Turning the Wheel of Wonder: Post 8: PART THREE: ENTRANCE TO THE WAY OF THE ONE VEHICLE: Sec.10: Articulating the One Truth, Sec. 11: Articulating the One Refuge That Is Always Abiding in Hidden Ease, Sec. 12: Articulating the Inversions of True Reality, Sec. 13: Articulating the Concealment of The Clear And Pure Mind of One’s Own Nature, Sec. 14: Articulating the Tathagata’s True Children, Sec. 15: Articulating the Lion’s Roar of Queen Srimala.

PART THREE: ENTRANCE TO THE WAY OF THE ONE VEHICLE:

With Sec.10: Articulating the One Truth, Sec. 11: Articulating the One Refuge That Is Always Abiding in Hidden Ease, Sec. 12: Articulating the Inversions of True Reality, Sec. 13: Articulating the Concealment of The Clear And Pure Mind of One’s Own Nature, Sec. 14: Articulating the Tathagata’s True Children, Sec. 15: Articulating the Lion’s Roar of Queen Srimala.

Section Ten: Articulating the One Truth

“World Honored One, of these four noble truths, three are not constant and one is constant. Because why? The three truths enter the characteristics of construction* (samskrta-laksana), and that which enters the characteristics of construction is not constant. That which is not constant is an unreal thing* (mṛṣamosadharmin). That which is an unreal thing is neither true, nor constant, nor a refuge. Indeed, therefore the truth of suffering, the truth of origination, and the truth of the [eightfold] path are neither the truth of the primary-meaning, nor constant, nor a refuge.”

Section Eleven: Articulating the One Refuge That Is Always Abiding in Hidden Ease

“The one truth of the extinction of suffering is separate from the characteristics of construction. That which is separate from the characteristics of construction is constant. That which is constant is not an unreal thing. That which is not an unreal thing is true, is constant, and is a refuge. This is because the truth of extinction is the primary-meaning.”

Section Twelve: Articulating the Inversions of True Reality

“Inconceivable is the truth of extinction, passing beyond the conditional consciousness of the mind of all the multitude of beings. Likewise it is not the objective-field of wisdom of every Arhat and Independent-Buddha. It resembles one born blind who does not see the multitude of colors, or a seven-day old infant who does not see the disc of the sun. That which is the truth of the extinction of suffering likewise also is like this. It is not the conditional consciousness of the mind of every ordinary fellow. Likewise, it is not the objective-field of wisdom of the two vehicles. That which is the ordinary fellow’s consciousness are the inversions (viparyaya) of dualistic views. That which is the knowledge (jnana) of every Arhat and Independent-Buddha normally is clear and pure.

“Those which are the ‘limited views’ are the ordinary fellow’s dualistic views born from the egotistic view of the skandha of the five sensations and the biased speculations of bifurcated-conceptualization* (vikalpa). They are called the limited views that are designated the eternalistic view* (śāśvatadrsti) and the nihilistic view* (ucchedadrsti). To view all the various activities [of phenomena] as inconstancy is the nihilistic view; it is not Right View. To view Nirvana as eternal is the eternalistic view; it is not Right View.

“Because of the views of bifurcated-conceptualization, so the views made from the various sense organs of the body then discriminate and consider as destroyed those manifest things viewed. From not seeing that there is continuity there arises the nihilistic view.

“Because of the views of bifurcated-conceptualization, in regard to the continuity of mind, the ignorant do not interpret and do not know the momentary intervals in the objective-field of cognitive-consciousness (manovijnana) and there arises the eternalistic view.

“Because of the views of bifurcated-conceptualization, these views of bifurcated-conceptualization are from another meaning. If they pass by it or if they do not reach it, then they contrive differentiating conceptions and discriminations and suppose nihilism or suppose eternalism.

“By the inversions, the multitude of beings in regard to the skandha of the five sensations conceive of the inconstant as constant, conceive of the existence of suffering as joy, conceive of the non-self as self, and conceive of the impure as pure. That which is the pure knowledge of every Arhat and Independent-Buddha at root does not see in regard to the objective-field of omniscience as well as the Dharma-body of the Tathagata.

“Perhaps there are some of the multitude of beings who because of faith in Buddha’s words arouse the concept of constancy, the concept of ease, the concept of self, and the concept of purity. It is not the inverted view; it is called Right View. Because why? The Dharma-body of the Tathagata is the crossing-over by constancy, the crossing-over by ease, the crossing-over by self, and the crossing-over by purity. In regard to the Dharma-body of the Buddha, for those who make this positive view it is called Right View. Those who are of the Right View are the Buddha’s true children born from the Buddha’s mouth, born from the Real Dharma, and born from conversion to the Dharma, and they gain the surplus riches of the Dharma.

“World Honored one, that which is the pure knowledge is the crossing-over by knowledge (jnana paramita) of every Arhat and Independent-Buddha. Of that which is this pure knowledge, although it is spoken of as the pure knowledge in regard to their Truth of Extinction, yet it is not the objective-field, even less the knowledge of the Four Refuges*. Because why? So that those first active in the Three Vehicles were not ignorant in regard to the Dharma or in regard to their future realization and future attainment of the meaning, it was for them, therefore, the World Honored One articulated the Four Refuges. World Honored One, that which are these Four Refuges are the mundane Dharma. World Honored One, that which is the One Refuge is the stability of every refuge and the transmundane supreme refuge of the primary-meaning and which is designated: the Truth of Extinction.”

Section Thirteen: Articulating The Concealment Of The Clear And Pure Mind

Of One’s Own Nature

“World Honored One, that which is birth-and-death depends on the Inner-Tathagata. Because of using the Inner-Tathagata, articulating the root-boundary * (purvakoti or bhutakoti) is unknowable.

“World Honored One, because there is the Inner-Tathagata the articulation of birth-and-death is called a virtuous articulation.

“World Honored One, in that which is the birth-and-death of birth-and-death, the various receiving (vedana) sense faculties are submerged, and subsequently the non-receiving sense faculties arise, and this is called birth-and-death.

“World Honored One, for that which is death and birth, these two things (dharmas) are the Inner-Tathagata. Because of the articulation by mundane words, there is ‘birth’ and there is ‘death.’ That which is ‘death’ designates the breakdown of the sense faculties. That which is ‘birth’ is the fresh arising of the various sense faculties. Nothing in the Inner-Tathagata has birth or has death. That which is the Inner-Tathagata is separate from the characteristics of construction. The Inner-Tathagata always abides unchanging. For this reason, therefore the Inner-Tathagata is the basis (asraya), is the support, is the foundation.

“World Honored One, it is not separate from, is not severed from, is not stripped from, and is not different from the inconceivable Buddha Dharma(s).

“World Honored One, that which is severed from, stripped from, and different from externals and has become the basis, support and foundation of the Dharma(s), is the Inner-Tathagata.

“World Honored One, if there is no Inner-Tathagata then one does not get wearied with suffering (duhkha) and ease (sukha) to seek Nirvana. Because why? In these six consciousnesses as well as the knowledge of the things of the mind, the things of these seven are momentary and non-abiding and are not the seeds for the multitude of sufferings and do not get wearied with suffering and ease to seek Nirvana.

“World Honored One, that which is the Inner-Tathagata has no prior boundary, is the Dharma of non-arising and non-extinguishing, and as to the various seeds of suffering, is able to be disgusted with suffering and ease, so as to seek Nirvana.

“World Honored One, that which is the Inner-Tathagata is neither the ego-self, nor the multitude of beings, nor the life-destiny, nor a person. For that which is the Inner-Tathagata, the multitude of beings who fall into the view of the body [as the person], the multitude of beings with inversions, and the multitude of beings with ideas confused by emptiness are not its objective-field.

“World Honored One, that which is the Inner-Tathagata is the Inner-Dharma-Realm, the Inner-Dharma-body, the Most-Superior Inner-Transmundane, and the Inner-Clarity-and-Purity of One’s Own Nature. This nature’s clarity and purity is the Inner-Tathagata, yet the ascended afflictions of the incidental afflictions* (agantuklesa) are what stains (rakta) the inconceivable objective-field of the Tathagata. Because why? The virtuous mind of the moment is not what is stained by afflictions. Likewise, the un-virtuous mind of the moment is not what is stained by afflictions. Afflictions do not contact (sparsa) the mind; the mind does not contact afflictions.”

[The Buddha] said, “How are non-contacting things yet able to get to stain the mind?”

“World Honored One, just so, there are afflictions and there is the mind stained by afflictions. That--in the clear and pure mind of one’s own nature yet there is stain--is difficult to be able to comprehend. Only the Buddha-World Honored One’s true eye and true knowledge may be taken to be the fundamental root of the Dharma, taken to be the freely penetrating Dharma, and taken to be the basis of the Real Dharma; thus is true knowing and seeing.”

When asked by the Buddha, Queen Srimala articulated what was difficult to expound in regards to the Dharma. Then the Buddha, in joyous accord, [said], “So indeed, so indeed! That, in the clear and pure mind of one’s own nature yet there is contamination*, is difficult to be able to comprehend. There are two Dharmas difficult to be able to comprehend. That designated as the clear and pure mind of one’s own nature is difficult to be able to comprehend, and the other, the mind as afflictions which stain, likewise, is difficult to comprehend. Thus you, as well as the accomplished bodhisattva-mahāsattvas of the great Dharma, hence are able to listen to and proclaim these two Dharmas. The various remaining listener-disciples only have faith in Buddha’s words.”

“If those who are my disciples follow with the faith that is the most supreme (adhika), then based on their bright faith they already accord with the knowledge of the Dharma and then attain the ultimate. Those who accord with the knowledge of the Dharma [1] investigate*(pravicaya) the establishment of the objective-field of the faculties of sense and intellectual understanding; [2] investigate karmic retribution; [3] investigate the eye of the Arhat; [4] investigate the joy of the mind’s autonomy and the joy of meditation (zen); and [5] investigate the noble autonomy and fluency of the Arhats, Independent-Buddhas and Bodhisattvas of great power.

“By the accomplishment of contemplation of these five kinds of skillful-means, then amidst the future worlds after my Nirvana, were my disciples, who follow with the faith that is most-supreme, to rely on the bright faith that is in accord with the knowledge of the Dharma, then if the clear and pure mind of their own nature were to become contaminated by afflictions in that next world, yet they would attain the ultimate. Indeed, that which is the ultimate is the cause of entering the Way of the Great Vehicle. Those with faith in the Tathagata have what are great blessings and do not slander the profound meaning.”

Section Fourteen: Articulating the Tathagata’s True Children

So at that time Srimala addressed the Buddha declaring, “Furthermore as there are great blessings remaining, may I at this time receive the Buddha’s awe inspiring spirit again to articulate forthwith the meaning.”

The Buddha declared “Articulate further.”

Srimala addressed the Buddha declaring, “By the extremely profound meaning, the three kinds of good sons and good daughters free themselves from doing harm, give birth to great virtuous-merit, and enter the Way of the Great Vehicle. What are the three classes? They are designated [1] as good sons and good daughters if by themselves they accomplish the knowledge of the extremely profound Dharma; [2] as good sons and good daughters if by following the teaching of another they accomplish the knowledge of the Dharma; [and 3] as good sons and good daughters, if they do not by themselves comprehend the various profound Dharmas, yet if they revere and reflect on the World Honored One [even while thinking], ‘It’s not our objective-field, only Buddha actually knows,’ still they are called the good sons and good daughters who revere and reflect on the Tathagata. Except for these various good sons and good daughters, that’s it.

“Of the various remaining multitude of beings, those whose seeds are of the rotted and ruined type, who are in the various extremely profound Dharmas yet by their firm attachment to false articulations they avoid and turn their back on the Real Dharma or who practice the various ways of outsiders, must use the power of the King [of Dharma] as well as the powers of the heavenly-beings, nagas, daimons, and spirits to then discipline their seeds.”

Section Fifteen: Articulating the Lion’s Roar of Queen Srimala

At that time Srimala, together with all the retinue, bowed their heads at the feet of the Buddha.

The Buddha declared, “Excellent, excellent, Srimala! By protecting the very profound Dharma by skillful-means, exorcizing the non-Dharma, and being good at getting its suitability, you already are closely intimate with the hundreds of thousands of millions of Buddhas able to articulate this meaning.”

At that time the World Honored One released an excellent brilliant light universally shining on the great assembly. His body ascended into the empty sky as high as seven tala trees, and walking on foot in the empty sky, he returned to the country of Sravasti.

At that time Queen Srimala together with all the retinue joined the palms of their hands and faced toward the Buddha, and observing him insatiably, their eyes did not even briefly abandon him. After he had gone beyond their field of vision they leaped with pleasure. Each and every one praised the Tathagata’s virtuous-merit. With great care to recollect the Buddha they returned and entered into the city.

Turning to [her husband] King Mitrayaśas, she praised the Great Vehicle. The women inside the city, already seven years and above, were converted by means of the Great Vehicle. The Great King Mitrayaśas, likewise, by means of the Great Vehicle converted all the men, already seven years and above. The citizens of the whole nation all turned to the Great Vehicle.