I~-II'i-

I II I I I I

E. BI 'Ssed one, about th fu tv u nd erstand perfe

ERFE T KNOWLED HE

T @ BIi!!!sS d One rep had: The r n me, dls ri mi natio n, ri,g ht-kn a ce is m a nt that wh ich reve I". d

.a'S!! to regard 21 ppe.a

ow EiJGEOF

one Pray toE!! I us, that we may

appi!!!ar nee, . By ap earjJl'lld t the

ara nces (ll'IId nam es a p~t (lW V (I nd ti n teas ,that wh leh rerna i n is the true n d

th ings nd, as noth i ng can e sence, . i s ca lied the ·Sue: ne s'' of R lity. is un u dlffere -ated, inscruti31ble, i, u ness" I".; the 0 tv Real it is va rio sly eha raeterised as Tr ttl, Mi n d nta I I nt II ig@DC@, Nobls Wi d m, !!te.

02(110F~~~

I I I

jn.a~ antlal " ture reof

~I, b~t

60 ..... *:-.

'- .. ~-

in 055~"S'5io lnment taos.

of Ultimate Rea I ity is- t e im by .. II tha Buddni1!i, .. d in fu I agreeme nt with it, on is dg@ an d is on his waV to t @

I I lIigen ee of the Tath.a a-

..

d One: Are the three

res, of hi ng5, id as, dad in t @ Fiv@ Dh 5 CO mpl toe in th em

av ing t ha ir awn ehara

ne tnree s-elf· natu res the e igh Id ego I ss n@55 are all inchided in -na LlI'eS th i ngs, of ideas, a nd of co respo d wtth the Dt1 arms 5 of is rim i n bon~ the ss If. natu rs of rres onds to the D harmas of

(If the mi nd itse If, the is uatad by ha bit~@n@rgy t at , From t he a ct iv itie"S Clf t e of .a n ego-sou I a nd s on , alta brnents, an d notion of n ~ sun and its rays ot ligh ,

&1

regaleS; that ma ke r .anything that is li e mind-svste m, rse na lily, origi nne ed; and its .activitie be com Ins attadl emo ry of these d i ads is stored in Un' rtill bein.g .accumu ta rsc na lily a nd Its e vi ange and destru ;iI nifestat ions .a re Ii k

n i'VerN I mind i n it~ v monkey neve r at - heut pa rt ia I ity, I ike

I ing mach in@ that go bit-energy i-s Ii ke a eple to appea r an d ese tt1 ings i 5 nec:essa

begin n i lass ti ,a nd ition~ the .3 ppea ra ee of

brings; a out co sta nt mant, The Ia m p, .a C oud, th@ ind: ore LIP e rvth ing, s hke r in sear h of foo and

ere are feu r kinds tat ive- k"owledge, I ta 11i.g@n oa. ApJM!a ra d 'Simple-m i nd ~d n~ be.ng, .a nd who born, It is. prod u

ranseen th@ ig

n of bei uglu. of CO rda nee of t ne u Iti p~it: it- of obj ; it u mu lat i ; it i'S 5 bject -knewlee e be Ion

ations.

Re lati've -knowledge belon e m.n -world

phars, It rise'S from the m nd's a ility t eonsida wh i eh a ppea ra nees bea r to ea 11 ct er and con sid@rin.g them, it rises from he m d's a bi!" combine a nd a na IVS~ the re lati ns by 5 powe logic and ima~ nation, by wni h rt is a b t ne mean ing a nd sign ific:a fl

F

Perfe er- knowl~dge belo ng to t e wo Id of the 13 od

who recogn lse that a II th I g..., a r bil.lt n Ife rtat 0., 5

who dearly un de rstan d teem tines the ... n@8ol~sn@'SS of .a II tnin,g u ndersta nd ing of the F iv and into d1 e truth of d rffe rentiate-s, tl1 e Bodh is.a t ke entrance into the @Xdi Wio;dom.

SiS. Pe d is the path i!!!lt~ raahs ion

Perfe ct- k flowledge 0 na na) belon @ntirll!ly fi@@ from t ha dual '5I11'S af beinG .and no-a n Ili hilat ion" a 11.3 ertlen and eg.at iOM .a nd reason of ...,elf~rea llsetion. ave ga ned a I., ~i.ght I to th

of !!8ole'Ssness a neli image ssnsss, Th no 10 nge disc-

t ke world .a'5. su bjsct to usati : t h rega rd he c u

t hat rules th ~ world a s s meth i g lik the tabl cit

Ga nd harvas, To tl1 em tl1 e orld is like a Ii ke the bi rtf1 and deatn f a t ker@ is noth ing @valving a

The wise wt10 eherjsh Pe t nree classs 5: disci pre'S, are !if! p:al rated from m.a 51 rs as C he rlsh the no-.: ion of i nd' id ua I' from com me n discip les wen, to tv a nd genera I ltv • they stil ding t

(I- 2 10 F[)ft~ ~

1"1 I

'INW'rN. ~~jJ(I~_II'iI I I

es into retire ment and tha erro r all discnm in:iltion is inated by e wise turns into Trutt1 bout" that ta kas place with in the nd, thu-s e an c ipated. e nte rs into ble Wi~do .

it. same i~

" Iithings the ferm

is 'Such a th ing 3S Noble Lise anyth ing of wi'! ic:h of the natu re of bei n.g I ity of bi rt h. The ve ry

oys the trut bfu loess of "All things are empty; ttl .a re unte na b Ie wtl en

.are per ; that Is, edge the thought. nive rsa I nt eenst

.i vision, IIl@.iOS that i 0 ona way

ina nothe r .3V they a re not perttl ey a re rce ived b~t in Perfect~ res ived. A II sse rt ions a nd negation s nstrucno S a r@ u n-b m. Ev@n t ha assertion nc:i a nd N b le Wis;c:io are Ultimate Re.ality. is; Ion a nd ttl erefore, S U n~ born. As ~t hings;· rsa I Mind the-re is no able Wi'sdom, t!'ere is ise who mova about in de is; pure. Th at ls, to r

.a nd even the state of

2(110F~~~

II

;}.._

'- .. ~.-

ave thlE tog

STEM

A I SAID to th~ 81@'S.'i@d 0 !!:: Pr.ay t~1I us, ,w at is mea nt b t he mind ( Ina)?

of th is rid. be they

, tau Ity or b It~, @ff -prod uciag or rece ptive 0 over m;jlY be es: evi I ou t- wings a n the non out-

e grasping e ments tha ma ke up the

n lily, ns mety, rm, se nsat on, pe rcept ion,

seieusness, OJ d th.at a re i ~gined to be ~ t ei r rise in the habit-e ne y of the m i ndth elJU 0 ut-flo ng~ of II . Th e s pjrltua I of the Sa adh is and t he fru ttage of wi!fe t hr u.c h tneir wit· cu 1m inat in th '= ir retu rn he triple orkl are calle-d

isdom and th e relat 10M of d.

·1 out-flow ings pa nyj ng s en s ed is-crim.n.atingd i n.g SU ssion of sense-

ng or th in ing-mind wh kh m and p es J~ dgement r bad nes , T he n follows

ouslV an c loselv bo u nd and that h at It sees and

ps is onl

ivity .i! nd has no her basi ,

rren eously peres ivin and d iser nd qua lit ies, not n:!! m

ri.g in dil natu ra, thense- mi nds as eve Iv i rasp appropriate e Ie

nsation a nd perce pt

nse~org.a n an d ev!!! ven in the atoms th eld is .a ppre hended I ke a mi r alis,ing that the exte na I world ind, Th!!! second mo !!! of diet' .

on the d

ion, attra cti on, cond itio n en .3 notl'l e r i nse- ml nds, the dis I minat I.,g~ us bot.!"d up toget r, Th us,

at wh ich by natu reo maYdi.lik

nd erronecu s reasc ing ta kes p abit~€'nergy accum~ tes the re

&5

n ifestatio., so tha mind go "g diHerences of

m m

,era sping, d@@d, tly. an d the fu net" ., dUn IV€'I""-'a I Min

nd n ra dil fu lse- i ma,g i ee actio n follow'i a d ding the pure fa

fl

Un- I Mind, and as a suit the

n _n.g .d nd the pt'.ysi i nati"c-mind has no and c hrnents it ~ [0 nd - ion i ng tha sense m.nd s .3 nd t he dis; i min.3ting

rei at and mutu any co nd - onec In

ild ing up a world of r p rase ntat 0 wn imagin.ation. ~ a irro r ref

pe ree We a pp~a ra nc which

gam e together an d prcc ds to dbeee e attached to I Betwe gap, ne-v@rth@ lass, the-y perce ving se Me s gra'§:p that or wh ir::h t here is a t ransfo rmatlc n a kes pia rease of wh idl t ne mi"d reeeeds t

, a nd act; tn@ n foil ha bitr!!! n

mind a nd its CCI ntl nu ate.

TI1-e d seri mi nating- mi.,d bee u-se of its judge 5!!! lett and J"@a'50n a ut, is OIls

int~11 ctua I-m i nd. There a three

a etlv : me ntatio n wI'! idl fu netien me nt to objects a nd daa 5, me

ion with ,gE!: naral id 5, and uti on th at

e va I id ity of tI'I ese g nera I idea. he me ntat

ns in con nection wit anac hm n to obJ eets

den d from d i scri minat~o d ist rimi t s tl1-e m i"

I proc~ and .a rc@p t ha ide-a'§. e s atta c hed to the m. A var.ety fa I!;e ju dge ent rri\led at as to being, ultl pllcity, In ivid uality, I ue,

a ~t ng gras ping ta Ic-es pia e w ni c!' i rpetu ated by t1

t:m@ rting it-s@lf

The me ntal processes ,gi e rise to

wa r ,flu idity, moti Itty, nd solidi r

san exa m i., ing ing into thasa

ance, and trut less. Thio:; is; th

nd I.,g. right-k 0 edge an po I

another. only dua to space. being. c ha .a ea n s.ay tl1 t

0201 F~~~

I I I

.as to their faculty that the way to

ray t II us, Blessed !!: mi d~!iyst@m?

6' ..... *:-.

'- .. ~-

the four pro

t han .a R! !hi t hey obstruct by the igno ra ego-pe rsona I" tha five ag,gr b.3-sis for an intere~ mu image le:ss"ess and s

THEN SAID M HA Ona, about U "S)t"item?

predicated as exist i

c n 51 itute wt1 itt i5 kn ava-like and d rea rn-l i i - mi natlag rnortal-rni ob e Wi'sdom. But it is 0 n

rat and thought of a", I'll

I T" is d isc:rimj nation

011 ity .a nd that S@'IV@ 01'5. a lts d esues .a nd 'Se - Its place the truth

e a bl i'5t1 ed I

are not ett-u~r th

sand their centra r ernal warkl whit:h i'5. a e to perc~iving. disc ri - ra nces Un lversal Mj

Th@ discrjm thelr -suppo and becom

tastin&. s meUing. ctions tal«!! tk~ ir rise.

notion of a

atta-ch ed to a b it-e ne rgy, it d I Mind becomes ha st ra lated produ cts of

he 'Sf! nse- mi nds oil nd is ion ing as it de serl bes bj~. a nd then, by ce of Un iversa I Mi nd. an d [Ie.a ring house of t ion and a ctlon 'Si nee

Thus; Unil.r!!: all the ace begjnnlngle s

relations - Mind, sha re Ii ness, It is flow.n.g"" e is that intu which coma thelr -wise e Mer_; I ntc r

oil I dlsc rimi nri ngr mi nd is dependent upon

pen a nd enters into i'IIersa I itv of U nive rsal form .a nd momenta r at t he good non outa rea Used. Fo rt unste it

r if the en hghte n ment ry the wi sa wou ret 10'5@ Lit the int Lilt ive-m i r.d in d~syrtem. sha re s Its

Intu itive- mi part lcipetio one with t e

tiated kn I

i nd by reason of its eo (Arva~ J nans), a nd is """rl'W'lllP'Q hension of diffu ren •

d has no body of its re nnated. U r.ive rsal olve d a long with the to wnic:n it eli ngs and ind, by the facu ltv of ity a nd ~r.ce ivi ng. the

02(1 OF~~

I I I I

10 ',_ -;

nrn mating-min d is a

objectl world.;-s hi~ ge,

vels wit h the m i:l"d t nsie ncy. U" i'Iffl what ust ba .a nd what the d is rim in ating- m in d evolve and t he notic n

a n be gotten rid

ind~~em will will al ne remain. G

rem s the cae Sie of a II

One: Pray tell u s, 15 the mi nd-svstem 1

The B I ssed On e re p lie d lscrl m nating and t nin cernple end ings from

e nse -fu nctio M an have their risi ment I They are bo

imagi n tion as-to p Ie as re a @m.anei tion i5. bloc ked, Th@ the dis riminating-mind 0 n tney 0 tv imagine tl1ey d . Pie su

arn of sensa-mln -suffer p leasu re an nd pa I., are tt'.e de

world.

Th@(@ are may take p The sense-e to rm, conta t:t1 is contact inte raction s more contln functions; it d iscri minatio ing-mind tea tl abjt~energy ka rrna -defile

Univ@rYl Mi ee ssanon of What ceases nature. but i u pc n it!; lace t a h abit-energy CI morta I~mind. itse If, is the a b

as grasps an irnagina ry object ive

he ceasing of th e mi nd..-sy5t@ m , and as a rds conti n Llatio n,

ards 10 rm bV the Interact 10., of d tney tea to funetlon wt1 en arion, rrWh@n t:t1!!!'5@ nd gr.a$pi eea se, ttl e re ls no lng, hearl g and ot he r se nse t hase s nse fu"ttions, the

were of t e same nature as the lowe ml nd~".;V5'tem wou Id Mind, but ey are drfferent for 5@ of mo l-rnind. ""!!J'e is no

its pu re nd e ssen ee-natu reo

Un lversa I I nd in tts; esse nee-

tl e effect- p dut i.,g defile ments used bv th accu m ulatia n of the th e d iscri in.aling an d th inking i., e Mind wnich, I.,

of Truth,

By the cessa i n th e s n s:e- inds ls mea t, not the eessatlon of the. r pe 1"II"b1i'Y'*"g fu ct.on, but the cessation of ttl e I r d istri minatin acti tties whicn re centra lise din the

d. tion of tha mmd-

cessatje n disr::limi nation, the

ach me ms and, tnerefo re, the

n ..... *:-.

'- .. ~-

of ha bit-en ergy on the h ich hava baen accurn u lati nc: since ba son of these d iSCfimi.,at ions, attae i n.c am. The eessatjo vstem 3$ a whole. tak

ee ssancn of at wh Ich S~ pports d1 the d ist rimin ting morta I· mind, W l-mlnd th!!: @ ira work! of may.a an ng rid of the d iscri m inating mo rtal-

Civen up, an mind by be Until t nj5 int

of the d iscri mi ating~ mind COl n not ta en a "turn i ng bout"' in th P::! d ~e pest

e me nta I hab of lookl ng outward

d u pen an e rnal 0 bjective world

i!!W h abit if real sing Trutn within the in u' iveg one with T th ttse If mu st be esta lis e d. self-rea II5atio of Nob Ie Wis;dom is; i ed, -system will g on, But when an ins· nt into

'S, the th r!!:@ H~na"b.l res, .a nd th~ Id ined, the n th wtJV will be ope ned

o take place. ith ttl e ending of pleas ideas, of tt'u~ i5tU rbi ng i.,te rests of e t ion will be Ita ined in whkh t ha t be fully u nd rs100d a nd there wi II I ng".; of d1 e ml d~""vstem to Interfe re it

- en of No ble isdo m.

-clearing aw Unive~IMi

less t.me @rroneous f·Ba~~ eentln utJtion a when there 5 svstem. na cessat ion of d lsa p pears. Nirvana.

r egoley;n~ s ~t urn lng-abo t pa in. of conf state ot tra n ema ncip.a1:io fu rt he r evil perfe ct self-

The

ment nd ace um ulation: it

Wne I'll Transce ndenta I In kept in mind: w Wisdo (Arya-praj na], mea n I gs but thev are

If me ni ng is diffu rent rnani st by me.an$ of wo as thi &5 are bv .a- lamp. crds are ·u lamp 0 IGOk for h Is pro p rtV. by IN jc

is ilium in lik,= .a man ea r he can 'Say th r.; j

02(110F~~~

I I I

h.at

14 ..... *:-.

'- .. ~-

rigin t ing in

d iscri mi nation, th Bcd i5.attv.a ea me n in.g of

t ne teach i ngs of he Ta hagatas a ing he

COl n @nt!!!r into t @ @X;jI @d stata of s@lf~ raalis n 0 Noble

Wio;dom. wh ich. i it3e H. is free fro word di!;crim n.at io . Bu t if a ma n becomes; ttache to the II e ral mea n In8 f wo s and holds fast to th illus n that erds a"d ni"g (Ire in .agr@!! ment, @'5.pe Ily in 'I.I[h th inc. as NiNa na wh h is n- born .and un-dying. or a s to d irtinct io 'S of the Vehi les, he five Dha rrnas, the th self. at ures, t en he will fai I rsta nd

t ne tru e mea n ing and II become enta rl8led in

Th@ ignora nt .a n

otherwlse than t nin k that as mea

d rffe rent from

identical wit::h wo 5, In ["@ ign ora nt of he n ure of

word'S. wh lch .3 re 0; ub] nd death. wh ~ as an ing

is. not; wo rds are depen ent upon letters .a nd m .a n I n is. not; mea n i "8 is a P(I rt from xi5te nee nd n on-existe OOr it has no '5U bstraturn, it - u n- rn. Th!! athagatas do

Dha rma that is; d pende t upon I rs, Anyone

dcctrl ne ttl at is ep end nt u pen ers and wo d'5 is.

prattler. beta use uth i beyo"d Ie eros a nd word and

Ttl is does not me rds a n book§; 1'1 eve r d cia re what i!; in conformity wit mea In8 an d t r t h, b~t it mea s tha words i:l"d book's are de- ende t upon di crimi natio ns, nde a" ing and truth are n ; mor DV.f!r. wo sand books the inte rpretat io of ind \lid ua I mi ds. wh ile mea in g a are not. But tf Tr th 1'5 ot e >: pres ed I n word"".a d be k'5. the 'Scriptures which ntain he rneani g of Trutn wo Id di ppaar,

i5. natni n.c in t e workJ but w .at is '5@ u.alirtic di~crimi atio ns will be di~c.a €ole",,,, ness will e underrtood an d rm tty with me ing rather tl1 n wtth

In

ignora nt an d mple -minde d

ge imagl natlonos. an €orro ne ous and lea ping about ut are un able by ords about the ruth of '5.@lfrr@ hsatio • muc h ss r@ th@'Ij abl to. u nd ersta nd the TrLlth its; H. (I i n ing to he xt~ m al wo Id. ttl ev c ling to he rt\J dy of b Ics wh I h are a me no; 0 nly, and do not know p pe rty how in ttl e t of selfrEi3I tion, whicn is Truth unspoi d by t @ four Sel realisa1: ion ts a exa Ired state of inn r atta i tra see nd s all d ua II it: ttl in k ing an wn le los. ab sy m witt1 its log , reason ing.. l1eorisi ,a nd Tn@ Tathagatas dis a U~ to the i.(::n ora t,. but B hi~atty.a~ as 1: hey seek self-reall tio n Noble

tions, the

ore, let eve

02(110F~~~

I •

mista ke n for the th ing po.nte at; i and 'Sim pla- mindsd, like child t neir death to abandon the id

r the ign unable eve to th@ i" ttl e fi r-t ip of

t ker@ is the- I"I'M!.a n ing itseH. Th

beca Lise of th e ir intent cl ingi to rds: which re int-I~

to be no more eha n a pc Intin8 flnge , Word-s. a n their dnation bi nd one to the dreary rou n of rs bi rt hs into t ne ot birth -and-daath: me an in.g and alone and is a gu i

Nirva na. Mea n ing is atta ine by uc h learn i g. and

lea rn ing is; atta I ned by be com ng co versa nt w not wit h words; therefore. kers for t

.a:pproa c h those p.a rtku la r words,

As 10 r teach i Il8S: there are p .a:re give n to ritual .a nd ce-re m incantati OM a nd in the art 0

he nored nor reverently attend up

t hem is e motio nal mleiterne nt and t ke Dha rma, Such preachers, by t i r deve r a nipu lati

word'§; an d ph rase s .3 nd va n u'S soni n.gs a n in ca nta i

being the me re prattle of a c ni ,a'S: r a s one ca rna ke 0 not at a II in aeeerea nee witn t t h n r in un son wit h me

on Iv '5f!1'VE'S to awOl kt:m sa nti m t din t he mind, A$ he him!;e If does at Lin t nings. he 0 nly confus.e~ ttl e mi n d ua I isbc views. Not u nde rsta n ing tl

but wh.at is see-o of the mi h il'll'S@lf a

netic n of se If- natu re in eetern I th in $. an d una pattl from a not her, he ha s no ellve n ee to 0 t nese priests a"d pcpu la r pre the incarrtati oos .a nd '5.killed .0 tart of e-toq ua n never being e mane ipated fro $uch lamit ie s a d lsease, ~orrow, lamentatie • pal and des

amotion. erstand th of tli-_;. h

02010 ~~~

I I I

'INW'rN. ~~jJ(I~_II'iI I II

servlce is tl1ey may and phras 'ttIis body irts r~cog many sen

i,gn ora n.t i ph rases, of!

t by means

alist ic ph lles phers, No respect 0 r be shewn h m beca Lise he ir teachl t'IgS. tho gh e:< p ai ned b I n.g h u., d red of thousa nd s of IN rd s , do not go e 0., d ttl e CO" ems. of th is world nd din tha end y lead to su ring. As the mats lali5ting by it~e t, th ~V a re spllt up to ell., g~ to i~ wn way of reasc n i

But thare which is n dlng to tal they fuil ext!!rnalc b~vond w being and world as solitud@ 0 philo~oph are .magl lIa"istling i1ff@ction,

concept .. these tnin

bind one in the ele where, kinds of disease, interests

thf!'Sis, oil th ory, an abode, a '5@ seorgan lsm, g . thi rst, graspi ena lsm t n a re not mine. T ct of wortd inte rest, to be sen that attract OD@, hat

ernal the th ings that a p ea r

that m the p r, birth, orrow, la me UtiOD, pain, des air, , dear . All these t ing~ CO nee rn wo d tv njoy me t tney I.e a I ng the pattl of he

2(110F~~

I

wt1 it h is not the pat h (If the Dna rrna, When the 55 of ttl mgs .i3 nd pi!!! rsorrs is u nderstcod, d i5c mito ass-ert itse If; t ne lowe mind-!iYstem cease to arious Bod h isattva stagE!: :iI re follow@d (] n@ !!: r od h is3ttva is .a ble to r his te n ine>t:ha u i ble a neinted by a II t he e u dtl as. Tne Bod hisa er of nimse If an d of aU ttl n.gs by virtue of a r .a nd r.a d iant e#onh:!!ssn . Th us the Dh.a rna, cende ntal Intelligence, t nsee ndo:; all disc ri narease ning~, a II pni lo~oph I al svsta ms, all d ua r m .

..

TI SAID to ttl e Blesse 0., e: I n the Scri pt res de of tne Womb of Tatt1 atah ood an d it ls ta ght h i'5. born of it is by at UrE! bright and p

tted an d en dowed with the th irty-two ma r of it i5 described it is. a prec us gem but wrap

ent soiled by greedr n,ge r, folly and

@ oil re t.a ught that th is B dd ha -natu ["@ imma ant ete rna I. u neha nging" aus i elou s, I'S not th i-s: w Womb of Tat hagatahee t ne same as the is taught by the ph ilose tl ers? Tne Divi ne At an

them is also daim@d to b@ atemal, inscr ble,

pertsha blp::!. 1$ there, or is there net a diffe re n ?

ne replied: No, Ma ha mat • mv Womb of lath gatha same as ths Divi ne tm.a n as toil ught by the

. What I tea chis Tath ag hcod in the sens of

Ultl mate One ness. NiNa - ied nes5i, devo id of will·e rine of ToiIttl i31gat:il hood to COl use tha igno .a nt

n ded to lay a s:ide th ei r f ars a s they lirte n to the ole~~ ness a nd co me to ndersta nd the sta of t ion i:l"d imagelessnes'5i- Tne religious tea en ngs

by gradu dilly .a scendin the pe rfeet Tra nscen

80 ..... *:-.

'- .. ~-

Ne'llerthek! s, Tr:i3 nsca nde tal I te Ili~ nee (A Noble W is om (Arya- pr na) e If; it is 0 awar@ness it. No bla Wi 0 m is a parfsct sta ness; it i-s he Wom b of • SUe ness": it is th Div'ine Min (Alaya~ij na n ) wh ctl in it~ pu re abides in p rfect patie nee nd u d istu rood tra n

'S€'nce ility_

02(110F~~

I I I

SELF·REAL A ON

@ replied: Trans02 n @ l lnte I ig@n 02 rises when I- mind reaches its mit;jl nd r . tn lngs a re to be ir true .a nd esse ~ atu re, it '5 proce'S'ie'i ot k:h a re based on pa leu a ris;ed Ideas. d iscrimjname I'IIts, must be t ns nded by a n a ppea I to

acu ltv of cognition such a h igne r

is such a facu ltv i e-mind (Man as),

'lie -.;een is; the link I nte Ilectual-m I nd

Mind. Wh ile it is I'll an ind ivi .a I ised orga n I ike

i!f m c h better, ~d irett d ependenee nUn ive rsa I Mi nd. W hi i ntui ion does net give info rmadon t t can be a na l'f,red add scrlrn: ate-d. it glves that wt1 it h is fa r suberic r .-se If-rea I_sat" I'll t ro ug h entification .

realised in t rneneat Ion. w

nons al'lld ju so me h igher fie ulty. Th ~ which as we

•

MAHAMATI Sles-sed One, wkat dear unde sho u Id have i he is. to be 'iUCI:e'S to se If-reallsa on 7

n e. s y ing: Pray tell us, gs.a ea rne"!ft d iscip Ie I in the di iplin ~ that lead s

Tne BI~ssed of whkh .an Wisdom and

e replied: The re a rnest d i'iciple may come a 80dhisa

fo r t nin s by tke fu Ifi Iling in se tf-re I isation ot Nob Ie

-M ha s : fif"it. he must

02(110F~~~

I I I

nd ng tf1iJt all t i gs a

i!!!lt; !!oo nd, he: di

dis ppea ra nee; t jrd, I@ 55 @ 55 of both fOLirt ,h mu ~ ba ate ccnceptlo

of No Ie isdorn. Pr

on Iv man ire-s-tard ttl i!!! notion of e must elsa rty n d persons: oil nd constltutes se Ifitn th~ four

isciples may come 80d ni5.attvas and

lint Iligenr::e,

u st recognise .a n convi nee d that

h in bt.lt (I tom p rna n tatio n of one's

d@'ltoid of s I n@'S'5 a d its lH!longi ngs; s, no going'S. Hem ui§;t

ip Ie w rid is. rna nife'-'led lue n of t1 abit·e nergy bagi n ing le:ss past by , fa Is - reason in&. and jects a nd rea ctlons In deas f body-prope rtv-

o su bstanc J unborn a nd w-

i~ on Iy ason of a

wnicn 0

ut '5@ -nat ure: that a II mpHc ted network of inatio and attachme nt e mi d-svstem a nd its

nen Iy acce pt t he fact

a tse i nd-een 51 ruets d, less. With t hasa will be a ble to

(I- 2010 F[)ft~ ~

• .,. I

con'5titute salf- eali5i1tion com para bl to he perea

and

One, ron exlstence e)(istence?

One: Pray tell us. Ie ssed of d@ep ana t:: h nts to V become de-tache from

n tries to u ndarst nd the rds .3 nd disc rimi atlons, eated atta ehme ts; to

m pOI n lad with !!xci @l"Il@'nt rt and deslre for em al rebirth~ on the fl path s

(I- (11 F[)ft~~

I I r I

of existen

rf! broke n off. no 5i,g ill re rna in beta use t h

nt nor things t a cod tha

of attach

But depen d n u pen and attach i"8 i t ion which 0 k!i in un is.o n t ha n!: is th risi n.c .a nd t ion of the i d -syortem inceo;sa ntty fu ctioni ng. a it there is t e deep Iy~fe It and cent In U'S a ssenj to-live- Wn n !ole triple comb in abon t at ca use s t ot the mind @ m cea S!!S to exist. ttl ["@ is the tri t ion and th re is r'I0 furth er rls ing of a V com bin.at e>:.1 ste nee a the non~e}Cj~ nee of d1 e exter recogn ised s i sing from til e mi nd it If. ttl en the prepared to ~ tar i nto tha state of im ge-le55 nass

see into t h mptlness wi'! ich ch ara rses a II

and a II th ee p-seatsd attach me es resu h:i TI1-e rein he II see no signs of de-e . rooted a detachman ,t !!r@in"!! will see no 0 eo in be nd

in ema nel n. ~xcept those who th mse lves eh

and emanci Ion. because in all thi 'S- there ls n

to be taken d of,

s these d lscrfm in ali" s a re c:h e ignora nt an s m p le~ minded ttl ey go 0 att.a en In8 t hem and. i k the si Ikworm. go on spi n ning t d iscri mi n.ati nand @ nwra pping tn@ ms Ive 5 and c ha rm~d w· h eir prlson. But to th ~ i§;~ there attach me nt n r of detactl me nt: a II thi 'S- are se e '501 itude wh the re is no evolving d sen minat t i, you an d II the Bod h lsattvas sh ou yo~ ca n se e al th ing!; from the view-

02(110F~~~

I II

!! n attachment .i3 nd data c "-skillful me an'S for avoidi a ording to wh ich one pro !!ds to

the d omin atlon of word~ yo will b s where there will be a ~t ur 1"8 a be til I., on scieu sness by mea ns of h K:h yo will ot Ncb!!! Wisdom a nd ba b I@ to a nds a nd assemb I les. Th e

a mp of the powers, se If. mma n the

!ties, a d will be endowed with the wi om a the xha usnble vows, din d will b

varieg ravs of the Tra nsfor les,

u will s jne wtthout effort like the I, a nd at eve ry stage wi II

@'SS with you I"!ie-If, uocontarn natad ~ ing that all til lngs a re lite d rea

c!! with t ir naed s .a nd bi!!! .a bla to fre@ d alse di~c:rimin atlons.

two ways of ton sideri ng

t@ach s a bout itr and the realisati 0 itsal

ings 5 ~a rio ,give n in l he nine divisions the d rin al

s, for he inst u ion.,; of d1 cse whe are inc Ii ed tow rd it, ak i.,g use of s i I ul mea ns and elitped ients, a inte nd d to

.a II bei .a true perception of the harrna

n d to kee pone away from al tI'I e d LI on- bel ng .a nd eneness and 0 hemes

its@1f is w th i 0 the inn~ r consciousness that ha I) con necnon with the lowe mi nd rte m rl min ti n"" of wercs, ideas and phi 10"'0 h leal

86

::" - ..

n s, It sh in es ut wtth its own clear light

mind-constructed te aeh ing , re nda r

im p s from witnout,. an d to gu - e one

n y to the re.a I of th@ good non -0 utfIowing'50 M arnati, t e ea rnest di~ ip1e and Bodhisirtt'v.a is p r 'd wit h e way is; open to hiSi pe rfect att nment b Ie Wifodom, a nd to tne fu I enj yme nt

•

TH [ HAMATI ASK 0 th@ Bk!ssed 0 na, saying: r

ne, a bout th One veh it Ie wh k:h the !lie'S ~d cte rises; the Ii isdom?

The

dOne

I ations and rrcn eeus re a,,-,on ing'S-, the ire by h i ms " to a quiet, saelu ded pia may ef ct with i n hi eH without r@lying a n .a nyo @ e t here Ie him exert hi se tf to make su eeesslve ad n the s $: t nis -s-olit ud 1$ ttl e eh aracter lstlc featu re f t ana i m "t of se If-rea Ii anc n of Nob Ie Wisdom-

hi the One Ve h i le, not eeea Lise it is th e One

se it is. on Iv In Iitude that one 1"-' .a ble to

rea lis e path of t

d and is I"Il.i1I

c Lllmi a io n as rega rd mind is lone and qui

t ions of the eJ<te rnal rl tI a nd seek rea lisation

real @ither v@hiclf! no r one who 'de

spea th ~ th ree ve lcles in order to ca rry the i 0

not s k muc h a beut he One Ve hide beeau se ttl e

by

easily

e, .and along Inner

lminainner

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