Dunhuang Text containing numerous lacunae, especially at the beginning of the text. Translated by McRae. One Dunhuang manuscript attributes the Yuan-ming lun to Asvaghosa, the well-known author of the Buddhacarita (an early biography of the Buddha) and, supposedly, of the Awakening of Faith. This attribution is obviously spurious. McRae argues that the Yuan-ming lun was probably taken from a lecture or lectures by Shen-hsiu or another prominent Northern School figure, perhaps given to introduce a written treatise or commentary.
A. When first entering the Path, one must understand mind and form. Mind and form each have two types: The first is the mind [and form] of generation and extinction (i.e., impermanence; sheng-mieh hsiri) false thoughts. Prior to this (?), the noneradication of conditional mentation (yuan-lu)ni is called “false [thoughts]” is called the ability of true enlightenment. (?) You do not approve of this doctrine? is called “generation and extinction.” If you perceive that the True Mind (chen-hsin) is originally without false thoughts, then you have attained the True Nature. You must constantly (?) be enlightened to [the fact that the mind of generation and extinction] is the mind of conditional transformations (yuan-ch’uan hsin) and that the mind is actually motionless. By accomplishing this understanding, one realizes (ming) that, whether walking, standing still, sitting, or lying down, one is constantly in This is called “emancipation of the mind” (hsin chieh-t’o).
B. “Form” means the body. From whence are the characteristics' of the body generated? First, they are generated from the beginningless influences (chiin-hsi, or vasana) of false thoughts. Second, [they are generated] from the present causes and conditions of sensory reality (hsiang-wei, lit., smells and tastes). [As to] generation from the influences, those influences are the cause, and the body is the result. The influences (?) are the [cause of] the characteristic (?) of form If the influences were without characteristics, then the body would not be the characteristic of form. Why? If the cause were without characteristics, the result would likewise (?) [be without characteristics]..........
C. You do not approve of this doctrine? It is said [by some people] that the body is generated of its own Self Nature. If it arose through the influences of causes and conditions, then one would know it to be [nonsubstantial. If the cause] were nonsubstantial, then the result would also be nonsubstantial. Although the inference of its existence (?) is dependent on sensory reality, there would not [really] be any body. Why is this? Form derives its sentience (ming) from sensory reality food and [drink].
Also, food does not [in itself constitute] form. Just as a person’s food and drink are transformed into impurities (i.e., bodily wastes) and do not become form, the least bit of sensory reality. . . . . The sensory reality of causes and conditions become the sensory reality of physical form. If “being” (yu) materializes form, then the body is “being.” Sensory reality is fundamentally nonsubstantial, [however, so] the body is also nonsubstantial. If “being” creates form, form is thus “being.” If “nonbeing” (wu) creates form, then you should clearly understand that form is nonsubstantial. If one contemplates (?) mind and form as nondual, their Fundamental Natures universally “same” (p’ing-teng), this is called Suchness (chen-ju). When you attain this teaching of nondual universal “sameness,” you have comprehended mind and form.
A. There are many approaches to cultivation of the Path, which lead one differently to enlightenment [To put it most succinctly,] there are three types of teaching: first, the “gradual teaching” ; second, the “sudden teaching” ; and third, the “perfect teaching.” You do not approve of this doctrine? Each [person] falsely grasps his own place, his disposition not matching the enlightenment of others. (?) Each [person thus creates] errors and mistakes. (?) If it matched their dispositions, the purport teachings, one can distinguish the gradual, sudden, and perfect, making them separate. If one does not understand, one says they are identical. I (yiX) now [say] that they are not identical. One must verify this by asking: The enlightened are as numerous as grains of sand, so how could [their experiences] be identical?
B. I will now briefly enumerate the teachings for you, so that you will understand them to be separate. What is the gradual teaching? The understanding of ignorant people is completely dependent on the scriptures. Although the scriptures are without error, they must be understood according to one’s disposition, which does not [necessarily] match the enlightenment of other people. There are three types of dispositions:............spiritual compatriot. According to this understanding, those who contemplate the body and mind as neither internal nor external and who achieve [understanding of the doctrine of] anatman (?)no are Hinayanists. Realizing that dispositions are either Mahayanist or Hlnayanist, [such people] claim that their understanding represents a Mahayana contemplation. There are also those who understand that the realms [of sensory reality] (ching-chieh) are all the product of one’s own mind of false thoughts. If one is without false thoughts, [they feel,] then ultimately [there are no (?)] realms. When performing this contemplation, there are no limits of before and after. [Although] they do not reside in nirvana, [such people] become attached to this understanding and claim that this is an understanding (?) of the sudden teaching. This is [actually] the gradual teaching, not the sudden.
C. What is the sudden teaching? The sudden teaching is to realize the locus [of origin (?)] of physical characteristics and the essence of the mind (shen-hsiang hsin-t*i). Physical characteristics are originally generated from the mind of false thoughts. Those false thoughts are originally without [essence].
Question: If the mind is] said to be without essence, how can it be the fundamental source (pen) of the body?
Answer: The mind is without essence. It is also not the fundamental source of the body. Why is this? The mind does not know its own location, nor does it know the generation of the body. If the mind knew its own location, then it would be able to generate itself (?) from physical characteristics. Since the mind does not know its own location and does not know the locations of its going and coming, neither does it know from what location it accepts (shou) the body’s is generated from what location.
If the body and mind knew each other, it could be said that the body is generated from the mind. The mind could also say that it generates the body. Since the body and mind do not know each other and do not know the locations of their coming and going, then how could they generate each other? According to this understanding, whose body is the body? Whose mind is the mind? Also, if the mind does not know its own location, how can it be the fundamental source of the body?
[If] body and mind do not know each other, then they are fundamentally unable to generate each other. Why is this? The “maddening” of the eye by [hallucinations of] flowers in mid-air the body is not the body. Understand that the eye is nonsubstantial. Because it makes being out of nonsubstantiality, being is also nonsubstantial. Therefore, to say that the eye makes the mind [out of] nonsubstantiality, the mind is also nonsubstantial.
It is like making a vessel out of clay. The vessel is also [clay]. . . . . If the vessel were not clay, the body and mind would be “being.” If you now realize that there really are no three periods of time, then afterwards this The so-called wise men and sages and [bodhisattvas of the ten] stages are all said [by me] to have been created out of nonsubstantiality. Within nonsubstantiality there is no arising and extinction [of things] (ch’i-mieh). Therefore, it is said [to be nonsubstantial (?)]. To achieve this understanding is called enlightenment. The mountains, forests, earth, sun, moon, stars, planets, and sentient beings emptiness, waves [upon the (?)] Dharma Nature. Therefore, this is called sudden. The contemplation of anatman is therefore different.
D. I have now explained the gradual [and sudden types of] enlightenment. What about the perfect? The principle of the perfect teaching cannot be understood by foolish, ordinary people. There are ten meanings to the [perfect teaching]. What are these ten?
First, one must understand the realms of sentient beings (chungsheng chieh).
Second, one must understand the worlds (shih-chieh).
[Third,] one must understand the meaning of the dharmadhatu (fa-chieh i).
Fourth, one must understand the nature of the dharmadhatu (fachieh hsing).
Fifth, one must [understand] the five oceans (wu hai) .
Sixth, one must understand the meaning o f ….......
Seventh, one must understand the essence of the realms of sentient beings (chung-sheng chieh Vi).
Eighth, one must understand the essence of the worlds (shihchieh Vi).
Ninth, one must understand the essence (?) of the dharmadhatu (fa-chieh Vi [?]).
[Tenth, one must understand] the essence of the expedient means of the Buddhas (chu-fo fang-pien Vi).
E. These ten teachings are not identical. He who distinctly comprehends [each one of] them understands the perfect teaching In the sudden teaching, the power of meditation (ting-li) is great, but the function of samadhi (san-mei yung) is slight. In the perfect [teaching], the function of samadhi is great. Probably, those who do not [understand the perfect teaching (?)] cannot be said to have “comprehended the meaning” (liao-i), even though they possess the two teachings of meditation and practice (ting-hsing erh men). Such people are fools and cannot not true. They mislead themselves and later mislead others. This doctrine is from the Lotus Sutra, [in which] the Buddha reprimanded students of the Path for [failing to] discern the meaning of the perfect teaching. I (yu) will now explain the terms of it for you in minute detail. I will also impart its essence and cause your practices [to have] a basis. (?)
F. What are the realms of sentient beings? There are three types of realms of sentient beings. What are these three? [The first is] the characteristic of sentient beings The second is that transmigration through the three periods of time is also the characteristic of sentient beings. The third is that the sensory realms (ching) are also the characteristic of sentient beings. These characteristics take the Dharma Nature as their essence.
The Mind Nature of sentient beings originally has (?) the characteristics of the five skandhas. It arises originally from causes and conditions. When an individual sense impression (ch’en [?]) is conjoined [with sense organ and consciousness (?)] it has no Self Nature. When conditions have not yet conjoined [as above], fundamentally These causes and conditions originally take the Dharma Nature as their essence. Therefore, the realms of sentient beings all arise on the basis of the Dharma, all on the basis “being.” The realms of sentient beings are originally the pneuma of nirvana (niehp* an chih ch'i).
G. [Question]: If they arise on the basis of nirvana, then are …....... essence?
Answer: If they are the pneuma of nirvana, how can one continue to say sentient when together, this is also neither the realm of sentient beings, nor not the realm of sentient beings; neither the realm of nirvana, nor not the realm of nirvana. Therefore, it is said that there is no distinction between them. Therefore, which is the [realm of] sentient beings, and which is the [realm of] nirvana? Therefore, I say it is neither sudden nor gradual and call it the “perfectly [accomplished].”
In the teaching of the perfectly accomplished (yuan-ch’eng chih fa) there ultimately is no sentient being who eradicates his afflictions (fan-nao, or klesa). If one is deluded as to nirvana, one appears as a sentient being and possesses afflictions. If there are afflictions, then there is consciousness and the [distinction of] interior and exterior. If there are interior and exterior, then there is disputation.
H. To say that the mind is within [the body] is the teaching of a fool. If it were within, it would be impermanent and equivalent to the afflictions and birth-and-death. It would also be [like a] monkey. It would also be the laxity of men and gods, as well as fear. There being a past, there would be a future, there would be a present, there would be samsara.
If there were samsara, this would not be the Buddha Nature. The essence of the Buddha Nature is without generation and without extinction, neither transitory nor permanent, not going and not coming. [Within the Buddha Nature] there are no three periods of time, not past, not future, [not present]. Only True Suchness (ju-ju shihchi) can be called the Buddha Nature—how could generation and extinction be the [Buddha] Nature?
I. I (yi) have achieved this understanding on the basis of the sutras and meditation (ching-wen chi ch'an-kuan): To be equivalent to space, which permeates the dharmadhatu, is the True Nature (chenshih hsing). [To say] that the mind is exterior [to the body] is an elementary teaching (ch’u-chiao). It is called exterior because of enlightenment to the mind of the dharmadhatu. If it is equivalent to space, then it fills up the interior of one’s [physical] form, so how could form and mind obstruct [each other]? Mind and form are nonobstructing, so how could they not penetrate space? They are the function of the dharmadhatu.
J. [Let me give the] interpretation of the “worlds of sentient beings” within the perfect teaching (yuan-tsung). The perfect teaching is based on the explanation (fan)'9i of the “realms of sentient beings.” According to this understanding [of Buddhism] realms of sentient beings 194 Each sentient being is a single world. A great sentient being is a great world, and a small sentient being is a [small world. These worlds] are each different according to the allotted energies [of individual sentient beings].
It is like the [domain of a] king, the boundaries of which may be more than ten thousand on all four sides. The boundaries of the provinces are within the boundaries of the king’s [domain]. The boundaries of the counties are within the boundaries of the provinces. The boundaries of the towns are within the boundaries of the counties. The boundaries of the villages are within the boundaries of the towns. The boundaries of the houses are within the boundaries of the villages. The boundaries of the rooms are within the boundaries of the houses.
According to this contemplation (kuan, i.e., this analysis), from the [domain of the] king [on down], they are each contained within each other, each attaining the function of a [separate] world. On the basis of this understanding, [the realms of] men and gods and all sentient beings are variously dependent on each other, each attaining [a state of existence] according to one’s natural allotment and without mutual interference.
K. Question: What is the essence of these worlds, which are in the same locations, such that they do not obstruct each other?
Answer: The essence of the Great World is originally Vairocana Buddha (Lü-she-nafo), the ingenious expedient means of the Bodhisattvas, the strength of their vows of great compassion, and samâdhi [itself]. Samâdhi takes space as its essence. Because space is without obstruction, it can generate the wisdom of unobstructed dharmadhâtus. Because the wisdom of the dharmadhâtus is unobstructed, it can generate the wisdom of unobstructed] samâdhi. Because samâdhi is unobstructed, it can generate Vairocana Buddha, whose unobstructed and limitless body is offered to all sentient beings as the basis of their existence, so that their worlds are fundamentally unobstructed. Therefore, [it is said that the worlds] are unobstructed. The human body is also a domain on which sentient beings rely. Why? Because within each human [body] there are eighty thousand worms, and within each of these are various small worms. Each depending on the other to form its own world, each [of these worms] may be said to be a world. According to this understanding, all these are worlds—where else could the worlds of sentient beings occur?
L. All this is ultimately nonsubstantial: There are no sentient beings. If one searches for the essence [of the entire system] in one's contemplation, it is all originally the “water of the Dharma" (fa-shui). The separations of the flow of this water form the [various] worlds, the worlds all being the “water of the Dharma." According to this understanding, they are neither the worlds of sentient being nor not the worlds of sentient beings. They are not worlds and not not worlds. When one achieves this contemplation, one is said to have penetrated the “meaning of the worlds."
A. Those who cultivate the Path must understand its causes and results. If they do not understand these, they will fall into heretical views like a big, stupid fish. Therefore, one must clearly understand the causes and results [of the Path].
A critic said: The preceding portion of this Treatise on the Oral Determination o f the Essential [Teaching] (Yao-chueh lun) defined (, lit., “to posit") the “worlds," each [sentient being] being a world [unto himself]. This definition was not complete—will it not be [completed] here? The essences of sentient beings and th e …....... [essences] of the Buddhas are nonsubstantial. [The critic continued]: As defined in the preceding text, the essences of sentient beings, the essence of the dharmadhâtu, and the essence of the expedient means of the Buddhas—all these take space as their essence. Because it is space, they must be without essence.
Therefore, know [that someone might take] the ascriptive view of a stupid and lowly person [in saying as follows]: “Space, having no cause, would have a result without a cause. How could this result possibly occur? According [to this interpretation], who is the creator of space? If space had a creator, then the myriad dharmas would have cause and result. I f space had no creator, then the myriad dharmas would be without cause and without result.”
On the basis of this, the Dhyana Master has (i.e., “you have”) defined “essence” in such a way that someone might generate doubts [and such an] unwarranted criticism. I only beseech the Dhyana Master to have great compassion and to eradicate these doubts and help us gain emancipation.
B. Answer: Such doubts are eminently worthy of hesitation (i.e., consideration). [I] always have the compassion to try to eradicate the doubts of sentient beings and will therefore explain [the answer to] this criticism for you. This essence has no fundamental (pen) and no derivative (mo). There actually is no cause and no result. Why is this? [This statement] is based solely on the [Perfection of Wisdom Sutra (Po-jo ching), which says:
Cause is also nonsubstantial, result is also nonsubstantial, practicing
is also nonsubstantial, not-practicing is also nonsubstantial, and notnot- practicing is also nonsubstantial. To explain this in its entirety, the Buddha is also nonsubstantial, the Dharma is also nonsubstantial, the Samgha is also nonsubstantial, and even the sages are also nonsubstantial.
On the basis of these lines from the sutra, the preceding criticism [is answered] as follows: Although each individual sentient being has existed from beginningless time within a body of physical form, smells, and tastes, this [body] is not generated through unconditioned transformation (wu-wei hua). If it were generated by unconditioned transformation, then [it could be born] of a lotus flower rather than [actual human] parents. Because sentient beings are born of parents, one knows clearly that the beginningless influences have completely “perfumed” that body. If the afflictions are not eradicated, the influences have not been exhausted.
In the foregoing explanation of the meaning of the essence of the dharmadhatu it was always held that [sentient beings] depended on buddhas other [than themselves] and the text of the [Perfection of] Wisdom in attaining enlightenment, not that they made effort and attained enlightenment on their own. If they made effort and attained enlightenment [on their own], their bodies would be like dead ashes, without the blood [of life]. Even if they had blood it would be the color of snow. Since [sentient beings] are not this way, one should clearly know that one who does not believe in cause and result is replete with afflictions.
[Question]: At that time another person with a criticism bowed himself in elegant humility and, believing profoundly in cause and result, asked: What is the cause? What is the result?
Answer: One should reside in meditation and wisdom after having achieved the contemplation of nonsubstantiality (chu ch’an panjo k ’ung-kuan ch'eng-chiu). Not residing in being and nonbeing, the body and mind are universally “same,” like space. Never quitting during walking, standing still, sitting, and lying down, [one should] save beings whenever possible (sui-yuan, lit., in accordance with conditions). Saving the weak and helping the downfallen, having pity for the poor and love for the aged, one should think on the suffering of sentient beings within the three lower modes of existence and the difficulties of the poor among humankind. One should always act tirelessly to save them, [even to the point of] discarding one’s own life.
One should always undertake such practices while in meditation, for the duration of three great immeasurable [eons].20' One’s vows must always be made on behalf of sentient beings rather than for oneself. One must complete these vows, not as if they are one’s own vows. Such practices are called the cause. Q u e st io n: What is the result? A n sw e r : The result does not transcend (i.e., is no different from) the cause. Merely reside in wisdom; do not reside in the conditioned. Therefore, in the salvation of sentient beings, never think of [your task] as finished. Just practice this practice without any period of limitation or completion. In laying down one’s life to save beings, do not generate the [false] thought of self and other. Why? The samGdhi of nonsubstantial meditation (k'ung-ch’an san-mei) is without any practice [that distinguishes] self and other. It is not something that bodhisattvas enter [in a preconceived fashion]. In your long eons of difficult effort, do not get any mistaken ideas! Always practice this practice without positing any thought of having completed it. If you practice like this, the beginningless influences will be automatically extinguished. There is only the practice of nonsubstantiality (k’ung-hsing). Therefore, the performance of this practice, in which the influences are all extinguished and one does not reside in [the dualism of] “other” and “self,” is provisionally called the result. The result occurs automatically when the practices are fulfilled, hence the names “cause” and “result.” When the result is completely [attained], one’s wisdom also fills space, one’s practice also fills space, one’s body also fills space, one’s [buddha] realm and nirmanakya also fill space. Although they are [said to be] equivalent to space, they are no different from space.
D. If one generates such a body on the basis of nonsubstantiality, then that body is also nonsubstantial. If one generates such a practice on the basis of nonsubstantiality, that practice is also nonsubstantial. One’s buddha realm and expedient means are also as space. Why? Because the dharmadhatu arises fundamentally on the basis of space, it is no different from space.
It is like waves on water. Fundamentally, the waves arise on the basis of the water. The waves actually are water and the water no different from its waves; likewise the nirmanakaya. If [both] principle and practice (li-hsing) are realized, it is called cause and result. Therefore, it is called cause and result.
E. [Question] : If it is called cause and result before the influences are extinguished, how can it be called cause and result after they are extinguished?
[Answer]: There are no cause and result. Why? There is only the practice of nonsubstantiality and the salvation of beings, but no additional intention whatsoever. It is called result because it is like an apparition, etc. [The term] “result” is used in speaking to practitioners— the principle of this cannot be understood with the ordinary person’s way of thinking or by reading a text.
You must make effort for many a day, dispensing with conventional toils and sitting quietly in meditation (ching-tso ssu-wei). You cannot understand the principle of this through an [insight] into a text [gained] during recitation. There is no mutual relationship [between that kind of insight and the realization referred to here]. This is an understanding [based on something] other than one’s own efforts. This is a practice [based on something] other than one’s own practice. By meditating thus you will avoid such errors.
A. If you want to understand the differences between the three vehicles, then you must realize that their causes and conditions (yinyuan) are not the same. First, there is the direct contemplation (shunkuan) of the four elements; second, the reverse contemplation (ni-kuan) of the four elements. Both reverse and direct [methods of contemplation can result in a] complete attainment of the principle; [practicing either one allows you to be] equivalent to space and realize the fruit of arhatship. Direct contemplation leads you directly to the fruit of arhatship. Reverse contemplation leads you through the four fruits of sagehood to the fruit of arhatship.
There are also reverse and direct [contemplations] within the contemplation of causality. Although equal to space, [those who succeeded in this contemplation] were said to have realized [the state of] pratyekabuddha. By this we can infer that the people of that day did not understand the doctrine [propounded here. People call] everything the Maháyána (i.e., the great vehicle), no matter what the size [of the vehicle] or the proximity [to the ultimate goal]. But [these doctrines] are actually not the Maháyána, but all the Hínayána (i.e., the small vehicle).
When a Hínayánist undergoes conversion [to the Maháyána and decides to] enter the path of the bodhisattva, he hopes that there are “influences” stored within his eighth consciousness (i.e., the alayavijñaná) that will generate that path of the bodhisattva [for him], as well as [enable him to] practice the six perfections. (?) When an ordinary person encounters the skilfully handled expedient means of a spiritual compatriot and, through the thirty-seven requisites of enlightenment,
practices the six perfections, he practices long on the
basis of some teaching and achieves the enlightenment of a bodhisattva and the fruit of buddhahood.
Further, there are different [methods of] teaching, such as first explaining the cause and only afterwards the practice of the path of the bodhisattva. With the converted Hínayánist mentioned earlier and the ordinary person who enters the Path, the cause is explained first and afterwards the result. Within this teaching, the person who has long planted the roots of goodness achieves an enlightenment that is different from that of the ordinary person. But by lengthy practice of the path of the bodhisattva, both achieve entrance [into enlightenment].
B. Question: I do not understand the [cases of the] converted Hlnayánist and the ordinary person who enters the Path. I do not know on the basis of which practice someone practices long the [path of the] bodhisattva. I wonder if his long practice of the [path of the] bodhisattva is the practice of the six perfections?
Answer: He may either practice or not practice [anything]. Therefore, within the nonpractice of compassion he must practice the six perfections, enter into samuadhi, and enter the teaching of the dharmadhatu. Within these practices he cannot manifest the six perfections. If you wish to understand the teaching of the dharmadhatu, you must first understand the meaning of the “worlds.” If you do not understand the worlds, then you will have no basis for entering the teaching of the dharmadhatu. Therefore, you must first understand the worlds.
C. Question: What is the meaning of the worlds?
Answer: A single sentient being is a single world. A great sentient being is a great world and small sentient being is a small world.
A Direct contemplation of the four elements is for ordinary persons of great ability who have long planted the roots of goodness and are of excellent intelligence. The Buddha preaches the teaching of causality for them, revealing to them the principle of nonsubstantiality. It is on this basis that direct contemplation is preached. Reverse contemplation is for ordinary people who are stupid and unable. They cannot see the mysterious teaching, but only forms, smells, tastes, and tangible objects, to which they become incorrectly attached. It is for this [kind of] ordinary person that reverse contemplation is preached. If there were no gifted and unable persons, there actually would be no preaching of reverse and direct contemplation. This is doubly true for the very stupid.
The ordinary person’s reverse contemplation traces sounds, smells, tastes, and tangible objects to their most minute entities (weich *en, or paramanu), then traces that to nonsubstantiality. Generating (ch*i) neither form nor mind but grasping at [the status of] bodhisattva, they achieve the fruit of arhatship.
The ungifted person attains results (= fruits) such as this, but the reverse contemplation of the gifted person is different. He successively contemplates sounds, smells, tastes, and tangible objects, but rather than tracing them to their most minute entities, he [realizes them to be] manifestations of his own mind’s false thoughts.
B. Question: What are these manifestations of the false thoughts of one’s own mind?
Answer: All sentient beings have six senses. What are they? They are the eighth consciousness’ senses of eye, ear, nose, tongue, body, and mind.
[Question]: Where do they come from? [To say] that they occur of themselves would be a heretical view and not Buddhism. But if they do not occur of themselves, then they must have some location from which they come. They must come from somewhere, but from where?
Answer: They do not occur of themselves, but all come from somewhere. They all come from within the alaya-vijñana. The alayavijñdna is like the earth and the eye, ear, nose, tongue, body, and mind are like the seedlings of the various plants. If there were no earth, on what would the plants and trees grow? The seeds of the plants and trees are all maintained by the earth, without the exception of [a single] seed. The eye, ear, nose, and tongue are the pneuma of the dlaya-vijñana.
In its Fundamental Nature the alaya-vijñana has no form, but the senses and the body do. Nowadays people do not perceive that the alaya-vijfiana is their fundamental source (pen), but say that their parents gave birth to them. This is to falsely perform the contemplation of the physical body, tracing [its components] to their most minute entities and eventually to nonsubstantiality, falsely grasping the fruit of arhatship. If one knows that fundamentally the body is generated on the basis of the alaya-vijfiana, then there are no eye, ear, nose, and tongue.
How does one know that the consciousness is originally without form and materiality? There are only the ‘Tour resemblances.” What are the four resemblances? The four resemblances are the resemblance of sense organs, the resemblance of sense data, the resemblance of a self, and the resemblance of a consciousness. Searching within each of these resemblances [will show] that there fundamentally is no consciousness, no sense organ, etc.—they are all images within the alaya-vijnana.
The alaya-vijnana is in its Fundamental Nature without generation and extinction, so one must dispense with the ascriptive view of the existence of senses. Why? Because fundamentally there are no senses, because they are all objective aspects (hsiang-fen) of the seeds within the fundamental consciousness. As objective aspects of the fundamental consciousness, they lack the fundamental [reality] of eye, ear, nose, and tongue. Within that consciousness there is no material such as senses and consciousnesses, only the resemblance thereof. The essence of these resemblances is nonsubstantial; in tracing their [origins in meditation, they] extend into nothingness. It is only that [people] do not perceive the fundamental consciousness, but say that the eye, ear, nose, and tongue are generated of themselves. In its essence this fundamental consciousness has only these resemblances, but is without materiality. Being without materiality, [the senses, etc.] are said to be images of one’s own mind. [Since these resemblances are] images of one’s own mind, how can there be a self? If there is no self, who grasps the fruit (= the result, i.e., enlightenment)? If there is no grasping of the fruit, then [one’s understanding] differs from that of the ungifted ordinary people who trace the four elements into emptiness (or space) and grasp the fruit.
C. Question: What is the error in grasping for the fruit?
Answer: Grasping for the fruit implies the error of [positing a] self. If an arhat enters samadhi, he is like a corpse, or like dead ashes. After a thousand eons he comes out of samQdhi again, and after coming out of samadhi he is just like an ordinary person, with the same [sorts of mistaken] discrimination. This discrimination— where does consciousness come from again? A consciousness is generated, and one should clearly understand that it was maintained by the fundamental consciousness. Therefore, when he comes out of that samadhi, he will not have eradicated any of his afflictions at all. Such a catastrophe (i.e., the great amount of time spent without spiritual advantage) occurs because of this error, merely because he does not see that his body is an image of the fundamental consciousness. If one realizes that the body is an image of the fundamental consciousness, then one must neither eradicate the afflictions nor realize nirvana. By not eradicating the afflictions one transcends the [mistaken concept of a] self. Because of this anatman, who is there to grasp nirvana? It is only that one’s “influences” are not yet exhausted. The bodhisattva knows within himself that his influences are not yet exhausted.
D. One should remember [the plight of] sentient beings [in general], who are replete with limitless fetters, and generate great compassion. Because of this there is this teaching of the practice of the bodhisattva. Although one generates the practice of the bodhisattva, this is different from the practice of the ordinary person, [which is based on the] ascriptive view of a self. The nirmanakdya and sambhogakdya generated through this [teaching] are generated on behalf of ordinary people. They do not exist of themselves. If they existed of themselves, this would [imply a concept of the] self. Because they are generated on behalf of ordinary people. They do not exist of themselves. If they existed of themselves, this would [imply that they are] generated on behalf of ordinary people. They do not exist of themselves. If they existed of themselves, this would [imply a concept of the] self. Because they are generated on behalf of ordinary people, this transcends [the notion of a] self.
A. All those who undertake cultivation of the path must first learn of cause and result; second, must learn the two teachings of false and correct; third, must generate their practice on the basis of understanding; fourth, must constantly contemplate without cease; and fifth, must know the profundity or shallowness of their own stage of practice. These five teachings are cultivated by all the Buddhas of the three periods of time. They are not now preached [by me] alone.
B. First, the clarification of cause and result: You must realize that the opinions of ordinary people as to [the identity of] religious persons are [based on] conventional understanding and are thus devoid [of truth]. Those who do not understand this will often lose the path. If you understand this, then contemplate your own body from head to foot to see if you have the extraordinary marks [of a buddha]. If you live with lesser people and think of yourself as the best; if you live with people [in general] and have a standing in the marketplace; if you are an official; or if people look at you thinking that you are beautiful: know that in previous lives you cultivated forbearance and restraint from anger, and that you also decorated Buddhist statues and fulfilled all the precepts, thus achieving this [favorable] result. If you contemplate this body from head to foot [and discover that] there is nothing at which to be looked; that people do not admire you; that you have no standing in the marketplace; that when you walk by, no one notices you, and when you sit, no one thinks you are beautiful; that your clothing does not cover your body and you have neither enough to eat, nor clothing, nor transportation: then you should know that in previous lives you did not practice forbearance but were filled with stinginess and craving and have never had good fortune. According to this contemplation, you should be deeply [ashamed] and realize your own inadequacies. You must plant [the seeds of] good fortune. This is called cause and result.
Second, you must understand the two teachings of false and correct. The rationales used by ordinary people [as the bases of their morality] may be profound or shallow. There are those who maintain the five precepts without transgression and think that the religious merit [accruing thereby] is complete, hoping to be equal to the Buddhas. Such people, of whom there are not simply one [or two], do not go on to seek the untainted noble path. This is called “false.” [Such people] are not disciples of the Buddha.
If you understand this you will realize the correct path. If you wish to realize the correct path, then you must first understand the fundamentals of the mind and second understand form. Why? Ordinary people do not attain the noble path because [they do not realize] that sentient beings are all amalgams of mind and form. They only escape their fetters by understanding this [here and] now. Therefore, you must understand the origin (yuan).
There are two types of the mind’s fundamentals. The first is the mind of truth (chen-shih hsin). The second is the mind of false thoughts (wang-hsiang hsin). The generation and extinction of ordinary people is based completely on the [mind of] false thoughts and has nothing to do with the [mind of] truth. You must understand the [mind of] false thoughts [here and] now. Ordinary people, in their stupidity, cannot comprehend the [mind of] false thoughts, but claim that mind to be real. [The mind] which is contemplated (i.e., understood) by the wise is originally without essence. If you understand, you will know its essencelessness.
D. If you wish to understand the correct and the false, then sit upright in meditation, contemplating the activity of your [mind of] false thoughts. Whether from near or far, the objects of your concentration213 all arrive (i.e., occur) as conditions [of your mental being]. Although we say “arrive as conditions,” they actually do not “arrive.” Therefore, [by practicing meditation] you will understand that they do not arrive.
It is truly because of not contemplating the false and true [aspects of the mind] that one says the mind is existent (yu, i.e., a part of being). If you contemplate the mind during its “going,” then [you will realize that] if the mind were “going” the body would die. If it were “going” it would have to be conjoined with a previous [moment of] sense data. Why should [the mind] only have things of the past as its conditions and not know any new things? If you understand this, then realize clearly that [conditions] do not arrive at one’s focus of concentration. The things of the past cease because things of the past cease. Being [ultimately] without realms [of perception], the realms [of perception] are false. How can the so-called “conditions” be anything but false? Know hereby that this is the false.
E. It is also incorrect to say that the mind is within the abdomen. Why? If it were in the abdomen, it would know each and every affair of the five organs. Since it is completely ignorant [of these matters], this shows that the mind is not located within [the abdomen]. Since it is not located within, then there is no self, no “going” to external sense data, no self and other. Since self and other are nonsubstantial, the mind is said to be without [the distinctions of] “this” and “that.” Therefore, this is called the “mind emancipated” fhsin chieh t’o). Why? Because of not residing in the two extremes [of exterior and interior]. When performing this contemplation, the mind is serene and like space. This is called “to comprehend the mind” (liao hsin).
F. In contemplating form, form is also of two kinds. The first is external form. The second is internal form. The mountains, rivers, and earth are external form; the five skandhas and four elements are internal form.
In the initial contemplation of the external four elements, the mountains, rivers, and earth which are the support of all the myriad beings, this earth is called “earth” because it is a thickly layered collection of the most minute particles [of matter]. But before those minute particles collected [to form the earth], they were fundamentally nonsubstantial. Only in response to the force of sentient beings’ karma do these minute particles form from space. If that force of karma of sentient beings did not exist, those minute particles would also be nonsubstantial (k'ung, i.e., nonexistent). Even when collected all together [as the earth], they are still minute particles. Why? If you examine the earth you will get particles, not the earth itself. There is no earth that transcends (li) those particles. Realize, therefore, that prior to the aggregation of those minute particles, the earth is fundamentally nonsubstantial.
If the earth is nonsubstantial, realize also that the minute particles are nonsubstantial. Why? Space is without [any Self] Nature and [yet] generates the minute particles. The particles are without [any Self] Nature and [yet] generate the earth. If you [go from] space to earth in your contemplation [you will see that] the minute particles [which form the basis of material reality] are fundamentally nonsubstantial. When performing this contemplation, you will clearly learn that the five skandhas and four elements are similarly [only] empty names.
As to the explanation of internal form, the generation of the internal four elements of the body is completely dependent on the external four elements. Since the external four elements are nonsubstantial, so are the internal ones. Why? People live on food, and food and clothing are generated from the earth. The earth is nonsubstantial, so food and clothing are also nonexistent. Since food and clothing are nonexistent, how could internal form exist (, lit., “be posited”)? Since internal form does not exist, it is obviously nonsubstantial. Contemplation of the mind [reveals that it is] neither internal nor external. Form is also the same. That mind and form are neither internal nor external is called “serene” (chi). Serene, with nothing existing, it is therefore called nirvana. This understanding is called “correct” (cheng, as in the eightfold path). It distantly transcends mistaken views and is also called the correct view, also called correct meditation, and also called correct action. Also, this teaching is called the correct teaching. All the Buddhas of the three periods of time attain the other shore [of nirvana] on the basis of this teaching, which is called the correct path.
G. [Third], although you may be able to achieve this understanding, you must practice on the basis of it or else enter a heretical path or the class [of persons with] false ascriptive views. If you [decide to] practice on the basis of this understanding, [you must accept the fact that] the “perfuming” of the ordinary person’s illusions is not [just] a present-day [affair, but] has been accumulating since beginningless time and so cannot be exhausted suddenly, in an instant.
Also, if you achieve enlightenment according to this understanding [you must remain] constantly aware of your present situation and not let the illusions of ignorance arise again. This is called the “practice of the cause” (yin-hsing). When the “influences” and illusions are all exhausted, you must not allow them to be conjoined again to the realms and data of sensory experience: Only then is this called “completely eradicated.”
H. One who knows within oneself that [the illusions] are not yet exhausted must constantly [maintain] the illumination of contemplation (kuan-hsing chueh-chao) and [like] a bodhisattva practice the six perfections, extending the benefits of compassion everywhere, being direct with oneself and circumspect with others, allowing sufficiency to others and insufficiency for oneself. Why? In the previous contemplation [it was seen that] mind and form are nonsubstantial and without self, thus being equivalent to space. If space possessed form, then would not form have a self? Since the self is nonsubstantial, who would have whom? Since space is without self, then one must practice the compassion of nonsubstantiality (wu-cheng tz ’u). If one does not do so, then principle and practice (li-hsing) will be mutually contradictory. This would not be the practice of the bodhisattva. Therefore, I say to generate practice on the basis of one’s understanding.
I. Fourth, you must contemplate constantly, without interruption. If you do not accomplish (i.e., make effort in) [both] principle and practice (pu tso li-hsing), then your associated contemplation will probably [suffer from] errors. Therefore, you must contemplate constantly, without interruption.
J. Fifth, understanding your stage of practice means that you should not immediately claim, on the basis of this interpretation [of Buddhism], that you are equal to a buddha, with whom you do not share the same realms [of existence]. The first of the stages are the wise men who cultivate faith, not persons of the ultimate [goal]. I point this out because, if you do not know your own stage [of progress], you will certainly commit the blasphemy [that Buddhism preaches] no cause and result.
A. According to the Lankàvatâra Sütra, all the dharmas are established [on the basis of] the principle of the self-enlightened sagely wisdom and are all the manifestations of one’s own mind. In explaining this idea, it is not false to say that the mountains, rivers, earth, and even one’s own body are all [the manifestations of] one’s own mind.
I have discussed [the fact that] the body is made up of the four elements and is a response (kan) to the [external] four elements. Why are there not five elements making up the world? And with regard to the four disks upon which [the world] rests, why are there not five disks? What advantage is there in this? The commentary says: ‘These actually are manifestations of one’s own mind. This is not mistaken.” Know, therefore, that [all dharmas] are manifested by one’s own mind. I have discussed the four elements of the body because within the body there are four kinds of false thoughts. The response to these [four kinds of false thoughts molds] the four elements [into] a body, and hence there are not five elements, [but only four].
Why? The element earth exists as [part of] the body in response to the internal false thought of heaviness. The element water exists as [part of] the body in response to the internal false thought of wetness. The element fire exists as [part of] the body in response to the internal false thought of burning. The element wind exists as [part of] the body in response to the internal false thought of blowing. Therefore, it is known that these are all the manifestations of one’s own mind.
B. Question: The body may be understood [this way] without error, but how do you know that the mountains, rivers, and earth are [all the manifestations of] one’s own mind?
Answer: They too depend on the internal mind. Why? The mountains, rivers, and earth are not level in response to the false thought of elevation. The earth is 360,000 thick and is called the earth disk. Beneath the earth is water, also 360,000 thick. This is called the water disk and is just under the earth disk. Beneath the water disk there is a great fire, which is also 360,000 thick. [As with the] above, it is just under the water disk. Under this great fire [disk] is a wind disk, which is also 360,000 thick. The four disks connect with each other above and below so that the earth exists [on top]. This is called the “world” (shih-chieh).
Underneath the wind disk is empty space with nothing in it. Why? There are only four disks, not five or six. This is because the inner mind of sentient beings has four kinds of false thoughts. The earth disk exists in response to the internal false thought of heaviness. The water disk exists in response to the false thought of wetness. The fire disk exists in response to the false thought of burning. The wind disk exists in response to the false thought of blowing. According to this meditation, the entire [world system] is a manifestation of one’s own mind. There is not a single dharma outside of the mind.
C. At this time a person asked: The innumerable dharmas of this world are based solely on one’s failure to be enlightened. The various dharmas are [manifestations of] the mind. According to this explanation (yin-yuan), if there is doubt, then the various dharmas appear. They are existent [and then] nonexistent. This explanation thus implies the blasphemy of “being” and “nonbeing.” Because it eradicates the various dharmas, it [also] generates the blasphemy of disputation.
[Answer]: If you understand the responses of the mind, [the dharmas] are all one’s own mind. Originally there are no dharmas. If there were dharmas then you could say “being” and “nonbeing,” but since the dharmas originally are one’s own mind and do not exist, how can there be any error? By this understanding one escapes the blasphemies relevant to the various dharmas.
D. Question: The mountains, rivers, and earth are inanimate, whereas humans are animate. How can one say that all the inanimate realms are [manifestations of the human] mind? It is very difficult to believe this.
Answer: It is like a husband and wife, both witless fools and argumentative toward each other, who were making liquor on which to get drunk. When the liquor had finished fermenting the husband went to look at it and, seeing his own reflection in the clear liquid, became angry and hit his wife. The wife [demanded] an explanation, [saying]: “What have I done?” The husband then said: “Why are you hiding another man in the [liquor] urn?” The wife did not believe him and looked in the urn herself. Seeing her own reflection, she became very angry herself and said to her husband: “Why did you hide a woman in the urn without telling me?” Then, not understanding that it was their own reflections, they began hitting each other—hitting each other with deadly intent.
When the entire village came to stop them and asked what it was all about, they explained as above. When the person who broke up the quarrel explained [about the reflections], they still did not believe, so he took the husband and wife to the urn to look at the reflections. They saw the reflections of three people, but still did not believe: “If these are reflections [of us] they should be outside of the urn [just as we are]. Why are they within the urn?” The arbitrator said: “If they are not your reflections, then you two and I are all in that urn together!”
[The arbitrator then said to the wife]: “You see [the reflections of] three people. You should realize that that is your husband’s reflection.”
At that, the wife got even angrier and said: “There’s a man bringing him a woman!” and began hitting [her husband] again and would not stop. In the end they never could believe that those were their own reflections.
E. Ordinary people are like this [in not realizing] that the mountains, rivers, and earth, sun, moon, and stars are all manifestations of the karma of their own minds, all reflected images of their own minds. Why do ordinary people not call [all this] the product of the mind and never believe? It is like the husband and wife who fought over their reflected likenesses and never believed that those [likenesses] were their own images.
The actual reflections within the urn are a metaphor for the mountains, rivers, and earth’s being manifestations of one’s own mind. If they were not manifestations of one’s own mind, then when you see lightning and it vibrates through space and when you hear the thunder, you should realize that the sound is nonsubstantial. Further, when you see carriages on the earth, although they vibrate the earth and make a sound, you should realize that without space there would be no sound. The sound itself is also nonsubstantial. According to this understanding, all the dharmas are all [identical with] space.
Originally, there are no dharmas. It is only that ordinary people, whose false thoughts are not exhausted, see the mountains, rivers, and earth. If those false thoughts were exhausted, they would never see them. The Buddhas and Bodhisattvas, whose activities are unobstructed, do not see the mountains, rivers, and earth because their false thoughts have been exhausted. [Therefore], you should realize that the myriad dharmas are all manifestations of the karma of the mind.
[Lost.]
A. As for sound, the understanding of sound by people nowadays as something perceived by the ear is greatly mistaken. To say that sound arrives at the ear is also greatly mistaken.
Question: H ow should one understand this so as to be in agreement with Buddhism?
[Answer]: If you wish to understand the true source of sound you must first understand the conditions (yuan) and essence of sound.
Question : What are the conditions and essence [of sound]?
Answer: The bell clapper and the human effort [of striking the bell] are conditions. The spaces inside and outside the bell are its essence. In producing the sound, the essence (i.e., those spaces) sounds, not the bell.
Question : The essence, [space,] is located everywhere. Why does [the sound] only extend ten and not one hundred li?
Answer: The conditions may be either small or great. Although the sound does not extend through space, it is like the greatest of earthquakes, which shakes everything: Does the earth [really] flow [as it seems to]? (?) If you think about it, although the earth vibrates, it never flows. Thus it is motionless, and sound is likewise: Although conditioned by the striking of lightning, space vibrates and makes a sound, but it does not flow [anywhere itself]. Not flowing, it is motionless. It is thus not generated and not extinguished.
B. As to the doctrines of the five oceans and ten wisdoms, these are the foundation of the great practice of all the Buddhas and Bodhisattvas. If you do not appreciate the doctrines of the five oceans and ten wisdoms, then you will have no way to understand the perfect teaching.
What is this perfect teaching? The perfect teaching is that sentient beings are the Buddhas and the Buddhas are sentient beings. They have always been so, not just through their present enlightenment. This is not the same as the [idea of the] bodhisattva in the three vehicles. Further, to explain the idea of the perfect teaching, [I would say that] this is not the realm of sentient beings and also not the realm of nirvana.