The Tibetan Book of the Dead — ed. W. Y. Evans-Wentz

Where there is a perception of space, there is side by side a perception of a variety of things, in contradistinction to which space is spoken of as if existing independently. Space therefore exists only in relation to our particularizing consciousness.’

* Richard’s trans. (pp. 24-5). Cf. Suzuki’s trans. (pp. 103-4): ‘ Matter (rapa) and mind (ci#/a) from the very beginning are nota duality. So we speak of [the universe as] a system of rationality (prajfakdya), seeing that the real nature of matter just constitutes the norm of mind. Again we speak of [the universe as] a system of materiality (dharmakaya), seeing that the true nature of mind just constitutes the norm of matter. Now depending on the Dharmakdya, all Tathagatas manifest themselves in bodily forms and are incessantly present at all points of space. And Bodhisattvas in the ten quarters, according to their capabilitics and wishes, are able to manifest infinite Bodics of Bliss and infinite lands of ornamentation, each one of which, though stamped with the marks of individuality, does not hinder the others from being fused into it, and this {mutual fusion] has no interruption. But the manifestation of the Dharmakaya in [infinite] bodily forms is not comprchensible to the thought and understanding of common people ; because it is the free and subtlest activity of suchness,’

Ned ve bel Me 229

of the finite in the round of life and death that these distinctions appear... .’1

‘As to the defilements of the world, they are all false; they have no reality behind them... .’?

‘Finally, to leave false concepts, one should know that purity and defilement are both relative terms, and have no independent existence. Although all things from eternity are neither mind nor matter, neither infinite wisdom nor finite knowledge, neither existing nor non-existing, but are after all inexpressible, we nevertheless use words, yet should know that the Buddha’s skilful use of words to lead men aright lay in this—to get men to cease conjecturing and to return to the Absolute Reality, for the best human thought of all things is only temporary and is not Truth Absolute.*

Of the Nature of the Primordial Mind: ‘The mind from the beginning is of a pure nature, but since there is the finite aspect of it which is sullied by finite views, there is the sullied aspect of it. Although there is this defilement, yet the original pure nature is eternally unchanged. This mystery the Enlightened One alone understands.’ 4

1 Richard’s trans, (p. 26). Cf. Suzuki’s trans. (pp. 108-9): ‘Be it clearly understood that suchness (bhitatathala@) has nothing to do with any form of distinction produced by defilement, and that even in case we speak of its possessing innumerable meritorious characteristics they are free from the traces of defilement.’

Cf. Suzuki’s trans. (pp. 108-9): ‘Be it clearly understood that suchness (bhitatathala@) has nothing to do with any form of distinction produced by defilement, and that even in case we speak of its possessing innumerable meritorious characteristics they are free from the traces of defilement.’

? Richard’s trans. (p. 27). Cf. Suzuki’s trans. (p. 109): ‘. . . defiled objects ... are nothing but non-entity, have from the first no self-existence (svabhava), ...’

8 Richard’s trans. (pp. 27-8). Cf. Suzuki’s trans, (pp. 112-13): ‘If one be absolutely freed from particularization and attachment, one will understand that all things both pure and defiled have only relative existence. Be it therefore known that all things in the world from the beginning are neither matter (7#fa), nor mind (c7#éa), nor intelligence (prajfa), nor consciousness (vijizaua), nor non-being (abhdva), nor being (bhava) ; they are after all inexplicable, The reason why the Tathagata nevertheless endeavours to instruct by means of words and definitions is through his good and excellent skilfulness [or expediency, upayakaucalya}. He only provisionally makes use of words and definitions to lead all beings, while his real object is to make them abandon symbolism and directly enter into the real reality (¢atitva). Because if they indulge themselves in reasonings, attach themselves to sophistry, and thus foster their subjective particularization, how could they have the true wisdom (fattvajidna) and attain Nirvaza??

4 Richard’s trans. (p. 13). Cf. Suzuki’s trans. (pp. 79-80) : ‘ While the essence of the mind is eternally clean and pure, the influence of ignorance makes

p. 230

‘If there were no True Real Nature of the mind, then all existence would not exist ; there would be nothing to show it. If the True Real Nature of the mind remains, then finite mind continues. Only when the madness of finite mind ceases will the finite mind cease. It is not the wisdom of the True Reality that ceases.’ }

‘Just as a man having lost his way calls the east west, although the east and west have not really changed, so is mankind lost in ignorance, calling the mind of the universe his thoughts! But the Mind is what it ever was, all unchanged by men’s thought. When men consider and realize that the Absolute Mind has no need of thoughts like men’s, they will be following the right way to reach the Boundless.’ ?

Of the Nature of the Absolute: ‘It is neither that which had an origin some time, nor that which will end at some time; it is really eternal. In its nature it is always full of all possibilities, and is described as of great light and wisdom, giving light to all things, real and knowing. Its true nature is that of a pure mind, eternally joyful, the true being of things, pure, quiet, unchanged; therefore free, with fullness of virtues and Bodhic attributes more numerous than

Its true nature is that of a pure mind, eternally joyful, the true being of things, pure, quiet, unchanged; therefore free, with fullness of virtues and Bodhic attributes more numerous than possible the existence of a defiled mind. But in spite of the defiled mind the mind [itself] is eternal, clear, pure, and not subject to transformation. Further, as its original nature is free from particularization, it knows in itself no change whatever, though it produces everywhere the various modes of existence. When the oneness of the totality of things (dharmadhdiu) is not recognized, then ignorance as well as particularization arises, and all phases of the defiled mind are thus developed. But the significance of this doctrine is so extremely deep and unfathomable that it can be fully comprehended by Buddhas and by no others.’

1 Richard’s trans, (p. 15). Cf. Suzuki’s trans. (p. 84): ‘Let ignorance be , annihilated, and the symptom of disturbance [in the mind] will also be annihilated, while the essence of the mind (i.e, suchness] remains the same. Only if the mind itself were annihilated, then all beings would cease to exist, because there would be nothing there by which they could manifest themselves. But so long as the mind be not annihilated its disturbance may continue.’

* Richard’s trans. (p. 25). Cf. Suzuki’s trans, (pp. 105-6): ‘As a lost man who takes the east for the west, while the quarter is not changed on account of his confusion, so all beings, because of their misleading ignorance, imagine that the mind is being disturbed, while in reality it is not. But when they understand that the disturbance of the mind [i. e. birth-and-death] is [at the same time] immortality [viz. suchness] they would then enter into the gate of suchness.’

p. 231

the sands of the Ganges, divine, unending, unchanged and unspeakable.’ !

‘As the nature behind all experience has no beginning, so it has no end—this is the true MVirvana....??

‘Behind all existence there is naturally the Supreme Virvana
[or Supreme Rest].’®

1 Richard’s trans. (p. 21). Cf. Suzuki’s trans. (pp. 95-6): ‘It was not created in the past, nor is it to be annihilated in the future; it is eternal, permanent, absolute ; and from all eternity it sufficingly embraces in its essence all possible merits (punya). That is to say, suchness has such characteristics as follows: the effulgence of great wisdom; the universal illumination of the dharmadhatu [universe]; the true and adequate knowledge ; the mind pure and clean in its self-nature; the eternal, the blessed, the self-regulating, and the pure; the tranquil, the immutable, and the free. And there is no heterogeneity in all those Buddha-dharmas which, outnumbering the sands of the Ganges, can be neither identical (ekartha) nor not-identical (nanartha) [with the essence of suchness}, and which therefore are out of the range of our comprehension.’