Zen for Absolute Beginners

The Lankavatara Sutra – The Sagathakam (Verse Summary)

 

A reading and video commentary on Chapter 9, the verse summary (sagathakam), of D.T. Suzuki's translation of the Buddhist Mahayana text known as the Lankavatara Sutra.

 

 

Video Number Text
001 A Cosmic Event

“The Lanka asserts the existence of a reality which is perceivable only by the eye of transcendental knowledge which is in the possession of a wise man.
It is the exalted ultimate self-nature of all things and as it can be recognised only when our spiritual eye looks beyond the realm of discriminations which is ruled by laws of being and non-being it is also called the truth of Solitude or the Absolute.“  [p 299]

002 Mahayana & Hinayana

Listen to the wonderful Mahayana doctrine,
Declared in this Lankavatara Sutra,
Composed into verse-gems,
And destroying a net of the philosophical views.

003 The Bodhisattva-Mahasattva

At that time Mahamati the Bodhisattva-Mahasattva said this to the Blessed One :

004 Compassion

1. As thou reviewest the world with thy transcendental knowledge and compassion, it is to thee like an ethereal flower, of which one cannot say whether it is born or destroyed, as [the category of] being and non-being is inapplicable to it.

005 Jack's Beanstalk

 

006 Notions, Dreams & Visions

"He who does not find core or substance in any of the realms of being,like flowers which are vainly sought in fig trees that bear none,
— such a monk gives up the here and the beyond, just as a serpent sheds its worn-out skin."

[http://en.wikipedia.org/wiki/Udumbara_(Buddhism)]

2. As thou reviewest the world with thy transcendental knowledge and compassion, it is to thee always like a dream, of which one cannot say whether it is permanent or destructible, as [the category of] being and non-being is inapplicable to it.

3. As thou reviewest all things with thy transcendental knowledge and compassion, they are to thee like visions, they are beyond the reach of intellectual grasp, as [the category of] being and non-being is inapplicable to them.

007 Lakshana & Samsara

4. With thy transcendental knowledge and compassion which are above form, thou
comprehendest the egolessness of things and persons, and art thyself always clean and free from the hindrances of passion and knowledge.

From the Visuddhi Magga:

"Mere suffering exists, no sufferer is found.
The deeds are, but no doer of the deeds is there,
Nirvana is, but not the man that enters it.
The path is, but no traveller on it is seen."

008 Nirvana

5. Thou dost not vanish in Nirvana, nor is Nirvana abiding in thee; for it transcends the duality of knowing and known and of being and non-being.

"Nirvana is, but not the man that enters it."

6. Those who see the Muni so serene and beyond birth [and death] will be cleansed of attachment, stainless both in this world and in the other.

009 Cyber-Samsara

7. Like a mirage in the spring-time, the mind is found bewildered; animals imagine water but there is no reality to it.

010 Vijnana

8. Thus the Vijnana-seed is evolved and the world comes into view; the ignorant imagine it is born, just like the dim-eyed ones perceive things in the darkness.

011 Meditation (Dhyana)

9. The Dhyana-practiser, the Dhyana, the subject for it, the destruction, the seeing of the truth, - these are no more than discriminations; when this is recognised there is emancipation.

10. These individual objects are not solid [realities]; they rise because of imagination; as the imagination itself is empty, what is imagined is empty.

012 Zen [verse 9]
013 The Skandhas

11. The Skandhas, of which the Vijnana is the fifth, resemble the reflections of the trees in water; they are to be regarded as Maya and a dream, they are so by thought-construction; make no discriminations!

014 Sloughing Off the World

12. By regarding the world as always like a magically-moving corpse, or a machine, or like a dream, or a lightning, or a cloud; the triple continuation is torn asunder and one is emancipated.

015 Consciousness

13. By wrong discrimination the Vijnana[-system] rises; severally as eightfold, as ninefold, like waves on the great ocean.

016 The Source of Sentience

14. The root is constantly nourished by habit-energy, firmly attached to the seat; the mind moves along with an objective world as iron is drawn by the lodestone.

15. The original source on which all sentient beings are dependent is beyond theorisation; all doings cease and emancipation obtains, knowing and known are transcended.

017 Samadhi

16. In the Samadhi known as Maya-like, one goes beyond the ten stages of Bodhisattvaship; one who is removed from thought and knowledge perceives the Mind-king.

018 Imagelessness

17. When a "turning-back" takes place in the mind, one abides permanently in the palace of lotus-form, which is born of the realm of Maya.

18. Abiding in it one attains a life of imagelessness, and, like a many-coloured jewel, performs religious deeds for all beings.

019 The Unconditioned

19. Except for discrimination, there is neither Samskrita (or things made) nor Asamskrita (or things not made); the ignorant hold on to them as a barren woman does to the child of her dream; what fools they are!

020 The Three Knowledges

 

021 The Soul 20. Let it be known that without self-nature, unborn, and empty are a personal soul, the Skandha-continuity, causation, the Dhatus, and [the notion of] existence and non-existence.
022 The Gurugillies Agenda

21. To me teaching is an expedient, but I do not teach external signs; the ignorant because of their attachment to existence seize on signified and signifying.

023 The All-Knower

22. A knower of all things is not an all-knower, and all is not within all; the ignorant discriminate and [think] "I am the enlightened one in the world"; but I am not enlightened nor do I enlighten others.

024 Enlightenment Practice  
025 Thought Constructions (prajnapti)

23. Here is nothing but thought-construction and name. You seek in vain for individual signs; the Skandhas are like a hair-net wherein discrimination goes on.

026 Transcending Causation

24. Not ever being in existence, what things are there that are born? [but] in causation nothing is lost; when effect-producing objects (samskrita) are regarded as like unto a barren woman's child or a flower in the sky, one perceives that grasping (subject) and grasped (object) are an error and desists [from committing the same error].

There is nothing that is to be born, nor is there anything that has been born; even causation is not.[; it is because of worldly usage that things are talked of as existing.]

027 Words [Chapter 2, Section 144]

“At that moment again Mahamati the Bodhisattva-Mahasattva said this to the Blessed One:


Pray tell me, Blessed One, about the teaching known as the essence of discrimination as
regards words, whereby, Blessed One, I and other Bodhisattva-Mahasattvas, comprehending and becoming well acquainted with the essence of discrimination as regards words, will be thoroughly informed of the signification of two things, expression and expressed, and, thereby immediately attaining supreme enlightenment, will explain the signification of these two things, expression and expressed, for the purification of all beings.

Replied the Blessed One: Then, Mahamati, listen well and reflect well, for I will tell you about it.

Well done! said Mahamati the Bodhisattva-Mahasattva and listened to the Blessed One.

The Blessed One said this to him: There are, Mahamati, four kinds of word-discrimination.
They are:

(1) Words denoting individual marks,

(2) dream-words,

(3) words growing out of the attachment to erroneous speculations and discriminations, and

(4) words growing out of the discrimination that knows no beginning.

Now, Mahamati, the words denoting individual marks rise from discriminating forms and characteristic signs as real in themselves and becoming attached to them. The dream-words, Mahamati, rise from the unreal surroundings which reveal themselves [before the mind] when it recollects its previous experience. The words growing out of the attachment to erroneous speculations and discriminations, Mahamati, rise from recollecting deeds once previously committed. The words growing out of the discrimination that has been functioning since beginningless time, Mahamati, rise from the habit-energy whose seeds have been growing out of the clinging to erroneous speculations and false imaginations since beginningless time. I say, Mahamati, these are the four features of word-discrimination, which is the answer to your question.”

028 Superguru

25. I enter not into Nirvana by means of being, of work, of individual signs; I enter into
Nirvana when the Vijnana which is caused by discrimination ceases.

029 Beyond Being & Non-Being

26. Like a great flood where no waves are stirred because of its being dried up, the Vijnana [-system] in its various forms ceases to work when there is the annihilation [of the Manovijnana].

27. These things are empty, without self-nature, and unborn, like Maya, like a dream, and their being and nonbeing is unobtainable.
030 Svabhava

28. One self-nature (svabhava) I teach, which is removed from speculation and thought-construction, which belongs to the exquisite [spiritual] realm of the wise, removed from the two Svabhavas [i.e., the Parikalpita and the Paratantra].

031 Entrancement

29. Though multitudinousness of things has no [real] existence as such, they appear to the intoxicated as   like fire-flies because of their constitutional disturbance ; likewise is the world essentially [appearance].

032 The Power of Maya

30. As Maya is manifested depending on grass, wood, and brick, though Maya itself is non-existent, so are all things essentially [mere appearances].

31. There is neither seizing nor seized, neither bound nor binding; all is like Maya, like a mirage, like a dream, like an affected eye.
033 Seeing as the Buddha Sees

32. When the truth-seeker sees [the truth] devoid of discrimination and free from impurities, then he is accomplished in his contemplation; he sees me, there is no doubt.

33. In this there is nothing of thought-construction; it is like a mirage in the air; those who thus see all things, see nothing whatever.

034 Causation & Memory

34. In causation which governs being and non-being things do not originate; in the triple world the mind is perturbed, therefore multiplicities appear.

035 The Akanishta Heaven

35. The world is the same as a dream, and so are the multiplicities of things in it; [the wise] see property, touch, death, a world-teacher, and work as of the same nature.

36. This mind is the source of the triple world ; when the mind goes astray there appears this world and that;  recognising the world as such, as it is non-existent, [a wise man] does not discriminate a world.

37. The ignorant because of their stupidity see [an objective world] as taking its rise and disappearing, but he who has transcendental knowledge sees it neither rising nor disappearing.

38. Those who are always above discrimination, in conformity with truth, and removed from mind and its belongings, are in the celestial palace of Akanishtha where all evils are discarded.

036 The Threefold Training

39. Such attain the powers, psychic faculties, and self-control, are thoroughly adept in the Samadhis, and are there [in the heaven] awakened to enlightenment; but the transformed ones are awakened here [on earth].

From The Akankheyya Sutta :

“Let him fulfil all righteousness, be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone.”

037  The Inner Life

Verse 39 continued.

038 The Three Bodies of the Buddha

40. The Buddhas appear on earth in their innumerable transformation-bodies beyond calculation, and everywhere the ignorant following them listen to the Dharma.

039 Perversion

Verse 40 continued.

41. [There is one thing which is] released from [such conditions of existence as] beginning, middle, and ending, removed from existence and non-existence, all-pervading, immovable, pure, and above multiplicity, and [yet] producing multiplicity.

42. There is an essence entirely covered by thought constructions and hidden inside all that has body; because of perversion there is Maya; Maya, [however], is not the cause of perversion.

040  The Precepts (Sila)

    • Not killing
    • Not stealing
    • Abstention from sexual misconduct
    • Not lying
    • Abstention from intoxicants

     

041  Turning to the Real (Paravritti)   

43. Even because of the mind being deluded, there is a somewhat [perceived as real]; being bound up with the two Svabhavas there is the transformation of the Alayavijnana.

44. The world is no more than thought-construction, and there rages an ocean of views as regards ego and things (dharma); when the world is clearly perceived as such and there takes place a revulsion [in the mind], this [one] is my child who is devoted to the truth of perfect knowledge.

042 The Roots of Corporeality

45. Things are discriminated by the ignorant as heat, fluidity, motility, and solidity; they are, however, unrealities asserted; there is neither signified nor signifying.

043 Reclaiming Our Sense of Being

46. But this body, form (samsthana) and senses are made of the eight substances ; deluded in the cage of transmigration, the ignorant thus discriminate this phenomenal world (rupa).

47. In the intermingling of causes and conditions, the ignorant imagine the birth [of all things]; but as they do not understand the truth, they go astray in this abode of the triple world.

48. In all things there is no self-nature, they are mere words of people; that which is discriminated has no reality; [even] Nirvana is like a dream; nothing is seen to be in transmigration, nor does anything ever enter into Nirvana.

044 From Multiplicity to Being

 49. What is known as multiplicity-seeds multiply in the mind (citta) ; in what is revealed, the ignorant imagine birth and are delighted with dualism.

045 Ignorance, Desire & Karma

50. Ignorance, desire, and karma they are the causes of mind and its belongings; as they evolve thus [relatively], they are [recognised] by me to be Paratantric.

51. When the field of mentation gets confused, they imagine that there is something [real] to take hold of; in this imagination there is no perfect knowledge, it is false imagination rising from delusion.

52. When bound in conditions there evolves a mind in all beings; when released from conditions, I say, I see no [mind rising].

046 No Longer Abiding in the Body

53.  When the mind, released from conditions and unsupported by thought of self, abides no longer in the body, to me there is no objective world.

047 The Spiritual Dupe

54.  As a king or a wealthy householder, giving his children various clay-made animals, pleases them and makes them play [with the toys], but later gives them real ones;

55. So, I, making use of various forms and images of things, instruct my sons; but the limit of reality (bhutakoti) can [only] be realised within oneself.

048 The Dancing Waves 

56.  Like waves that rise on the ocean stirred by the wind, dancing and without interruption,

57. So the flood of the Alayavijnana is always stirred by the winds of objectivity (vishaya), and goes on dancing with the various Vijnana-waves.

049 Suchness

58. Because there is that which is seized and that which seizes, mind rises in all beings; there are no such signs visible [in the world] as are imagined by the ignorant.

59. There is the highest Alayavijnana, and again there is the Alaya as thought-construction (vijnapti)  ; I teach suchness (tathata) that is above seized and seizing.

050 Deconstructing the Individual

60. Neither an ego, nor a being, nor a person exists in the Skandhas ; [there is birth when] the Vijnana is born, and [cessation when] the Vijnana ceases.

051 Deconstructing the World

61. As a picture shows highness and lowness while [in reality] there is nothing of the sort in it; so in things existent there is thingness seen [as real] while there is nothing of the sort in them.

62. The visible world (drisyam) has always the appearance of the city of the Gandharvas and that of fata morgana; it is to be regarded as such, but it does not thus exist to the transcendental wisdom [of the wise].

052 The Reality Beyond Cognition

63. That which is released from senses and measurements is neither an effect nor a cause; it has nothing to do with knowledge and that which is to be known; it is free from predicated and predicating.

053 Beyond the Triple World

64. There is something which is nowhere to be seen by anybody as the Skandhas, causation, enlightenment; of that which is nowhere to be seen by anybody, what description can we make?

65. A proposition [is established] by means of conditions, reasons, and examples, such as a dream, the Gandharva's [castle, fire-] wheel, mirage, the moon, the sun.

66. By such examples as flame, hair, etc., I teach that birth is something not to be recognised really as such; the world is something imagined, empty like a dream, or Maya, which is error.

054 True Meditation

67. The triple world has nowhere to place itself, either within nor without, it is thus [homeless]; seeing that all beings are unborn, there grows a full acceptance of the truth that nothing is ever born (kshanti-anutpatti).

055 On Becoming a Spiritual Superhero

68. He will then attain the Samadhi called Maya-like, the will-body, the psychic faculties, the self-mastery, the various powers belonging to the Mind.

056 On Having No Self-Substance

69. All things existent are unborn, empty, and without self-substance; and the delusion about them rises and ceases in accordance with conditions.

70. Depending upon the Mind, there appears [within] a mind and, without a world of individual objects (rupina); this and no other is an external world which is imagined by the ignorant.

71. This heap of bones, the Buddha-image, the analysis of the elements [these are subjects of meditation]; by means of mental images (prajnapti) good students handle the various aspects of the world.

057 Body, Home & Possessions

72. Body, abode, and property are three representations (vijnapti) seized upon [as objects]; the will, [the desire] to hold, the discrimination of these representations are the seizing agents.

73. As long as those philosophers who get confused in their reasonings and who are unable to go beyond the realm of words, distinguish the discriminating from the   discriminated so long they do not see [the truth] of suchness.

74. When the Yogin by means of his transcendental wisdom understands that all things existent have no self-substance, he thus attains calmness and establishes himself in the state of no-form (animitta).

058 The Essence of Compassion

75. As an object painted black is taken by the unwise to be a cock, so by the ignorant who do not know, the triple vehicle is understood in like manner.

76. There are no Sravakas, no Pratyekabuddhas here; if, however, one recognises the form of a Buddha, of a Sravaka, this is a transformed manifestation of the Bodhisattva whose nature is compassion itself.

059 The Bodhisattva's Motivation

77. The triple world of existence is no more than thought-construction, which is discriminated by the twofold Svabhava [of imagination and relative knowledge]; but when [within the mind] a turning-away from the course of sense-objects (dharma) and the ego-soul (pudgala) takes place, then we have [the truth of] suchness (tathata).

78. The sun, the moon, the lamp-light, the elements, and the gems, - each functions in its own way without discrimination; and so does the Buddha's nature work on its own accord.

060 Buddhist Concerns

79.  After my passing who will be the upholder of the Discipline [or Doctrine, sasana]! How long should the teacher abide? How long should the teaching continue?

80. Things known as defiled or as pure are like hairnets [that is, wrongly perceived by the dim-eyed];  they [really] have nothing to do with such notions as birth, abiding, and disappearance, or as eternity and non-eternity.

061 Fool's Gold

81. It is like a drugged man whoever he is, who sees the world in golden colours; though there is no gold, for him the earth has changed into gold.

82. The ignorant, thus defiled since beginningless time with the mind and what belongs to it, apprehend existing things to be really such as they appear to be; though in fact they owe their origin to Maya or a mirage.

062 The Superabundant Flow

83. One seed and no-seed are of the same stamp, and one seed and all seed also; and in one mind you see multiplicity.

84. When one seed is made pure, there is a turning into a state of no-seed; the sameness comes from non-discrimination; from superabundance there is birth and general confusion from which there grows a multitude of seeds, hence the designation all-seed.

063 Causation

85.  Nothing whatever is born or ceases to exist by reason of causation; when causation is discriminated there is birth and cessation.

86. The triple world is no more than thought-construction (prajnapti), there is no reality in its self-nature; by means of this thought-constructed reality, logicians go on discriminating.

064 Working with Maya

87. When the self-nature of existence is understood there is no need of keeping off the delusion; no-birth is the self-nature of existence, seeing thus one is released.

88. Maya is not without reality, because it has something resembling it; the reality of all things is talked of [in a similar manner]; they are unreal like a lightning-flash [appearing and disappearing] quickly, and therefore they are regarded as resembling Maya.

065 Consciousness & Maya

89. There is nothing that is to be born, nor is there anything that has been born; even causation is not; it is because of worldly usage that things are talked of as existing.

90. It is not to keep off the idea of birth and disappearance which takes place in causation; it is to keep off the wrong imagination as to causation, which is cherished by the ignorant.

066 Corpse Logicians

91. There is no self-nature, no thought-construction, no reality, no Alaya-vijnana; these, indeed, are so many discriminations cherished by the ignorant who like a corpse are bad logicians.

067 The Body of Transformation

92. When those who are born of the Buddha see that the world is no more than Mind itself, they will obtain a body of transformation, which has nothing to do with effect-producing works, but which is endowed with the powers, psychic faculties, and self-control.

068 The Other Side of Moods

93. When the mind is evolved, forms begin to manifest themselves; really [if] no minds, no forms; the mind is due to [the accumulation of] delusions since beginningless past; then the Yogin by his transcendental wisdom sees the world shorn of its appearances (abhasa).

069 Enlightenment in Your Life

94. Individual form, reality, thought-construction, — these are [only] a mental disturbance; transcending all this, my sons will walk where there is no discrimination.

070 Mood Harmonics

95. The Gandharva's air-castle, Maya, a hair-circle, and a fata morgana, —they are nonentities yet they appear as if they were entities; the nature of an objective existence is thus to be regarded.

071 Revelling in Discrimination

96. Nothing has ever been brought into existence, all that is seen before us is delusion; it is due to delusion that things are imagined to have come into existence; the ignorant are delighted with the dualism of discrimination.

072 Memory & Moods

97. As memory [or habit-energy, vasana] grows in various forms the Mind is evolved like the waves; when memory is cut off, there is no evolving of Mind.

073 Mind-Only

98. The Mind is evolved dependent upon a variety of conditions, just as a painting depends upon the wall [on which it is painted]; if otherwise why is not the painting produced in the
air?

99. If Mind evolves at all depending on individual forms as conditions, then Mind is condition-born, and the doctrine of Mind-only will not be held true.

100. Mind is grasped by mind, it is not a something produced by a cause; Mind is by nature pure, memory (habit-energy) has no existence in [mind which is like] the sky.

101. An individual mind is evolved by clinging to Mind in itself; there is no visible world outside [Mind itself]; therefore, [it is declared that] Mind-only exists.

074 Mind & mind

101. An individual mind is evolved by clinging to Mind in itself; there is no visible world outside [Mind itself]; therefore, [it is declared that] Mind-only exists.

075 Citta, Alayavijnana, Manas & Vijnana

102. Mind (citta) is the Alayavijnana, Manas is that which has reflection as its characteristic nature, it apprehends the various sense-fields, for which reason it is called a Vijnana.

103. Citta is always neutral; Manas functions in two ways; the functioning Vijnana is either good or bad.  

076 'Spiritual' Thought-Constructions

104. The gate of highest reality has nothing to do with the two forms of thought-construction [subject and object]; Where the imageless stands, why should we establish the triple vehicles?

105. The abodes and the stages of Buddhahood are established in  the Mind-only which is imageless—this was told, is told, and will be told by the Buddhas.

077 The Eleven Bhumis

106. The [first] seven stages are [still] of the mind, but here the eighth is imageless; the two stages, [the ninth and the tenth,] have [still] something to rest themselves on; the [highest] stage that is left belongs to me.

078 The Ten Bhumis 106. The [first] seven stages are [still] of the mind, but here the eighth is imageless; the two stages, [the ninth and the tenth,] have [still] something to rest themselves on; the [highest] stage that is left belongs to me.

107. Self-realisation and absolute purity - this stage is my own; it is the highest station of Mahesvara, the Akanishtha [heaven] shining brilliantly.

079 The Highest Stage

108. Its rays of light move forward like a mass of fire; they who are bright-coloured, charming, and auspicious transform the triple world.

109. Some worlds are being transformed, while others have already been transformed - there I preach the various vehicles which belong to my own stage.

110. In self-realisation itself there are no time[-limits]; it goes beyond all the realms belonging to the various stages; transcending the measure of thought, it establishes itself as the result [of discipline in the realm] of no-appearance.

080 The Discipline of No-Appearance

111. That non-existence and existence is recognised, and multiplicity too, is due to erroneous attachment of the ignorant; the error [is to see] multiplicity.

081 On Being Close To Yourself

112. If there is non-discriminative knowledge, it is not in accord with reason to say that [individual] realities (vastu) exist; because of Mind, there are no individual forms (rupani), and, therefore, we speak of non-discriminative [knowledge].

113. The sense-organs are to be known as Maya, the sense-fields resemble a dream; actor, act, and acting - they do not at all [in reality] exist.
082 Just Sitting

114. The Dhyanas, the immeasurables, and the no-form Samadhis, and the thoughtcessation - all these are not at all found in Mind-only.  The Dhyanas, the immeasurables, the formless, the Samadhis, and the complete extinction of thought (nirodha) - these do not exist where the Mind alone is.

083 Practical Stream-Entry

115. The fruit of the Stream-entered, and that of the Once-to-come; the fruit of the Not-to-come and Arhatship - all these are due to mental perturbation.The fruit of the Stream-entered, and that of the Once-returning, and that of the Never-returning, and Arhatship - these are the bewildered states of mind.

Subhuti, what do you think? Does a disciple who has entered the Stream of the Holy Life say within himself: I obtain the fruit of a Stream-entrant?

Subhuti said: No, World-honored One. Wherefore? Because "Stream-entrant" is merely a name. There is no stream-entering. The disciple who pays no regard to form, sound, odor, taste, touch, or any quality, is called a Stream-entrant.

084 The 108 Questions of Mahamati

116. I am Mahamati, Blessed One, and am well versed in the Mahayana. I wish to ask one hundred and eight questions of thee who art most eloquent.

117. Hearing his words the Buddha, the best knower of the world, looking over the whole assembly, spoke to the son of the Sugata thus:

118. The Sankha and the Vaiseshika philosophers teach birth from a being or from a non-being; all that are proclaimed by them are the inexplicables.

085 Religion & Science

119.The four kinds of explanation are: direct statement, questioning, discernment, and setting aside; whereby the philosophers are kept away.

086 Nothing Exists

120. According to worldly knowledge (samvriti) everything exists, but in ultimate truth (paramartha) none exists; in ultimate truth, indeed, one sees that all things are devoid of self-substance. Although there is no self-substance, there rises something which one perceives [as objective reality] - this is called worldly knowledge.

087 The Back Story

121. If things are regarded as existing by themselves, they exist because of their being so designated in words; if there were no words to designate their existence, they are not.

122. That which exists only as word and not as reality —such is not to be found even in worldly knowledge; this comes from the nature of reality being erroneously understood, for no such perception is possible.

088 The Wall of the World

123. If such errors were granted, it would not be possible to talk about the non-existence of self-substance;  as the nature of reality is erroneously understood, there is something perceived where there is really no self-substance; all is indeed non-existent.

124. What is seen as multiplicity is the mind saturated with the forms of evil habits; because of mental delusions one clings to forms and appearances regarding them as objective [realities].

089 The World Does Not Exist

124. What is seen as multiplicity is the mind saturated with the forms of evil habits; because of mental delusions one clings to forms and appearances regarding them as objective [realities].

“Again, Mahamati, my teaching consists in the cessation of sufferings arising from the discrimination of the triple world; in the cessation of ignorance, desire, deed, and causality; and in the recognition that an objective world, like a vision, is the manifestation of Mind itself.”    [from page 36, just before section 7 of Chapter 2, of the translation]

 

090 Non-Discriminating Discrimination

125. Discrimination is cut asunder by non-discriminating discrimination; the truth of emptiness is seen into by non-discriminating discrimination.

091 Samsara

126. Like an elephant magically created, like golden leaves in a painting, the visible world is to the people whose minds are saturated with the forms of ignorance.

092 The Truth Is Not Out There!

127. The wise do not see [the(?)] error, nor is there any truth in its midst; if truth is in its midst, [the(?)] error would be truth.

128. If there is the rising of individual forms (nimitta) apart from all error, this will indeed be error, the defiled is like darkness.

129. As a man whose eye is affected with a cataract perceives a hair-circle because of his delusion, so the ignorant perceive an objective world rising with its various aspects.

130.   This triple world resembles a hair-net, or water in a mirage which is agitated; it is like a dream, Maya; and by thus regarding it one is emancipated.

093 The Conditions of Liberation

131. Discrimination, that which is discriminated, and the setting up of discrimination; binding, that which is bound, and its cause: these six are conditions of liberation.

094 The Use of Notions

132. There are no stages [of Bodhisattvaship], no truths, no [Buddha-]lands, no bodies of transformation; Buddhas, Pratyekabuddhas, Sravakas are [products of] imagination.

133. The personal soul, continuity, the Skandhas, causation, atoms, the supreme spirit, the ruler, the creator, - [they are] discriminations in the Mind-only.

134. Mind is all, it is found everywhere and in everybody; it is by the evil-minded that multiplicity is recognised, there are no [recognisable] marks where Mind-only is.

095 Conscious Art

135. The ego-soul is not with the Skandhas, nor are the Skandhas in the ego-soul. They are not as they are discriminated, nor are they otherwise.

096 Beyond Religion & Science

136. The reality of objects is seen being discriminated by the ignorant; if it were so as they are seen, all would be seeing the truth.

137. As all things are unreal, there is neither defilement nor purity; things are not as they are seen, nor are they otherwise.

097 Imagined Reality

138. The constructing of appearances (nimitta) created by delusion is the characteristic mark of Paratantra (dependence) knowledge; the giving of names to these appearances [regarding them as real individual existences] is characteristic of the imagination.

139. When the constructing of appearances and names, which come from the union of conditions and realities, no more takes place, we have the characteristic mark of perfected knowledge (parinishpanna).

098 Buddhas Everywhere!

140. The world is everywhere filled with Buddhas of Maturity,  Buddhas of Transformation, beings, Bodhisattvas, and [Buddha-]lands.

141. The Issuing[-Buddhas], Dharma[-Buddhas], Transformation[-Buddhas] and those that appear transformed—they all come forth from Amitabha's Land of Bliss.

099 The Secret Meaning

142. What is uttered by Buddhas of Transformation and what is uttered by Buddhas of
Maturity constitute the doctrine fully developed in the sutras, whose secret meaning you should know.

143. What is uttered by the Bodhisattvas and what is uttered by the teachers—they are both what is uttered by the Buddhas of Transformation and not by the Buddhas of Maturity.

100 The Entrapment of the Attention

144. All these individual objects (dharmas) have never been born, but they are not exactly non-existent either; they resemble the Gandharva's castle, a dream, and magical creations.

145. Mind is set in motion in various ways, and mind is liberated; mind rises in no other way, and mind thus ceases.

101 Make Believe

146. The mind of all beings is that which perceives something like objective reality, and this mind is the product of imagination;  in Mind-only there is no objective world; when one is released from discrimination there is liberation.

147. Brought together by the evil habit of erroneous reasoning, discrimination asserts itself; hence the evolution of this fallacious world.

102 Informationlessness

148. [Relative] knowledge (vijnana) takes place where there is something resembling an external world; [transcendental] knowledge (jnana)  belongs to the realm of Suchness. When a turning-back (paravritta) takes place, there is a state of imagelessness, which is the realm of the wise.

103 Dhyana

149. There are the Dhyana for the examination of meaning, the Dhyana practised by the ignorant; the Dhyana with Tathata for its object, and the pure Dhyana of the Tathagata.

104 Paratantra & Parikalpita

150. By reason of false imagination (parikalpita) all things existent are declared unborn; as people take refuge in relative knowledge (paratantra), they get confused in their discriminations.

151. When relative knowledge is purified by keeping itself aloof from discrimination, and detached from imagination, there is a turning-back to the abode of suchness.

105 Just Mind

152. Do not discriminate discrimination, there is no truth in discrimination; [this world of] delusion is discriminated as to that which is perceived and that which perceives, but in reality there is no such dualism in it; it is an error to recognise an external world, [the conception of] self-substance is due to imagination.

153. Imagining by this imagination, self-substance is conceived to rise by the conditions of origination (pratyayodbhava); an external world is recognised in distortion, there is [in fact] no such external world, but just the Mind.

154. To those who see [the world] clearly and properly, the separation between that which perceives and that which is perceived ceases; there is no such external world as is discriminated by the ignorant.

155. When the Mind is agitated by habit-energy (or memory) there rises what appears to be an external world; when the dualistic imagination ceases there grows [transcendental] knowledge (jnana), the realm of suchness, the realm of the wise, which is free from appearances and beyond thought.

106 Being With What Is

156. Form, Name, and Discrimination [correspond to] the two forms of Svabhava, and Right Knowledge and Suchness [correspond to] the Perfect Knowledge aspect. As the ignorant grasp the finger-tip and not the moon, so those who cling to the letter, know not my truth.

107 The Rat in the Ghee

157. From the union of mother and father, the Alaya gets connected with Manas; like a rat in a pot of ghee, the red together with the white grows up.

158. Through the stages of Pesi, Ghana, and Arbuda, the boil grows—an unclean mass bearing a variety of karma; nourished by the wind of karma and the four elements, it comes to maturity like a fruit.

159. The five, the five, and the five; and the sores are nine;  nails, teeth, and hair are supplied; when ready to spring forth it is born.

160. When [the baby] is just born, it is like a worm growing in the dung; like a man waking from sleep, the eye begins to distinguish forms, and discrimination goes on increasing.

161. With knowledge gained by discrimination, human speech is produced from the combination of the palate, lips, and cavity; and discrimination goes on like a parrot.

108 The Vehicle of the Buddha

162. Philosophical doctrines are definite, but the Mahayana [or Great Vehicle] is not definite, it is set in motion by the thoughts of beings; it is not an abode for those who see wrongly. The vehicle realised within my own inner self is not the realm that can be reached by dialecticians.

109 Nagarjuna

163-164. After the passing of the Teacher, pray tell me who will be the bearer [of the Mahayana]? O Mahamati, thou shouldst know that there will be one who bears the Dharma, when sometime is past after the Sugata's entrance into Nirvana.

165. In Vedali, in the southern part, a Bhikshu most illustrious and distinguished [will be born]; his name is Nagahvaya, he is the destroyer of the one-sided views based on being and non-being.

166. He will declare my Vehicle, the unsurpassed Mahayana, to the world; attaining the stage of Joy he will go to the Land of Bliss.

110 Endless Understanding

167. When the self-nature [of all things] is examined by knowledge, it is beyond reach; therefore, they are without self-nature and unattainable.

168. In the realm of conditional origination, "there is" and "there is not" do not take place; those who imagine something real in the midst of conditional origination say, "there is" and "there is not," but these philosophical views are far away from my teaching.

111 Discriminating Realities

169. The giving names to all things existent has always been going on for hundreds of generations past; this has been repeated, is being repeated constantly; an endless mutual discrimination is thus taking place.

170. If this designating does not take place, the whole world falls into confusion; thus names are established in order to get rid of confusion.

171. Things existent are discriminated by the ignorant in the threefold form of discrimination; there is delusion from discriminating names, from conditional origination, and from the [the notion of] being born.

172. [The philosophers argue that] the primary elements are unborn and like the sky are imperishable; but [in reality] there are no individual self-substances and the notion [itself] belongs to discrimination.

112 The Ultimate Limit

173. [Individual existences are] appearances, images, like Maya, like a mirage, a dream, a wheel made by a revolving fire-brand, the Gandharva's [castle], an echo—they are all born in  the same manner.

174. Non-duality, suchness, emptiness, ultimate limit, essence (dharmata), non-discrimination - all these I teach as belonging to the aspect of perfected knowledge
(parinishpanna).

113 Language & Being

175. Language belongs to the realm of thought, the truth becomes [thus] wrongly [represented]; transcendental knowledge (prajna) being discriminated by thought falls into a duality; therefore, transcendental knowledge is something not imagined.

176. As far as the duality of being and non-being extends, there is the realm of intellection; when this realm vanishes, intellection completely ceases.

177. When the external world is not grasped [as real] there is neither causation nor reality; there is the essence of suchness (tathata), which is the [spiritual] realm of the wise.

114 The Marks of Individuation

178. The whole existence is not perceived by the ignorant as it is perceived by the wise; the whole existence as it is perceived by the wise, has no marks [of individuation].

115 The Shiny Stuff - It Sparkles!

179. As a spurious necklace, not of gold though looking like it, is imagined by the ignorant to be of [genuine] gold, so all things are imagined by those who reason wrongly.

180.  Those who believe in the birth of something that has never been in existence and, coming to exist, finally vanishes away, - which leads them to assert that things come to exist, things pass away, according to causation, - such people have no foothold in my teaching.

181. Things have no beginning, no end; they are abiding in the aspect of reality; there is no creator, nothing doing in the world, but the logicians do not understand.

182. Whatever things that are thought to have been in existence in the past, to come into existence in the future, or to be in existence at present - all such are unborn.

116 The Notion of Indivduality

183. The transformation of the form in time, and the embracing [of the soul] in the elements and sense-organs, which is in its middle-way existence (antarabhava) -  they who [thus] imagine [the birth of a child] are not wise men.

117 The Roots of Ignorance

184. The Buddhas do not discriminate the world as subject to the chain of origination; but they regard the causation which rules this world as something like the city of the Gandharvas.

185. This [world] is just a sign  indicative of reality (dharmata); apart from the sign, nothing is produced, nothing is destroyed.

118 Lost in Play

186. In a mirror, in water, in an eye, in a vessel, and on a gem, images are seen; but in them there are no images [ie realities] anywhere to take hold of.

187. Like a mirage in the air, so is a variety of things mere appearance; they are seen in diversity of forms, but are like a child in a barren woman's dream.

119 Direct Understanding

188.  My Mahayana is neither a vehicle, nor a sound, nor words; it is neither the truth, nor emancipation, nor the realm of imagelessness.

189. Yet the Mahayana is a vehicle on which the Samadhis are carried leading to various creative activities; the several forms of the will-body are adorned with the flowers of the sovereign will.

120 The Emptiness Inside

190. Existence in its conditional relations cannot be [described] as unity or diversity; it is just in a general way of speaking that there is birth, cessation, and destruction.

121 Emptiness

191. Emptiness unborn is one thing, emptiness born is another; emptiness unborn is the better, [because] emptiness born leads to destruction.

192. Suchness, emptiness, the limit, Nirvana, and the Dharmadhatu, the various will-made bodies, - these I point out as synonymous.

122 Intellect & Purity

193. Those who discriminate purity according to the Sutras, Vinayas, and Abhidharmas, follow books and not the inner meaning; they are not established in egolessness.

123 The Quiescent World

193. Those who discriminate purity according to the Sutras, Vinayas, and Abhidharmas, follow books and not the inner meaning; they are not established in egolessness.

195. When being obtains by causation, who can bring about non-being? By reason of the wrong views based on the doctrine of birth, being and non-being are discriminated.

196. When it is realised that there is nothing born, nothing passing away, there is no way to admit it s being and not-being; the world is to be regarded as quiescent.

124 Fetishising the Hare's Horns

197. The visible world is likened to the hare's horns as long as all beings go on discriminating; those who discriminate are deluded just like a deer running after a mirage.

198. By clinging to discrimination, [more] discrimination goes on; when the cause of discrimination is put away, one is disengaged therefrom.

199. As in a mirage in the air, the thought of water is cherished where there is no water, so things are seen by the ignorant otherwise than by the wise.

125 The Insight of the Wise

200. The insight of the wise, who move about in the realm of imagelessness, is pure, is born of the triple emancipation, is released from birth and destruction.

201. Transcendental knowledge is deep, exalted, far-reaching, and perceives all the Buddha countries; this I teach for the sons of the Victorious One; for the Sravakas I teach
transitoriness.

202. The triple existence is transitory, empty, devoid of the ego and what belongs to it; thus I teach the doctrine of generality to the Sravakas.

126 The Pratyekabuddha

203. Not to be attached to anything existent, truly knowing what the truth of solitude is, is to walk all alone; the fruit of Pratyekabuddhahood which is above speculation is what I teach.

127 Embracing Our Solitude

204. External objects are imagined, those endowed with corporeality are dependent on relative knowledge; being deluded they see not themselves, therefore a mind is evolved.

128 Confounded by Happiness

205. But [from the absolute point of view] the tenth is the first, and the first is the eighth; and the ninth is the seventh, and the seventh is the eighth.

206. And the second is the third, and the fourth is the fifth, and the third is the sixth; what gradation is there where imagelessness prevails?

[CHAPTER FOUR (Section 80)]
At that time again Mahamati the Bodhisattva-Mahasattva said this to the Blessed One:
Pray tell me, Blessed One, about the state of perfect tranquillisation (nirodha) and its further development as attained by all the Bodhisattvas, Sravakas, and Pratyekabuddhas; for when this further development is thoroughly understood by myself and other Bodhisattva-
Mahasattvas all may be saved from being confounded by the happiness which comes from the attainment of perfect tranquillisation and also from falling into the confused state of mind of the Sravakas, Pratyekabuddhas, and philosophers.

Said the Blessed One: Then listen well and reflect well within yourself; I will tell you.
Certainly, Blessed One, said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.  The Blessed One said this to him:

Those Bodhisattva-Mahasattvas who have reached the sixth stage as well as all the Sravakas and Pratyekabuddhas attain perfect tranquillisation.

129 Spiritual Habits [p182]

The Blessed One said this to him: Those Bodhisattva-Mahasattvas who have reached the sixth stage as well as all the Sravakas and Pratyekabuddhas attain perfect tranquillisation.

At the seventh stage, the Bodhisattva-Mahasattvas, giving up the view of self-nature as subsisting in all things, attain perfect tranquillisation in every minute of their mental lives, which is not however the case with the Sravakas and Pratyekabuddhas;

for with them there is something effect-producing, and in their attainment of perfect tranquillisation there is a trace [of dualism], of grasped and grasping.
Therefore, they do not attain perfect tranquillisation in every minute of their mental lives which is possible at the seventh stage. They cannot attain to [the clear conviction of] an undifferentiated state of all things  and the cessation of [all] multiplicities. Their attainment is due to understanding the aspect of all things in which their self-nature is discriminated as good and as not-good.

Therefore, until the seventh stage there is not a well-established attainment of tranquillisation in every minute of their mental lives.

Mahamati, at the eighth stage the Bodhisattva-Mahasattvas, Sravakas, and Pratyekabuddhas cease cherishing discriminative ideas that arise from the Citta, Manas and Manovijnana.
From the first stage up to the sixth, they perceive that the triple world is no more than the Citta, Manas, and Manovijnana, that as it is born of a discriminating mind there is no ego-soul and what belongs to it, and that there is no falling into the multitudinousness of external objects except through [the discrimination of] the Mind itself.
The ignorant turning their self-knowledge (svajnana) towards the dualism of grasped and grasping fail to understand, for there is the working of habit-energy which has "been accumulating since beginningless time owing to false reasoning and discrimination.
130 Tathagatahood [183]

Mahamati, at the eighth stage there is Nirvana for the Sravakas and Pratyekabuddhas and Bodhisattvas; but the Bodhisattvas are kept away by the power of all the Buddhasfrom [being intoxicated by] the bliss of the Samadhi, and thereby they will not enter into Nirvana.

When the stage of Tathagatahood is not fulfilled there would be the cessation of all doings, and if [the Bodhisattvas] were not supported [by the Buddhas] the Tathagata-family would become extinct.

Therefore, the Buddhas, the Blessed Ones, point out the virtues of Buddhahood which are beyond conception.

Therefore, [the Bodhisattvas] do not enter into Nirvana, but the Sravakas and Pratyekabuddhas, engrossed in the bliss of the Samadhis, therein cherish the thought of Nirvana.

At the seventh stage, Mahamati, the Bodhisattva properly examines into the nature of the Citta, Manas, and Manovijnana; he examines into [such subjects as] ego-soul and what belongsto it, grasped and grasping, the egolessness of persons and things, rising and disappearing, individuality and generality;

he skilfully ascertains the fourfold logical analysis; he enjoys the bliss of self-mastery;

he enters successively upon the stages; he knows the differences obtaining in the various elements of enlightenment.

The grading of the stages is arranged by me lest the Bodhisattva-Mahasattva, not knowing what is meant by individuality and generality and failing to understand the continuous development of the successive stages, should fall into the philosophers' wrong way of viewing things.

But, Mahamati, there is really nothing rising, nothing disappearing, all is nothing except what is seen of the Mind itself; that is, the continuous development of the successive stages and all the multiple doings of the triple world [- they are all of Mind itself].

This is not understood by the ignorant. I and all the Buddhas1 establish the doctrine of the stages which develop successively as do all the doings of the triple world.

131 Beyond Bliss [p184]

Further, Mahamati, the Sravakas and Pratyekabuddhas at the eighth stage of Bodhisattvahood are so intoxicated with the happiness that comes from the attainment of perfect tranquillisation, and, failing to understand fully that there is nothing in the world but what is seen of the Mind itself, they are thus unable to overcome the hindrances and habit-energy growing out of their notions of generality and individuality; and adhering to the egolessness of persons and things and cherishing views arising therefrom, they have the discriminating idea and knowledge of Nirvana, which is not that of the truth of absolute  solitude.

Mahamati, when the Bodhisattvas face and perceive the happiness of the Samadhi of  perfect tranquillisation, they are moved with the feeling of love and sympathy owing to their  original vows, and they become aware of the part they are to perform as regards the [ten]  inexhaustible vows.

Thus, they do not enter Nirvana. But the fact is that they are already in Nirvana because in them there is no rising of discrimination. With them the discrimination of  grasped and grasping no more takes place; as they [now] recognise that there is nothing in the  world but what is seen of the Mind itself, they have done away with the thought of  discrimination concerning all things. They have abandoned adhering to and discriminating  about such notions as the Citta, Manas, and Manovijnana, and external objects, and self-nature; however, they have not given up the things promoting the cause of Buddhism; because of their attainment of the inner insight which belongs to the stage of Tathagatahood; whatever they do all issues from their transcendental knowledge.

132 Awakening from the Dream Path [p185]

It is like a man crossing a stream in a dream. For instance, Mahamati, suppose that while  sleeping a man dreams that he is in the midst of a great river which he earnestly endeavours  with all his might to cross by himself; but before he succeeds in crossing the stream, he is  awakened from the dream, and being awakened he thinks: "Is this real or unreal?"

He thinks again: "No, it is neither real nor unreal.

By reason of the habit-energy of discrimination which  has been accumulated by experience ever since beginningless time, as multiplicities of forms  and conditions are seen, heard, thought, and recognised, there is the perception and  discrimination of all things as existent and nonexistent; and for this reason my Manovijnana experiences even in a dream all that has been seen by myself."

In the same way, Mahamati, the Bodhisattva-Mahasattvas of the eighth stage of
Bodhisattvahood, after passing through the first up to the seventh stage, observe that "there is no more rising in them of discrimination since all things are seen as like Maya, etc., when they have an intuitive understanding of the [true] nature of all things, and [further] observing that, therefore, there is the cessation of all things as to grasped and grasping which rise from one's ardent desire for things, and also observing how the mind and what belongs to it carry on their discrimination, the Bodhisattva-Mahasattvas never relax their efforts to practise the teachings of the Buddhas.

Mahamati, they will exercise themselves to make those who have not yet attained the truth attain it. For the Bodhisattvas, Nirvana does not mean extinction; as they have abandoned thoughts of discrimination evolving from the Citta, Manas, and Manovijnana, there is for them the attainment of the recognition that all things are unborn. And, Mahamati, in ultimate reality there is neither gradation nor continuous succession; [only] the truth of absolute solitude (viviktadharma) is taught here in which the discrimination of all the images is quieted. So it is said:

1. The abodes and the stages of Buddhahood are established inthe Mind-only which is imageless—this was told, is told, and will be told by the Buddhas.

2. The [first] seven stages are [still] of the mind, but here the eighth is imageless; the two stages, [the ninth and the tenth,] have [still] something to rest themselves on; the [highest] stage that is left belongs to me.

3. Self-realisation and absolute purity—this stage is my own; it is the highest station of
Mahesvara, the Akanishtha [heaven] shining brilliantly.

4. Its rays of light move forward like a mass of fire; they who are bright-coloured, charming, and auspicious transform the triple world.

5. Some worlds are being transformed, while others have already been transformed;there I preach the various vehicles which belong to my own stage.

6. [Verse 205] But [from the absolute point of view] the tenth is the first, and the first is the eighth; and the ninth is the seventh, and the seventh is the eighth.

7. [Verse 206] And the second is the third, and the fourth is the fifth, and the third is the sixth; what gradation is there where imagelessness prevails?

133 Existence & Non-Existence

207. Where all things are wiped away, even a state of imagelessness ceases to exist for the Yogins; in the sameness of existence and non-existence, the fruit [of wisdom] is born to the wise.

134 The Sameness

208. How does existence cease to exist? How does the sameness take place? When the mind fails to understand [the truth], there is disturbance inside, outside, and in the middle; with the cessation [of the disturbance] the mind sees the sameness.

135 Wedges

209. Since beginningless time, the ignorant are found transmigrating through the paths, enwrapped in their attachment to existence; as a wedge is induced by another wedge, they are led to the abandonment [of their wrappage].

210. This triple world resembles a hair-net, or water in a mirage which is agitated; it is like a dream, Maya; and by thus regarding it one is emancipated.

136 Sources of Empowerment

211. There are four psychic powers: that which comes from the maturing [of the disciplinary exercises], that which comes from the sustaining power of the Buddhas, that which rises from entering into the various paths of living beings, and that which is obtained in a dream.

212. The psychic power which is obtained in a dream, that which comes from the power of the Buddhas, and that which has its birth by entering the various paths of beings; these powers are not born of the maturing [of the disciplinary exercises].

137 The Birth of Realities

213. The mind being influenced by habit energy, there rises a something resembling real existence (bhavabhasa); as the ignorant do not understand, it is said that there is the birth [of realities].

214. As long as external objects (bahyam) are discriminated as possessing individual marks, the mind is confused (vimuhyate) being unable to see its own delusion.

138 The Model Is Not Reality

215. Why is birth spoken of? Why is not the perceived world spoken of? When the perceived world, which has no existence, is yet perceived as existing, what is that which is spoken of? To whom is it? And why?

139 Alaya, Citta, Manas & Vijnana

216. The Citta in its essence is thoroughly pure, the Manas is denied, and the Manas is with the Vijnanas, habit energy is always casting out [its seeds].

217. The Alaya is released from the body, the Manas solicits the [various] paths of existence; the Vijnana is deluded with something resembling an objective world, and perceiving it is befooled.

218. What is seen is one's own mind, an objective world exists not; when one thus perceives [that existence is] an error, one even gets into suchness.

140 Focussing on Realisation

219. The [spiritual] realm attained by Dhyana devotees, karma, and the exalted state of the Buddhas; these three are beyond thought, they belong to the Vijnana realm that surpasses thought.

141 Singular Awareness

220. The past and the future, Nirvana, a personal ego, space, words, of these I talk because of worldly convention, but ultimate reality is beyond the letter.

221. The two vehicles and the philosophers are one in their dependence on [wrong] views; they are confused in regard to Mind-only, and imagine an external existence.

142 Dream Yoga

222. The enlightenment attained by the Pratyekabuddhas,
Buddhahood, Arhatship, and the seeing of the Buddhas these are the secret seeds that grow in enlightenment; but it is accomplished in a dream.

143 Spiritual Insight v Conventional Understanding  
144 Linking Birth & Death

223. Maya, Citta (mind), intelligence, tranquillity, the dualism of being and non-being - where are these teachings? for whom? whence? wherefore? and of what signification? Pray tell me.

224. I teach such things as Maya, being and non-being, etc., to those who are confused in the teaching of Mind-only; when birth and death are linked together [as one], qualified and qualifying are removed.

145 Enlightened Play

225. Another name for Manas is discrimination (vikalpa), and it goes along with the five
Vijnanas; mind seeds (cittabija) take their rise in the way images [appear in a mirror] or
[waves roll on] the ocean-waters.

146 The Vortices of Consciousness

226. When the Citta, Manas, Vijnana cease to rise, then there is the attainment of the will-body and of the Buddha-stage.

147 The Hairnet of Mathematics

227. Causation, the Dhatus, Skandhas, and the self-nature of all things, thought-construction, a personal soul, and mind -  they are all like a dream, like a hair-net.

228. Seeing the world as like Maya and a dream, one abides with the truth; the truth, indeed, is free from individual marks, removed from speculative reasoning.

148 No-Memory

229. The inner realisation attained by the wise always abides in a state of no-memory; it leads the world to the truth as it is not confused with speculative reasoning.

230. When all false speculation subsides, error no more rises; as long as there is discriminative knowledge, error keeps on rising.

149 Dream Structures

231. The world is empty and has no self-nature; to talk of permanency and impermanency is the view maintained by followers of birth and not by those of no-birth.

150 The Followers of No-Birth

232. [The philosophers] imagine the world to be of oneness and otherness, of bothness [and
not-bothness], and [to have risen] from Isvara, or spontaneously, or from time, or from a supreme spirit, or other causal agency.

233. The Vijnana which is the seed of transmigration is not evolved when this visible world is [truly] recognised; like a picture on a wall, it disappears when [its nature] is recognised.

151 Waking Up

234. Like figures in Maya, people are born and die; in the same way the ignorant because of their stupidity [imagine] there really is bondage and release.

152 Limiting Assumptions

235. The duality of the world, inner and outer, and things subject to causation—by distinctly understanding what they are, one is established in imagelessness.

153 Remembering Enlightenment

236. The mind (citta) is not separate from habit-energy, nor is it together with it; though enveloped with habit-energy the mind itself remains undifferentiated.

154 The Body of Awareness

237. Habit-energy born of the Manovijnana is like dirt wherewith the Citta, which is a perfectly white garment, is enveloped and fails to display itself.

238.  As space is neither existent nor non-existent, so is the Alaya in the body, I say; it is devoid of existence as well as of non-existence.

155 The Habit of Unenlightenment

239. When the Manovijnana is "turned over" (vyarritta), the Citta frees itself from turbidity; by understanding [the nature of] all things, the mind (citta) becomes Buddha, I say.

156 Dismantling Continuity

240. Removed from the triple continuity, devoid of being and non-being, released from the four propositions, all things (bhava) are always like Maya.

157 Transcendental Clarity

241. The [first] seven stages are mind-born and belong to the two Svabhavas; the remaining [two] stages and the Buddha-stage are the Nishpanna ("perfected knowledge").

158 The Path of Meditation

242. The world of form, of no-form, and the world of desire, and Nirvana are in this body; all is told to belong to the realm of Mind.

159 No-Path 243. As long as there is something attained, there is so much error rising; when the Mind itself is thoroughly understood, error neither rises nor ceases.
160 Dream & Maya

244. In the theory of no-birth, causation is not accepted [as is maintained by the ignorant]; where existence is accepted transmigration prevails; seeing that [all things] are like Maya,
etc., one does not discriminate individual signs.

161 The Fetish of Spirituality

245. The triple vehicle, the one vehicle, and the no-vehicle, of these I talk, for the sake of the dull-witted, and [also] for the wise, solitude-loving ones.

162 Dream Logic

246. Two things are established by me; individual objects and realisation; there are four principles which constitute the dogmas of logic.

247. The error [or the world] is discriminated when it is seen as characterised with varieties of forms and figures; when names and forms are removed self-nature becomes pure which is the realm of the wise.

163 Good Moods  
164 The Realm of the Wise

247. The error [or the world] is discriminated when it is seen as characterised with varieties of forms and figures; when names and forms are removed self-nature becomes pure which is the realm of the wise.

248. As long as discrimination is carried on, the Parikalpita (false imagination) continues to take place; but as what is imagined by discrimination has no reality, self-nature is [truly understood in] the realm of the wise.

249. The mind emancipated is truth constant and everlasting; the essence making up the self-nature of things and suchness is devoid of discrimination.

250. There is reality (vastu); it is not to be qualified as pure, nor is it to be said defiled; since a mind purified leaves traces of defilement, but reality is the truth that is [absolutely] pure, belonging to the realm of the wise.

165 The Effort of Waking Up

251. The world is born of causation; when it is regarded as removed from discrimination and as resembling Maya, a dream, etc., one is emancipated.

252. Varieties of habit-energy growing out of error are united with the mind; they are perceived by the ignorant as objects externally existing; and the essence of mind (cittasya
dharmata) is not perceived.

253. The essence of mind is pure but not the mind that is born of error; error rises from error,
therefore Mind is not perceived.

166 Outside the Burning House

254. Delusion itself is no more than truth, truth is neither in Samskara nor anywhere else, but it is where Samskara is observed [in its proper bearings].

167 Samskrita

255. When the Samskrita is seen as devoid of qualified and qualifying, all predicates are discarded and thus the world is seen as of Mind itself.

168 The World & Our Demeanour

256. When the [Yogin] enters upon Mind-only, he will cease discriminating an external world; establishing himself where suchness has its asylum he will pass on to Mind-only.  

257. By passing on to Mind-only, he passes on to the state of imagelessness;  when he establishes himself in the state of imagelessness, he sees not [even] the Mahayana.

169 Non-Striving

258. The state of non-striving (anabhoga) is quiescent and thoroughly purified with the [original] vows; the most excellent knowledge of egolessness sees no [duality in the world] because of imagelessness.

The Vow of the Bodhisattva Samantabhadra from the Avatamsaka Sutra:

Just as all the previous Sugatas, the Buddhas
Generated the mind of enlightenment
And accomplished all the stages
Of the Bodhisattva training,
So will I too, for the sake of all beings,
Generate the mind of enlightenment
And accomplish all the stages
Of the Bodhisattva training

http://en.wikipedia.org/wiki/Bodhisattva_vow

259. Let him review the realm of mind, let him review the realm of knowledge, let him review the realm, with transcendental knowledge (prajna), and he will not be confounded with individual signs.

170 The Four Noble Truths

260. Pain belongs to mind, accumulation is the realm of knowledge (jnana); the [remaining] two truths  and the Buddha-stage are where transcendental knowledge functions.

261. The attainment of the fruits, Nirvana, and the eightfold path - when all these truths are thus understood, there is Buddha-knowledge thoroughly purified.

171 Being Conscious

262. The eye, form, light, space, and attention (manas) - out of this [combination] there is the birth of consciousness (vijnana) in people; consciousness is indeed born of the Alaya.

172 Our Right To Be Entertained!

263. There is nothing grasped, nor grasping, nor one who grasps; there are no names, no objects; those who carry on their groundless discriminative way of thinking lack intelligence.

264. Name is not born of meaning, nor is meaning born of name; whether things are born of cause or of no-cause, such is discrimination; have no discrimination!

173 Our Non-Physical Reality Here

265. In all things there is no self-nature; words too are devoid of reality; as the ignorant understand not what is meant by emptiness, yes, by emptiness, they wander about.

174 Prapanca

266. Imagining himself to be standing on a truth, he discourses on thought-construction; oneness is not attained in five ways, and thus the truth is abandoned.

267. Delusion (prapanca) is the evil one who is to be broken down; being and non-being is to be transcended; as one sees into [the truth of] egolessness, he has no longing for, no evil thought of, the world.

175  The Word Made Concrete

268. [The philosophers imagine] a permanently existing creator engaged in mere verbalism; highest truth is beyond words, the Dharma is seen when cessation takes place.

176 Stepping Back 

269. Leaning on the Alaya for support the Manas is evolved; depending on the Citta and Manas the Vijnana-system is evolved.

177 The Knowledge of Mind-Only

270. What is established by a proposition (samaropa) is a proposition; suchness is the essence of mind; when this is clearly perceived, the Yogin attains the knowledge of Mind-only.

178 Beyond Contemplation

271. Let one not think of the Manas, individual signs, and reality from the point of view of permanency and impermanency; nor let him think in his meditation of birth and no-birth.

272. They do not discriminate duality; the Vijnana rises from Alaya; the oneness of meaning thus taking place is not to be known by a dually operating mind.

179  Being in  Awareness

273. There is neither a speaker nor speaking nor emptiness, since the Mind is seen; but when the Mind is not seen there rises a net of philosophical doctrines.

274. There is no rising of the causation[-chain], nor are there any sense-organs; no Dhatus, no Skandhas, no greed, no Samskrita.

275. There is no primarily working fire, no working done, no effects produced, no final limit, no power, no deliverance, no bondage.

276. There is no state of being to be called neutral [or inexplicable] (avyakrita); there is no duality of dharma and adharma; there is no time, no Nirvana, no dharma-essence.

277. And there are no Buddhas, no truths, no fruition, no causal agents, no perversion, no Nirvana, no passing away, no birth.

278. And then there are no twelve elements (anga), and no duality either, of limit and no-limit; because of the cessation of all the notions [that are cherished by the philosophers] I declare [there is] Mind-only.

279. The passions, path of karma, the body, creators, fruitions - they are like a fata morgana and a dream; they are like a city of the Gandharvas.

280. By maintaining the Mind-only, the idea of reality is removed; by establishing the Mind-only permanency and annihilation are seen [in their proper relationship].

281. There are no Skandhas in Nirvana, nor is there an ego-soul, nor any individual signs; by entering into the Mind-only, one escapes from becoming attached to emancipation.

180 A Net of Philosophical Views

282. It is error (dosha) that causes the world to be externally perceived as it is manifested to people; Mind is not born of the visible world; therefore, Mind is not visible.

181 De-Programming the Mind

283. It is the habit-energy of people that brings out into view something resembling body, property, and abode; Mind is neither a being nor a non-being, it does not reveal itself because of habit-energy.

284. Dirt is revealed within purity but purity itself is not soiled; as when the sky is veiled with clouds, Mind is invisible [when defiled with error].

182  Prajna

285.  Karma is accumulated by Citta, and discriminated by Jnana; and one acquires by Prajna the state of imagelessness and the powers.

286. The Citta is bound up with the objective world; the intellect's function is to speculate; and in the excellent state of imagelessness there is the evolving of transcendental wisdom (prajna).

183 The Direction of the Attention

287. Citta, Manas, and Vijnana are devoid of thoughts and discriminations; it is the Sravakas and not the Bodhisattvas that try to reach reality by means of discrimination.

288. The Tathagata's Jnana is pure, [resting] in quietude in the most excellent patience [or recognition of truth]; it is productive of excellent sense and is devoid of purposiveness
(samudacara-varijitam).

184 Philosophy & Beyond

289. According to the false imagination, [self-substance] is, but from the point of view of relativity (paratantra) it is not; owing to perversion, what is discriminated is grasped [as real]; in the relativity there is no discrimination.

185 The No-Step to Mind

290. Mind is not born of the elements (bhuta), Mind is nowhere to be seen; it is the habit-energy of people that brings out into view body, property, and abode.

186 Drop the Stories!

291. All that is element-made is not form and form is not element-made; the city of the Gandharvas, a dream, Maya, an image, - these are not element-made.

187  The Two Truths

292.  Prajna, with me, is of three kinds;  Mind is not born of the elements (bhuta), Mind is nowhere to be seen; Mind is not born of the visible world; therefore, Mind is not visible. 

188 Prajna & the Three Vehicles

[Chapter 3, Verse 42 (p137)] Prajna, with me, is of three kinds; whereby the wise grow powerful, individual signs are discriminated, and all things are manifested.]

293. It is the habit-energy of people that brings out into view something resembling body, property, and abode;  whereby the wise grow powerful, individual signs are discriminated, and all things are manifested.

294. My Prajna has nothing to do with the two vehicles, it excludes the world of beings; that of the Sravakas evolves from their attachment to the world of beings; the Tathagata's Prajna is spotless because of its being in accord with Mind-only.

189 The Wonderful Teaching on Causation [Pratitya Samutpada 1]

295.  As reality and non-reality can be predicated of existence that originates from causation, the view of oneness and otherness definitely belongs to them.

190 The Mood Machine [Pratitya Samutpada 2]

The Twelve nidanas

191 The Prison Gate [Pratitya Samutpada 3]

295.  As reality and non-reality can be predicated of existence that originates from causation, the view of oneness and otherness definitely belongs to them.

192  Desire

296.  Multitudinousness of differentiations is imagined [as real by the ignorant], but being like Maya they obtain not; varieties of individual forms are discriminated as such, but they [really] do not obtain.

297 [To imagine] individual forms is wrong, it puts one in bondage; they are born of Mind due to the false imagination of the ignorant; based on the relativity they are discriminated.

193  Teachings for Survival  

194 The Absolute Centre

297 [To imagine] individual forms is wrong, it puts one in bondage; they are born of Mind due to the false imagination of the ignorant; based on the relativity they are discriminated.

298. The existence thus subjected to discrimination is no other than its relativity aspect;   the false imagination is of various forms; based on the relativity, discrimination is carried on.

195 The Two Truths Non-Debate

299. Conventional truth (samvriti) and ultimate truth (paramartha)—if there be a third, nonentity is its cause; the false imagination belongs to the conventional; when it is cut asunder, there is the realm of the wise.

300. As to the Yogins there is one reality which reveals itself as multiplicity and yet there is no multiplicity in it; so is the nature of the false imagination.

301. As by the dim-eyed a variety of objects is seen and imagined while the dimness itself is neither a form (rupa) nor a no-form (arupa), so is the relativity [discriminated] by the unknowing ones.

196 The Dark Shadow of the Ego

302. As is pure gold, water free from dirt, the sky without a cloud, so is [the Mind] pure when detached from the false imagination.

197 Bodhisattvas & Shravakas

303. There are three kinds of my Sravakas: the transformed, the born of the vows, and the Sravakas disengaged from greed and anger, and born of the Dharma.

304. There are three kinds, also, of the Bodhisattvas: those who have not yet reached Buddhahood, those who manifest themselves according to the thoughts of sentient beings, and those who are seen in the likeness of the Buddha.

198 Imagination and Relativity

305. Falsely-imagined existence is not, but from the relativity point of view it is, assertion and refutation are destroyed when one is freed from the imagination.

199 The Great Dreaming 

306. If the relativity-aspect of existence is, while the imagination is not, this means that there is a being apart from being and that a being is born of a non-being.

200 The Field of Suffering

307. Depending on the false imagination there obtains the relativity-aspect of existence; from the conjunction of form and name there rises false imagination.

308. False imagination can never be perfect knowledge (nishpanna), it is not productive of anything else [but itself];  then one knows what is meant by ultimate truth whose self-nature is purity.

201 Beyond Tantrums

309. There are ten kinds of false imagination and six kinds of relativity; in the knowledge of
Tathata innerly attained there is no differentiation.

202 The False Imagination

Section 54  (LIV)

Further, Mahamati, I will tell you about the various features of the false imagination
(parikalpita); and when you and the Bodhisattva-Mahasattvas are well acquainted with each of them in its specific form, you will get away from discrimination; and seeing well and knowing the way of inner realisation by noble wisdom and also the ways of speculation by the philosophers, you will cast off discriminations such as grasped and grasping, and will not be induced to discriminate in respect to the multiple aspects of relativity-knowledge
(paratantra), as well as the forms of the false imagination. What are the various features of the false imagination, Mahamati? They are the discriminations as regards (1) words
(abhilapa), (2) meaning, (3) individual marks, (4) property, (5) self-nature, (6) cause, (7) philosophical views, (8) reasoning, (9) birth, (10) no-birth, (11) dependence, and (12) bondage and emancipation. These, Mahamati, are the various features of the false imagination.

Now, Mahamati, what is the discrimination of words? That is the becoming attached to various sweet voices and singing—this is the discrimination as regards words.

What is the discrimination of meaning? It is the discrimination by which one imagines that words rise depending on whatever subjects they express, and which subjects one regards as self-existent and belonging to the realisation of noble wisdom.

What is the discrimination of individual marks? It is to imagine in whatever is denoted by words the multitudinousness of individual marks which are like a mirage, and, clinging tenaciously to them, to discriminate all things according to these categories: warmth, fluidity, motility, and solidity.

What is the discrimination of property? It is to desire a state of wealth such as gold, silver, and various precious stones.

What is the discrimination of self-nature? It is to make discrimination according to the imaginary views of the philosophers in reference to the self-nature of all things which they stoutly maintain, saying, "This is just it, and there is no other."

What is the discrimination of cause? That is, to distinguish the notion of causation in reference to being and non-being and to imagine that there are cause-signs - this is the discrimination of cause.

What is the discrimination of philosophical views? That means getting attached to the philosophers' wrong views and discriminations concerning such notions as being and non-being, oneness and otherness, bothness and not-bothness.

What is the discrimination of reasoning? It means the teaching whose reasoning is based on the grasping of the notion of an ego-substance and what belongs to it.

What is the discrimination of birth? It means getting attached to the notion that things come into existence and go out of it according to causation.

What is the discrimination of no-birth? It is to discriminate that all things are from the beginning unborn, that the causeless substances which were not, come into existence by reason of causation.

What is the discrimination of dependence? It means the mutual dependence of gold and the filament [which is made of gold].

What is the discrimination of bondage and emancipation? It is like imagining that there is something bound because of something binding as in the case of a man who by the help of a cord ties a knot or loosens it.

These, Mahamati, are the various features of the false imagination, to which all the ignorant and simple-minded ones cling, imagining that things are or are not. Those attached to the notion of relativity are attached to the notion of multitudinousness of things rising from the false imagination. It is like seeing varieties of objects depending on Maya, but these varieties thus revealing themselves are discriminated by the ignorant as something other than Maya itself according to their way of thinking.  Now, Mahamati, Maya and varieties of objects are neither different nor one. If they were different, varieties of objects would not have Maya for their cause. If Maya were one with varieties of objects, there would be no distinction between the two, but as there is the distinction these two—Maya and varieties of objects—are neither one nor different. For this reason you and the Bodhisattva-Mahasattvas should never give yourselves up to the notion of being and non-being.

203 The Four Maya-Like Samadhis

310. Truth consists in [knowing] the five Dharmas and also the three Svabhavas; when the
Yogin thus comprehends [the truth], he does not transgress Tathata.

[Chapter 83] p194  ”[When these are thoroughly comprehended] by the Yogins, they enter into the course of the Tathagatha’s inner realisation, where they are kept away from such views as eternalism and nihilism, realism and negativism...”

204  The Five Factors of Enlightenment Practice

310. Truth consists in [knowing] the five Dharmas and also the three Svabhavas; when the
Yogin thus comprehends [the truth], he does not transgress Tathata.

205  The Abode of Happiness of the Present Moment

[Section 83 ( LXXXIII in Chapter 6 p.193)]

At that time, Mahamati the Bodhisattva-Mahasattva made a request of the Blessed One,
saying: Pray tell me, Blessed One; pray tell me, Sugata, concerning the distinguishing aspects
of the five Dharmas, the [three] Svabhavas, the [eight] Vijnanas, and the twofold egolessness.
By [recognising] the distinguishing aspects of the twofold egolessness, I and other
Bodhisattva-Mahasattvas will be able to establish those truths while effecting a continuous development through the various stages of Bodhisattvahood. It is said that by these truths we can enter into all the Buddha-truths, and that by entering into all the Buddha-truths we can enter even into the ground of the Tathagata's inner realisation.

Said the Blessed One: Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Certainly, Blessed One, said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.

The Blessed One said this to him: Mahamati, I will tell you about the distinguishing aspects of the five Dharmas, the [three] Svabhavas, the [eight] Vijnanas, and the twofold egolessness.
The five Dharmas are: name, form, discrimination, right knowledge, and suchness. [When these are thoroughly comprehended] by the Yogins, they enter into the course of the
Tathagata's inner realisation, where they are kept away from such views as eternalism and nihilism, realism and negativism, and where they come face to face with the abode of happiness belonging to the present existence as well as to the Samapatti (tranquillisation).

But, Mahamati, as the ignorant do not understand that the five Dharmas, the [three]
Svabhavas, the [eight] Vijnanas, and the twofold egolessness, together with the external objects which are regarded as existent and nonexistent— [all these are no more than] what is seen of the Mind itself—they are given to discrimination, but it is otherwise with the wise.

206 The Water-Wheel of Ignorance

[Section 83 ( LXXXIII in Chapter 6 p.194)]

Said Mahamati: How is it that the ignorant are given up to discrimination and the wise are not?

Said the Blessed One: Mahamati, the ignorant cling to names, ideas, and signs; their minds move along [these channels]. As thus they move along, they feed on multiplicities of objects, and fall into the notion of an ego-soul and what belongs to it, and cling to salutary appearances.

As thus they cling, there is a reversion to ignorance, and they become tainted, karma born of greed, anger, and folly is accumulated. As karma is accumulated again and again, their minds become swathed in the cocoon of discrimination as the silk-worm; and, transmigrating in the ocean of birth-and-death (gati), they are unable, like the water-drawing wheel, to move forward.

And because of folly, they do not understand that all things are like Maya, a mirage, the moon in water, and have no self-substance to be imagined as an ego-soul and its belongings;
that things rise from their false discrimination; that they are devoid of qualified and qualifying; and have nothing to do with the course of birth, abiding, and destruction; that they are born of the discrimination of what is only seen of the Mind itself; and assert that they are born of Isvara, time, atoms, or a supreme spirit, for they follow names and appearances.

Mahamati, the ignorant move along with appearances.

Further, Mahamati, by "appearance" is meant that which reveals itself to the visual sense and is perceived as form, and in like manner that which, appearing to the sense of hearing, smelling, tasting, the body, and the Manovijnana, is perceived as sound, odour, taste, tactility, and idea, - all this I call "appearance."

Further, Mahamati, by "discrimination" is meant that by which names are declared, and there is thus the indicating of [various] appearances. Saying that this is such and no other, for instance, saying that this is an elephant, a horse, a wheel, a pedestrian, a woman, or a man, each idea thus discriminated is so determined.

Further, Mahamati, by "right knowledge" is meant this: when names and appearances are seen as unobtainable owing to their mutual conditioning, there is no more rising of the Vijnanas, for nothing comes to annihilation, nothing abides everlastingly; and when there is thus no falling back into the stage of the philosophers, Sravakas, and Pratyekabuddhas, it is said that there is right knowledge.

Further, Mahamati, by reason of this right knowledge, the Bodhisattva-Mahasattva does not regard name as reality and appearance as non-reality. When erroneous views based on the dualistic notion of assertion and negation are gotten rid of, and when the Vijnanas cease to rise as regards the objective world of names and appearances, this I call "suchness." Mahamati, a Bodhisattva-Mahasattva who is established on suchness attains the state of imagelessness and thereby attains the Bodhisattva-stage of Joy (pramudita). When [the Bodhisattva] attains the stage of Joy, he is kept away from all the evil courses belonging to the philosophers and enters upon the path of supra-worldly truths. When [all] the conditions [of truth] are brought to consummation, he discerns that the course of all things starts with the notion of Maya, etc.; and after the attainment of the noble truth of self-realisation, he earnestly desires to put a stop to speculative theorisation; and going up in succession through the stages of Bodhisattvahood he finally reaches the stage of Dharma-Cloud (dharmamegha). After being at the stage of Dharma-Cloud, he reaches as far as the stage of Tathagatahood where the flowers of the Samadhis, powers, self-control, and psychic faculties are in bloom. After reaching here, in order to bring all beings to maturity, he shines like the moon in water, with varieties of rays of transformation. Perfectly fulfilling1 the [ten] inexhaustible vows, he preaches the Dharma to all beings according to their various understandings. As the Bodhisattva-Mahasattvas, Mahamati, have entered into suchness, they attain the body which is free from the will and thought-constructions.

Again, Mahamati said: Are the three Svabhavas to be regarded as included in the five
Dharmas, or as having their own characteristics complete in themselves?

The Blessed One said: The three Svabhavas, the eight Vijnanas, and the twofold egolessness—they are all included [in the five Dharmas]. Of these, name and appearance are known as the Parikalpita [false imagination]. Then, Mahamati, discrimination which rises depending upon them, is the notion of an ego-soul and what belongs to it, —the notion and the discrimination are of simultaneous occurrence, like the rising of the sun and its rays.
Mahamati, the discrimination thus supporting the notion of self-nature which subsists in the multiplicities of objects, is called the Paratantra [dependence on another]. Right knowledge and suchness, Mahamati, are indestructible, and thus they are known as Parinishpanna [perfect knowledge].

Further, Mahamati, by adhering to what is seen of the Mind itself there is an eightfold discrimination. This comes from imagining unreal individual appearances [as real].
When the twofold clinging to an ego-soul and what belongs to it is stopped, there is the birth of the twofold egolessness. Mahamati, in these five Dharmas are included all the Buddha truths and also the differentiation and succession of the [Bodhisattva-] stages, and the entrance of the Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas into the state of self-realisation by means of their noble wisdom.

207  The Light of the Mind 

311. It is a man's mind that is perceived as something resembling (samnibham) the form of a star, a cloud, a moon, a sun; and what is thus perceived by them is born of habit-energy.

208 Rupa

312. The elements are devoid of selfhood, there is neither qualified nor qualifying in them; if all element-made objects were the elements, form (rupa) would be element-made.

313. The elements are uniform, there are no element-made objects in the elements; the elements are the cause; the earth, water, etc. are the result.

314. Substances and forms of thought-construction are like things born of Maya; they appear like a dream and a city of the Gandharvas, they are a mirage and a fifth.

209  The Icchantika

315. There are five kinds of the Icchantika, so with the families which are five; there are five vehicles and no-vehicle, and six kinds of Nirvana.

[Section XXII p.58]

Again, Mahamati, how is it that the Icchantika never awaken the desire for emancipation?
Because they have abandoned all the stock of merit, and because they cherish certain vows for all beings since beginningless time. What is meant by abandoning all the stock of merit? It refers to [those Buddhists] who have abandoned the Bodhisattva collection [of the canonical texts], making the false accusation that they are not in conformity with the sutras, the codes of morality, and the emancipation. By this they have forsaken all the stock of merit and will not enter into Nirvana. Secondly again, Mahamati, there are Bodhisattva-Mahasattvas who, on account of their original vows made for all beings, saying, "So long as they do not attain Nirvana, I will not attain it myself," keep themselves away from Nirvana.


This, Mahamati, is the reason of their not entering into Nirvana, and because of this they go on the way of the Icchantika.

Again, Mahamati said; Who, Blessed One, would never enter Nirvana?
The Blessed One replied: Knowing that all things are in Nirvana itself from the very beginning, the Bodhisattva-Icchantika would never enter Nirvana. But those Icchantikas who have forsaken all the stock of merit [finally] do. Those Icchantikas, Mahamati, who have forsaken all the stock of merit might someday be influenced by the power of the Tathagatas and be induced at any moment to foster the stock of merit. Why? Because, Mahamati, no beings are left aside by the Tathagatas. For this reason, Mahamati, it is the Bodhisattva -Icchantika who never enters into Nirvana.

210 Families of Buddhists

315. There are five kinds of the Icchantika, so with the families which are five; there are five vehicles and no-vehicle, and six kinds of Nirvana.

[See p217 of the Studies]

211 The Practice of the Skandhas

316. The Skandhas are divided into twenty-five, and there are eight kinds of form, twenty-four Buddhas, and there are two kinds of Buddha-sons.

212  The One Doctrine

317. There are one hundred and eight doctrines, and three kinds of Sravakas; there is one land of the Buddhas, and so with the Buddha, there is one.

213 The Four Mind-Streams

318. Likewise with emancipation; there are three forms, four kinds of mind-streams, six kinds of my egolessness, and also four kinds of knowledge.

214  An Enlightenment Event

319. Disjoined from causal agencies, removed from faulty theories, is the knowledge of self-realisation, which is the Mahayana, immovable and highest.

215 The Senses & Self-Realisation

320. Of birth and no-birth there are eight and nine kinds; whether the attainment is instantaneous or successive, it is one realisation.

216 The Formless Dhyanas (Jhanas)

321. There are eight worlds of formlessness; Dhyana is divided into six; and with the
Pratyekabuddhas and Buddha-sons, there are seven forms of emancipation.

217 The Six Factors of Dhyana Practice

218  Overcoming the Worlds of Form

219  Leaving the World

322. There are no such things as the past, present, and future; there is neither permanency nor impermanency; doing, work, and fruition - all is no more than a dream-event.

220  Dream Spirituality

323. From beginning to end the Buddhas, Sravakas, and Buddha-sons have never been born; the mind is removed from what is visible, being always a Maya-like existence.

221 A New Dimension of Understanding

324. Thus the abode in the Tushita heaven, the conception, the birth, the leaving, the worldly life, the revolving of the wheel, the wandering about in all the countries. [A Buddha] is seen [doing all these things], but he is not one born of the womb.

325. Thus, for the sake of sentient beings who are wandering and moving about from one place to another, emancipation is taught, the truth, the knowledge of the [Buddha-]land, and the rising of things by causation.

326. Worlds, forests, islands, egolessness, philosophers, wanderings, Dhyanas, the vehicles, the Alaya, the attainments, the inconceivable realm of fruition,

327. Families of the moon and stars, families of kings, abodes of the gods, families of the
Yakshas and Gandharvas, - they are all born of karma and are born of desire.

222 After the Point of Death

328. Inconceivable transformation-death is [still] in union with habit-energy; when interrupted, death is put a stop to, the net of passions is destroyed.

223 Possessions

329. [The Bodhisattva] is not to keep  money, grain, gold, land, goods, kine and sheep, slaves, nor horses, elephants, etc.

224 The Golden Begging Bowl

330. He is not to sleep on a perforated couch, nor is he to smear the ground with mud; he is not to have a bowl made of gold, silver, brass, or copper.

225 After Enlightenment  

331. Let the Yogin have white cloth dyed in dark blue or brownish-red with cow-dung, or mud, or fruits, or leaves.

332. The Yogin is permitted to carry a bowl of full Magadha measure made of either stone, or clay, or iron, or shell, or quartz.

333. The Yogin whose final aim is to discipline himself may carry a curved knife four fingers long for cutting cloth; he who is intent on disciplining himself may not learn the science of mechanics.

226 Our Relationship With Money

334. The Yogin who disciplines himself in the exercises is not to be engaged in buying and selling: [if necessary] let the attendant see to it - these are the regulations I teach.

227 Leakages in Awareness

335. Thus, guarding his senses, let him have an exact understanding in the meaning of the
Sutras and the Vinaya, and let him not associate with men of the world, such I call the Yogin.

336. Let the Yogin prepare his abode in an empty house, or a cemetery, or under a tree, or in a cavern, or among the straw, or in an open place.

337. Let [the Yogin] dress himself in three garments, whether in the cemetery or any other place; if anyone should voluntarily give him a garment - let him accept it.

338. When he goes about begging food, let him look ahead not more than the length of a yoke; let him conduct himself in the way bees treat flowers.

228  Right Livelihood

339. When the Yogin finds himself in a large company, in the confusion of a company, or with Bhikshunis [women-mendicants], this is not a desirable relationship for Yogins; for it means to share a livelihood with them.

229 Entering the Dark Night

 

230 Giving Up Security

340. The Yogin, whose aim is to discipline himself in the exercise, is not to approach for his food kings, princes, ministers of state, or persons of rank.

341. In houses where a death or a birth has taken place, or in the houses of friends and relatives, or where Bhikshus and Bhikshunis are mixed together, it is not proper for the Yogins to take their food.

342. In the monasteries food is always regularly cooked, and when it is purposely prepared [somewhere else], it is not proper for the Yogins to take their food.

231 The Everyday Triggers to Desolation

343. The Yogin should regard the world as removed from birth and death, as exempt from the alternation of being and non-being, though it is seen in the aspect of qualified and qualifying.

344. When birth [and death] is not discriminated, the Yogin before long will attain the Samadhi, the powers, the psychic faculties, and the self-mastery.

232 Self-Discrimination

345. The Yogin should not cherish the thought that the world exists from such causal agents as atoms, time, or supreme soul; nor that it is born of causes and conditions.

346. From self-discrimination the world is imagined, which is born of varieties of habit-energy; let the Yogin perceive existence as always like unto Maya and a dream.

233 Our True Abode

347. The [true] insight is always removed from assertions as well as from negations; let not [the Yogin] discriminate the triple world which appears as body, property, and abode.

348. Not thinking how to obtain food and drink, but holding his body upright, let him pay homage over and over again to the Buddhas and Bodhisattvas.

234 The Beauty of Awareness

349. Gathering truth from the Vinaya, from the teachings in the Sutras, let the Yogin have a clear insight into the five Dharmas, Mind itself, and egolessness.

235 Beginning with Enlightenment

350. The Yogin should have a distinct understanding of the undefiled truth of self-realisation and as to what the stages [of Bodhisattvahood] and the Buddha-stage are and be anointed on the great lotus [seat].

236 The Benefactor

351. Wandering through all the paths, he becomes averse to existence, and directing his steps toward some quiet cemetery he will begin various practices.

352. The Yogin, while in his exercise, sees the form of the sun or the moon, or something looking like a lotus, or the underworld, or various forms like sky, fire, etc.

353. All these appearances lead him to the way of the philosophers; they throw him down into the state of Sravakahood, into the realm of the Pratyekabuddhas.

354. When all these are tossed aside and there is a state of imagelessness, then a condition in conformity with Tathata presents itself; and the Buddhas will come together from all their countries and with their shining hands will stroke the head of this benefactor.

237 The Middle Way

355. [According to the philosophers] there is a reality born of no-cause, neither permanent nor subject to annihilation, and removed from the alternatives of being and non-being, and this is imagined by them to be the Middle Path.

238 Approaching the Middle Way

356. They imagine the theory of no-cause but their no-cause is nihilistic; as they fail to understand [the real nature of] external objects they destroy the Middle Path.

357. The attachment to existence is not abandoned for the fear of being nihilistic, and they try to teach the Middle Path by means of assertion and negation.

358. When Mind-only is understood, external objects are abandoned and discrimination no more takes place; here the Middle Path is reached.

239 Space is Love

359. There is Mind-only, there is no visible world; as there is no visible world, [Mind] is not risen; this is taught by myself and other [Tathagatas] to be the Middle Path.
 [Wei has: "Apart from Mind there is no rising."]

240 Letting Go Lovingly

360. Birth and no-birth, being and non-being, - these are all empty; there is no self-nature in all things; the duality is not to be cherished.

241 Following the Attention Back to the Source

361. Where there is no possibility of discrimination taking its rise, the ignorant imagine there is emancipation; but as there is no understanding [in them] as to the rise of a mind, how can   they destroy their attachment to duality!

362. As it is understood that there is nothing but what is seen of the Mind, the attachment to duality is destroyed; knowledge, indeed, is the abandonment, not the destruction of the discriminated.

363. As it becomes thoroughly known that there is nothing but what is seen of the Mind, discrimination ceases; as discrimination ceases, suchness is removed from intellection.

242 Optimising Being

364. If a man, seeing the rise [of all things], yet perceives that Nirvana is devoid of the faults of the philosophers, this is the Nirvana as held by the wise, because of its not being annihilation.

243 The Unity of Awareness

365. To realise this is said by myself and [other] Buddhas to be [the attainment of]
Buddhahood; if there is any other discrimination one is committed to the philosophers' views.

366. Nothing is born, and yet things are being born; nothing dies and yet things are passing away; all over millions of worlds what is seen simultaneously is like a lunar reflection in water.

367. Unity being transformed into plurality, rain falls and fire burns; as a mind is changed into [many] thoughts, they declare that there is Mind-only.

244 The Brahma Viharas

 

245 Embracing the World

368. Mind is of Mind-only, no-mind is also born of Mind; when understood varieties of forms and appearances are of Mind-only.

246 Stepping Back from Spirituality

369. By assuming Buddha[-forms], Sravaka-forms, Pratyekabuddha-appearances, and varieties of other forms, they declare Mind-only.

370. For the sake of beings [the Buddhas] show forms by means of no-form, from the world of no-form and of form down to the hells where hell-dwellers are; and all this originates from
Mind-only.

247 Revulsion

371. When a [spiritual] revulsion [takes place in them], they will attain the Samadhi called
Maya-like, the will-body, the ten stages, the self-mastery.

248 Perfect Knowledge

372. On account of self-discrimination which causes errors and sets false reasonings in motion, the ignorant are bound up with ideas in what they see, hear, think, or understand.

373.  According to the form of relativity, there are those names that belong to false imagination; and the various aspects of false imagination arise from relativity.

374. When well pondered with intelligence (buddhi) there is neither relativity nor false imagination; where perfect knowledge is, there is nothing [dualistically] existent; for how with intelligence can discrimination take place?

249 The Only Truth

375. Where perfect knowledge is, the existent cannot be qualified with being and non-being; in what cannot be qualified with being and non-being, how can there be these two Svabhavas?

250 Relate-ivity

376. Because of false imagination, the two Svabhavas are established; where there is false imagination multitudinousness of things is recognised, which being purified the [spiritual] condition of the wise obtains.

377. Where there is false imagination there is multitudinousness of objects, which are discriminated under the aspect of relativity; if otherwise discriminated, one becomes attached to the teachings of the philosophers.

251 Stories of Reality

378. What is imagined being subjected to further imagination, there are various views from which rises the doctrine of causal origination; when the dualistic discrimination is got rid of, there indeed is perfect knowledge.

252 Big Love

379. The Buddhas in [every] land are those of transformation, where [the doctrine of] the one vehicle and the triple vehicle is taught; I never enter into Nirvana, for all things are empty being devoid of birth [and death].

253 Sharing the Buddha Lands

380. There are thirty-six different Buddhas, and in each ten different ones; in accordance with the thought of all beings they share their lands.

254 Remembering the Dharma Buddha

381. When existence is discriminated there are varieties of appearances; in like manner the
Dharma-Buddha's world may appear in its multiplicity, which in reality exists not.

382. The Dharma-Buddha is the true Buddha and the rest are his transformations; according to a continuous flow of their own seeds, sentient beings see their Buddha-forms.

255 The Vastness of Suchness

383. When [the mind is] bound up with error and appearance, discrimination is set in motion; suchness is no other than discrimination and discrimination is no other than appearance.

256 The Buddhas in Your Life

384. The Self-nature Buddha, the Enjoyment Buddha, the Transformation Buddha, the five
Transformation Buddhas, and a group of thirty-six Buddhas—they are all of the Self-nature
Buddha. 

257 Spiritual Immersion

 

258 The Dream of the Senses

385.  Dark-blue, red, [and other colours], with salt, conch-shell, milk, honey, fragrance of fruits and flowers, and rays of sunlight;  they are neither different nor not-different: the relation is like that between the ocean and its waves. So are the seven Vijnanas joined with the Citta (mind).

259 Consciousness Refracted

386. As the waves in their variety are stirred on the ocean, so in the Alaya is produced the variety of what is known as the Vijnanas.

387. The Citta, Manas, and Vijnanas are discriminated as regards their form; [but in substance] the eight are not to be separated one from another, for there is neither qualified nor qualifying.

388. As there is no distinction between the ocean and its waves, so in the Citta there is no evolution of the Vijnanas.

389. Karma is accumulated by the Citta, reflected upon by the Manas, and recognised by the Manovijnana, and the visible world is discriminated by the five Vijnanas.

260 Steer for the Deep Waters Only!

390 Varieties of colour such as dark-blue, etc., are presented to our Vijnana. Tell me,
Great Muni, how there are these varieties of colour like waves [on the ocean]?

391. There are no such varieties of colour in the waves; it is for the sake of the simple-minded that the Citta is said to be evolving as regards form.

392. There is no such evolving in the Citta itself, which is beyond comprehension. Where there is comprehension there is that which comprehends as in the case of waves [and ocean].

261 The One Awareness

393. Body, property, and abode are presented as such to our Vijnanas, and thus they are seen as evolving in the same way as are the waves.

394. The ocean is manifestly seen dancing in the state of waveness; how is it that the evolving of the Alaya is not recognised by the intellect even as the ocean is?

395. That the Alaya is compared to the ocean is [only] for the sake of the discriminating intellect of the ignorant; the likeness of the waves in motion is [only] brought out by way of illustration.

262 Understanding v Realisation

396. When the sun rises it shines impartially on people high and low; so thou who art the light of the world shouldst announce the truth (tattvam) to the ignorant.

397. How is it that in establishing thyself in the Dharma thou announcest not the truth? If the truth is announced by me, the truth is not in the mind.

263  Collectedness

398. As the waves appear instantly on the ocean, or [images] in a mirror or a dream, so the mind is reflected in its own sense-fields.

399. Owing to a deficiency in conditions the evolution [of the Vijnanas] takes place by degrees. The function of the Manovijnana is to recognise and that of the Manas is to reflect upon,

400. While to the five Vijnanas the actual world presents itself. There is no gradation when one is in a state of collectedness (samahita). Like unto a master of painting or his pupils,

401. Who arrange colours to produce a picture, I teach. The picture is not in the colours, nor in the canvas, nor in the plate;

402. In order to make it attractive to all beings, a picture is presented in colours. What one teaches, transgresses; for the truth (tattva) is beyond words.

264 Coming Back to Self-Realisation

403. Establishing myself in the Dharma, I preach the truth for the Yogins. The truth is the state of self-realisation and is beyond categories of discrimination.

404. I teach it to the sons of the Victorious; the teaching is not meant for the ignorant. What is seen as multitudinous is a vision which exists not.

265  Taking What We Can

405. The teaching itself is thus variously given, subject to transgression; the teaching is no teaching whatever if it is not to the point in each case.

406. According to the nature of a disease the healer gives its medicine; even so the Buddhas teach beings in accordance with their mentalities.

266 The Habit Energy of Our Moods

407. Owing to seeds of habit-energy [that grow from the recognition] of an outer world, discrimination takes place; and thereby the relativity aspect  is grasped, and that which is grasped is variously imagined.

267 What Everything Is Happening To

408. When one depending upon the mind recognises an external world, error is produced; error takes place from these two [causes], and there is no third cause.

409. Depending on that and from that cause error is produced; the six (indryas), the twelve
(ayatanas), the eighteen (dhatus), are thus said by me to be of the Mind.

410. [When it is understood that things are because of] the combination of self-seeds and an external world (grahya), the ego-attachment is abandoned.

268 Mind and the World

411. Because of the Alayavijnana the Vijnana[-system] is evolved; because of inner support there is something externally appearing.

269 Seeing Things

412. The unintelligent imagine the Samskrita and Asamskrita to be permanent, while they are not, as they are like the stars, a hair-net, an echo, or things seen in a dream.

413. [As they are] like the city of the Gandharvas, a mirage, or Maya; they are not, yet they are perceived [as if they were real]; so is the relativity aspect of existence (paratantra).

270  The Holder of Universes

414. By means of a triple mentality I teach the self, senses, and their behaviour; but the Citta, Manas, and Vijnana are devoid of self-nature.

415. The Citta, Manas, and Vijnana, the twofold egolessness, the five Dharmas, the [three]
Svabhavas, — these belong to the realm of the Buddhas.

271 Abandoning the Engine of Unenlightenment

416. Habit-energy as cause is one, but as far as form (lakshana) goes it is triple; this is the way in which a picture of one colour appears variously on the wall.

417. The twofold egolessness, the Citta, Manas, and Vijnana, the five Dharmas, the [three]
Svabhavas—they do not belong to my essence.

418. When the Citta-form is put aside, the Manas and Vijnana removed, and the [five]
Dharmas, and the [three] Svabhavas abandoned, then one attains the essence of Tathagatahood.

272 The Essence of Tathagatahood

419. The pure [essence of Tathagatahood] is not obtained by body, speech, and thought; the essence of Tathagatahood (gotram tathagatam) being pure is devoid of doings.

273 Self-Mastery

420. To be pure by means of the psychic faculties, and the self-mastery, to be embellished with the Samadhis and the powers, to be provided with varieties of the will-body—these belong to the pure essence of Tathagatahood.

274 Undefiled Inner Realisation

421. To be undefiled in inner realisation, to be released from cause and form (hetulakshana), to attain the eighth stage and the Buddha-stage - this is the essence of Tathagatahood.

275 Teaching the Dharma

422. The Far-Going, the Good-Wisdom, the Law-Cloud, and the Tathagata-stage - they belong to the essence of Buddhahood, while the rest are taken up by the two vehicles.

276  The Ignorant

423. Since sentient beings are differentiated as to their mentality and individuality, the
Buddhas who have achieved self-mastery over their minds teach the ignorant the seven stages.

424. At the seventh stage no faults arise as to body, speech, and thought; at the eighth, the final abode [of consciousness], it seems to him like having crossed a great river in a dream.

277 Surfing the Triple World 

425. At the fifth and the eighth stage the Bodhisattvas acquire proficiency in mechanical arts and philosophy and attain kingship in the triple world.

278 Attaining Kingship of the Triple World

426. Birth and no-birth, emptiness and no-emptiness, self-nature and no-self-nature, - these are not discriminated [by the knowing one]; in Mind-only [no such things] obtain.

279 Total Accepting

427. To discriminate, saying "This is true, this is true, this is false," is teaching meant for the
Sravakas and Pratyekabuddhas, and not for the sons of the Buddha.

280 Where is the Attention Now?

428. There is neither being-and-non-being, nor the aspect of momentariness, there are neither thought-constructions (prajnapti) nor substances (dravya); nothing obtains in Mind-only.

281 The War Against Sleep

429. According to conventional truth (samvriti), things are, but not in the highest truth; to be confused in things not having self-nature - this belongs to conventional truth.

282  The Constructed World

430. I establish thought-constructions where all things are non-existent; whatever expressions and experiences that belong to the ignorant are not of the truth as it is (tattva).

283  Words As Music

431. Things born of words seem to belong to an objective realm; but when it is perceived that they are born of words, they become non-existent.

284 Awakening to Awareness

432. As no pictures are separable from the wall, no shadow from the post, so are no [Vijnana-] waves stirred when the Alaya[-ocean] is pure [and quiet].

285 The Dance of Consciousness

433. The Citta dances like a dancer; the Manas resembles a jester; the [Mano-] vijnana together with the five [Vijnanas] creates an objective world which is like a stage.

286 The Dharma, Nishyanda and Nirmita Buddhas

434. It is taught that from the Dharma[-Buddha] comes the Nishyanda, and from the
Nishyanda the Nirmita; these are the original Buddhas, the rest are transformed bodies.

287 The Projection of Consciousness

435. The world [as we see it] exists not, pluralities of things rise from the Mind being seen [externally]; body, property, and abode are manifested to us as of the Alayavijnana.

436. The leaders talk about the Citta, Manas, [Mano-]vijnana, the [triple] Svabhava, the five Dharmas, the twofold egolessness, and purification.

288 Seeing The Buddha

437.  According to the nature of a disease the healer gives its medicine; even so the Buddhas teach beings in accordance with their mentalities. This does not belong to the realm of the theoreticians nor to that of the Sravaka; the Buddhas disclose the way of self-realisation.

289 The Reality Continuum

438.  Long and short, etc., exist mutually bound up; when existence is asserted, there is non- existence, and where non-existence is asserted, there is existence.

290 No Atoms of Interest!

439.  Analysed down to atoms, there is indeed no form to be discriminated as such; what can be established is the [truth of] Mind-only, which is not believed by those who cherish erroneous views.

291  The Smile in the Attention

440. Do not discriminate, saying "Here is emptiness," or saying again, "Here is no emptiness"; both being and non-being are merely imagined, for there is no reality corresponding to the imagined.

292 The Atomic Conviction

441. The ignorant imagine that things originate from the accumulation of qualities, or atoms, or substances; but there is not a single atom in existence, and, therefore, there is no external world.

442. Forms seen as external are due to the imagination of people, they are nothing but the
Mind itself; there is nothing to be seen externally, and, therefore, there is no external world.

293 The Persistence of Habit-Energy

[According to Suzuki's notes, verses 443 and 444 are reconstituted from verses 157 and 158 in Chapter II but 157 and 158 don't appear in Chapter II so the following two verses have been reconstituted from verses 157 and 158 in Chapter III]

443 A world of multitudes is a hair-net, a vision, a dream, and the city of the Gandharvas; it is [a wheel made by] a firebrand, a mirage; it is a non-entity, only an appearance to people.

294 Grasping the Mirage

444. Eternity and non-eternity; oneness, too, bothness and not-bothness as well: these are discriminated by the ignorant who are confused in mind and bound up by errors since
beginningless time.

295  Vehicles

445. There is really no establishment of various vehicles, and so I speak of the one vehicle; but in order to carry the ignorant I talk of a variety of vehicles.

296 The Three Poisons

446. There are three emancipations, and in all things there is no ego-substance; knowledge and passions are of the same nature, when [one is] emancipated they are discarded.

297 The Body of Now

447. Like a piece of wood floating on the waves of the ocean, the Sravaka obsessed with individual marks is driven along [the stream of existence].

448. In this there is no course of finality, nor retrogression either; [losing himself] in the attainment of the Samadhi-body, he is not at all awakened even to the end of kalpas.

449. Though disengaged from the actively-functioning passions, they [the Sravakas] are still bound up with the habit-energy of the passions; intoxicated with the liquor of the Samadhi they still have their abode in the realm of outflows.

450.  Like unto the drunkard who, being awakened from his intoxication, regains his intelligence, [the Sravakas] will have the realisation of the Buddha's truth, which is his own body.

298 Meditation – A Critique

 451. As the elephant who is immersed in deep mud is unable to move about, so the
Sravakas, who are deeply intoxicated with the liquor of Samadhi, stand still.

299 Observing Awareness

452.  Assertions and refutations are not to be found in the Mind-only; the ignorant who understand not that the Mind is [seen in] the form of body, property, and abode, wander about with assertions and refutations.

300 Where Everything is Happening

453. Space, the hare's horns, and a barren woman's child are unrealities, and yet they are spoken of [as if real]; so are all things imagined.

301 The World of Our Habit-Energy

454. The world originates from habit-energy, there is nothing whatever to be designated as being and non-being, nor is there its negation; those who see into this are emancipated, as they understand the egolessness of things.

302 The Aspirational Lifestyle

455. [Of the three Svabhavas] one is Parikalpita, mutuality is Paratantra, and suchness is Parinishpanna; this is always taught by me in the sutra.

303 Words & Delusion

456. Because of the distinction between nama, pada, and vyanjana, the ignorant, the dull-witted, stick to them like the elephant in deep mud.

304 There Is Nothing You Can Do!

457. The Deva vehicle, the Brahma vehicle, the Sravaka vehicle, the Pratyekabuddha vehicle, and the Tathagata vehicle, of these I speak.

458. So long as there is a mind making conscious efforts, there can be no culmination as regards the various vehicles; when a revulsion takes place in the mind, there is neither a vehicle nor one who rides in it.

305 Why  Is There Suffering?

459. The Citta, discrimination, thought-construction, Manas, Vijnana, the Alaya, all that which sets the triple world in motion, are synonyms of Mind.

306 Discrimination

460. Life, warmth, the Vijnana, the Alaya, the vital principle, Manas, Manovijnana, - these are the names for discrimination.

307 Losing Control

461. The body is maintained by the Citta, the Manas always cogitates, the [Mano-]Vijnana together with the Vijnanas cuts the world in pieces as objects of Citta.

462. As thou reviewest the world with thy transcendental knowledge and compassion, it is to thee always like a dream, of which one cannot say whether it is permanent or destructible, as
[the category of] being and non-being is inapplicable to it.

308 Abandoning the Body of Truth

463. In the Dharmakaya, whose self-nature is like a vision or a dream, what is there to praise? When no thought arises as to existence or as to not-having-self-nature, then there is praise.

464. Of a thing whose appearance is not visible because of its being beyond the senses and their objects, how can it be praised or blamed, O Muni?

309 Propping Up the World

465. What is that which is born of causation? What is effect? What is cause [or that which
works]? Whence the doctrine of duality? Whence does it arise?

466. Wherefore is the tranquilising exercise of formlessness? And that of complete extinction? Wherefore the extinction of thoughts? And how is one awakened from it?

310 The Buddha Taught Nothing

467. How does action rise? Whence is the behaviour of those who hold the body? Whence
[this] visible [world]? Whence the conditions? Whence the entrance upon the stages?

468. Who is it that breaks through this triple existence? What is the abode? What is the body? Where does that which is abiding arise? Whence comes the son of the Buddha?

469. Who attains the psychic faculties, the self-masteries, the Samadhis? How is the mind tranquilised? Pray tell me, O Bull-like Victor?

470. From the night of Enlightenment till that of Nirvana, I have not in the meantime made any proclamation whatever.

311 Self-Realisation

471. It is on account of the deeper meaning that the eternally-abiding reality of self-realisation is talked of by me; and between myself and [all the other] Buddhas, in this respect, there is no distinction whatever.

312 Stepping Back & Embracing

472. [Some say that] an ego-soul really is, which is separate from the Skandha-appearance, or that the Skandhas really exist; [but] there is after all no ego-soul in them.

473. When one's doings, together with the passions primary and secondary, are brought to light, one perceives the world to be the Mind itself and is released from all sufferings.

313 The Rhythm of Consciousness

474. What is the Alaya? And whence the Manovijnana?  How does the visible [world] rise? How does it cease from being visible?

314 The House of Enlightenment

475. Whence are families and no-families? What is meant by Mind-only? The setting up of marks? And whence [the doctrine of] egolessness?

315 Eternalism & Nihilism

476. Why is there no being? What kind of teaching is in accordance with popular thinking?
How can one cease cherishing eternalism (sasvata-darshana) and nihilism (ucchedadarshana)?

316 Demolishing Appearances

477. How is it that you do not differ from the philosophers as regards appearance? Tell me, whence is the rise of the Nyaya school? Its future?

478. What is meant by emptiness? What do you understand by momentary destruction?
Whence is the Womb? And whence is the stability of the world?

317 Realising the Dream

479. Why is the world like a vision and a dream? How does it resemble the city of the Gandharvas? Why it is to be regarded as like a mirage, or like the moon reflected in water?
Pray tell me.

318 The Source of Light

479. Why is the world like a vision and a dream? How does it resemble the city of the Gandharvas? Why it is to be regarded as like a mirage, or like the moon reflected in water?
Pray tell me.

319 The Fall of the Kingdom

480. What are the elements of enlightenment? Whence are the constituents of enlightenment?
Wherefore is a revolution, and the disturbance of a kingdom? And how does the realistic view of existence (bhavadrishti) take its rise?

320 The Transcendental World

481. What is meant by the world being above birth and death? Or being like the flower in the air? How do you understand it? Why do you regard it as being beyond words?

321 World Cinema

482. How is it not subject to discrimination? How is it like the sky? Of how many sorts is suchness? How manifold is the Mind? How many Paramitas are there?

483. Whence is the gradation of the stages? What is the state of imagelessness? Wherefore is the twofold egolessness? How is one cleansed of [the hindrance of] knowledge?

322 Active Enlightenment

484. Of how many kinds is knowledge (jnana)? O Leader! How many moral precepts are
there? and forms of being? Whence are the families born of gold and jewel and pearl?

485. Of whom is speech born? Whence is the differentiation of beings? Whence are the
sciences, offices, arts? and by whom are they made manifest?

486. Of how many sorts are gathas? What is prose? What is metre? Of how many sorts is
reasoning and exegesis?

487. How many varieties of food and drink are there? Whence does sexual desire originate?
Whence are there kings, sovereigns, and provincial rulers?

323 The Passion for Understanding

488. The extinction-knowledge attained by the Sravakas, the birth of the Buddhas, and [that]
of the Pratyekabuddhas and Bodhisattvas—all takes place by getting rid of the passions.

324 The Enlightened World

489. No external forms are in existence, what is external is what is seen of the Mind itself; as the ignorant fail to understand as regards the Mind itself, they imagine the Samskrita [as real].

325 The Great Miracle

490. The insight that pluralities are of the Mind itself is withheld from the bewildered who,
not knowing what the nature of the external world is, are under bondage to [the idea] of
causation, and the fourfold proposition.

326 The Presence of the World

491. There are no reasons, no statements, no illustrations, no syllogistic members to the intelligent who know that the external world is the reflection of their own Mind.

327 A Pointer To Presence

 

328 Imagining How Things Are

492. Do not discriminate by discrimination, to discriminate is characteristic of the Parikalpita
(imagination); depending on the imagination, discrimination is evolved.

493. One's habit-energy is the origin [of all things] which are mutually and uninterruptedly knitted together; as dualism is [primarily] external to people's minds, there is no rising
of it.

494. Because of mind and what belongs to it, there is discrimination, [the ignorant] are
comfortably established in the triple world; that an external world of appearances is evolved is due to the discrimination of self-nature.

329 The Ayatanas

495. Because of the combination of appearances and seeds there are the twelve Ayatanas; because of the combination of subject and object, I talk of doings.

330 No Me, No External World

496. Like images in a mirror, like a hair-net, to the dim-eyed, the mind to the ignorant is seen enveloped in habit-energy.

497. Discrimination goes on in the world imagined by self-discrimination; but there is no external world as it is discriminated by the philosophers.

498. Like the ignorant who not recognising the rope take it for a snake, people imagine an external world, not knowing that it is of Mind itself.

331 Recognising Mind Itself

499. Thus the rope in its own nature is neither the one nor the other; but owing to the fault of not recognising Mind itself, people go on with their discrimination over the rope.

332 The Alternative to the World

500. There is something that is not to be seen by the discrimination of its being, nor is it to be known as nonexistent; such is the self-essence of all things.

333 Being & Non-Being

501. Accompanied by being, there is non-being; accompanied by non-being there is being; as thus non-being is not to be known [by itself], being is not to be discriminated.

334 Streaks of Everyday Madness

502. While the imagined is being imagined, the imagination itself has no reality; seeing that discrimination has no reality, how does it [really] take place?

335 Rupa & the Attention

503. Form (rupam, or matter) has no reality of its own, as is the case with a jar, a garment,
etc.; in the world, however, which has no real existence, discrimination is carried on.

336 No Jiva?

504. If people discriminate erroneously regarding the Samskrita since the beginningless past, how is the self-nature of beings an error? Pray tell me, O Muni.

505. The nature of all beings is non-existent, and what is seen [as external] is nothing but the
Mind; when the Mind itself is not perceived discrimination is evolved.

337 The Intellect As Ignorance

506. When it is said that there are no such things imagined as the ignorant imagine, it means that there is something which is not recognised by the intellect.

338 Wising Up To Spirituality

507. If it is said that something exists with the wise, this is not what is discriminated by the ignorant; if the wise and the ignorant walk the same way, that which [is real] with the wise must be a falsehood.

339 Proud Acquisitions

508. To the wise there is nothing erroneous, therefore their mind is undefiled; the ignorant whose mind is uninterruptedly defiled goes on imagining the imagined.

509. It is like the mother who fetches for her child a fruit from the air, saying, "O son, don't cry, pick the fruit, there are so many of them."

340 Nanda & the 500 Dove-Footed Nymphs

509. It is like the mother who fetches for her child a fruit from the air, saying, "O son, don't cry, pick the fruit, there are so many of them."

510. In like manner I make all beings covet varieties of imagined fruit whereby I [lead them to] the truth that goes beyond the antithesis of being and non-being.

341 Skilful Means?

 

342 Nanda & The Three Bodies

"He who has crossed the slough of impurity,
   Who has crushed the thorns of desire,
   That Bhikkhu, whether there be ease or discomfort,
   Is at peace." [from the Udana]

343 Unborn And Yet Born

511. The being [which is realised by the wise] having never been in existence is not united with causation; it is primarily unborn and yet born, while its essence is not obtainable.

344 The Unobtainable Essence

512. The unobtainable essence (alabdhatmaka) is indeed unborn, and yet it is nowhere separated from causation; nor are things as they are for this moment anywhere separated from causation.

345 The Visible World

513. When the visible world is thus approached, it is anywhere neither existent nor nonexistent, nor is it not-existent-and-non-existent; putting itself under causation, reality is not the subject of discrimination to the wise.

346 Spiritual v Peak Experiences

514. The philosophers cherishing wrong ideas and the ignorant have theories of oneness and otherness; they understand not that the world, subject to causation, is like Maya and a dream.

515. The supreme Mahayana is beyond the realm of words, its meaning is well elucidated by me, but the ignorant do not comprehend.

516. [The doctrines] thus advanced by the Sravakas and philosophers are tainted with jealousy; they go astray from reality, because their doctrines are false theorisings.

347 The External Mind

517. Appearance, self-nature, form (samsthana m), and name, —depending on these four conditions all kinds of imagination are carried on.

348 World Without A Cause

518. Those who believe in the oneness or the manyness [of cause], those who imagine
Brahma god or the authority of Isvara, those who take the sun and the moon for an
Element - they are not my sons.

349 The Seal of Emancipation

519. Those who are equipped with a noble insight and are thoroughly conversant with the suchness of reality, know well how to turn over ideas and reach the other shore of the Vijnana.

520. This is the seal of emancipation belonging to those sons who [have embraced] my teaching; it is released from existence and non-existence, removed from coming and going.

350 Karma & Transmigration

521. If karma disappears by causing a transformation in the world of matter (rupa) and the
Vijnanas, permanence and impermanence no more obtain, and transmigration ceases.

351 From Karma to Liberation

522. When this transformation takes place, the idea of matter is shaken off, space-relations are banished, but karma released from the fault of being and non-being abides with the Alaya.

352 Karma & Consciousness

523. While matter and Vijnanas pass into annihilation, karma abides with the being of the
Alaya which is not destroyed, whereby there is the union of matter and Vijnanas.

353 Karma and the Ego

524. If people's karma which is in combination with them is destroyed, karma-succession being thus destroyed, there will be no transmigration, no attainment of Nirvana.

525. If karma is destroyed together with matter and Vijnanas, and yet is subject to transmigration, matter will then subsist as it differs in no way from karma.

354 Empirical Buddhism

 

355  Matter, Mind & Freedom

526. Mind (citta) and matter are neither different nor not-different from discrimination; there is no distinction of all things as they are removed from being and non-being.

356 A Limiting Relationship

527. The Parikalpita and the Paratantra are mutually dependent and are not to be differentiated; thus with matter and impermanency, they are mutually conditioning.

357 Freedom from Me and the World

528. Apart from oneness and otherness the [Pari-]kalpita is not knowable; so with, matter and impermanency; how can one speak of their being and non-being?

529. When the Parikalpita is thoroughly understood [as to its nature], the Paratantra is not born; when the Paratantra is understood, the Parikalpita becomes suchness.

358 Keeping the Teachings Fresh

530. When the Parikalpita is destroyed my Dharma-eye (netri)  is destroyed; and there takes place within my teaching [the controversy of] assertion and negation.

531. In this way, then, and at that time, there will rise disparagers of the Dharma, none of whom are worth talking with as they are destroyers of my Dharma-eye.

532. As they are not taken into the company of the intelligent, they abandon the life of the Bhikshu; and as they destroy the Parikalpita, they are engaged in controversies asserting and negating.

533. As their insight is bound up with being and non-being, what appears to their imagination resembles a hairnet, Maya, a dream, the Gandharva's city, a mirage, etc.

534. He who studies under the Buddhas may not live together with those who cherish dualism and are destroyers of others.

535. But if there are Yogins who see a being separated from the imagination and released from existence and non-existence, he [i. e. a Buddhist] may associate with them [i. e. such Yogins].

359 Mining Enlightenment

536. It is like a mine in the earth producing gold and precious stones; it harbours no cause of strife in it, and yet it furnishes people with various means of subsistence.

360 Dismissing Karma

537. Likewise, though the essence (gotra) of all beings appears various, it has nothing to do with karma; as the visible world is non-existent, there is no karma, nor is the path born of karma.

538. As is understood by the wise, all things have no self-being, but according to the discriminations of the ignorant things appear to exist.

361The Outflows (Ashravas)

"Monks, any desire-passion with regard to the eye is a defilement of the mind. Any desire-passion with regard to the ear... the nose... the tongue... the body... the intellect is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”

362 Identifying with Conciousness

539. If things are not existent as discriminated by the ignorant, all things being non-existent, there are no defilements for any one.

540. Because of varieties of defilement cherished by beings there is transmigration, and the sense-organs are completed; being bound up by ignorance and desire there is the evolution of beings possessed of a body.

363 No Body To Experience

540. Because of varieties of defilement cherished by beings there is transmigration, and the sense-organs are completed; being bound up by ignorance and desire there is the evolution of beings possessed of a body.

541. If beings are not existent as discriminated by the ignorant, there will be no evolving of the sense-organs in these beings, which is not the Yogin's [view].

364 Transmigration

542. If beings themselves are not and yet they become the cause of transmigration, then there will be an emancipation which is independent of people's strivings.

365 Missives from the Battlefront

543. If beings are non-existent to you, how can there be any distinction between the wise and the ignorant? Nor will there be anything characterising the wise who are disciplining themselves for the triple emancipation.

366 What Does it Mean to be Spiritual?

544. The Skandhas, personal soul, doctrines, individuality and generality, no-signs, causation, and senses - of these I talk for the sake of the Sravakas.

367 Beginning with the Absolute

545. No-cause, Mind-only, the powers (vibhuti), the stages [of Bodhisattvahood], the inner realisation, pure suchness - of these I talk for the sake of the Bodhisattvas.

368 Buddhist Theorisers

546. In the time to come there will be disparagers of my teaching who, putting on the Kashaya robe, will talk about being-and-non-being and its works.

547. Things born of causation are non-existent - this is the realm of the wise; a thing imagined has no reality, yet things are imagined by the theorisers.

369 The Absence of Scientific Understanding in Spiritual Insight

548. In the time to come there will be [a class of ignorant people headed by] Kanabhuj; they will talk about the non-existence of work, and will ruin the people with their evil theories.

549. The world is originated from atoms, atoms are causeless, and there are nine permanent substances - such evil theories they teach.

550. [They say that] substances are produced by substances, and so qualities by qualities; and they destroy the self-being of all things [saying that] it is another being.

551. If it is said that originally the world was not and then evolved, it must have had a beginning; but my statement is that there is no primary limit to transmigration.

552. If all the innumerable things in the triple world were not and then evolved, nobody would doubt if horns grow on a bitch, or a she-camel, or a donkey.

553. If the eye, form (rupa), and Vijnana were not and now they are, straw-mats, crowns, cloth, etc. would be produced from lumps of clay.

554. A straw-mat is not found in cloth, nor cloth in a straw matting; why is it that by some combination anything is not produced from any other thing?

370 The Buddha and Evolution

555. That life and the body so called were not and then evolved; all such controversies as this have been declared by me [as untrue].

[556. The statement has been made first [against the philosophers] and their views are warded off; their views being warded off, I will make my own statement.]

557. While I [first] make a statement in behalf of the philosophical systems, let not my disciples be disturbed by [my] drawing on the dualism of being and non-being.

371 I Am New

558. That the world is born of a supreme soul and that changes are due to the qualities, - this is what the school of Kapita teaches its disciples; but it is not the right way of thinking.

559. There is no reality, no non-reality, nor is there any [world of] causation conditioned by causation; as there is nothing to be characterised as causation, non-reality never has its rise.

560. My statement is free from the alternatives of being and non-being, is removed from cause and condition, has nothing to do with birth and destruction, and is removed from qualified [and qualifying].

561. When the world is regarded as like Maya and a dream, exempt from cause and condition, and eternally causeless, there is no rising of imagination.

562. When existence is always regarded as resembling the Gandharva's [city], a mirage, a hair-net, and as free from the alternatives of being and non-being, removed from cause and condition, and causeless, then the mind flows clear of defilements.

372 No Argument for Mind-Only

563. [The philosophers may say that] if there is no external reality, Mind-only too will be non-existent; how can Mind exist without objective reality? The [doctrine of] Mind-only [therefore] is untenable.

564. [Further they may say that] on account of an objective world of realities, people's minds are aroused; how can there be a mind without a cause? [The doctrine of] Mind-only is [therefore] untenable.

565. But suchness and Mind-only are realities belonging to the teaching of the wise; neither those who deny nor those who affirm comprehend my teachings.

373 Dreams of Being Awake!

566. If a mind is said to evolve on account of perceived and perceiving, this is the mind that is of the world; then the Mind-only obtains not.

374 Our Dream-like Concerns

567. When it is said that there is something resembling body, property, and abode produced in a dream-like manner, a mind, indeed, is seen under the aspect of duality; but Mind itself is not dualistic.

375 The Peace That Passes All Understanding

568. As a sword cannot cut itself, or as a finger cannot touch its own tip, Mind cannot see itself.

569. In the state of imagelessness there is no reality, no Parikalpita, no Paratantra, no five
Dharmas, no  twofold mind.

376 Love & Pain

570. The dualism of giving-birth and being-born belongs to the nature of things; when I speak of the giving-birth of things that have no self-nature, it is on account of a hidden meaning.

377 Imagination v False Imagination

571. If multiplicities of forms are born of imagination, there will be something of objectivity in [the notion of] space, in [that of] a hare's horns.

[552. If all the innumerable things in the triple world were not and then evolved, nobody would doubt if horns grow on a bitch, or a she-camel, or a donkey.]

572. When an objective reality is of mind, this reality does not belong to imagination; but reality born of imagination is something other than mind and is unobtainable.

378 Nothing From Nothing

573. In a transmigration that has no beginning, an objective world nowhere obtains; when there is no nourishing mind, where can an objective semblance take its rise?

574. If there is any growth from nothingness, horns will grow on a hare; let no discrimination  take place, thinking that something grows out of nothing.

379 How Consciousness Works

575. As there is nothing existing now, so there was nothing existing previously; where there is no objective world, how can a mind which is bound up with an objective world take its rise?

576. Suchness, emptiness, [reality-]limit, Nirvana, the Dharmadhatu, no-birth of all things, self-being - these characterise the highest truth.

   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   

 

Title Index

Title
Video Number
108 Questions of Mahamati, The  84

Abandoning the Body of Truth 

308
Abandoning the Engine of Unenlightenment  271
Abode of Happiness of the Present Moment, 205
Absolute Centre, The  194
Active Enlightenment  322
After Enlightenment  225
After the Point of Death  222
Akanistha Heaven, The 35
Alaya, Citta, Manas & Vijnana  139
All-Knower, The 23
Alternative to the World, The  332
Approaching the Middle Way  238
Aspirational Lifestyle, The  302
Attaining Kingship of the Triple World  278
Awakening from the Dream Path 132
Awakening to Awareness  284
Ayatanas, The  329
Back Story, The 87
Beauty of Awareness, The  234
Beginning with Enlightenment  235
Being & Non-Being  333
Being Conscious 171
Being in Awareness  179
Being With What Is  106
Benefactor, The   236
Beyond Being & Non-being 29
Beyond Bliss 131
Beyond Contemplation 178
Beyond Religion & Science  96
Beyond Tantrums 201
Beyond the Triple World 53
Big Love  252
Birth of Realities, The   137
Bodhisattva-Mahasattva, The 3
Bodhisattva’s Motivation, The 59
Bodhisattvas & Shravakas  197
Body of Awareness, The  154
Body of Now, The  297
Body of Transformation, The 67
Body, Home & Possessions 57
Brahma Viharas, The  244
Buddha Taught Nothing, The 310
Buddhas Everywhere! 98
Buddhas in Your Life, The  256
Buddhist Concerns  60
Causation 63
Causation and Memory 34
Citta, Alayavijnana, Manas & Vijnana  75
Collectedness 263
Coming Back to Self-Realisation  264
Compassion 4
Conditions of Liberation, The  93
Confounded by Happiness 128
Conscious Art 95
Consciousness 15
Consciousness & Maya  65
Consciousness Refracted  259
Constructed World, The  282
Cosmic Event, A 1
Corpse Logicians  66
Cyber-Samsara 9
Dance of Consciousness, The  285
Dancing Waves, The 48
Dark Shadow of the Ego, The  196
Deconstructing the Individual  50
Deconstructing the World 51
De-Programming the Mind 180
Demolishing Appearances  316
Desire  192
Dharma, Nishyanda and Nirmita Buddhas, The  286
Dhyana  103
Direct Understanding 119
Direction of the Attention, The  182
Discipline of No-Appearance, The  80
Discriminating Realities  111
Discrimination 306
Dismantling Continuity  156
Dream & Maya  160
Dream of the Senses,  The   258
Dream Logic  162
Dream Spirituality  220
Dream Structures  141
Dream Yoga 142
Drop the Stories  186
Effort of Waking Up, The  165
Eleven Bhumis, The  77
Embracing the World  245
Embracing our Solitude  127
Emptiness 121
Emptiness Inside, The 120
Endless Understanding  110
Enlightened Play  145
Enlightened World, The  324
Enlightenment Event, An  214
Enlightenment in Your Life  69
Enlightenment Practice 24
Entering the Dark Night  229
Entrancement 31
Entrapment of the Attention, The  100
Essence of Compassion, The 58
Essence of Tathagatahood, The   272
Eternalism & Nihilism  315
Everyday Triggers to Desolation, The  231
Existence & Non-Existence  133
Fall of the Kingdom, The  319
False Imagination, The 202
Families of Buddhists  210
Fetish of Spirituality, The   161
Fetishising the Hare’s Horns  124
Field of Suffering, The 200
Five Factors of Enlightenment Practice, The  204
Focussing on Realisation 140
Followers of No-Birth, The   150
Following the Attention Back to the Source 241
Fool’s Gold  61
Formless Dhyanas (Jhanas), The  216
Four Maya-Like Samadhis, The  203
Four Mind-Streams, The   213
Four Noble Truths, The  170
From Multiplicity to Being 44
Golden Begging Bowl, The  224
Good Moods  163
Grasping the Mirage  294
Great Dreaming, The 199
Great Miracle, The  325
Gurugillies Agenda, The 22
Habit Energy of Our Moods, The  266
Habit of Unenlightenment, The   155
Hairnet of Mathematics, The  147
Highest Stage, The  79
Holder of Universes, The  270
House of Enlightenment, The  314
Icchantika, The  209
Ignorance, Desire & Karma 45
Ignorant, The  276
Imagelessness 18
Imagination & Relativity 198
Imagined Reality 97
Imagining How Things Are  328
Informationlessness  102
Inner Life, The 37
Insight of the Wise, The  125
Intellect & Purity 122
Jack’s Beanstalk 5
Just Mind  105
Just Sitting  82
Knowledge of Mind-Only, The 177
Lakshana & Samsara 7
Language & Being  113
Leakages in Awareness  227
Leaving the World  219
Light of the Mind, The  207
Limiting Assumptions  152
Linking Birth & Death  144
Meditation – A Critique  307
Lost in Play  118
Mahayana and Hinayana 2
Make Believe  101
Marks of Individuation, The 114
Meditation (Dhyana) 11
Meditation – A Critique  298
Memory and Moods 72
Middle Way, The  237
Mind and mind 74
Mind and the World  268
Mind-Only 73
Model Is Not Reality, The  138
Mood Harmonics  70
Nagarjuna  109
Nanda & the 500 Dove-footed Nymphs  340
Nanda & The Three Bodies  342
Net of Philosophical Views, A  179
New Dimension of Understanding, A  221
Nirvana 8
No Atoms of Interest!  290
No Jiva?  336
No Longer Abiding in the Body  46
No Me, No External World 330
No-Memory  148
No-Path 159
No-Step to Mind, The   185
Non-Discriminating Discrimination 90
No-Path 159
Non-Striving 169
Nothing Exists 86
Notion of Individuality, The  116
Notions, Dreams & Visions 6
Observing Awareness  299
On Becoming a Spiritual Superhero  55
On Being Close To Yourself   81
On Having No Self-Substance 56
One Awareness, The  261
One Doctrine, The   212
Only Truth, The  249
Optimising Being  242
Other Side of Moods, The  68
Our Non-Physical Reality Here  173
Our Relationship With Money  226
Our Right To Be Entertained!  172
Our True Abode  233
Outside the Burning House  166
Overcoming the Worlds of Form  218
Paratantra & Parikalpita  104
Passion for Understanding, The  323
Path of Meditation, The  158
Perfect Knowledge  248
Persistence of Habit-Energy, The  293
Perversion 39
Philosophy & Beyond 183
Pointer To Presence, A  327
Possessions 223
Power of Maya, The 32
Practical Stream-Entry  83
Practice of the Skandhas, The  211
Prapanca 173
Pratyekabuddha, The  126
Precepts (Sila), The  40
Presence of the World,  The  326
Prison Gate, The 191
Projection of Consciousness, The  287
Propping Up the World  309
Proud Acquisitions  339
Quiescent World, The  123
Rat in the Ghee, The  107
Realising the Dream  317
Reality Beyond Cognition, The  52
Reality Continuum, The  289
Realm of the Wise, The  164
Reclaiming Our Sense of Being 43
Recognising Mind Itself  331
Relate-ivity  250
Religion & Science  85
Remembering Enlightenment  153
Remembering the Dharma Buddha 254
Revelling in Discrimination  71
Revulsion 247
Rhythm of Consciousness, The  313
Right Livelihood  228
Roots of Corporeality, The 42
Roots of Ignorance, The  117
Rupa 208
Rupa & the Attention  335
Samadhi 17
Sameness, The  134
Samsara 91
Samskrita 167
Secret Meaning, The 99
Seeing as the Buddha Sees 33
Seeing The Buddha  288
Seeing Things  269
Self-Discrimination  232
Self-Mastery  273
Self-Realisation  311
Senses & Self-Realisation, The  215
Sharing the Buddha Lands  253
Shiny Stuff – It Sparkles!, The 115
Singular Awareness   141
Six Factors of Dhyana Practice, The  217
Skandhas, The 13
Skilful Means?  341
Sloughing Off The World 14
Smile in the Attention, The  291
Soul, The 21
Source of Light, The  318
Source of Sentience, The 16
Sources of Empowerment  136
Space is Love  239
Spiritual Dupe, The 47
Spiritual Habits 129
Spiritual Immersion  257
Spiritual Insight v Conventional Understanding  143
‘Spiritual’ Thought-Constructions  76
Spiritual v Peak Experiences  346
Steer for the Deep Waters Only!  260
Stepping Back  175
Stepping Back & Embracing  312
Stepping Back from Spirituality  246
Stories of Reality  251
Streaks of Everyday Madness  334
Suchness 49
Superabundant Flow, The 62
Superguru 28
Surfing the Triple World    277
Svabhava 30
Taking What We Can  265
Tathagatahood  130
Teaching the Dharma  275
Teachings for Survival 193
Ten Bhumis, The  78
There Is Nothing You Can Do!  304
Thought Constructions (pranjnapti) 25
Three Bodies of the Buddha, The 38
Three Knowledges, The 20
Three Poisons, The  296
Threefold Training, The 36
Total Accepting  279
Transcendental World, The  320
Transcending Causation  26
True Meditation 54
Truth Is Not Out There!, The 92
Turning to the Real (Paravritti)  41
Two Truths, The   187
Two Truths Non-Debate, The   195
Ultimate Limit, The  112
Unborn And Yet Born  344
Unconditioned, The 19
Undefiled Inner Realisation  274
Understanding v Realisation  262
Unity of Awareness, The  243
Unobtainable Essence, The  344
Use of Notions, The  94
Vastness of Suchness, The  255
Vehicle of the Buddha, The  108
Vehicles 295
Vijnana 10
Visible World, The  345
Vortices of Consciousness, The  146
Waking Up  151
Wall of the World, The  88
War Against Sleep, The  281
Water-Wheel of Ignorance, The   206
Wedges  135
What Everything Is Happening To  267
Where Everything is Happening  300
Where is the Attention Now?  280
Why Is There Suffering?  305
Wising Up To Spirituality 338
Wonderful Teaching on Causation, The  180
Word Made Concrete, The  174
Words  [Chapter 2.144] 27
Words & Delusion  303
Words As Music  283
Working with Maya 64
World & Our Demeanour, The  168
World Cinema  321
World Does Not Exist, The  89
World of Our Habit-Energy, The  301
Zen 12
   

 

 

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