tatra mahāmate abhilāpavikalpaḥ katamaḥ? yaduta vicitrasvaragītamādhuryābhiniveśaḥ |
eṣa mahāmate abhilāpavikalpaḥ |
tatra mahāmate abhidheyavikalpaḥ katamaḥ? yaduta asti tatkiṃcidabhidheyavastu svabhāvakam āryajñānagatigamyaṃ yadāśrityābhilāpaḥ pravartate iti vikalpayati |
tatra lakṣaṇavikalpaḥ katamaḥ? yaduta tasminn evābhidheye mṛgatṛṣṇākhye lakṣaṇavaicitryābhiniveśenābhiniveśate yaduta uṣṇadravacalakaṭhinalakṣaṇāt sarvabhāvān vikalpayati |
tatra arthavikalpaḥ katamaḥ? yaduta suvarṇarūpyavividharatnārthaviṣayābhilāpaḥ |
tatra svabhāvavikalpaḥ katamaḥ? yaduta bhāvasvabhāvāvadhāraṇamidam evam idaṃ nānyatheti tīrthyavikalpadṛṣṭyā vikalpayanti |
tatra hetuvikalpaḥ katamaḥ? yaduta yadyena hetupratyayena sadasatorvibhajyate hetulakṣaṇotpattitaḥ sa hetuvikalpaḥ |
tatra dṛṣṭivikalpaḥ katamaḥ? yaduta nāstyastitvaikatvānyatvobhayānubhayakudṛṣṭitīrthyavikalpābhiniveśaḥ |
(53,1) tatra yuktivikalpaḥ katamaḥ? yaduta ātmātmīyalakṣaṇayuktivigrahopadeśaḥ |
tatra utpādavikalpaḥ katamaḥ? yaduta pratyayaiḥ sadasator bhāvasyotpādābhiniveśaḥ |
tatra anutpādavikalpaḥ katamaḥ? yaduta anutpannapūrvāḥ sarvabhāvā abhūtvā pratyayair bhavantyahetuśarīrāḥ |
tatra saṃbandhavikalpaḥ katamaḥ? yaduta saha saṃbadhyate suvarṇatantuvat |
tatra bandhābandhavikalpaḥ katamaḥ? yaduta bandhahetubandhyābhiniveśavat |
yathā puruṣaḥ pāśasaṃyogād rajjugranthiḥ kriyate mucyate ca |
evaṃ mahāmate parikalpitasvabhāvaprabhedanayalakṣaṇam, yasmin parikalpitasvabhāvaprabhedanayalakṣaṇe sarvabālapṛthagjanā abhiniviśante |
sadasataḥ paratantrābhiniveśābhiniviṣṭā mahāmate parikalpitasvabhāvavaicitryamabhiniviśante |
māyāśrayavaicitryadarśanavadanyamāyādarśanabuddhyā bālair vikalpyante |
(*130) māyā ca mahāmate vaicitryān nānyā nānanyā |
yady anyā syāt, vaicitryaṃ māyāhetukaṃ na syāt |
athānanyā syāt, vaicitryān māyāvaicitryayor vibhāgo na syāt |
sa ca dṛṣṭo vibhāgaḥ |
tasmān nānyā nānanyā |
ata etasmāt kāraṇān mahāmate tvayā anyaiś ca bodhisattvairmahāsattvairmāyā nāstyastitvena nābhiniveṣṭavyā ||
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Now, Mahāmati, what is the discrimination of words? That is the becoming attached to various sweet voices and singing
this is the discrimination as regards words.
What is the discrimination of meaning? It is the discrimination by which one imagines that words rise depending on whatever subjects they express, and which subjects one regards as self-existent and belonging to the realisation of noble wisdom.
What is the discrimination of individual marks? It is to imagine in whatever is denoted by words the multitudinousness of individual marks which are like a mirage, and, clinging tenaciously to them, to discriminate all things according to these categories: warmth, fluidity, motility, and solidity.
What is the discrimination of property? It is to desire a state of wealth such as gold, silver, and various precious stones.
What is the discrimination of self-nature? It is to make discrimination according to the imaginary views of the philosophers in reference to the self-nature of all things (129) which they stoutly maintain, saying, "This is just it, and there is no other."
What is the discrimination of cause? That is, to distinguish the notion of causation in reference to being and non-being and to imagine that there are cause-signs—this is the discrimination of cause.
What is the discrimination of philosophical views? That means getting attached to the philosophers' wrong views and discriminations concerning such notions as being and non-being, oneness and otherness, bothness and not-bothness.
What is the discrimination of reasoning? It means the teaching whose reasoning is based on the grasping of the notion of an ego-substance and what belongs to it.
What is the discrimination of birth? It means getting attached to the notion that things come into existence and go out of it according to causation.
What is the discrimination of no-birth? It is to discriminate that all things are from the beginning unborn, that the causeless substances which were not, come into existence by reason of causation.
What is the discrimination of dependence? It means the mutual dependence of gold and the filament [which is made of gold].
What is the discrimination of bondage and emancipation? It is like imagining that there is something bound because of something binding
as in the case of a man who by the help of a cord ties a knot or loosens it.
These, Mahāmati, are the various features of the false imagination, to which all the ignorant and simple-minded ones cling, imagining that things are or are not.
Those attached to the notion of relativity are attached to the notion of multitudinousness of things rising from the false imagination.
It is like seeing varieties of objects depending on Māyā, but these varieties thus revealing themselves are discriminated by the ignorant as something other than Māyā itself according to their way of thinking.
(130) Now, Mahāmati, Māyā and varieties of objects are neither different nor one.
If they were different, varieties of objects would not have Māyā for their cause.
If Māyā were one with varieties of objects, there would be no distinction between the two,
but as there is the distinction these two
—Māyā and varieties of objects—are neither one nor different.
For this reason you and the Bodhisattva-Mahāsattvas should never give yourselves up to the notion of being and non-being.
Complete text
CHAPTER ONE. RĀVANA, LORD OF LANKĀ, ASKS FOR INSTRUCTION