kathaṃ punar mahāmate bhrāntis tattvaṃ bhavati? yena punaḥ kāraṇena mahāmate āryāṇām asyāṃ bhrāntau viparyāsabuddhir na pravartate, nāviparyāsabuddhiḥ |
nānyatra mahāmate āryā asyāṃ bhrāntau yat kiṃcit saṃjñino bhavanti nāryajñānavastusaṃjñinaḥ |
yat kiṃcid iti mahāmate bālapralāpa eṣa nāryapralāpaḥ |
sā punar bhrāntir viparyāsāviparyāsena vikalpyamānā gotradvayāvahā bhavati yaduta āryagotrasya vā bālapṛthagjanagotrasya vā |
āryagotraṃ punar mahāmate triprakāramupayāti yaduta śrāvakapratyekabuddhabuddhaprabhedataḥ |
tatra kathaṃ punar mahāmate bālair bhrāntir vikalpyamānā śrāvakayānagotraṃ janayati? yaduta mahāmate svasāmānyalakṣaṇābhiniveśenābhiniviśyamānā śrāvakayānagotrāya saṃvartate |
evaṃ mahāmate sā bhrāntiḥ śrāvakayānagotrāvahā bhavati |
tatra kathaṃ punar mahāmate saiva bhrāntir vikalpyamānā pratyekabuddhayānagotrāvahā bhavati? yaduta tasyā eva mahāmate bhrānteḥ (*108) svasāmānyalakṣaṇābhiniveśāsaṃsargataḥ pratyekabuddhayānagotrāvahā bhavati |
tatra kathaṃ (45,1) punar mahāmate paṇḍitaiḥ saiva bhrāntir vikalpyamānā buddhayānagotrāvahā bhavati? yaduta mahāmate svacittadṛśyamātrāvabodhād bāhyabhāvābhāvavikalpanatayā vikalpyamānā buddhayānagotrā avahā bhavati |
ata eva mahāmate gotram |
eṣa gotrārthaḥ |
vicitravastubhāvanā punar mahāmate bālair bhrāntir vikalpyamānā saṃsārayānagotrāvahā bhavati, evam idaṃ nānyatheti |
ata etasmāt kāraṇān mahāmate bhrāntir vicitravastutvena kalpyate bālaiḥ |
sā ca na vastu, nāvastu |
saiva mahāmate bhrāntir avikalpyamānā āryāṇāṃ cittamanomanovijñānadauṣṭhulyavāsanāsvabhāvadharmaparāvṛttibhāvād bhrāntir āryāṇāṃ tathatety ucyate |
ata etad uktaṃ bhavati mahāmate - tathatāpi cittavinirmukteti |
asyaiva mahāmate padasyābhidyotanārtham idam uktaṃ mayā - kalpanaiś ca vivarjitaṃ sarvakalpanāvirahitam iti yāvad uktaṃ bhavati ||
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Again, Mahāmati, how is the error to be considered reality? Mahāmati, for this reason that as regards this error the wise cherish neither a perverted knowledge nor an unperverted knowledge. It is [such as it is and] not otherwise.
In case, Mahāmati, the wise should cherish any thought whatever in this error, it goes contrary to the reality attainable by noble wisdom.
If there is anything at all here it is the prattling of the ignorant, it is not the talk of the wise.
Again, when the error is discriminated according to a perverted and an unperverted view, it gives rise to two classes of family, one of which is the family of the wise, and the other the family of the ignorant and simple-minded.
Now, Mahāmati, the family of the wise is divisible into three kinds, that is, the Śrāvakas, the Pratyekabuddhas, and the Buddhas.
Mahāmati, how does the Śrāvakayāna family rise from the discrimination whereby the ignorant conceive the error? Mahāmati, there is the rise of the »Śrāvakayāna family where the attachment to the notions of individuality and generality is kept up.
This is the way, Mahāmati, this error gives rise to the Śrāvakayāna family.
Mahāmati, how does the Pratyekabuddhayāna family rise as the error is discriminated? Mahāmati, when in this error the attachment to the notions of individuality and generality (108) leads one to a retirement from social life, there rises the Pratyekabuddhayāna family.
Mahāmati, how is there the rise of the Buddhayāna family when this error is discriminated by the intelligent? Mahāmati, when the world is understood to be nothing but Mind itself, the existence and non-existence of external objects ceases to be discriminated, and there is the rise of the Buddhayāna family.
Mahāmati, this is the family,
that is, what is meant by the family.
Again, Mahāmati, when the error is discriminated by the ignorant, there is the manifestation of varieties of objects which calls forth the assertion [on their part] that this is so and not otherwise; whence rises the family of the transmigration vehicle.
For this reason, Mahāmati, the error is discriminated by the ignorant as characterised by multitudinousness,
and this error is neither a reality nor an unreality.
Thus, Mahāmati, this error being discriminated by the wise turns into Tathatā (suchness) with them, by virtue of a revulsion which takes place in them concerning the Citta, Manas, Manovijñāna, false reasoning, habit-energy, the [three] Svabhāvas, and the [five] Dharmas.
Thus, Mahāmati, there is this statement that Tathatā is Mind emancipated.
Thus, Mahāmati, there is this statement that Tathatā is Mind emancipated. Mahāmati, the meaning of this statement is here thus clearly expressed by me, that is, by the discarding of discrimination is meant the abandonment of all discriminations. So much for this statement.
Complete text
CHAPTER ONE. RĀVANA, LORD OF LANKĀ, ASKS FOR INSTRUCTION