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SAGATHAKAM

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

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

359. There is Mind-only, there is no visible world; as there is no
visible world, [Mind] is not risen; this is taught by myself and
others [Tathagatas] to be the Middle Path.

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

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

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

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

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

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

366. Nothing is born, and yet things are being born; nothing dies
and yet things are passing away; (312) all over millions of worlds
what is seen simultaneously is like a lunar reflection in water.

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

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

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

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

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

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

373. (Chapter II, v. 197) According to the form of relativity,
there are those names which belong to false imagination; and the
various aspects of false imagination arise from relativity.

374. (Chapter II, v. 198) When well pondered with intelligence
(buddhi) there is neither relativity nor false imagination; where
perfect knowledge is, there is nothing [dualistically] existent; for
how with intelligence can discrimination take place?

375. (Chapter II, v. 199) Where perfect knowledge is, the existent
cannot be qualified with being and non-being; in what cannot be
qualified with being and non-being; how can there be these two
Svabhavas?

376. (Chapter II Verse 200) Because of false imagination, the two
Svabhavas are established; where there is false imagination
multitudinousness of things is recognised, which being purified the
[spiritual] condition of the wise obtains.

377. (Chapter II Verse 201) Where there is false imagination
there is multitudinousness of objects, which are discriminated under
the aspect of relativity; if otherwise discriminated, one becomes
attached to the teachings of the philosophers.

378. (Chapter II Verse 202) What is imagined being subjected to
further imagination, there are various views from which rises the
doctrine of causal origination; when the dualistic discrimination is
got rid of, there indeed is perfect knowledge.

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

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

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

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

383. When [the mind is] bound up with error and appearance,
discrimination is set in motion; (314) suchness is no other than
discrimination and discrimination is no other than appearance.

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

385. (315-316) - 406 (Chapter II Verses 101 to 123)

101. Like waves that rise on the ocean stirred by the wind, dancing
and without interruption,
102. The Alaya-ocean in a similar manner is constantly stirred by
the winds of objectivity, and is seen dancing about with the Vijnanas
which are the waves of multiplicity.
103. Dark-blue, red, and other colors-with salt, conch-shell,
milk, honey, fragrance of fruits and flowers, and rays of sunlight;
104. They are neither different nor not-different: the relation is
like that between the ocean and its waves. So are the seven Vijnanas
joined with the Citta (mind).
105. As the waves in their variety are stirred on the ocean, so
in the Alaya is produced a variety of what is known as the Vijnanas.
106. The Citta, Manas, and Vijnanas are discriminated as regards
their form; but in substance the eight are not to be separated one
from another, for there is neither qualified nor qualifying.
107. As there is no distinction between the ocean and its waves, so
in the Citta there is no evolution of the Vijnanas.
108. Karma is accumulated by the Citta, reflected upon by the
Manas, and recognised by the Manovijnana, and the visible world is
discriminated by the five Vijnanas.
109. (47) Varieties of colour such as dark blue, ect., are
presented to our Vijnana. Tell me, great Muni, how there are these
varieties of colour like waves on the ocean?
110. There are no such varieties of colour in the waves; it is for
the sake of the simple-minded that the Citta is said to be evolving
as regards form.
111. There is no such evolving in the Citta itself, which is beyond
comprehension. Where there is comprehension there is that which
comprehends as in the case of waves and ocean.
112. Body, property, and abode are presented as such to our
Vijnanas, and thus they are seen as evolving in the same way as are
the waves.
113. The ocean is manifestly seen dancing in the state of waveness;
how is it that the evolving of the Alaya is not recognised by the
intellect even as the ocean is?
114. That the Alaya is compared to the ocean is only for the sake
of the discriminating intellect of the ignorant; the likeness of the
waves in motion is only brought out by way of illustration.
115. When the sun rises it shines impartially on people high and
low; so you who are the light of the world should announce the truth
(tattvam) to the ignorant.
116. (48) How is it that in establishing yourself in the Dharma you
do not announce the truth? If the truth is announced by me, the truth
is not in the mind.
117. As the waves appear instantly on the ocean, or images in a
mirror or a dream, so the mind is reflected in its own sense-fields.
118. Owing to the deficiency in conditions the evolution of the
Vijnanas takes place by degrees. The function of the Manovijnana is
to recognise and that of the Manas is to reflect upon,
119. While to the five Vijnanas the actual world presents itself.
There is no gradation when one is in a state of collectedness
(samahita) (receptive state of intuition). Like unto a master of
painting or his pupils,
120. Who arrange colours to produce a picture, I teach. The picture
is not in the colours, nor in the canvas, nor in the plate;
121. In order to make it attractive to all beings, a picture is
presented in colours. What one teaches, transgresses; for the truth
(tattva) is beyond words.
122. Establishing myself in the Dharma, I preach the truth for the
Yogins. The truth is the state of self-realization and is beyond the
categories of discrimination.
123. I teach it to the children of the Victorious; the teaching is
not meant for the ignorant. What is seen as multitudinous is a vision
that does not exist.

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

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

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

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

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

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

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

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

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

416. Habit-Energy as cause is one, but as far as form (lakshana)
goes it is triple; (318) this is the way in which a picture of one
colour appears variously on the wall.

417. The twofold egolessness, the Citta, Manas, and Vijnana, the
give Dharmas, the three Svabhavas - they do not belong to my essence.

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

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

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

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

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

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

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

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

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

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

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

429. According to conventional truth (samvrti), things are, but no
in the highest truth; to be confused in things not having self-
nature - this belongs to conventional truth.

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

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

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

433. (Chapter VI Verse 4) The Citta dances like a dancer; the
Manas resembles a jester; the [Mano-] Vijnana together with the five
[Vijnanas] creates an objective world which is like a stage.

(320)

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

435. (Chapter II Verse 125) The world [as we see it] exists not,
pluralities of things rise from the Mind being seen [externally];
body, property, and abode are manifested to us as of the Alayavijnana.

436. (Chapter II Verse 126) The leaders talk about the Citta,
Manas, [Mano] Vijnana, the [triple] Svabhava, the five Dharmas, the
two-fold egolessness and purification.

437. (Chapter II Verses 123 and 129) According to the nature of a
disease the healer gives its medicine; even so the Buddhas teach
beings in accordance with their mentalities. This does not belong
to the realm of the theo-reticians nor to that of the Sravaka; the
Buddhas disclose the way of self-realisation.

438. (Chapter II Verse 127) Long and short etc. exist mutually
bound up; when existence is asserted, there is non-existence, and
where non-existence is asserted, there is existence.

439. (Chapter II Verse 128) Analysed down to atoms, there is
indeed no form to be discriminated as such; what can be established
is the [truth of] Mind-only, which is not believed by those who
cherish erroneous views.

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

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

442. Forms seen as external are due to the imagination of people,
they are nothing but the Mind itself; (321) there in nothing to be
seen externally, and, therefore, there is no external world.