The Lankavatara Sutra
Page 25
“As I have said, there is no self in anything, by which you should understand that by no self what I mean is the nonexistence of a self. Everything exists as itself and does not exist as another, like a cow or a horse. For example, Mahamati, a cow does not exist as a horse. And a horse does not exist as a cow. In reality, they neither exist nor do not exist, but they do not not exist as themselves. Thus, Mahamati, there is nothing that does not have its own characteristics or that does have its own characteristics. But that they have no self is something foolish people cannot understand due to their projections. Thus, the emptiness, the non-arising, and the absence of the self-existence of things are to be understood like this.
“In the same manner, tathagatas are neither different from the skandhas, nor are they not different.161 If they were not different from the skandhas, they would be impermanent. And if they were different, then their practice would be useless. Now two of anything are necessarily different. For example, a bull’s horns are alike. Thus, they aren’t different. But because their dimensions vary, they are different. This is true of everything. Mahamati, if a bull’s right horn is different from its left horn, then the left horn is different from its right horn. Thus, in terms of dimensions, every form is different. But tathagatas, Mahamati, are neither dif ferent nor not different from the skandhas, the dhatus, or the ayatanas.
“In the same manner, tathagatas and liberation are neither different nor not different. Thus tathagatas are said to be liberated. If tathagatas were different from liberation, they would be composed of material characteristics. And if they were composed of material characteristics, they would be impermanent. However, if they were not different, there would be no distinctions among the attainments of practitioners. But distinctions are seen among practitioners. Hence, they are neither different, nor are they not different.
“In the same manner, what knows and what is known are neither different nor not different. Mahamati, if what knows and what is known are neither dif ferent nor not different,162 then they are neither permanent nor not permanent, neither cause nor effect, neither created nor not created, neither perceiving nor perceived, neither characterizing nor characterized, neither the skandhas nor different from the skandhas, neither what speaks nor what is spoken, neither the same nor different nor both nor neither. And because they are neither the same nor different nor both nor neither, they are beyond all measure. What is beyond all measure is inexpressible. And what is inexpressible does not arise. And what does not arise does not cease. And what does not cease is completely still. And what is completely still is essentially nirvana.163 And what is essentially nirvana is neither a result nor a cause. And what is neither a result nor a cause has no objective support. And what has no objective support is beyond the reach of all fabrications. And what is beyond the reach of all fabrications is a tathagata. A tathagata is complete enlightenment. Mahamati, this is what is meant by the complete enlightenment of a buddha. The complete enlightenment of a buddha, Mahamati, is beyond the reach of the senses.”
The Buddha then repeated the meaning of this in verse:
1. “Beyond the reach of the senses / neither a result nor a cause / beyond what perceives and what is perceived / beyond what sees and what is seen 164
2. The skandhas, the nidanas, and enlightenment165 / don’t view them as the same or different / if there is nothing to see / how can anything be distinguished
3. It isn’t created or not created / it isn’t a result or a cause / it isn’t the skandhas or inside the skandhas166 / nor is it anywhere else
4. Nor is it something that exists / something someone imagines / nor does it not exist / it is just like everything else
5. Because it exists it doesn’t / because it doesn’t it does / its nonexistence cannot be grasped / nor can its existence be imagined
6. Confused about self and no self / mired in nothing but words / those who drown in dualities / harm themselves and the world
7. Who gets free from all errors / truly sees my way / this is called seeing truly / not slandering the guide.”
LXXVI167
Mahamati once more asked the Buddha, “Bhagavan, according to the Bhagavan, the sutras are concerned with what neither arises nor ceases. The Bhagavan has also said ‘what neither arises nor ceases’168 is another name for tathagatas. Bhagavan, is it because of their nonexistence that he says they neither arise nor cease? Or is it because it is another name for tathagatas?”169
The Buddha replied, “I say nothing arises or ceases because the categories of existence and nonexistence do not apply.”170
Mahamati replied, “Bhagavan, if nothing arises, then there is nothing for us to grasp. But if nothing arises, is there not something in the name? Could you please explain this?”
The Buddha told Mahamati, “Excellent. Excellent, indeed. Listen carefully and ponder this well, and I will explain and clarify this for you.”
Mahamati replied, “May we be so instructed.”
The Buddha told Mahamati, “I teach that ‘tathagata’ does not not exist but also that nothing can be grasped in what neither arises nor ceases. Also, it neither arises nor ceases because it is not dependent on conditions. And yet, neither is it without meaning. What I teach, Mahamati, is that this is the name for a tathagata’s projection body.171 What does not arise is beyond the understanding of followers of other paths, shravakas, pratyeka-buddhas, or bodhisattvas of the first seven stages. Mahamati, ‘what does not arise’ is another name for a tathagata.
“Mahamati, it is like with ‘Indra,’ ‘Shakra,’ and ‘Purandara.’172 Every such entity has multiple names. But because they have multiple names does not mean they have multiple existences or that they don’t have their own existence. In the same manner, Mahamati, I have had countless hundreds of thousands of names in this karmic world. But when foolish people hear someone speak my names, they do not know they are different names of the Tathagata.
“Mahamati, some beings know me as Tathagata, others know me as Sar-vajna the All Knowing, or as Buddha the Enlightened, or as Natha the Refuge, or as Svayambhu the Self-Aware, or as Nayaka the Teacher, or as Vinayaka the Philosopher, or as Parinayaka the Guide, or as Rishi the Ascetic, or as Brahma, or as Vishnu, or as Ishvara, or as Pradhana the Victor, or as Kapila, or as Bhutanta the Real, or as Soma the Moon, or as Surya the Sun, or as Rama the King, or as Anutpada the Non-Arising, or as Anirodha the Unceasing, or as Sunyata the Empty, or as Thatata the Thus, or as Satya the Truth, or as Bhutatathata the Reality, or as Dharmata the True Nature, or as Nirvana, or as Nitya the Eternal, or as Samata the Impartial, or as Advaya the Non-Dual, or as Nirabhasa the Imageless, or as Mukti the Liberated, or as Yana the Path, or as Manomaya the Projection.
“Mahamati, like the moon in the water,173 which is neither in nor not in the water, I have been known in this and other worlds by neither more nor less than countless hundreds of thousands of names such as these. The ignorant, however, fall prey to dualities and are thus incapable of knowing me. Though they might revere and honor me, they do not understand the meaning of terms or know how to distinguish names and do not understand the way of personal understanding but cling instead to various texts and explanations. They imagine ‘what neither arises nor ceases’ is something that does not exist and do not realize it is another name for a tathagata, as with ‘Indra,’ ‘Shakra,’ and ‘Purandara.’ Because they do not understand where the way of personal understanding eventually leads, they become attached instead to whatever is said about things.
“Mahamati, such fools say things like this, ‘The meaning is like the words. Words and meaning are not separate. And how so? Because meaning has no substance. There is no meaning outside of words but only what resides in words.’
“Mahamati, those in possession of such immature wisdom do not understand the essential nature of words. They do not understand that words arise and cease, while meaning does not arise or cease. Mahamati, all words are dependent on language. Meaning is not because it transcends existence and n
onexistence. It is not subject to arising, and it has no substance. Mahamati, the tathagatas do not teach teachings dependent on language because what exists or does not exist cannot be found in language, but only by those who do not depend on language.
“Mahamati, if someone says what is taught by a tathagata is dependent on language, they speak falsely. The Dharma transcends language. Therefore, Mahamati, neither I nor any other buddha or bodhisattva speaks a single word or responds with a single word. And why not? Because the Dharma transcends language. It is not that we teach a meaningless meaning but that words are the projections of beings.174 Still, Mahamati, if we did not say anything, our teaching would come to an end. And if our teaching came to an end, there would be no buddhas, bodhisattvas, pratyeka-buddhas, or shravakas. And if there were none, who would teach and who would listen?
“Therefore, Mahamati, bodhisattvas are not attached to words but expound the teaching of the sutras according to what is appropriate. Because the longings and afflictions of beings are not the same, I and other buddhas teach different teachings to beings with different levels of understanding so that they will get free of the mind, the will, and conceptual consciousness, not so that they will attain the personal realization of buddha knowledge.175 Mahamati, to understand that nothing exists except as a perception of one’s own mind and to transcend dualistic projections, bodhisattvas rely on meaning and not on language.
“If a noble son or daughter relies on language, they will not only harm their own understanding of ultimate truth, they will not be able to awaken others. As long as they rely on their attachment to mistaken views, they might teach others but without understanding the characteristics or stages of the different teachings and without understanding their expressions. But once they understand the characteristics and stages of the different teachings and understand their expressions and become fully versed in their essential meaning, they will be able to use the bliss of true freedom from projections and their own delight therein to establish beings everywhere in the Mahayana.
“Mahamati, those who embrace the Mahayana embrace buddhas, bodhisattvas, pratyeka-buddhas, and shravakas. Those who embrace buddhas, bodhisattvas, pratyeka-buddhas, and shravakas, embrace all beings. Those who embrace all beings embrace the Dharma. Those who embrace the Dharma, do not bring an end to the lineage of buddhas. Those who do not bring an end to the lineage of buddhas know how to enter the most exalted of abodes. And knowing how to enter the most exalted of abodes, bodhisattvas are able to constantly teach others and establish them in the Mahayana. By their mastery of the ten powers,176 they manifest different guises based on their understanding of the characteristics of the physical types, aspirations, and afflictions of other beings, and they teach them what is truly so. What is truly so does not vary. What is truly so does not come or go. What puts an end to all fabrications, this is what is truly so. Mahamati, a noble son or daughter should not embrace or cling to anything that is said because what is real is beyond language.
“Mahamati, if one person177 points to something with their finger, and a foolish person looks at their finger, they won’t know what they really mean. In the same manner, foolish people become attached to the finger of words. And because they never look away from it, they are never able to discover the true meaning beyond the finger of words. Likewise, Mahamati, an infant should eat cooked rice, not uncooked rice. If someone feeds it uncooked rice, that person must either be mad or not know how to prepare rice.178 Mahamati, the same is true of ‘what neither arises nor ceases.’ Those who don’t make an effort don’t become skilled. Thus, you should focus your efforts on becoming skilled and not on words, as if you were looking at someone’s fingertip.
“Thus, Mahamati, you should focus your efforts on the true meaning.179 The true meaning is subtle and silent. It is the cause of nirvana. Words are linked to projections, and projections are tied to birth and death. Mahamati, the true meaning is learned from the learned. Mahamati, those who are learned esteem meaning and not words. Those who esteem meaning don’t accept the scriptures and doctrines of other schools. They don’t accept them for themselves, nor do they cause others to accept them. Thus they are called ‘learned and virtuous.’ Hence, those who seek meaning should approach those who are learned, those who esteem meaning. And they should distance themselves from those who do the opposite and who attach themselves to words.”
LXXVII180
Once again by means of the Buddha’s spiritual power,181 Mahamati Bodhisattva asked the Buddha, “Bhagavan, your proclamation of ‘what neither arises nor ceases’ is not unique. And why not? Because there are other schools whose causes182 neither arise nor cease. Also, the Bhagavan teaches that the realms of space, nonanalytic cessation183 and nirvana neither arise nor cease.
“Bhagavan, other schools teach that every world arises from causes, while the Bhagavan teaches that every world arises from the conditions of ignorance, desire, karma, and projection. But the causes of the one and the conditions of the other are merely different words.
“The same is true for the causes and conditions of external objects, for which there is no difference between the explanations of the Bhagavan and those of other schools. Instead of their nine things184 that neither arise nor cease, such as elementary particles, a first cause, a paramount power, or a creator, the Bhagavan also teaches that whatever exists neither arises nor ceases because its existence or nonexistence cannot be determined.
“Other schools also teach that the four elements are indestructible, that their essential nature neither arises nor ceases, that they are eternal, and that the four elements extend everywhere without losing their essential nature. What the Bhagavan teaches is also like this, which is why I said it was not unique. I hope the Bhagavan can explain how it differs, how it is unique, and how it excels that of other schools. But if there isn’t any difference, then the teachers of other schools must also be buddhas based on their teaching of ‘what neither arises nor ceases.’ The Bhagavan has said it is impossible for multiple buddhas to appear in the world at the same time. But according to the foregoing, if there isn’t any difference, there would be multiple buddhas at the same time.”
The Buddha told Mahamati, “My teaching of what neither arises nor ceases is not the same as the teaching of what neither arises nor ceases taught by members of other schools. And how so? According to these members of other schools, there is something that exists that has the characteristics of neither arising nor changing. 185 Mine does not fall prey to such categories as existence or nonexistence. Mahamati, mine transcends the categories of existence and nonexistence. It is not subject to arising or ceasing. Neither does it exist, nor does it not exist.
“It does not not exist because it appears just as an illusion or a dream does. But then how does it not exist? Because form lacks any perceptible characteristics of self-existence, it appears but does not appear. It is perceived but is not perceived. Therefore whatever exists neither exists nor does not exist. Once you realize it is nothing but the perception of your own mind, its projections do not arise, you dwell in peace and happiness, and worldly concerns cease.
“What ignorant and foolish people do is give rise to projections, but not the wise. Projections are not real, like cities of gandharvas or their conjured residents. Mahamati, foolish people imagine their conjured residents, such as merchants and shopkeepers, entering and leaving those gandharvan cities and that they really enter and leave, when, in fact, no one enters or leaves. It is merely due to their projections.
“Likewise, Mahamati, the confusion foolish people give rise to about what neither arises nor ceases is neither created nor not created. It is like the appearance of conjured beings. In truth, nothing arises or ceases. There is no existence or nonexistence. This is true of all things. They neither arise nor cease. Foolish people fall prey to falsehood and give rise to projections of arising and ceasing, but not the wise.
“What is false is not so, and it is no different with the projection of self existence
. Though projections seem to be different,186 they are attachments to the self-existence of things due to not seeing clearly.187 Those who do not see clearly never get free of projections.
“Therefore, Mahamati, seeing what has no form is better than not seeing what has form. Seeing what has form is the cause of rebirth. Hence, it isn’t better. Mahamati, where there is no form, projections do not arise. What neither arises nor ceases is what I call nirvana. Mahamati, nirvana is to see the meaning of what is truly so and to get free from the net of thoughts of previous projections. To attain the personal realization of the noble knowledge of a tathagata, this is what I call nirvana.”
LXXVIII188
The Bhagavan then repeated the meaning of this in verse:
1. “To refute the doctrine of arising / to establish the truth of non-arising / I explain this teaching189 / fools can’t understand
2. Although things don’t arise / they don’t exist as nothing190 / as gandharvan cities, illusions, or dreams / they exist but without a cause
3. Why don’t things arise or exist by themselves / why are they empty / because apart from combinations / nothing appears to wisdom / thus I teach what is empty / what doesn’t arise and is not self-existent191
4. When this and that combine / something appears but doesn’t exist / analysis finds no combination / despite what other schools claim