The Lankavatara Sutra
Page 23
The Buddha told Mahamati, “Well said, well said. Listen carefully and ponder it well, and I will tell you.”
Mahamati replied, “May we be so instructed.”
The Buddha told Mahamati, “Attachments to continuities based on how their meaning is expressed in words are limitless.97 There is attachment to the continuity of characteristics, attachment to the continuity of conditions, attachment to the continuity of existence and nonexistence, attachment to the continuity of the projection of arising and non-arising, attachment to the continuity of the projection of cessation and non-cessation, attachment to the continuity of the projection of a path and no path, attachment to the continuity of the projection of the created and the uncreated, attachment to the continuity of the projection of the individual characteristics of the stages,98 attachment to the continuity of the projection of attainment and of projection itself, attachment to the continuity of the projection of categories of existence and nonexistence on which other paths depend, and attachment to the continuity of the projection of attainment of the three paths or the one path.
“Furthermore, Mahamati, foolish beings project continuities other than these. But it is because of their projection of such continuities that they are like silkworms making cocoons, using the thread of projection to envelop themselves and others in attachments to the characteristics of continuities of existence and nonexistence.
“Furthermore, Mahamati, for those who see that everything is still, there are no characteristics of continuity or non-continuity in any of this. But it is due to the non-arising of projections that bodhisattvas see that everything is still.
“Moreover, Mahamati, know that external entities do not exist, that their characteristics are perceptions of your own mind and free of projections. Accordingly, when you see that whatever exists or does not exist is simply a perception of your own mind and without form, continuities become still. Thus, there are no characteristics of the continuity or non-continuity of anything. Moreover, Mahamati, although others, given to falsehood, think bondage and emancipation exist, there is nothing in any of this to be bound to or emancipated from. And why is this so? Because among what exists or does not exist, no beings can be found.
“Furthermore, Mahamati, the ignorant possess three continuities:99 greed, anger, and delusion, together with the desire for happiness in a future existence. Because of such continuities, there is the continuity of existence, and among these continuities are links to the five destinies.100 However, Mahamati, for those who put an end to continuities, there are no characteristics of continuity or non-continuity.
“Moreover, Mahamati, because of the active grasping of consciousness based on threefold combinations,101 continuities arise without interruption. It is because of such active grasping that continuities exist. Meanwhile, those who put an end to those forms of consciousness dependent on threefold combinations witness the threefold liberation102 and the non-arising of continuities.”
The Buddha then repeated the meaning of this in verse:
1. “Projections that are false / these characterize continuities / once you know what is real / continuity’s net is cut
2. Fools don’t understand / they look for meaning in words / like silkworms in cocoons / wrapped in their own imaginations.”103
LXIX104
Mahamati once more asked the Buddha, “The Bhagavan has said it is due to projections that we imagine the existence of different things and it isn’t they themselves that exist but only the projection of them that exists. Bhagavan, if it is only the projection of them that exists and their own corresponding existence does not exist, would not the affliction and purification of which the Bhagavan speaks also suffer from nonexistence, since the existence of whatever is imagined does not itself exist?”
The Buddha told Mahamati, “So it is. So it is. It is as you say, Mahamati. What is real is not what fools imagine as existing. What they imagine as existing lacks any characteristic of its own existence. However, Mahamati, according to buddha knowledge there is something that exists, something the existence of which is known by means of the noble insight and noble vision of the eye of noble wisdom.”
Mahamati asked the Buddha, “Although those who are wise thus know what exists by means of the noble insight and noble vision of the eye of noble wisdom and not by means of any kind of divine or physical eye,105 this is not what fools imagine, Bhagavan. How then do fools get free from such projections if they are unaware of a higher reality?106 For they are neither deluded, Bhagavan, nor are they not deluded.107 And how so? Because they are not aware of the existence of a higher reality, and because they do not see what transcends the characteristics of existence and nonexistence.108
“Bhagavan, the wise do not view what they imagine as real in this manner because they do not consider the individual characteristics of an external realm as external. Bhagavan, they thus perceive the characteristics of self-existence as an imagined reality and do not say it is due to the presence or absence of causes but due to falling prey to views of existence and that theirs is a different realm unlike that. But this is a circular argument, Bhagavan, because the characteristics of self-existence are not known. Also, Bhagavan, if the characteristics of self-existence are not the result of an imagined reality, how is their projection not a projection but rather a discrimination of suchness?109
“Bhagavan, projections differ, and the characteristics of self-existence differ. Bhagavan, because the characteristics of self-existence and their projections are not the same, how do people know what is not real if they don’t imagine anything? But you say what beings imagine does not really exist in order to free them from projections. Bhagavan, why prevent beings from becoming attached to views of existence and nonexistence if they then end up becoming attached to views of the existence of the realm in which buddha knowledge functions? Why teach the nonexistence of detachment110 and then teach the existence of buddha knowledge?”
The Buddha told Mahamati, “I do not teach the nonexistence of detachment, nor do I fall prey to views of existence in speaking of the higher reality of buddha knowledge. Rather, it is to help beings who have been attached to existence since time without beginning overcome their fears. To those attached to views of the existence of a higher reality, I teach detachment, Mahamati. I do not teach characteristics of self-existence. Rather, Mahamati, I focus on the personal realization of detachment, on transcending deluded views, on transcending views of what exists or does not exist that are perceptions of one’s own mind, on obtaining the threefold liberation, on being marked with the mark of suchness, on examining self-existence based on personal realization, and on transcending views of the existence or nonexistence of what is real.
LXX111
“Furthermore, Mahamati, bodhisattvas should not maintain the proposition: ‘Whatever exists does not arise.’ And why not? Because the proposition about the existence of things would not exist, and because its reason112 would be characterized by arising. To state the proposition ‘whatever exists does not arise’ contradicts itself. The proposition ‘whatever exists does not arise’ contradicts itself because the proposition would arise in relation to something,113 and also because a proposition concerning the non-arising of things would be among those things, and because its cessation would not arise. Thus, to maintain the proposition ‘whatever exists does not arise’ is contradicted by the proposition itself.
“Mahamati, as for the proposition ‘existence and nonexistence do not arise,’ such a proposition would be among the things that exist, although characteristics of its existence or nonexistence would not. Mahamati, even if in regard to the proposition of non-arising one could maintain the proposition ‘whatever exists does not arise,’ this proposition is contradicted because the characteristics of its existence or nonexistence do not arise. You should not maintain propositions. The five-part syllogism114 produces numerous errors due to differing characteristics and changing reasons and because they are fabrications. Hence, you should not maintain pro
positions. As with ‘whatever exists does not arise,’ likewise in regard to ‘whatever exists is empty’ or ‘whatever exists has no self existence,’ you should not maintain propositions.
“Mahamati, bodhisattvas say instead, ‘Whatever exists is like an illusion or a dream,’ because it is seen and not seen,115 and because it is a mistake of perception. You should say that the existence of everything is like that of an illusion or a dream, unless it makes people turn away in fear. Mahamati, foolish people are given to views of existence and nonexistence. Don’t make them turn away in fear from the Mahayana.”116
The Bhagavan then repeated the meaning of this in verse:
1. “There is no teaching and no self-existence / no objects and no attachments117 / these are the projections of fools / the misperceptions of corpses
2. ‘Whatever exists does not arise’ / this doctrine of other schools is wrong / nothing at all arises / what exists results from conditions
3. ‘Whatever exists does not arise’ / the wise hold no such conception / because propositions arise from reasons / the wise get rid of them all
4. Like seeing through a cataract / the distorted view through strands of hair / projections of existence / are the misperceptions of fools
5. Fabrications fill the three realms / self-existent objects don’t exist / fabricating self-existent objects / projection gives rise to projection
6. The forms and objects of fabrication / utterly confuse the mind / bodhisattvas who see past these / dispense with all projections
7. Perceiving water where there is none / the result of thirst and desire / fools are thus bewildered / unlike the wise who see
8. The vision of the wise is clear / rising from samadhis of the three liberations118 / beyond the reach of birth or death / they wander in a realm of no projection
9. Practitioners dwell in a projectionless realm / free from existence and nonexistence / where existence and nonexistence merge / and the fruit of buddhahood grows
10. As for existence and nonexistence / as for how they merge / because the mind doesn’t know / confusion swirls inside and out / once you make them stop / your mind will behold their identity.”119
LXXI120
Mahamati once more asked, “The Bhagavan has said knowledge is not obtained from an objectified world because it would consist in nothing more than the assertion of projections. Since a projection that can be grasped does not exist nor does the one who grasps, grasping does not occur. Thus, knowledge does not arise, only the names of projections.
“But how is it, Bhagavan, is it because we do not perceive whether the individual or shared characteristics of what exists are different or not that knowledge is not obtained? Or is it because it is obscured by the variety of the individual or shared characteristics of what exists that knowledge is not obtained? Or is it because it is blocked by mountains or walls or by the elements of earth, water, fire, or wind that knowledge is not obtained? Or is it because it is too distant or too near that knowledge is not obtained? Or is it because of blindness or dimness of wit or impaired senses due to immaturity or old age that knowledge is not obtained?
“Bhagavan, if it is because we don’t perceive whether the individual or shared characteristics of what exists are different or not that knowledge is not obtained, then we should not speak of knowledge but of an absence of knowledge because something exists but isn’t perceived. Or if it is because it is obscured by the variety of the individual and shared characteristics of what exists that knowledge is not obtained, that too is an absence of knowledge not knowledge. Bhagavan, knowledge arises where there is something knowable,121 not where nothing exists. It is because we encounter what is knowable that we speak of knowledge. If it is because it is blocked by mountains or walls or by the elements of earth, water, fire, or wind, or because it is too distant or too close, or because of blindness or dimness of wit or impaired senses due to immaturity or old age that knowledge is not obtained, that too is not knowledge, but an absence of knowledge, because something exists but cannot be perceived.”
The Buddha told Mahamati, “It is not so. The absence of knowledge is knowledge not no knowledge. I am not concealing anything when I say that knowledge is not obtained from an objectified world because it would consist in nothing but the assertion of projections. When you perceive that what exists or does not exist is nothing but a perception of your own mind and that external existence does not exist, you know without perceiving objects. It is because nothing is perceived that the knowledge of something knowable does not arise. Even among the three liberations, knowledge is not obtained. Those whose discriminations consist in the habit-energy of beginningless fabrications of existence and nonexistence would not know something like this. They are unaware of such knowledge.
“Therefore, I teach that the ceaseless projection of the existence or nonexistence of an external world of objects is based on nothing but the perceptions of one’s own mind. But because beings are attached to grasping the characteristics of a self and what belongs to a self, they do not perceive that these are nothing but perceptions of their own minds and give rise instead to projections of knowledge and something knowable. Because of such projections, they are unable to ascertain the existence or nonexistence of anything external and base themselves on nihilistic views.”122
The Bhagavan then repeated the meaning of this in verse:
1. “‘There is an objectified world / beyond the reach of knowledge’ / and ‘the absence of knowledge isn’t knowledge’ / this is what those who imagine things say
2. ‘Something exists without distinctions / beyond the reach of knowledge / too near, too far, or somehow obstructed’ / this I call false knowledge
3. ‘Among the young, the old, or impaired / knowledge doesn’t arise / yet something exists as knowable’ / this, too, I call false knowledge.”
LXXII123
“Furthermore, Mahamati, foolish beings are confused124 by the habit-energy of beginningless fabrications and projections. And once they are confused, they do not easily understand the way of personal attainment or the way of instruction. Because they are attached to characteristics of external existence that are perceptions of their own minds and attached to explanations of expedience, they are not adept at distinguishing the characteristics of a way of personal attainment that does not include the four possibilities.”125
Mahamati addressed the Buddha, “It is, indeed, as the Bhagavan teaches. May the Bhagavan please distinguish the way of instruction and the way of attainment for us, so that I and the other bodhisattvas will become adept at both, and so that the foolish people, shravakas, and pratyeka-buddhas of future ages will not be left wanting?”
The Buddha told Mahamati, “Well said, well said. Listen carefully and ponder it well, and I will tell you.”
Mahamati said, “May we be so instructed.”
The Buddha told Mahamati, “The tathagatas of the three ages126 teach two ways: the way of instruction and the way of personal attainment. The way of instruction means teaching the different texts and sutras appropriate to the minds of beings. This is what is meant by the way of instruction.
“The way of personal attainment is for practitioners who free themselves from the different projections that are perceptions of their own minds. This means not falling prey to categories of sameness or difference or both or neither, transcending completely the mind, the will, and conceptual consciousness, and avoiding views of what brings about the personal realization of the realm of buddha knowledge, which shravakas, pratyeka-buddhas, and followers of other paths given to dualistic views cannot possibly know. This is what I mean by the teaching of the way of personal attainment. Mahamati, this is what characterizes the way of personal attainment and the way of instruction, and this is what you and the other bodhisattvas should cultivate.”
The Bhagavan then repeated the meaning of this in verse:
1. “My teaching includes two ways / attainment and instruction / instruction for beginners / attainment f
or practitioners.”
LXXIII127
Mahamati again asked the Buddha, “Bhagavan, the Tathagata once said, ‘Do not associate with those who engage in the various kinds of materialist128 eloquence. Whoever associates with them will embrace desires of the flesh129 and will not embrace the Dharma.’ Bhagavan, why did you say this?”
The Buddha told Mahamati, “Materialists employ all manner of expressions, arguments, metaphors, and embellishments to attract and deceive foolish people. They do not accept the personal understanding130 of what is real, nor are they aware that their projection of what exists is a delusion. Falling prey to dualities, they confuse simpleminded people and also harm themselves and cannot escape their continuation in other forms of existence. Unable to understand what are nothing but perceptions of their own mind, they do not get free of their attachment to projections of external existence. Thus, those who engage in materialist eloquence do not escape deception and confusion or the sorrows and afflictions of birth, old age, illness, and death.
“Mahamati, Shakra131 was versed in a wide range of discourse and himself authored a treatise on speech. There once was a proponent of materialism who assumed the form of a serpent132 and entered Shakra’s palace and proposed a debate: ‘I have come to destroy Shakra’s thousand-spoked chariot. If I lose, I will acknowledge his superiority, and he can cut off every one of my heads.’ Once he declared his intentions, he used Shakra’s own arguments to overwhelm him. When Shakra acknowledged defeat, he smashed Shakra’s chariot then returned to the human world. Thus, Mahamati, the arguments, metaphors, and embellishments of materialists, the expressions of which even beasts are able to employ, mislead gods and asuras into becoming attached to views of arising and cessation—how much more so humans. Therefore, Mahamati, you should keep your distance from materialists because they are able to promote the causes of suffering. Don’t associate with them.