The Translation

[F.171.a]

1.1Homage to all buddhas and bodhisattvas.

1.2Thus did I hear at one time. At the Dharma Abode of the King of Deer, upon a great throne of various precious substances arising from the qualities of his wisdom, the Blessed One was seated without departing from the essence of the true nature of things just as it is.

1.3At that time, limitless, innumerable great bodhisattvas and a great host of gods, humans, asuras, and others were also assembled at that place. Those gathered there all made repeated circumambulations of and prostrations toward the Blessed One, then each took their place and, having paid respectful homage, given veneration, and made excellent offerings, with their heads bowed, they began to listen to the Dharma without weariness.

1.4At that time, although the Blessed One formed no thought of teaching a formulation or elucidation of the Dharma, by the power of his compassion and vow, everyone in that audience heard him speak according to their own individual inclinations and attitudes. They thought, “The Blessed One is teaching the Dharma to me, not to others.”

1.5And so, some among that great gathering thought, (1) “He teaches the Dharma that things are just as they appear,” and taking it as certain, they formed that notion.

1.6Some thought, (2) “He teaches the Dharma that all things are nothing other than mind alone,” and taking it as certain, they formed that notion.

1.7Some thought, (3) “He teaches us the Dharma that even mind itself is unborn,” and taking it as certain, they formed that notion.

1.8Some [F.171.b] thought, (4) “He teaches the Dharma that all things appear like illusions and, like illusions, do not exist,” and taking it as certain, they formed that notion.

1.9Some thought, (5) “He teaches the Dharma that all things are by nature unborn, by essence nonabiding, and being without all delimitations of action and activity, transcend concepts and the objects of conceptualization, and are completely free of elaboration from beginningless time,” and taking it as certain, they formed that notion.

1.10Then, without departing from the essence of the true nature of things just as they are, the Blessed One took on a compassionate form, and light rays called clearing the darkness of conceptualization from those assembled who have different views shone forth from his tongue. The light rays were visible in all ten directions, and this roused the bodhisattva Mañjuśrī, who was there in that audience. Being aware that most of the audience held the five different understandings, the bodhisattva Mañjuśrī thought, “Why are there different views and beliefs regarding a single basis of all things? I will ask the Blessed One.”

1.11When those light rays had gathered back again into the tongue of the Blessed One, the bodhisattva Mañjuśrī asked the Blessed One, “Although the Blessed One formed no thought of teaching a formulation or elucidation of the Dharma, why, Blessed One, do those assembled here have different beliefs and notions? Blessed One, are these five analytic positions concerning things all correct, or are some correct and some incorrect? Are these five analytic positions concerning things equal when it comes to the attainment of complete liberation, or, Blessed One, do these five analytic positions relate to different types of persons? Is there some suitable analogy, Blessed One, [F.172.a] for how these five analytic positions appear different? In the future, Blessed One, will there still be people who will understand things according to each of these five analytic positions? Blessed One, will people who train in these five analytic positions argue about what they do and do not mean? Blessed One, so as to banish the doubts of those gathered here, please explain.”

1.12This is what he said, and the Blessed One replied, “Mañjuśrī, you asked, ‘Although the Blessed One formed no thought of teaching a formulation or elucidation of the Dharma, why do those assembled here have different beliefs and notions?’ Regarding that, because of their purification through practice, or lack thereof, there are those with greater or lesser degrees of understanding and aptitude. Because buddhas have purification and accumulation that is limitless, they remain at all times, effortlessly, without departing from the essence of the true nature of things just as they are. This is the experiential domain of all buddhas. Since those of greater purification and those of just a little purification similarly acquire that which is correct and that which is incorrect from their lineage, they will have different beliefs and notions.

1.13“Mañjuśrī, you asked, ‘Are these five analytic positions concerning things all correct, or are some correct and some incorrect?’ Regarding that, when all of these five analytic positions concerning things are taken as correct, there are some who think that the Dharma that has been taught is that all things exist just as they appear. Why? This is because the four elements and what they produce exist like different illusions.

1.14“There are also some who think that the Dharma that has been taught is that all things are nothing other than mind alone. Why? This is because the habitual tendencies of the mind to assign permanence to various imputed things make it appear that those things persist through time as a self or as a thing, [F.172.b] even though they are merely conventional designations that in reality are without intrinsic nature and do not exist beyond mere mind.

1.15“There are also some who think that the Dharma taught to us is that even mind itself is unborn. Why? This is because it has no form or color, no past, present, or future, and no center or edges.

1.16“There are also some who think that the Dharma that has been taught is that all things appear like illusions and, like illusions, do not exist. Why? This is because all things arise from causes and conditions.

1.17“There are also some who think that the Dharma that has been taught is that all things are inherently unborn, essentially nonabiding, and, being without all delimitations of action and activity, they transcend concepts and the objects of conceptualization, and are completely free of elaboration from beginningless time. Why? This is because that is the essential nature of all things without any distortion.

1.18“Mañjuśrī, there are also some who have not grasped the positions correctly. These are the understandings of those of lesser purification, inferior aptitude, and poor discernment. There are also some of middling purification, aptitude, and discernment who have such understandings. The rest are correct in their understanding, which is excellent.

1.19“Mañjuśrī, you asked, ‘Are these five analytic positions concerning things equal when it comes to the attainment of complete liberation?’ Regarding that, apart from the correct understanding of those whose discernment is excellent, the other four positions, though sequentially distinct in terms of their proximity to the correct understanding, may be seen as equal when it comes to the attainment of complete liberation.

1.20“Mañjuśrī, you asked, ‘Are these five analytic positions concerning things for different kinds of people?’ Regarding that, once they have progressed through four of the five analytic positions concerning things, both those who follow the Lesser Vehicle and those who follow the Great Vehicle will realize that only the last one reflects the correct, undistorted experiential domain of the buddhas.

1.21“Mañjuśrī, you asked, [F.173.a] ‘Is there a suitable analogy for how these five different analytic positions concerning things appear?’ Regarding that, the rising of the sun over Jambudvīpa is an analogy that illustrates how there are different understandings concerning the single basis of things. When the ascending sun rises over Jambudvīpa from the sky forty thousand yojanas away, everyone thinks that the sun is rising over their own town from their own mountain. In the same way, everyone present at this gathering has their own notions concerning the single basis of things. Everyone sees it in their own way, and everyone grasps it in their own way.

1.22“Just as one cannot say without analysis that the sun does not rise from the mountain of one’s own town, Mañjuśrī, in the same way, these other four analytic positions concerning things likewise appear‍—aside from the correct, undistorted experiential domain of the buddhas.

1.23“Just as it is not the case that the sun truly rises from the mountain of one’s own town, Mañjuśrī, in the same way, the four positions appear as stages of realization even though they do not convey the true meaning.

1.24“How these five analyses are comparable with regard to attaining complete liberation, Mañjuśrī, may be illustrated by the analogy of valuable gems. For, with regard to valuing gems, too, there are those who rely on this work and those who do not. People with no notions and those with wrong notions, who do not depend on the five analytic views concerning things, are like those people who do not do this work and so do not find anything valuable. Those who find no meaning in them do not think to examine them, and thus they will not be liberated from the three realms.

1.25“As for those who do such work, however, there are those who are specialist collectors, those who collect many, and those who collect just a few. Just as their gems will be valued in three tiers, so, too, may the correct and undistorted position, the other four positions, and the analyses of the Lesser Vehicle and Great Vehicle likewise be evaluated in three levels, as in the analogy.

1.26“An analogy to illustrate how I have expounded the twelve types of discourses and the five analytic positions concerning things is the way that rivers descend in four directions from the great lake. [F.173.b] Although the four rivers, each with many tributaries, descend in four directions, they are united in descending from the great lake, and thus the great lake is the foundation of all the rivers flowing in the four directions‍—it is what they have in common. In the same way, though the five analytic positions concerning things are different, they are reliant upon the twelve types of discourses that I have expounded, and thus the twelve types of discourses are their foundation‍—are what they have in common.

1.27“Mañjuśrī, you asked, ‘In the future, will there still be people who will understand things according to each of these five analytic positions?’ Regarding that, if, while I am still teaching on the essence of things just as they are, there are those in the assembled audience who acquire different notions in this way, then, after I have passed beyond suffering, there will not only be such differences, there will be many more! Mañjuśrī, for five hundred years after I have passed beyond suffering, and for nine hundred, and for one thousand nine hundred, and for two thousand, and for two thousand five hundred years, there will still be successive generations of people with their own notions regarding these five analytic positions concerning things.

1.28“Mañjuśrī, you asked, ‘Will people who train in these five analytic positions concerning things argue about what they do and do not mean?’ Indeed, in the future, once I have passed beyond suffering, they will argue for five hundred years. At that time, because of the greater or lesser level of people’s aptitude and discernment, and irrespective of whether or not they have understood the undistorted meaning, they will be sure about what is not the true meaning, and having established what is and is not the meaning espoused by others, they will argue. And when they present their arguments in front of others, those who listen to them, even without intending to be adherents of positions, will become adherents of positions based on their regional affiliations and kinship.

1.29“Even those who know the undistorted meaning will argue, not for the sake of teaching those who do not know, but for the sake of disheartening and dissecting the views of others. They will demand, ‘Explain how you see the essence of your meaning!’ Although the answers may not be wrong, they will be disputed based on other discourses, [F.174.a] and with cries of, ‘You said this,’ they will proclaim the mistakes of others. They will think, ‘How pleasant it is when others do not know, and I alone know.’ They will proclaim such things not for the sake of enlightenment, but for the sake of material things.”

1.30This is what he said. Then Mañjuśrī asked, “Blessed One, if these five analytic positions concerning things, though different, rest on a single basis of things, then what is that basis of things? If whichever way one examines, one is still deluded, then what is the unmistaken essence?”

1.31The Blessed One replied, “Mañjuśrī, the basis is the aggregates, the elements , the constituents, and the sense fields. However, one will be mistaken if one takes even these things as permanent and unchanging, since they too are like illusions and are merely conventional designations. If one examines what is inherently unborn without being clear about its appearance as a conventional designation, one will also be mistaken. The basis, the unmistaken essence, is the inherently unborn state of those things.”

1.32Mañjuśrī asked, “If the basis of delusory sensory objects does not exist, then how is it that there is what is known as the appearance of delusory sensory objects?”

1.33The Buddha replied, “Understand that things are like illusions, merely conventional designations that are perceived by the deluded mind as existing. Not apprehending this, and not understanding that things are inherently unborn, objects of perception that appear to the deluded mind as deluded perceptions are seized upon as permanent and unchanging things. Why must you understand this? Because one remains in saṃsāra if one takes things as permanent and unchanging. If one is in saṃsāra, the aggregates, the constituents, and the sense fields will exist. If these exist, there will be the experience of joy and sorrow. However, if one is aware that things are inherently unborn, and one has cleared away both the extremes‍—of permanent unchanging substantiality and of the nonexistence and negation of things‍— then one will reach the highest perfect and complete awakening. With that, the attainments, the major and minor marks, and the buddhafields in their complete perfection will appear. [F.174.b]

1.34“In brief, Mañjuśrī, not understanding the inherently unborn nature of things, grasping to things as permanent and unchanging, and being in saṃsāra‍—this is what is known as the perception of the deluded mind toward the appearance of things. However, it is not the case that things appear from nothingness, like primordial space, by the power of the deluded mind alone. Even in the perception of saṃsāra and nirvāṇa, by means of pure and impure vision, Mañjuśrī, the object of perception is known as an appearance to the mind.”

1.35This is what he taught, and the audience gathered there rejoiced and greatly praised what the Blessed One had said.

1.36This concludes “The Sūtra on All Things Appearing Differently While Not Departing from the Essence of the True Nature of Things.”