TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)iitmaviida. How can people whose minds (iisaya) fall into the conceptual theory
bearing on an unreal self (abhiitiitmavikalpa) attain quickly the complete Awak-
ening in the supreme and exact Sambodhi, possessing a mind (iisaya) comprised
in the domain of the three vimak$amukhas? 0 Mahiimati, it is because of this
that the Tathagatas teach the tathiigatagarbha. 0 Mahiimati, with a view to
casting aside the heterodox theory you must treat the tathiigatagarbha as non-
substantial (aniitman).'
In this text Mahiimati is Maiijughosa, and in order to resolve the doubts of
people of little intelligence he respectfully asked the Teacher: If the Lord's
mode of teaching the lathiigatagarbha is of indirect meaning, what is the inten-
tional-basis and what is the motive; if it is a teaching of definitive meaning,
there will be no difference between it and the self of the firthikas. The Lord then
replies: Whereas this would be true if the meaning were definitive, because the
meaning is indirect the teaching is not similar to the iitmaviida of the firthikas.
In this connexion the intentional-basis [9a] is the Limit-of-Reality
(bhiitakati). The motive is to attract through Means those whom it would be
impossible to introduce to the Teaching because of their fright were the Essen-
tial-Nature to be taught straightaway to the heterodox who are from the outset
attached in their conceptions to a self; they will have faith in this mode of verbal
teaching conforming with their theory of the permanent self and in the Tathii-
gata, and then little by little they will comprehend the reality (tattva). Thus the
teaching is not faulty, and attainments will result.
If this Sutra were of definitive meaning, this would involve the enormity of
an unconditioned (asaf!lskrta) adorned with the Formal-attributes of the Marks
(lak$at;a) and subsidiary Marks (anuvyafijana), of an ultimate dharmadhiitu
endowed with the two Purities united with the skandhas and dhiitus having an
Efflux (siisrava), and of a Buddha overwhelmed by the three poisons [of concu-
piscence, hate and confusion]. For, in Niigiirjuna's teaching contained in the
Dharmadhiitustatra etc., the intentional-basis of Relativity-viz. the shining-
knowledge of the Mind, Production-in-interdependence, that which is
dependent^65 -and the intentional-basis of absolute-Meaning-Reality^66 -, all
that belongs to saf!lsiira and the ground of purification (sbyan gii) from the
impurities, are only discursive denominations. For otherwise there would arise a
contradiction with the Miidhyamikakiirikiis.
If you object that there exists an important distinction because the gian stan of
absolute-Meaning has been expounded in the Stotra-collection whereas the Miid-
hyamikakiirikiis expound merely the ran stan (svabhiiva-siinya) and Absolute-
Negation, it will be necessary to point out that the Miidhyamikakiirikiis (25. 4--6)
reject the opinion that nirviil)a is either an entity or a non-entity by stating:
[bhiivas tavan na nirvii:t,1aq1 jariimaraJJalaksaiJ.am/
prasajyetasti bhiivo hi na jariimara!Jaql vina//
bhuvas ca yadi nirviiJJaql nirviiJJaql saq~slqtaq1 bhavet/
nasaqlslqto hi vidyate bhava~ kvacana kascana//