Anattalakkhaṇasutta—Bhikkhu Sujato
Linked Discourses 22.59
6. Involvement
The Characteristic of Not-Self
At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. This is the famous “second discourse”, the story of which is told in the Vinaya (Kd 1:6.32.1). At the conclusion of the Dhammacakkappavattanasutta (SN 56.11), when Koṇḍañña became a stream-enterer, the Buddha continued to teach the five ascetics over several days. Eventually, all five realized stream-entry and went forth officially as Buddhist mendicants. Knowing they were ready, he taught them about not-self. In the first discourse, the Buddha referred to the five aggregates “in brief”, and now he draws that teaching out in more detail. Thus the second discourse is a commentary on a line in the first discourse. There the Buddha addressed the group of five mendicants:


“Venerable sir,” they replied. The Buddha said this: “Mendicants, form is not-self. The “self” (attā, Sanskrit ātman) is the cardinal doctrine of the Upaniṣads, whereas the five ascetics were likely Jains, or at least from a similar group. The Jains typically used jīva (“soul”) to indicate the radiant essence purified by austerities, which remains eternal as an individual, separate entity. This contrasts with the Upaniṣadic self, which merged into union with the divine Brahma. These terms, however, are not used exclusively, nor are their definitions consistent. The Buddha is casting a wide net, beginning with “form” to capture the most basic conceptions of self, and moving through successively more refined conceptions of self, culminating with the most subtle conception of the Upaniṣads, the identification of self with consciousness. For if form were self, it wouldn’t lead to affliction.


And you could compel form: This conditional argument against the “self” is found only here in this form, although the same manner of argument is also at MN 35:13.4. See too the Buddha’s discussion with Poṭṭhapāda on various kinds of “self” (DN 9:21.4). ‘May my form be like this! May it not be like that!’ This responds to the “inner controller” (antaryāmin) of Bṛhadāraṇyaka Upaniṣad 3.7. Uddālaka, having learned this from the centaur Kabandha in Madra (near modern Islamabad), challenges Yājñavalkya, who explains it as the self who lives in the midst of all things, unknown but knowing, controlling all from within. But because form is not-self, it leads to affliction. And you can’t compel form: ‘May my form be like this! May it not be like that!’


Feeling is not-self … Perception is not-self … Choices are not-self …


Consciousness is not-self. For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness: ‘May my consciousness be like this! May it not be like that!’ But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness: ‘May my consciousness be like this! May it not be like that!’


What do you think, mendicants? While the first passage is unique, the remainder of the discourse is repeated countless times throughout the discourses. The Buddha engages his audience in question and answer, stimulating reflection and giving encouragement. Is form permanent or impermanent?”


“Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?”


“Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”


“No, sir.” To understand this argument, we must bear in mind that the “self” was a metaphysical theory of an abiding, eternal reality that is one’s truest essence, from which we have become alienated due to defiling influences. Salvation from the travails of the world lies in realizing this essential truth. It follows that what is impermanent cannot be the self, because when it disappears the self would also disappear (DN 15:29.4). And what is suffering cannot be the self, because our true essence is free of impurities and thus essentially blissful, radiant, and all-knowing. This salvific self cannot be identified with something that brings only pain (SN 22.60:5.1). | This metaphysical “self” has only a contingent relationship with the empirical “self” of psychology or popular usage. The psychological self grows and changes, and must develop emotional wholeness and coherence for a person to become a healthy individual.


If someone with a fractured psychological self latches on to the Buddhist teaching of no metaphysical self, they can easily mistake one for the other, leading to further disintegration of the psyche. That is why contemplation of not-self is recommended for those who have practiced samādhi, a state of deep emotional integration.


“Is feeling permanent or impermanent?” … “Is perception permanent or impermanent?” …


“Are choices permanent or impermanent?” … “Is consciousness permanent or impermanent?”


“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’


Any kind of feeling at all … Any kind of perception at all …


Any kind of choices at all … You should truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’


Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.


They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”


That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the group of five mendicants were freed from defilements by not grasping.


The Questions of King Milinda
Book 2: The Distinguishing Characteristics of Ethical Qualities
Chapter 1
3.1.1. Individuality and name; the chariot simile
PTS cs 1 PTS vp En 40 PTS vp Pali 25 Now Milinda the king went up to where the venerable Nāgasena was, and addressed him with the greetings and compliments of friendship and courtesy, and took his seat respectfully apart. And Nāgasena reciprocated his courtesy, so that the heart of the king was propitiated.


And Milinda began by asking, ‘How is your Reverence known, and what, Sir, is your name?’


‘I am known as Nāgasena, O king, and it is by that name that my brethren in the faith address me. But although parents, O king, give such a name as Nāgasena, or Sūrasena, or Vīrasena, or Sīhasena, yet this, Sire—Nāgasena and so on—is only a generally understood term, a designation in common use. For there is no permanent individuality (no soul) involved in the matter.’ PTS vp En 41 Then Milinda called upon the Yonakas and the brethren to witness: ‘This Nāgasena says there is no permanent individuality (no soul) implied in his name. Is it now even possible to approve him in that?’ And turning to Nāgasena, he said: ‘If, most reverend Nāgasena, there be no permanent individuality (no soul) involved in the matter, who is it, pray, who gives to you members of the Order your robes and food and lodging and necessaries for the sick? Who is it who enjoys such things when given? Who is it who lives a life of righteousness? Who is it who devotes himself to meditation?


Who is it who attains to the goal of the Excellent Way, to the Nirvāṇa of Arahatship? And who is it who destroys living creatures? who is it who takes what is not his own? who is it who lives an evil life of worldly lusts, who speaks lies, who drinks strong drink, who (in a word) commits any one of the five sins which work out their bitter fruit even in this life ? If that be so there is neither merit nor demerit; there is neither doer nor causer of good or evil deeds ; there is neither fruit nor result of good or evil Karma. PTS vp Pali 26 —If, most reverend Nāgasena, we are to think that were a man PTS vp En 42 to kill you there would be no murder, then it follows that there are no real masters or teachers in your Order, and that your ordinations are void.—You tell me that your brethren in the Order are in the habit of addressing you as Nāgasena. Now what is that Nāgasena? Do you mean to say that the hair is Nāgasena?’


‘I don’t say that, great king.’ ‘Or the hairs on the body, perhaps?’


‘Certainly not.’ ‘Or is it the nails, the teeth, the skin, the flesh, the nerves, the bones, the marrow, the kidneys, the heart, the liver, the abdomen, the spleen, the lungs, the larger intestines, the lower intestines, the stomach, the faeces, the bile, the phlegm, the pus, the blood, the sweat, the fat, the tears, the serum, the saliva, the mucus, the oil that lubricates the joints, the urine, or the brain, or any or all of these, that is Nāgasena ?’


And to each of these he answered no. ‘Is it the outward form then (Rūpa) that is Nāgasena, or the sensations (Vedanā), or the ideas (Saññā), or the conditions (the constituent elements of character, Saṁkhārā), or the consciousness (Vigññāna), that is Nāgasena ?’


And to each of these also he answered no. PTS vp En 43 ‘Then is it all these Skandhas combined that are Nāgasena?’


‘No! great king.’ ‘But is there anything outside the five Skandhas that is Nāgasena?’


And still he answered no. ‘Then thus, ask as I may, I can discover no Nāgasena. Nāgasena is a mere empty sound. Who then is the Nāgasena that we see before us? It is a falsehood that your reverence has spoken, an untruth!’


And the venerable Nāgasena said to Milinda the king: ‘You, Sire, have been brought up in great luxury, as beseems your noble birth. If you were to walk this dry weather on the hot and sandy ground, trampling under foot the gritty, gravelly grains of the hard sand, your feet would hurt you. And as your body would be in pain, your mind would be disturbed, and you would experience a sense of bodily suffering. How then did you come, on foot, or in a chariot?’


‘I did not come, Sir, on foot PTS vp Pali 27 . I came in a carriage.’


‘Then if you came, Sire, in a carriage, explain to me what that is. Is it the pole that is the chariot?’


‘I did not say that.’ ‘Is it the axle that is the chariot?’ ‘Certainly not.’


‘Is it the wheels, or the framework, or the ropes, or the yoke, or the spokes of the wheels, or the goad, that are the chariot?’


And to all these he still answered no. ‘Then is it all these parts of it that are the chariot?’ PTS vp En 44


‘But is there anything outside them that is the chariot?’ And still he answered no.


‘Then thus, ask as I may, I can discover no chariot. Chariot is a mere empty sound. What then is the chariot you say you came in? It is a falsehood that your Majesty has spoken, an untruth! There is no such thing as a chariot! You are king over all India, a mighty monarch. Of whom then are you afraid that you speak untruth? And he called upon the Yonakas and the brethren to witness, saying: ‘Milinda the king here has said that he came by carriage. But when asked in that case to explain what the carriage was, he is unable to establish what he averred. Is it, forsooth, possible to approve him in that?’


When he had thus spoken the five hundred Yonakas shouted their applause, and said to the king: Now let your Majesty get out of that if you can?’


And Milinda the king replied to Nāgasena, and said: ‘I have spoken no untruth, reverend Sir. It is on account of its having all these things—the pole, and the axle, the wheels, and the framework, the ropes, the yoke, the spokes, and the goad—that it comes under the generally understood term, the designation in common use, of “chariot.”’


‘Very good! Your Majesty has rightly grasped the meaning of “chariot.” And just even so it is on account of all those things you questioned me about—PTS vp Pali 28 The thirty-two kinds of organic matter in a human body, and the five constituent elements of being—that I come under the generally understood term, the designation in common use, of “Nāgasena.” PTS vp En 45 For it was said, Sire, by our Sister Vajirā in the presence of the Blessed One:


“‘Just as it is by the condition precedent
Of the co-existence of its various parts
That the word ‘chariot’ is used,
Just so is it that when the Skandhas
Are there we talk of a ‘being.’”’


‘Most wonderful, Nāgasena, and most strange. Well has the puzzle put to you, most difficult though it was, been solved. Were the Buddha himself here he would approve your answer. Well done, well done, Nāgasena!’


Heart Sūtra (with Extras)
Prajñāpāramitā Emptiness Sūtras Avalokiteśvara Nyingma Mönlam Averting Obstacles Words of the Buddha


The Sūtra of the Heart of Transcendent Wisdom from the Words of the Buddha


In Praise of Prajñāpāramitā ma sam jö mé sherab parol chin Beyond words, beyond thought, beyond description, Prajñāpāramitā


makyé mingak namkhé ngowo nyi Unborn, unceasing, the very essence of space


Yet it can be experienced as the wisdom of our own rigpa: dü sum gyalwé yum la chaktsal lo


Homage to the mother of the buddhas of past, present and future!


The Heart Sūtra In the language of India: Bhagavatī prajñāpāramitā hṛdaya


In the language of Tibet: chomden dema sherab kyi parol tu chinpé nyingpo


Chomden dema sherab kyi parol tu chinpé nyingpo In the English language: The Blessed Mother, the Heart of the Transcendent Perfection of Wisdom


In a single segment. chomden dema sherab kyi parol tu chinpa la chaktsal lo


Homage to the Bhagavatī Prajñāpāramitā! diké dak gi töpa dü chik na


Thus have I heard: chomdendé gyalpö khab jagö pungpö ri la gelong gi gendün chenpo dang


At one time the Blessed One was dwelling in Rājgṛha at Vulture Peak mountain, together with a great community of


changchub sempé gendün chenpo dang tab chik tu zhuk té monks and a great community of bodhisattvas.


dé tsé chomdendé zabmo nangwa zhejawa chö kyi namdrang kyi ting ngé dzin la nyompar zhuk so


At that time, the Blessed One entered an absorption on categories of phenomena called ‘perception of the profound’.


yang dé tsé changchub sempa sempa chenpo pakpa chenrezik wangchuk sherab kyi parol tu chinpa zabmo chöpa nyi la nampar ta zhing


At the same time, noble Avalokiteśvara, the bodhisattva and great being, beheld the practice of the profound perfection of wisdom,


pungpo ngapo dedak la yang rangzhin gyi tongpar nampar ta o And saw that the five aggregates are empty of nature.


Then, through the Buddha's power, tsé dang denpa sharibü changchub sempa sempa chenpo pakpa chenrezik wangchuk la diké ché mé so


Venerable Śāriputra said to noble Avalokiteśvara, the bodhisattva and great being:


rik kyi bu gang lala sherab kyi parol tu chinpa zabmo chöpa chepar döpa dé jitar labpar ja


“How should a child of noble family who wishes to practise the profound perfection of wisdom train?”


deké ché mepa dang | changchub sempa sempa chenpo pakpa chenrezik wangchuk gi tsé dang denpa shara datibu la diké ché mé so


This is what he said, and the noble Avalokiteśvara, the bodhisattva and great being, replied to venerable Śāriputra as follows:


sharibu rik kyi bu am rik kyi bumo gang lala sherab kyi parol tu chinpa zabmo chöpa chepar döpa dé ditar nampar tawar ja té


“O Śāriputra, a son of noble family or daughter of noble family who wishes to practise the profound perfection of wisdom should regard things in this way:


pungpo ngapo dedak kyang rangzhin gyi tongpar nampar yangdakpar jesu ta o


They should see the five aggregates to be empty of nature. Form is empty; emptiness is form;


zuk lé tongpanyi zhen mayin no Emptiness is not other than form;


tongpanyi lé kyang zuk zhen mayin no Form is not other than emptiness.


In the same way, sensation, recognition, Conditioning factors and consciousness are emptiness.


sharibu detawé na chö tamché tongpanyi dé Therefore, Śāriputra, all dharmas are emptiness.


They are without characteristics; they are unarisen and unceasing;


They are not tainted and not untainted; They are not deficient and not complete.


Therefore, Śāriputra, in emptiness, there is no form, No sensation, no recognition, no conditioning factors, no consciousness;


No eye, no ear, no nose, no tongue, no body, no mind; No visible form, no sound, no odour, no taste, no texture, and no mental objects;


mik gi kham mepa né yi kyi kham mé There is no eye element up to no mind element;


yi kyi nampar shepé kham kyi bardu yang mé do And as far as no mental consciousness element;


There is no ignorance, no extinction of ignorance up to no old age and death,


No extinction of old age and death; No suffering, no origin,


No cessation, no path, no wisdom, no attainment, And no non-attainment.


sharibu detawé na changchub sempa nam tobpa mepé chir Therefore, Śāriputra, since bodhisattvas have no attainment,


sherab kyi parol tu chinpa la ten ching né té They rely on and abide by the perfection of wisdom.


sem la dribpa mepé trakpa mé dé Since their minds are unobscured, they have no fear.


chin chi lok lé shintu dé né nya ngen lé depé tarchin to They completely transcend error and reach the ultimate nirvāṇa.


dü sum du nampar zhukpé sangye tamché kyang sherab kyi parol tu chinpa la ten né


All the buddhas throughout the three times lana mepa yangdakpar dzokpé changchub tu ngönpar dzokpar sangye so


Fully awaken to unsurpassable, true, complete enlightenment by means of the perfection of wisdom.


detawé na sherab kyi parol tu chinpé ngak Therefore, the mantra of the perfection of wisdom—


The mantra of great insight, the unsurpassed mantra, The mantra that equals the unequalled, the mantra that pacifies all suffering—


Is not false and should be understood as true. sherab kyi parol tu chinpé ngak mepa


The mantra of the perfection of wisdom is proclaimed as follows:


sharibu changchub sempa sempa chenpö detar sherab kyi parol tu chinpa zabmo la labpar ja o


Śāriputra, a bodhisattva and great being should train in the profound perfection of wisdom in this way.”


dené chomdendé ting ngé dzin dé lé zheng té Thereupon, the Blessed One arose from that absorption


changchub sempa sempa chenpo pakpa chenrezik wangchuk la lek so zhejawa jin né


And commended Avalokiteśvara, the bodhisattva and great being:


“Excellent, excellent, O son of noble family, that is how it is. That is just how it is.


jitar khyö kyi tenpa dezhindu sherab kyi parol tu chinpa zabmo la chepar ja té


One should practise the profound perfection of wisdom just as you have taught


dezhin shekpa nam kyang jesu yi rang ngo And then even the tathāgatas will rejoice.”


When the Blessed One had said this, Venerable Śāriputra, and


changchub sempa sempa chenpo pakpa chenrezik wangchuk dang Noble Avalokiteśvara, the bodhisattva and great being,


Together with the whole assembly and the world of gods, human beings,


Asuras and gandharvas rejoiced and praised chomdendé kyi sungpa la ngönpar tö do


The speech of the Blessed One. chomden dema sherab kyi parol tu chinpé nyingpo zhejawa tekpa chenpö do dzok so


Thus concludes the Mahāyāna Sūtra of the Blessed Mother, the Heart of the Transcendent Perfection of Wisdom.


The Prajñāpāramitā Mantra Dokpa—Averting Obstacles through the Heart Sūtra


If you wish to make a practice of the sūtra then consider that the Tathāgata appears in the space before you, adopting the mudrā of subjugating Māra and surrounded by the retinue from the saṅgha of the greater and lesser vehicles, including both Avalokiteśvara and Śāriputra in dialogue. And, while contemplating the meaning of emptiness, recite the profound sūtra as many times as you can, up to seven times in total, and recite the vidyā mantra too, as many times as possible. Then, at the end, perform the following practice of averting demonic forces:


Namo! Homage to the Guru! Homage to the Buddha! Homage to the Dharma!


Homage to the Saṅgha! yum chenmo sherab kyi parol tu chinpa la chaktsal lo


Homage to the Great Mother, Prajñāpāramitā! khyé nam la chaktsalwé tu dang nüpa la ten né


Through the power and strength of paying homage to you, dakchak gi tsik di drubpar gyur chik


May these words of ours come true! jitar ngön lhé wangpo gyajin gyi yum chenmo sherab kyi parol tu chinpé dön zabmo yi la sam zhing tsik khatön du jepé tu dang nüpa la ten né


Just as, long ago, the king of the gods Indra, by the power and strength of contemplating the profound meaning of the perfection of wisdom, the Great Mother, and reciting its words,


dü dikchen lasokpa chir dokpa dezhindu dak gi kyang yum chenmo sherab kyi parol tu chinpé dön zabmo yi la sam zhing tsik khatön du jepé tu dang nüpa la ten né


Was able to avert the demonic forces of negativity, so in the very same way, may we too, through the power and strength of contemplating the profound meaning of the Perfection of Wisdom, the Great Mother, and reciting its words,


dak khor dang chepé dampé chö drubpé pangja mitünpé chok tamché chir dokpar gyur chik


Avert all the negative influences which prevent us and those around us from accomplishing the Noble Dharma!


May they be annihilated! May they be rendered harmless! May they be completely pacified!


gang gi ten ching drelwar jung Everything that arises interdependently


Is unceasing and unborn, Neither non-existent nor everlasting,


Neither coming nor going, tadé dön min dön chik min Neither multiple nor single.


To this teaching that pacifies all concepts and duality, The most sacred speech of the fully enlightened Buddha,


May all obstacles, Outer and inner, To our attaining complete enlightenment,


Be totally pacified! zhenyang kyewa dinyi du Also, in this very life,


May everything inharmonious be pacified, and tsering nemé pünsum tsok


May we always enjoy peace and happiness, long life, Good health, prosperity and success!


Source
shes rab kyi pha rol tu phyin pa'i snying po" in snga 'gyur smon lam chen mo'i zhal 'don phyogs bsrigs bzhugs so. Delhi: Chos spyod publication. 2008: 142–147


The Diamond Sutra

(the discourse on transcendent awareness in 300 lines)

Homage to the beautiful, the sacred transcendent awareness.

1  Introduction

1.a  The assembly.


[1] Thus have I heard at one time. The Buddha was in Sravasti, in
the Jeta Grove, in Anathapindada's park, with a large group of
monks, 1250 monks and many great bodhisattvas. Early in the
morning the Lord Buddha got dressed, took his bowl, and went to
Sravasti for alms. When he had eaten, he returned to the park,
put his bowl and coat away, washed his feet, and sat down on the
seat that had been arranged for him. He crossed his legs, sat
upright, and looked straight ahead. Many monks approached,
saluted his feet, walked around him three times, and sat down to
one side.

1.b  Subhuti asks


[2] Then the venerable Subhuti arrived and sat down. After rising
and adjusting his robe, he knelt on one knee and with folded
hands said to the Buddha, "It's great, oh lord Buddha, it's
exceedingly wonderful, oh well-traveled one, how much the
bodhisattvas have been benefited by you, who knows where it's at,
the superior man, the fully enlightened one. It's great how these
bodhisattvas have been so highly favored by you, the one who
knows where it's at, the superior man, the fully enlightened one.
How should such favored bodhisattvas behave, proceed, and tame
their thoughts?

     The Buddha answered Subhuti, "Good question, good question
Subhuti. You're right. The one who knows where it's at has helped
the bodhisattvas, greatly helped them, favored them with the
highest favor. So listen up, Subhuti. I'll tell you how those who
have set out on the bodhisattva's way of life should behave,
proceed, and tame their thoughts."

     "So be it, buddha." replied Subhuti, as he perked up.

2  The bodhisattva's career

2.a  The bodhisattva's intention


[3] The Buddha said, "Subhuti, a person who has set out on the
bodhisattva's way of life should think, 'I must lead all the
beings of the universe to nirvana, whether they are born from an
egg, from a womb, from scum, or they miraculously appear; I must
lead them into nirvana where nothing remains behind. And yet,
although innumerable beings have been thus led to nirvana, no
being whatsoever has been led to nirvana.'

     Why is that? If a bodhisattva thinks of a 'being' he or she
is no bodhisattva. Why is that? He or she is no bodhisattva if
they think in terms of a self or a being, or in terms of a living
person or a soul."


[4] "Moreover, Subhuti, a bodhisattva who shares with others
should free themselves. When sharing, they should be free from
lust for beautiful sights, lovely sounds, gourmet tastes or
smells, tactile enjoyments, and seductive thoughts. The
bodhisattva should give to others without being influenced by
seductive things. Why is that? Because a bodhisattva who shares
uninfluenced by such things will reap vast benefits.

     "What do you think, Subhuti? Can you comprehend the vastness
of space to the east?"
     "No, blessed one! It is impossible to comprehend the
vastness of space in the east."
     "Subhuti, is it possible to comprehend the limits of space
in the north, the south, or the west? Or any direction in the
universe?"
     "No, world-honored one."
     "Subhuti, it is equally impossible to comprehend the vast
benefits that incur to a bodhisattva who shares without being
seduced by appearances."


[5] "What do you think, Subhuti? Can someone see the well-
traveled one in the phenomena of physical presence?"
     "No, honored one! It is impossible to even see the well-
traveled one in the phenomena of his physical presence. Why?
Because the phenomena of his physical presence is not the same as
the essential well-traveled one."
     "You are right, Subhuti. The phenomena of the physical
presence is wholly illusion. It is not until a person understands
this that he can realize the true well-traveled one."


[6] Subhuti respectfully asked the lord buddha, "Honored one! In
the future, if a person hears this teaching, or a part of it,
whether a section or a sentence, will true faith awaken in their
mind?"
     "No doubt about it, Subhuti. Even 500 years after the
nirvana of the well-traveled one there will be some who,
practicing charity and keeping the faith, will believe in
sections and sentences of this scripture and will awaken their
minds purely. Know, however, that such persons, long ago, planted
seeds of goodness, not simply before one buddhist temple, or two,
or five, but before hundreds of thousands of buddhas, so that
when they hear sections and sentences of this scripture a pure
faith will awaken within their minds.
     "Subhuti, the well-traveled one knows that the sentient
beings who awaken faith upon hearing sections or sentences of
this scripture will accumulate inestimable blessings and merit.
How do I know this? Because these sentient beings must have
already discarded such arbitrary conceptions of phenomena as
one's own self, other selves, living beings, and a universal
self. If they had not, their minds would inevitably grasp after
such things and they would then not be able to practice charity
nor keep the precepts.
    "Moreover, these sentient beings must also have discarded all
arbitrary notions of a personal self, other personalities, living
beings, and a universal self. Otherwise their minds would
inevitably grasp after such relative conceptions. Furthermore,
these sentient beings must have already discarded all arbitrary
notions of the non-existence of a personal self, other
personalities, living beings, and a universal self. Otherwise,
their minds would still be grasping at such notions. Therefore
everyone who seeks total enlightenment should discard not only
conceptions of their own selfhood, other selves, living beings,
and a universal self, but they should also discard all notions of
the non-existence of such conceptions.
     When the well-traveled one, in teaching, uses conceptions
and ideas, people should remember the unreality of all such
concepts and ideas. They should recall that the well-traveled
one, in teaching spiritual truths, always uses such notions in
the way that a raft is used to cross a river. The raft is of no
more use when the river has been crossed, and should be
discarded. So these arbitrary conceptions of and about spiritual
things should be given us as one attains enlightenment. How much
more should one give up conceptions of non-existent things?"


[7] "What do you think, Subhuti? Has the well-traveled one
attained anything that can be described as complete
enlightenment? Has he ever given you any such teaching?"
     Subhuti replied, "As I understand the teaching of the lord
buddha, there is no such thing as complete enlightenment, nor is
it possible for the well-traveled one to teach any fixed
spiritual truth. Why? Because the things taught by the well-
traveled one are, in their essential nature, inconceivable and
inscrutable; they are neither existent nor non-existent; they are
neither phenomena nor noumena. What does this mean? It means that
buddhas and bodhisattvas are not enlightened by fixed teachings,
but by an intuitive process, spontaneous and natural."


[8]  "What do you think Subhuti? If a follower gave treasures
enough to fill 3,000 universes, would that person gain
considerable blessings and merit?"
     Subhuti replied, "Considerable blessings and merit. Why?
Because what the lord buddha has referred to as blessings and
merit does not refer to anything objective, he merely refers to
such things in a relative way.
    The lord buddha continued, "If another, after studying and
observing even a single stanza of this scripture, explains its
meaning to others, their blessings and merit will be much
greater. Why is that? Because from explanations such as these
buddhas have attained unsurpassed enlightenment, and their
teachings come from this sacred scripture. However, Subhuti, I
must take back my words as soon as they are uttered, for there
are no buddhas and no teachings."


[9] "What do you think, Subhuti? Suppose someone has entered the
flow. Could that person arbitrarily say, 'I have entered the
flow'?"
     Subhuti replied, "No way man. Because, even though they have
entered the flow, truly they have not entered anything, nor has
their mind entertained such arbitrary conceptions as form, sound,
taste, odor, tactile thing, or discrimination. Thus are such
people known to have entered the flow."
     "What do you think, Subhuti? Suppose someone has only one
more life to traverse? Could that person say 'I have only one
more life to go'?"
     "No way man. Because even if set to return only one more
time, truly there is no rebirth either in this world or any
other. By knowing this someone has only one more life to
traverse."
     "What do you think Subhuti? Suppose someone will never be
reborn. Could that person say, 'I won't be reborn again'?"
     "No way man. Because even though they won't be reborn, they
don't really think in such arbitrary terms. Because of which they
won't be reborn again."
     "What do you think, Subhuti? Suppose someone is completely
awake. Would that person think, 'I am awake'?"
     "No way man. Because there really isn't such a thing as a
truly awakened person. If someone harbored a thought such as 'I
am awake' they would find themselves attached to ideas about a
self, other selves, living beings, and a universal self. Oh Lord,
you have said that I have become passively atuned, have reached
the pinnacle of my potential, and am therefore awakened. If I
cherished the thought, 'I am awake, free of desire!' you, good
lord, would not have said that I delight in the practice of
silence and tranquility. But, in truth, I have cherished no such
arbitrary thought, so you could truly say, 'Subhuti delights in
the practice of silence and tranquility."


[10] "What do you think, Subhuti? When the well-traveled one was,
in a previous life, with Dipankara buddha, did I receive any
definite teaching or attain any definite degree of self-control,
whereby I later became a buddha?"
     "No, honorable one. When the well-traveled one was a
disciple of Dipankara buddha, in truth, he received no definite
teaching, nor did he attain any definite supremacy."
     "What do you think, Subhuti? Do the great bodhisattvas
embellish the elysian fields to which they go?"
     "No way man. And why is that? Because what you mean by the
expression, 'embellish the elysian fields' is self-contradictory,
for elysian fields thus embellished would no longer be called
elysian fields. Therefore the expression 'embellishment of the
elysian fields' is merely a figure of speech."
     The lord buddha continued, "Therefore, Subhuti, the minds of
all bodhisattvas should be purified of all thoughts that relate
to seeing, hearing, tasting, smelling, touching, and
discriminating. They should use their mental faculties
spontaneously and naturally, without being constrained by
preconceived notions arising from the senses.
     "Subhuti, suppose a person's body was as big as the highest
mountain. What do you think? Would that body be considered huge?"
     "Exceedingly huge, world-honored one! Because what you
really mean by the expression 'huge body' is not limited by any
arbitrary conception, so it can correctly be called huge."


[11]  "What do you think, Subhuti? If there are as many Ganges
Rivers as there are grains of sand in the river Ganges, will
these rivers be numerous?"
     "Exceedingly numerous, lord."
     "Suppose there were these innumerable rivers, how
immeasurable would be their grains of sand! Subhuti, if a good
and faithful person, whether man or woman, were to give gifts of
desirable things equal to those grains of sand in all those
Ganges Rivers, would the merit accrued be considerable?"
     "A very considerable merit, my lord."
     "Subhuti, if another person, after studying and observing
even one stanza of this scripture, were to explain it to others,
their merit would be greater."


[12] "Furthermore, Subhuti, if any person in any place were to
teach even one stanza of this scripture, that place would become
sacred ground and would be revered by numerous kinds of beings,
as if it were a sacred temple. How much more sacred would the
place become if that person studied and observed the whole
scripture! Be assured, Subhuti, such a person will attain total
enlightenment, and the place where this scripture is reverenced
will be like an altar consecrated to the buddha, or to one of his
honored followers."

[13a] Subhuti said to the blessed one, "By what name shall we
know this scripture, so that it can be honored and studied?"
     The lord buddha replied, "This scripture shall be known as
The Transcendent Awareness that Cuts Like a Diamond. By this name
it shall be revered and studied and observed. What does this name
mean? It means that when the buddha named it, he did not have in
mind any definite or arbitrary conception, and so named it. This
scripture is hard and sharp, like a diamond that will cut away
all arbitrary conceptions and bring one to the other shore of
enlightenment.
     "What do you think, Subhuti? Has the well-traveled one given
you any definite teaching in this scripture?"
     "No blessed lord, the well-traveled one has not given us any
definite teaching in this scripture."

[13b]  "What do you think, Subhuti? Are the atoms in 3,000 worlds
very numerous?"
      "Very numerous indeed, lord."
      "Subhuti, when the well-traveled one speaks of atoms, it
does not mean I am thinking any definite or arbitrary thought, I
merely use the words as a figure of speech. It is just the same
with the word universe; these words do not assert any definite or
arbitrary idea, I merely use the words as words."

[13c] "What do you think, Subhuti? Can someone grasp the well-
traveled one's personality by its 32 marks of physical
excellence?"
     "No blessed one! We cannot grasp the well-traveled one's
wonderful personality by its 32 marks of excellence. Why? Because
what the well-traveled one has expressed as '32 marks of physical
excellence' does not convey any definite or arbitrary assertions
as to the qualities of a buddha. The words are merely used as a
figure of speech."

[13d]  "Subhuti, if a good and faithful follower, whether male or
female, has, for the sake of charity, been sacrificing their life
for generation upon generation, for as many generations as the
grains of sands in 3,000 universes; and another follower has been
merely studying and observing a single stanza of this scripture
and explaining it to others, their blessings and merit will be
greater."

[14a] As Subhuti listened intently to the words of the lord
buddha, the teachings of this scripture penetrated his awareness,
and he realized it to be the true path to enlightenment. With
tears in his eyes, he said, "Oh, blessed lord, I have never
before understood this profound scripture. You have opened my
eyes to transcendent awareness.
     "Honored one, what has been taught about the true
significance of phenomena has no arbitrary or limited meaning.
This teaching is, as you say, a raft to carry us to the other
shore. Noble lord, when, as now, I have the chance to hear this
scripture, it is not difficult to concentrate my mind upon it and
clearly understand its significance; it awakens within my mind a
pure faith. In the future, after 500 years, if there are any
ready to hear it and ready to attain enlightenment, able to
concentrate their minds upon it, able to clearly understand it,
able to awaken a pure faith in it, such a person will thereby
become a wonderful and preeminent person. And if there are such
people, they will be able to awaken pure faith because they have
ceased to cherish any arbitrary notions of their own selfhood,
other selves, living beings, or a universal self. Why? Because if
they are cherishing any arbitrary conception as to their own
selfhood, they will be cherishing something that is non-existent.
It is the same with all arbitrary conceptions of other selves,
living beings, a universal self. These are all expressions of
non-existent things. Such a person, able to discard all arbitrary
conceptions of and about phenomena, will immediately become a
buddha."
     The lord buddha was very pleased with this reply, saying,
"True, quite true. If a person, having heard this scripture, is
not surprised, nor frightened, and does not shrink from it, they
are a truly wonderful person."

[14b] "In talking about the practice of transcendent patience,
the well-traveled one does not hold onto any arbitrary
conceptions about the phenomena of patience, he merely refers to
it as the practice of transcendent patience. And why is that?
Because when, in a previous life, the Prince of Kalinga severed
the flesh from my limbs and my body, even then I was free from
such ideas as my own self, other selves, living beings, and a
universal self. For if, at the time of my suffering, I had
cherished any of these arbitrary notions, I would have fallen
into impatience and hatred.
     "Besides, Subhuti, I remember that during my five hundred
previous lives I had used life after life to practice patience
and to look upon my life humbly, as though I were a saint called
upon to suffer humility. Even then my mind was free of arbitrary
conceptions of the phenomena of my self, other selves, living
beings, or a universal self."

[14c]  The lord buddha continued, "When a great bodhisattva
begins to practice toward attaining unsurpassed enlightenment, he
or she must give up attachment to arbitrary ideas about reality.
When thinking, he or she should definitely banish all thought
connected with the sensory phenomena of sight, sound, taste,
smell, touch, and all discriminations based thereupon, keeping
the mind free of such arbitrary conceptions about reality. The
mind becomes disturbed by discriminating in terms of sense data
and the arbitrary conceptions that arise in their wake; as the
mind gets disturbed it begins to falsely imagine a self and its
relationship with other selves. Therefore the well-traveled one
has constantly urged the great bodhisattvas, in their practice of
sharing, not to be influenced by any arbitrary ideas about
reality, such as sights, sounds, and so forth.
     "Great bodhisattvas should share uninfluenced by any
preconceived notions as to a self and other selves, and for the
sole purpose of benefitting sentient beings, always recalling
that both phenomena and sentient beings are to be considered as
mere expressions. Nevertheless, Subhuti, the teachings of the
well-traveled one are all true, credible, unchangeable; they are
neither extravagant nor chimerical. The same is true of the
attainments of the well-traveled one--they are neither real nor
unreal.
     "Subhuti, if a great bodhisattva, in practicing charity,
holds within his or her mind any of these arbitrary conceptions,
thereby discriminating self from other selves, he or she will be
like a person walking in the darkness and seeing nothing. But if
a great bodhisattva, in practicing charity, has no arbitrary
conception of receiving blessings and merit by such practice, he
or she will be like a person with clear sight, seeing all things
in bright sunshine.
     "If, in the future, there is a worthwhile man or woman able
to observe and study this scripture, their success and attainment
of inconceivable blessings and merit will be instantly known and
appreciated by the overarching vision of the well-traveled one.


[15] The lord buddha continued, "Subhuti, if a good person,
whether male or female, in their zeal to practice charity is
willing to sacrifice their life in the morning, at mid-day, or in
the evening, on as many occasions as there are grains of sand in
the river Ganges, and these occasions recur for a 100,000 eons,
would the blessings and merit be great?"
     "It would be great indeed, lord buddha."
     "Supposing, Subhuti, another person were to observe and
study this scripture with pure faith. Their blessings and merit
would be greater. And if still another person, besides observing
and studying this scripture, were to enthusiastically explain it
to others and copy and circulate it, their blessings and merit
would be far greater.
     "In other words, Subhuti, this scripture is invested with an
inestimable, illimitable, ineffable virtue and power. The well-
traveled one elucidates this scripture only to those persons who
are earnestly and perserveringly seeking to perfectly realize
total enlightenment and attain the bodhisattva stages of
compassion that characterize the greater path. As people are able
to enthusiastically and faithfully observe and study this
scripture, explain it to others and circulate it widely, the
well-traveled one will recognize and support them until they
succeed in attaining its inestimable, illimitable, and wonderful
virtues. Such people will share with the well-traveled one its
task of compassion and its reward of total enlightenment.
     "And why, Subhuti, is this promise limited to the followers
of the greater path? Because the followers of the lesser path
have not yet been able to free themselves from such arbitrary
conceptions as personal selfhood, other personalities, living
beings, and a universal self, and are therefore not yet able to
faithfully and earnestly observe and study and explain this
scripture to others.
     "Listen up Subhuti! Wherever this scripture shall be
observed and studied and explained, that place will become sacred
ground to which countless spiritually advanced beings will bring
offerings. Such places, however humble they may be, will be
reverenced as though they were famous temples, and countless
pilgrims will come there to worship. Over them spiritually
advanced beings will hover, sprinkling that place with celestial
flowers."


[16] The blessed one continued, "Subhuti, should there be among
the faithful some who have not yet matured their karma and who
must first suffer the natural retribution of evils committed in
some previous life by being degraded to a lower life form, and
should they earnestly and faithfully observe and study this
scripture, and thereby be despised and persecuted by people,
their karma will immediately mature and they will attain supreme,
total awakening.
     "Subhuti, I recall that long ago, numerous eons before the
time of Dipankara buddha, without my having been at fault, I
served and worshiped and received spiritual instruction and
discipline from 84,000 myriad buddhas. Yet in the far future ages
of the last era of this world, if a student faithfully observes,
studies, and puts into practice the teachings in this scripture,
the blessing that will accrue will far exceed that acquired by me
during those long years of service and discipline under those
many buddhas. Yes, it will exceed my poor merit, billions to one.
Yes, even more, it will exceed uncountable myriads to one.
     The lord buddha continued, "Subhuti, in contrast to what I
have said about the inestimable blessing that will come to
earnest followers who observe and study and practice this
scripture in that far off time, I must tell you that there will
probably be some students who, upon hearing this scripture, will
become bewildered and will not believe what they hear. Subhuti,
you should remember that just as the spiritual message of this
scripture transcends human thought, so also the effect and the
final result of studying it and putting it into practice is
inscrutable."


[17] Then Subhuti asked the lord buddha, "Suppose a good person,
either man or woman, having aimed themself toward total
enlightenment, still finds their mind to be disturbed. How are
they to keep the mind tranquil, how subdue wandering thoughts and
cravings?"
     "The lord buddha replied, "Subhuti, any good person who
concentrates on attaining total enlightenment should cherish one
thought: the intention to attain the highest transcendent
awareness in order to show all sentient beings the eternal peace
and freedom of nirvana. If this intention is sincere, these
sentient beings are already freed. And yet, Subhuti, if the full
truth is realized, one knows that not a single sentient being has
ever been freed. And why, Subhuti? Because if the great
bodhisattvas have held onto any such arbitrary conceptions as
one's own self, other selves, living beings, or a universal self,
they could not be called great bodhisattvas. And what does this
mean, Subhuti? It means that there are no sentient beings to be
freed and there is no selfhood that can begin the practice of
seeking to attain total enlightenment.
     "What do you think, Subhuti? When the well-traveled one was
with the buddha Dipankara did he have any such arbitrary
conception of the spiritual truth by which he sought to attain
total enlightenment intuitively?"
     "No, blessed lord. As I understand what you are saying, when
you were with buddha Dipankara you had no such arbitrary
conception of spirituality by which you sought total
enlightenment intuitively."
     The lord buddha was very pleased with this, and said, "You
are right, Subhuti. Speaking truthfully there is no such
arbitrary conception of spiritual truth as that. If there had
been, Dipankara would not have predicted that in some future life
I would attain buddhahood under the name Shakyamuni. What does
this mean Subhuti? It means that what I attained is not something
limited and arbitrary that can be called 'total enlightenment,'
but is that buddhahood whose being is identical with the being of
all things and is what it is--universal, inconceivable,
inscrutable.
     "Suppose, Subhuti, there were a student who asserts that the
well-traveled one had some ideas about the spiritual truth that
warranted his seeking to attain complete enlightenment.
Understand, Subhuti, that the well-traveled one truly had no
ideas of the spiritual truth by which he sought to attain total
enlightenment."
     The lord buddha emphasized this by saying, "Subhuti, the
buddhahood which the well-traveled one attained is both the same
and not the same as total enlightenment. This is merely another
way of saying that the phenomena of all things is one beingness
with buddhahood and complete enlightenment, and is neither
reality nor unreality, but is together with all phenomena in
openness and silence, inconceivable and inscrutable. Subhuti,
that is why I say that the spiritual truth of all things can
never be encompassed by any arbitrary conception of phenomena,
however universal that conception may be. That is why it is
called the truth, and that is why there is no such thing as the
truth.
     "Subhuti, suppose I were to speak of the largeness of the
human body. What would you understand thereby?"
     "World-honored one, I would understand that the lord buddha
was not speaking of the largeness of the human body as an
arbitrary conception of its being. I would understand that the
words carried merely an imaginary meaning."
     "Subhuti, it is just the same when the great bodhisattvas
speak of delivering numberless sentient beings. If they have in
mind any arbitrary conception of sentient beings or of definite
numbers, they are unworthy of being called great bodhisattvas.
And why, Subhuti? Because the very reason they are called great
bodhisattvas is because they have abandoned all such arbitrary
conceptions. And what is true of one arbitrary conception is true
of all conceptions. The well-traveled one's teachings are
entirely free of all such arbitrary conceptions as one's own
self, other selves, living beings, and a universal self."
     To make this teaching even more empathic, the lord buddha
continued, "If a great bodhisattva were to speak as follows, 'I
will add embellishments to the buddhafields' he would be unworthy
of being called a great bodhisattva. Why? Because the well-
traveled one has explicitly taught that when a great bodhisattva
uses such words, they must not bear in mind any such arbitrary
conception of phenomena; they are to use such expressions merely
as so many words.
     "Subhuti, it is only those students whose understanding can
penetrate deeply enough into the meaning of the well-traveled
one's teachings concerning the egolessness of both things and
living beings, and who can clearly understand their significance,
that are worthy to be called great bodhisattvas."


[18] The buddha then asked Subhuti, "What do you think? Does the
well-traveled one have ordinary eyes?"
     "Subhuti replied, "Sure, he has ordinary eyes."
     "Does he have the eyes of enlightenment?"
     "Of course, the well-traveled one has the eyes of
enlightenment, otherwise he would not be the buddha."
     "Does the well-traveled one have the eyes of transcendent
intelligence?"
     "Yes, the well-traveled one has the eyes of transcendent
intelligence."
     "Does the well-traveled one have the eyes of spiritual
intuition?"
     "Yes, lord, the well-traveled one has the eyes of spiritual
intuition."
     "Does the well-traveled one have the buddha eyes of love and
compassion for all sentient beings?"
     Subhuti agreed and said, "Lord, you love all sentient life."
     "What do you think, Subhuti? When I referred to the grains
of sand in the river Ganges, did I assert that they were truly
grains of sand?"
     "No blessed lord, you only spoke of them as grains of sand."
     "Subhuti, if there were as many Ganges rivers as there are
grains of sand in the river Ganges, and if there were as many
buddhalands as there are grains of sand in all those innumerable
rivers, would these buddhalands be considered numerous?"
     "Very numerous indeed, lord buddha."
     "Listen up, Subhuti. Within these innumerable buddhalands
there are every form of sentient beings with all their various
mentalities and attitudes, all of which are fully known to the
well-traveled one, but not one of them is held in the well-
traveled one's mind as an arbitrary conception. They are all
merely thought of. Not one of this vast accumulation of
conceptions since beginningless time, through to the never ending
future, not one of them is graspable."


[19] The buddha continued, "What do you think Subhuti? If a
follower were to give away enough goods to fill 3,000 universes,
would a great blessing and merit incur to him or her?"
     Subhuti replied, "Honored one, such a follower would acquire
considerable blessings and merit."
     The lord buddha said, "Subhuti, if such a blessing had any
substantiality, if it were anything other than a figure of
speech. The well-traveled one would not have used the words
blessings and merit."


[20] Again the lord buddha inquired of Subhuti, saying, "Can the
well-traveled one be fully known through any manifestation of
form or idea?"
     "No, world-honored one! The well-traveled one cannot be
fully known through any manifestation of form or idea. Why?
Because the phenomena of form and idea are inadequate to express
buddhahood. They can only serve as mere expressions, a hint of
that which is inconceivable.
     "What do you think, Subhuti? Can the well-traveled one be
fully known through any of his transcendent transformations?"
     "No, world-honored one! The well-traveled one cannot be
fully known even by his transcendent transformations. Why?
Because what the well-traveled one has referred to as
'transcendent transformations' is merely a figure of speech. Even
the most advanced bodhisattvas are unable to fully realize via
intuition that which is essentially inscrutable."


[21] The lord buddha then warned Subhuti, saying, "Subhuti, do
not believe that the well-traveled one ever thinks, 'I ought to
present a system for teaching spiritual truths.' You should never
entertain such an idea. Why? Because if anyone thinks this way,
they will not only be misunderstanding the teachings of the well-
traveled one, but they will be slandering as well. Furthermore,
what has been referred to as 'a system of teaching' has no
meaning, because truth cannot be cut up into pieces and arranged
into a system. The words can only be used as figures of speech."
     Then Subhuti, blessed with enlightened, transcendent
intelligence, said to the buddha, "Blessed lord, in future ages
when any sentient beings happen to hear this scripture, will the
essential elements of faith arise within their hearts?"
     The lord buddha said, "Subhuti, why do you still think in
such arbitrary terms? There are no such things as sentient
beings, neither are there any non-sentient beings. Why? Because
what you think of as sentient beings are unreal and non-existent.
When the well-traveled one has used such words in is teachings,
he has merely used them as figures of speech. Your question is
therefore irrelevant."


[22] Subhuti again asked, "Blessed lord, when you attained
complete enlightenment, did you feel in your mind that nothing
had been acquired?"
     The buddha replied, "That is it precisely, Suhuti. When I
attained total enlightenment, I did not feel, as the mind feels,
any arbitrary conception of spiritual truth, not even the
slightest. Even the words 'total enlightenment' are merely words.

[23a] "Furthermore Subhuti, what I have attained in total
enlightenment is the same as what all others have attained. It is
undifferentiated, regarded neither as a high state, nor a low
state. It is wholly independent of any definite or arbitrary
conceptions of an individual self, other selves living beings, or
a universal self."

[23b]  "Subhuti, when someone is selflessly charitable, they
should also practice being ethical by remembering that there is
no distinction between one's self and the selfhood of others.
Thus one practices charity by giving not only gifts, but through
kindness and sympathy. Simply practice kindness and you will
become fully enlightened.
     "Subhuti, what I just said about kindness does not mean that
when someone is being charitable they should hold onto arbitrary
conceptions about kindness, for kindness is, after all, only a
word and charity needs to be spontaneous and selfless."


[24]  The buddha continued, "Subhuti, if a person collected
treasures as high as 3,000 of the highest mountains, and gave
them to others, his or her merit would be less than what would
accrue to the person who simply observed and studied this
scripture and, out of kindness, explained it to others. The
latter person would accumulate hundreds of times the merit,
hundreds of thousands of trillions of times the merit. There is
no comparison."


[25] The lord buddha continued, "Do you think, Subhuti, that the
well-traveled one would consider in his own mind, 'I will deliver
human beings'? That would be a degrading thought. Why? Because
there are not really any sentient beings to be delivered by the
well-traveled one. Should there be any sentient beings to be
delivered by the well-traveled one, it would mean that the well-
traveled one was harboring in his mind some arbitrary conceptions
about phenomena, such as a self, other selves, living beings, and
universal self. Even when the well-traveled one refers to himself
he is not holding on to such arbitrary thoughts. Only earth
people think of selfhood as a personal thing. Subhuti, even the
expression 'earth people' as used by the well-traveled one does
not mean that there are any such beings. It is merely used as a
figure of speech."


[26] Then the buddha inquired of Subhuti, "What do you think
Subhuti? Is it possible to recognize the well-traveled one by the
32 physical marks?"
     Subhuti replied, "Yes, world-honored one, the well-traveled
one may thus be recognized."
     "Subhuti, if that were true then Chakravartin, the
mythological king (who also had the 32 marks) would be called a
well-traveled one."
     Then Subhuti, realizing his error, said, "World-honored one,
now I realize that the well-traveled one cannot be recognized
merely by his 32 physical marks of excellence."
     The lord buddha then said, "Should anyone, looking at an
image or likeness of the well-traveled one, claim to know the
well-traveled one and worship him, that person would be mistaken,
not knowing the true well-traveled one."


[27] The lord buddha continued, "Subhuti, do not think the
opposite either, that when the well-traveled one attained total
enlightenment it was not by means of his possessing the 32 marks
of physical excellence. Don't think that way. Otherwise, when you
begin the practice of seeking total enlightenment you would think
that all systems of phenomena and all conceptions about phenomena
are to be rejected. Don't think that way. Why? Because when a
person seeks to attain complete enlightenment, they should
neither grasp after nor reject arbitrary conceptions of reality."


[28]  The lord buddha continued, "Subhuti, if someone gives
treasures equal to the number of sands on the shores of the
Ganges River, and if another, having realized the egolessness of
all things, thereby understands selflessness, the latter would be
more blessed than the one who practiced external charity. Why?
Because great bodhisattvas do not see blessings and merit as a
private possession."
	Subhuti inquired of the lord buddha, "What do you mean
'great bodhisattvas do not see blessings and merit as a private
possession'?"
	The lord buddha replied, "Because those blessings and merit
have never been lusted after by those great bodhisattvas, they do
not see them as private possessions, but as the common possession
of all beings."


[29] The buddha said, "Subhuti, if any person were to say that
the well-traveled one is now coming or going, or sitting up or
lying down, they would not have understood the principle I have
been teaching. Why? Because while the expression 'well-traveled
one' means 'he who has thus come, thus gone,' the true well-
traveled one is never coming from anywhere or going anywhere. The
name 'well-traveled one' is merely an expression."


[30] The lord buddha resumed, "Subhuti, if any good person,
either man or woman, were to take 3,000 galaxies and grind them
into microscopic powder and blow it into space, what do you
think, would this powder have any individual existence?"
     "Subhuti replied, "Yes, lord, as a microscopic powder
infinitely dissipated, it might be said to have a relative
existence, but as you use words, it has no existence. The words
have only a figurative meaning. Otherwise the words would imply a
belief in the existence of matter as an independent and self-
existent thing, which it is not.
     "Furthermore, when the well-traveled one refers to the
'3,000 galaxies,' he could only do so as a figure of speech. Why?
Because if the 3,000 galaxies really existed, their only reality
would consist in their cosmic unity. Whether as microscopic
powder or as galaxies, what does it matter? Only in the sense of
the cosmic unity of ultimate being can the well-traveled one
rightfully refer to it."
     The lord buddha was very pleased with this reply and said,
"Subhuti, although earth people have always grasped after an
arbitrary conception of matter and galaxies, the concept has no
true basis; it is an illusion of the mortal mind. Even when it is
referred to as 'cosmic unity' it is inscrutable."


[31] The lord buddha continued, "If any person were to say that
the well-traveled one, in his teachings, has constantly referred
to himself, to other selves, to living beings, and a universal
self, what do you think, would that person have understood my
meaning?"
     Subhuti replied, "No, blessed lord. That person would not
have understood the meaning of your teachings. For when you refer
to them, you are not referring to their actual existence, you
only use words as figures of speech, as symbols. Only in that
sense can words be used, for conceptions, ideas, limited truths,
and spiritual truths have no more reality than have matter and
phenomena."
     Then the lord buddha made his meaning even more emphatic by
saying, "Subhuti, when people begin their practice of seeking to
attaining total enlightenment, they ought to see, to perceive, to
know, to understand, and to realize that all things and all
spiritual truths are no-things, and, therefore, they ought not to
conceive within their minds any arbitrary conceptions
whatsoever."


[32] The lord buddha continued, "Subhuti, if anyone gave to the
well-traveled one treasures sufficient to fill the universe; and
if another person, a good man or woman, in seeking to attain
complete enlightenment were to earnestly and faithfully observe
and study even a single stanza of this scripture and explain it
to others, the accumulated blessing and merit of that latter
person would be greater.
     "Subhuti, how can one explain this scripture to others
without holding in mind any arbitrary conception of things and
phenomena and spiritual truths? It can only be done, Subhuti, by
keeping the mind in perfect tranquility and in selfless harmony
with the thusness of being well-traveled. Why? Because all the
mind's arbitrary conceptions of matter, phenomena, and of all
conditioning factors and all conceptions and ideas relating
thereto are like a dream, a phantasm, a bubble, a shadow,
evanescent dew, a flash of lightening. Every true student should
see all phenomena and all activities this way, and thus keep the
mind free and selfless and tranquil."


Nagarjuna’s 70 Stanzas on Emptiness
December 10, 2019 dhammapk Leave a comment
1] “Arising,” “enduring,” and “disintegrating;” “existing” and “non-existing;” “inferior,” “middling,” and “superior” do not have true existence. These terms are used by the Buddha in accordance with worldy conventions.


[2] All phenomena must have either self-existence or non-self-existence. There is no phenomenon which is other than these two, nor are there any expressions which do not come under these two catagories. All phenomena which are the subject of this treatise are similar to nirvana because all phenomena are devoid of inherent existence.


[3] What is the reason for this? It is because the inherent existence of all phenomena is not to be found in causes, conditions, aggregations or individualities. Thus all phenomena are devoid of inherent existence and are empty.


[4] Some assert that a result already exists inherently in the nature of its cause; but then it cannot arise because it already exists. Others assert that a result exists inherently but not in the nature of its cause; so it cannot arise becuse it is not in the nature of its cause. Yet others assert that a result both does and does not exist inherently in its cause; but then they are asserting contradictory views about an object because an object cannot simultaneously both exist and not exist. Because phenomena do not arise inherently so also they do not endure or cease inherently.


[5] Whatsoever has already arisen will not be able to arise. Whatsoever has not arisen will not arise. Either a phenomenon has already arisen or else it will arise; there is no other possibility beyond these two. Whatever is in the process of arising should have already arisen or else it will arise in the future.


[6] The cause of a result which already exists is similar to that which is not a cause. Also in the case where a result does not already exist, then its cause will be similar to that which is not a cause. A phenomenon should be either existent or non-existent but cannot be both non-existent and not-non-existent because these two are contradictory. Therefore it is not suitable to assert that there is either an inherently existing cause or an inherently existing result in the three times.


[7] Without one there cannot be many and without many it is not possible to refer to one. Therefore one and many arise dependently and such phenomena do not have the sign of inherent existence.


[8] The twelve limbs of dependent origination result in suffering: since the twelve limbs and suffering do not arise independently of each other, they don’t exist inherently. Furthermore, it is not acceptable to assert that the twelve limbs are based on a single moment of a mind nor on successive moments of mind, as such moments arise dependently and do not exist inherently.


[9] Because contaminated things arise in dependence on one another they do not exist inherently as permanent phenomena nor do they exist inherently as impermanent phenomena; neither as phenomena with self-nature nor without self-nature; neither as pure or impure; neither as blissful nor as suffering. It is thus that the four distortions do not exist as qualities which inhere in phenomena, but rather are imputed to phenomena.


[10] There are no four distortions which exist inherently and thus there can be no ignorance arising from them. Because that ignorance does not exist inherently it cannot give birth to karmic formations, which means karmic formations will not arise and so also the remaining limbs too.


[11] Ignorance cannot originate as a cause except in dependence on the karmic formations. Also, the karmic formations cannot originate except in dependence on their cause, which is ignorance. Because ignorance and karmic formations are interrelated as cause and effect so these two are known by a valid cognizer not to exist inherently.


[12] By itself none of the twelve limbs can originate inherently, but must depend on the remaining limbs. How then can one limb produce another limb? Moreover, because one limb has originated as a cause in dependence on the other limbs, so how can it act as a condition for the origination of results such as the other limbs?


[13] The father is not the son and the son is not the father. These two are mutually not non-existent and the two of them cannot arise simultaneously. It is likewise with the twelve dependent limbs.


[14] Just as in a dream, happiness and suffering depend on dream objects and upon awakening these objects are known not to actually exist, likewise any phenomenon which arises in dependence on another dependent phenomenon should be known not to exist in the manner of its appearance.


[15] Vaibhisika: If you assert that phenomena don’t exist inherently then you are asserting that they don’t exist at all. So how can you make distinctions like inferior, middling, and superior or that there are different beings in the six realms of existence? How then can you assert the manifestation of a result which arises from causes?


[16] Response: When you assert that phenomena exist inherently you are asserting that they do not originate in dependence on causes and conditions and thus that phenomena actually do not exist. For if phenomena do not depend on causes and conditions, then they should have independent existence throughout the three times. Therefore there cannot be inherent existence for functional phenomena which arise from causes and conditions or non-functional phenomena which do not arise from causes and conditions, and there cannot be any third mode of existence for phonemena.


[17] Opponent: If phenomena do not exist inherently, how can you use terms to refer to their own characteristics or their characteristics in relation to other phenomena or non-functional phenomena?
Response: Although phenomena lack inherent existence, still we can use terms like own-characteristics, other-characteristics and non-functional phenomena for although these are unfindable upon analysis, still, like objects of a dream they appear to have existence to ordinary perception. So the way they exist and they way they appear are different and these conventional existences are called distortions or false.


[18] Opponent: If phenomena are devoid of inherent existence then they will be completely non-existent like the horns of a rabbit, and so there can be no occurrence of their arising or their cessation. As Buddha has spoken about arising and cessation, they must exist, so how can things be devoid of inherent existence?


[19] Response: An object cannot simultaneously arise as a functional phenomenon and cease as a non-functional phenomenon. If a non-functional phenomenon does not exist then a functional phenomenon cannot exist because an object cannot arise and endure as a functional phenomenon without depending on its cessation as a non-functional phenomenon, or else it would exist at all times. If a non-functional phenomenon which is different from a functional phenomenon does not exist then it is impossible for a functional phenomenon to exist.


[20] If there is no arising and enduring, which are functional phenomena, then there can be no disintegration or cessation, which are non-functional phenomena; so the latter would be completely non-existent. If a phenomenon were to exist inherently it must have arisen from its own nature or from some other nature, but it cannot arise from its own nature and because a phenomenon cannot have a different nature than its cause, so it cannot arise from some other nature which has inherent existence. Because of that, a functional phenomenon cannot exist inherently and because a functional phenomenon cannot exist inherently, so a non-functional phenomenon cannot exist inherently.


[21] If a phenomenon were to exist inherently it should be permanent. If a phenomemon were to disintegrate completely then you must accept the annihilationist view. If a phenomenon were to exist inherently it would either exist permanently or else undergo complete disintegration: it cannot occur in a way which is different than these two. Therefore one should not assert that a phenomenon has inherent existence.


[22] Opponent: Because of continuity there is no danger of the two extreme views. Acting as a cause of another causal phenomenon the original causal phenomenon ceases to exist.
Reply: As explained before, the cause and the result, like a functional phenomenon and a non-functional phenomenon, cannot arise with inherent existence either simultaneously or sequentially. In your view their lack of inherent existence makes them completely non-existent, in which case you cannot assert their continuity or that of the moments between them. Therefore the faults of the two extremes remain in your view.


[23] Opponent: When Buddha explained the path to liberation he spoke about arising and disintegration, so they must have true existence.
Response: It is true that Buddha spoke about arising and disintegration, but they are devoid of inherent existence. For that reason the way they appear and the way they exist are dissimilar, and they appear in a deceptive way to the world.


[24] Opponent: If arising and disintegration do not exist then suffering can not exist, so what cessation will bring forth nirvana? But because nirvana can be attained that means there is suffering which has inherent existence and therefore there is arising with inherent existence and disintegration with inherent existence.
Response: Nirvana refers to that state where suffering does not arise with inherent existence and does not cease with inherent existence. Don’t we call that state the naturally abiding nirvana? therefore arising and disintegration do not exist inherently.


[25] You have accepted that the extinction of the continuation of suffering is nirvana, in which case you have held an annihilationist view. And if you modify your position and assert that nirvana is a state where suffering has inherent existence and has not been extinguished, then you accept permanent suffering which even includes the state of nirvana, which is an eternalist view. Therefore you cannot assert that nirvana refers to a state where suffering is a non-functional phenomenon which has been extinguished nor can you assert that nirvana refers to a state where suffering is a functional phenomenon which has not been extinguished. These two assertions about nirvana are not appropriate. Therefore nirvana refers to that state where suffering does not arise with inherent existence and does not cease with inherent existence.


[26] If you assert a cessation that is different than a functional phenomenon then you are asserting a cessation which does not depend on a functional phenomenon and which exists inherently and permanently. Because we have refuted the inherent existence of a functional phenomenon and also the inherent existence of a non-functional phenomenon which depends on a functional phenomenon, so here a cessation cannot have independent existence and so it cannot exist inherently or permanently.


[27] Without depending on the defined one cannot establish a definition and without considering the definition one cannot establish the defined. As they depend on each other, they have not arisen by themselves, so therefore the defined and the definition are devoid of inherent existence and also they do not exist inherently in a mutually dependent way, so none of them can be used to establish the inherent existence of another one.


[28] Following the logic of this explanation of mutually dependent origination one cannot use the cause of a result to prove that the result has inherent existence. The same applies to all the pairs of such as feeling and the one who feels or seeing and the seer, and so forth. Taking these as examples one should understand how all the pairs are explained as being devoid of inherent existence because they originate in mutual dependence.


[29] Time does not exist inherently because the three periods of time do not maintain continuity by themselves, but are dependent on each other. If the three times were to have inherent existence in a mutually dependent way, then we could not make distinctions between, but because we can make distinctions so time itself cannot be established as having inherent existence. Because time does not have inherent existence, the functional basis on which the three times is imputed cannot have inherent existence, so therefore the three times do not have inherent existence and are merely imputed by concepts.


[30] Following the reasoning just given, the three characteristics of a composite phenomenon which are arising, enduring and ceasing are unfindable upon ultimate analysis even for you, so then a functional phenomenon which is characterized by these three attributes is also unfindable, in which case the functional basis of a composite phenomenon becomes unfindable. So when a composite phenomenon cannot exist inherently, how can a non-composite phenomenon which depends on a composite phenomenon have inherent existence in the least.


[31] At the point of its complete disintegration does a phenomenon disintegrate which has already disintegrated or at that point does a phenomenon disintegrate which has not yet disintegrated? In the first case the process of disintegration is complete, so this cannot be accepted. In the second case it is free from the function of disintegration, so this cannot be accepted. The same applies to enduring and arising. If a phenomenon were to endure at that point when it has alrady endured then the process of enduring is complete and we cannot say that it is enduring at that point. And a phenomenon which has not endured cannot be accepted as enduring at that point because it is free from the function of enduring. If a phenomenon were to arise at the point of arising which has already arisen then the process of arising is already complete, so this cannot be accepted. and if a phenomenon were to arise at that point which has not arisen then that case is not accpetable, because it is non-existent.


[32] If we examine composite phenomena and non-composite phenomena then we cannot find them as one, because then we cannot differentiate between these two types of phenomena, and we cannot find them as many, because then these two would be completely unrelated. If a composite phenomenon is asserted to exist, then it cannot arise because it is already existent and if it is asserted not to exist, then it cannot arise because it is non-existent. If it is asserted to be both existent and non-existent, this is not possible because such a state is contradictory. Every different type of phenomenon is included within this criterion of non-inherent existence.


[33] Opponent: The Peerless Subduer has taught that there is continuity in the flow of actions. Likewise, he has taught about the nature of actions and their results. He has also taught that the results of actions performed by an individual sentient being must be experienced by him and that whatever actions are performed are certain to bear fruit. For these four reasons actions have inherent existence.


[34] Reply: Buddha taught that actions do not exist inherently and so they cannot arise inherently. Although actions do not exist inherently, they will not be wasted but it is certain that they will bear fruit. From these actions arise consciousness, name and form, and the rest of the limbs of dependent origination. Conception of self is generated through focusing on the person who is merely imputed upon these dependent limbs. Also, it arises from the preconception which takes imporper objects and overestimates them.


[35] If actions were to have inherent existence then they would not be impermenent but would have the nature of permanance, and then the body which results from those actions would also be permanent. If actions were to be permanent then they could not give rise to suffering, which is the ripening of actions. If actions were non-changing then they would have the nature of permance and then they would have self-existence. But then Buddha would not have taught about the lack of self-nature.


[36] If actions were to exist at the time of conditions, those actions could not arise from those conditions. And if conditions do not have the potential to give rise to actions, then actions cannot arise from conditions because those conditions are similar to non-conditions. Because actions cannot arise even slightly from non-conditions, so therefore all composite phenomena are like an illusion, and a gandharva town and a mirage, and therefore they lack inherent existence.


[37] Actions are caused by delusions. Our body arises from the nature of delusions and actions. Because the cause of the body is actions, and actions arise from delusions, so therefore these three are devoid if inherent existence.


[38] When actions do not have inherent existence there will be no person to perform actions. Because both of them do not exist, results do not exist. When there are no results there will be no person to experience those results physically and mentally. Because of that reason that actions do not exist inherently, so all phenomena are devoid of inherent existence.


[39] If one understands how actions are devoid of inherent existence, then he sees the suchness of actions. When he has seen suchness he will have eliminated ignorance and when there is no ignorance then the actions which are caused by ignorance cannot arise in him, and so the results of actions such as consciousness and so forth up to aging and death will not be experienced by him. When consciousness ceases to exist the dependent limb of aging and death cannot occur; thus he will attain the state of liberation free from aging and death.


[40] Through his miraculous powers, Tathagata the Subduer emitted an emanation and that emanation emitted another emanation. As the emanation emitted by the Tathagata is devoid of inherent existence, it is hardly necessary to say that the emanation emitted by the emanation is also devoid of inherent existence.


[41] When we say that these two emanations do not exist inherently, that does not mean that they are completely non-existent but rather that both of them, just like actions and the one who performs actions, merely exist through terms because they are separated from the nature of inherent existence. They do not exist, but merely through imputation by thought in a deceptive way.


[42] The person who performs actions is said to be similar to the emanation emitted by the Tathagata because he is led by ignorance. And so his actions are said to be similar to the emanation emitted by the emanation. All of these are devoid of inherent existence, though they do have a slight existence as mere imputation supported by terms and concepts.


[43] If actions were to have the nature of inherent existence, then they would be permanent. But if actions were permanent then they would not depend on a person, and if there were no person to perform actions, then actions would not exist. In that case, nirvana, which is the state of cessation of delusions and actions, could not be attained. If actions did not exist through mere terms and concepts then their ripening results such as happiness and suffering could not arise.


[44] Whatever is said by the Buddha has the two truths as its chief underlying thought; it is hard to understand and must be interpreted in this light. When the Buddha says “existence” his chief underlying thought is conventional existence; when he says “non-existence” his chief underlying thought is non-inherent existence; when he says “existence-and-non-existence” his chief underlying thought is conventional-existence-and-non-inherent-existence as a mere object of examination.


[45] Neither does inherently existent form, having the nature of elements, arise from elements nor from itself and not even from others. Therefore, it does not exist, does it?


[46] A form cannot have the fourfold nature of the elements because if the form has four elements then it will be fourfold and the four elements cannot have a singular form or else they will become one like form, so how can form arise from the four great elements as its cause?


[47] Form is not apprehended as inherently existing, so therefore the form does not exist inherently. If it is said that the inherent existence of form is understood by the mind which apprehends it, then such a mind does not exist inherently because it has arisen from causes and conditions to it cannot be used as a reason for proving the inherent existence of a form.


[48] If a mind apprehends a form with inherent existence then the mind will apprehend its own nature. Such a mind has arisen from causes and conditions, so it is a dependent arising which lacks inherent existence. In the same way, form does not exist truly, so how can that mind apprehend a form with true existence?


[49] The kind of form, which has arisen but not ceased to exist, that I have explained is not apprehended by each moment of the mind in the present. Therefore, how can such a mind apprehend forms of the past and also of the future?


[50] In all times color and shape do not exist as two different things. If they were to exist as two different things then a mind could apprehend shape without considering color or color without considering shape. Because these two do not exist as two different things, so therefore there is not a mind which apprehends shape without taking color into consideration nor color without taking shape into consideration. In the world, a form is known to be singular; if its shape and color were to exist as two different things then the form would appear to the world as two instead of one.


[51] The eye has no consciousness because the eye is a form but eye consciousness is formless and that which is formless cannot adhere to form. In the same way the form which is observed has no eye consciousness, nor is it between eye and form. Because eye consciousness is generated in dependence on eye and form, if it is apprehended as having inherent existence, that is a mistaken concept.


[52] When the eye does not see itself, how can it see forms? Therefore the eye and the forms do not have self-existence and the remaining entrances should be understood in the same way.


[53] The eye is devoid of its own self-existent nature. It is also devoid of the self-existent nature of another. In the same way, form is devoid of its own self-existent nature as well as that of another. And it is the same with the rest of the entrances.


[54] When any of the six internal entrances arises simultaneously with contact, at that time the rest of the entrances will be devoid of the nature of contact. The rest of the entrances which are devoid of the nature of contact do not depend on the nature of contact. That which is not devoid of the nature of contact will not depend on that which is devoid of the nature of contact.


[55] The eye, eye consciousness and its object arise and immediately disintegrate, so they cannot exist as abiding in their natures and so those three cannot assemble. When these three cannot assemble, contact cannot exist and if contact cannot exist, so there cannot be feeling.


[56] Consciousness arises in dependence on internal and external entrances. Because consciousness arises in dependence on the entrances, so it is like a mirage and an illusion which are devoid of inherent existence.


[57] Consciousness cannot arise without taking its object, so it depends on the object of knowledge. The object of knowledge cannot arise without depending on the consciousness which apprehends it, and therefore because they exist in a mutually dependent way both of them lack inherent existence. The object of know ledge and the apprehension of the object do not exist inherently, therefore the person who knows the object does not exist inherently.


[58] Buddha has seen no essence in composite phenomena with inherent existence so he said that all composite phenomena are impermanent, so therefore they are devoid of inherent existence, or because he said that all composite phenomena are impermanent, so how could they exist inherently in the nature of permanent phenomena? If phenomena were to have inherent existence they should either be permanent or impermanent; but how can there be phenomena which are both permanent and impermanent at the same time?


[59] Through superimposition one develops the three distorted preconceptions toward pleasing, repulsive and neutral objects, which respectively cause attachment, hatred and closed-mindedness. Because they arise in dependence on these conditions, the essential nature of attachment, hatred and closed-mindedness is without inherent existence.


[60] A pleasing object does not exist inherently because some persons develop attachment towards it, others develop hatred towards it, and still others develop close-mindedness towards it. Therefore such qualities of the object are merely created by preconceptions, and these preconceptions also do not exist inherently because they develop from superimposition.


[61] Whatever may be an object of examination does not exist inherently. As the object of examination does not exist inherently, how can the thought-consciousness of that non-inherently existing object exist inherently? Therefore, because the object of examination and the thought-consciousness arise from causes and conditions, they are empty of inherent existence.


[62] The mind which directly understands emptiness is an unmistaken mind which eliminates the ignorance that arises from the four evil preconceptions. Without that ignorance the karmic formations will not arise, and so neither will the remaining limbs.


[63] Anything which arises in dependence on any causes will not arise without those causes. Hence, functional things in the form of produced phenomena and non-functional things as unproduced phenomena would be empty of inherent existence which is the natural state of nirvana.


[64] The Teacher, Buddha, said that the conception of true existence of functional things which arise from causes and conditions is ignorance. From this ignorance arise the twelve dependent limbs.


[65] Understanding the non-inherent existence of things means seeing the reality [i.e., emptiness] which eliminates ignorance about the reality of things. This brings about the cessation of ignorantly grasping at an apparently true existence. From that the twelve limbs of dependent origination cease.


[66] Produced phenomena are similar to a village of gandharvas, an illusion, a hair net in the eyes, foam, a bubble, an emanation, a dream, and a circle of light produced by a whirling firebrand.


[67] There is nothing which exists inherently. In that fashion even non-functional things do not exist. Therefore, functional things which arise from causes and conditions as well as non-functional things are empty of inherent existence.


[68] Because all things are empty of inherent existence the Peerless Tathagata has shown the emptiness of inherent existence of dependent arising as the reality of all things.


[69] Ultimate reality is contained within the limit of the non-inherent existence of a thing. For that reason, the Accomplished Buddha, the Subduer, has imputed various terms in the manner of the world through comparison.


[70] What is shown conventionally to the world appears to be without disintegration, but the Buddha has never actually shown anything with true existence. Those who do not understand what is explained by the Tathagata to be conventionally existent and empty of the sign of true existence are frightened by this teaching.


[71] It is known in the way of the world that “this arises in dependence on that.” Such statements are not refuted. But whatsoever arises dependently does not exist inherently, and how can that non-inherent existence itself have inherent existence? In fact, that non-inherent existence must definitely not exist inherently!


[72] Those who have faith in the teaching of emptiness will strive for it through a number of different kinds of reasoning. Whatever they have understood about it in terms of non-inherent existence, they clarify this for others, which helps others to attain nirvana by abandoning grasping at the apparently true existence of cyclic existence and non-cyclic existence.


[73] By seeing these internal and external phenomena arising from causes and conditions they will eliminate the whole network of wrong views. With the elimination of wrong views they will have abandoned attachment, closed-mindedness and hatred and thereby attain nirvana unstained by wrong views.

END

Description

This volume contains a translation of Seventy Stanzas, a fundamental work of Nagarjuna on the Madhyamika system of Buddhist philosophy, along with a commentary on it from the Prasangika viewpoint by Geshe Sonam Rinchen. David Komito summarizes basic Buddhist doctrines on perception and the creation of concepts, which have traditionally served as the backdrop for Nagarjuna’s teachings about how people consistently misperceive and misunderstand the nature of the reality in which they live and the means through which they experience it. This book will interest Buddhist practitioners, scholars, and psychologists who seek a deeper understanding of Buddhist psychology and epistemology.


Mulamadhyamakakarika*
By Nagarjuna

*Chapter 26, 18, 23, 24, 22, and 1

2

Mulamadhyamakakarika
(When His Holiness the Dalai Lama teaches the
Mulamadhyamakakarika he often teaches the
following chapters: chapter 26, 18, 23, 24, 22, and 1)

Verse of Homage:
That which is dependent arising is
Without ceasing, without being generated,
Without annihilation, without permanence,
Without coming, without going,
Without being different, without being one,
It is peaceful, free from mental fabrication.
To the complete Buddha who taught all that,
To the unsurpassed one, I bow.

26. Chapter:
Examination of the Twelve Links of Dependent
Arising


1. (26)
Obscured by ignorance we perform three types
Of compositional actions that lead to rebirth.
Driven by compositional karmic actions
We wander in migratory existence.

3


2. (26)
Having actions as its conditions,
Consciousness enters migratory existence.
Once consciousness has entered,
Name and form will come to be.


3. (26)
Once name and form come to be,
The six sense sources arise.
In dependence on the six sense sources,
Contact ensues.


4. (26)
It is solely generated depending
On eye and form and retention.
Thus, in dependence on name and form,
Consciousness is generated.


5. (26)
That which is the coming together of the three—
Eye and form and consciousness—
Is contact. From contact
Feeling comes to be.


6. (26)
Craving is conditioned by feeling.
Craving arises for a feeling.
When we crave, we grasp —
We grasp at the four aspects.
4


7. (26)
When there is grasping,
‘Existence’ of those who grasp comes to be.
If we did not grasp, we would
Be freed; ‘existence’ would not arise.


8. (26)
‘Existence’ is also the five aggregates.
From ‘existence’ comes birth.
Old age and death,
Misery, lamentation,


9. (26)
Unhappiness and agitation:
All these arise from birth.
Thus, a mass of suffering
Is all that arises.


10. (26)
The root of cyclic existence is compositional action.
So the wise ones do not act.
It is the unwise who act;
The wise ones do not, for they see reality.


11. (26)
With the cessation of ignorance,
Compositional action will not arise.
The cessation of ignorance will occur
When consciousness meditates on reality.
5


12. (26)
Through the cessation of this or that,
This or that will not arise.
That which is exclusively a mass of suffering
Will thus completely cease.

18. Chapter:
Examination of the Self and Phenomena


1. (18)
If the aggregates were the self,
It would have to arise and cease.
If it were different from the aggregates,
It would not have the characteristics of the aggregates.


2. (18)
If the self did not exist,
How could there be “mine”?
Owing to the pacification of the self and “mine”
There will be no holding onto “I” and “mine.”


3. (18)

He who does not hold onto “I” and “mine,”
Does not exist either.
Whoever sees one who does not hold onto “I” and
“mine,”
Does not see.

6


4. (18)

When thoughts of self and “mine” are eliminated
with regard to internal and external objects,
Appropriation ceases.
By eliminating this, birth is eliminated.


5. (18)

Through eliminating karma and affliction there is
liberation.
Karma and affliction come from conceptual thought.
These come from mental fabrication.
Fabrication ceases through emptiness.


6. (18)

The Buddhas designated a self;
And taught there is no self;
They also taught that
There is neither self nor selflessness.


7. (18)

What is expressed is repudiated
The objects of mind are repudiated.
Not generated and unceased:
Suchness is like Nirvana.


8. (18)

Everything is real; and everything is not real;
Both real and unreal;
Neither unreal nor real.
That is the Lord Buddha's teaching.
7


9. (18)

Not dependent on another [person], at peace and
Not fabricated by mental fabrications,
Not conceptualized, without distinctions:
That is the characteristic of suchness.


10. (18)

Whatever arises dependent on something else
Is neither identical to that thing
Nor different from it.
Thus it is neither annihilated nor permanent.


11. (18)

It is nectar—the doctrine of the Buddhas,
Who are the protectors of the world.
Not identical, not different,
Not annihilated, not permanent.


12. (18)

When fully enlightened Buddhas do not appear,
And when the Shravakas have disappeared,
The wisdom of the Pratyekabuddhas
Will arise completely without a teacher.

8

23. Chapter:
Examination of errors


1. (23)
It is said that attachment, aversion and confusion
Always arise from conceptualization.
They arise invariably in dependence on
The pleasant, the unpleasant, and error.


2. (23)
That which arises in dependence
on the pleasant, the unpleasant, or error
Does not exist inherently.
Thus the afflictions are not real.


3. (23)
The self’s existence or nonexistence
Has not been established in any way.
Without that, how could the afflictions'
Existence or nonexistence be established?


4. (23)
The one to whom the afflictions belong
Has not been established either.
Without anyone to whom to belong,
There can be no afflictions of anyone.

9


5. (23)
Just as one views one's own body, the afflictions are
Not afflicted in the fivefold way.
Just as one views one's own body, the afflicted is
Not in the afflictions in the fivefold way.


6. (23)
If the pleasant, unpleasant, and error
Do not exist inherently,
What afflictions are dependent
On the pleasant, unpleasant, or error?


7. (23)
Form, sound, taste, and tangible objects,
Smell and phenomena: these six factors
Are considered to be the basis of attachment,
Aversion and confusion.


8. (23)
Form, sound, taste, and tangible objects,
Smell and phenomena: they are merely
A city of Gandharvas;
Like a mirage or like a dream.


9. (23)
How could the pleasant
And unpleasant arise
In ones who are like an illusory person
And like a reflection?
10


10. (23)
The unpleasant, depending on which
The pleasant is imputed,
Cannot exist without depending on the pleasant,
Therefore, the pleasant is not tenable.


11. (23)
The pleasant, depending on which
The unpleasant is imputed,
Cannot exist without depending on the unpleasant,
Thus, the unpleasant is not tenable.


12. (23)
If there is no pleasant,
How can there be desire?
If there is no unpleasant,
How can there be aversion?


13. (23)
If to grasp at the view of
“The impermanent is permanent” is mistaken,
Since what is empty is not impermanent,
How could grasping [at permanence] be mistaken?


14. (23)
If to grasp at the view of
“The impermanent is permanent” is mistaken,
Why is grasping at the view that
“What is empty is impermanent” not mistaken?
11


15. (23)
That which grasps and the grasping,
The one who grasps, and what is grasped:
All are being pacified.
Hence there is no grasping.


16. (23)
Since there is no grasping,
Whether mistaken or correct,
Who is in error?
Who is not in error?