nairātmyaparipṛcchā nāma mahāyānasūtram |
The Mahayana Sutra is titled Questions About What is Not the 'Self'.
TS.Trần Quang Đăng translated from Sanskrit into English
Translated on 08/19/2025
At that time, the outsiders with views full of attachment, full of delusion, full of speculation, approached the Mahayana Master, respectfully clasped their hands and asked about the issue of what is not the 'self' as follows:
O good man, the Fully Enlightened One has said: 'This physical body is not the self'.
If this physical body is not the 'self', then the ultimate 'self' does not exist. So from where do things like laughing, crying, playing, anger, pride, jealousy, slander, gossip, division, and backstabbing arise?
We still have doubts about this, hoping the World-Honored One will clarify: Is there an ultimate 'self' in this physical body, or is there not?
The Mahayana Master said:
O venerable ones, in this physical body, the ultimate 'self' is said to exist, indeed, it is not that it does not exist. Both cases cannot be spoken of.
If it is said that there is an ultimate 'self', O venerable ones, then that is a false and deluded statement. If there is, O venerable ones, then why when one observes and analyzes deeply both inside this physical body and outside, the parts such as hair, nails, teeth, skin, fur, blood vessels, flesh, bones, marrow, fat, bone marrow, tendons, spleen, intestines, stomach, head, hands, feet, and other body parts, do not see the ultimate 'self'?
The outsiders say:
O good man, not seeing the ultimate "self" is due to our physical eyes not seeing. Only when there is the heavenly eye can it be seen.
The Mahayana master says:
O venerable ones, it is not that one can only see with the heavenly eye. What is colorless, formless, and not created, can that be seen?
The outsiders ask: So it does not exist?
The Mahayana master replies:
If the intention is to say it does not exist, O venerable ones, then that is also a false and illusory statement.
If it does not exist, then from where do things like laughing, crying, playing, anger, pride, jealousy, slander, gossip, division, and backstabbing arise? Therefore, it cannot be said to not exist. Both states cannot be spoken of.
The outsiders ask:
If, O good man, it cannot be said to be either existent or non-existent, then here, what is the object of reliance?
The Mahayana master replies:
O venerable ones, there is nothing that is the object of reliance.
The outsider asks:
So is it empty like the void?
The Mahayana master replies:
Indeed, O venerable ones, indeed, it is empty like the void.
The outsider asks:
If so, O good man, then how should things like laughing, crying, playing, anger, pride, jealousy, slander, gossip, division, and backstabbing be seen?
The Mahayana master says:
They should be seen like a dream, like an illusory appearance, like a magic trick.
The outsider asks:
What does it mean to see like an illusory appearance? What does it mean to see like a dream? What does it mean to see like a magic trick?
The Mahayana master says:
It merely has a characteristic form that is similar, so the illusory appearance cannot be grasped. It is merely a shadow that appears, so the dream, although it has its own material form, is naturally in a state of emptiness. The magic trick is artificially combined to form. Thus, esteemed ones, it is to see everything as like a dream, an illusory appearance, and a magic trick.
Furthermore, there are two distinct types, which are convention and ultimate meaning.
Here, convention is the self of this person, the self of that person, this person, that person, as well as life, humanity, individual essence, subject of action, subject of cognition, possessions, children, spouse, etc... What is imagined and constructed is convention. And where there is no self, no other, no life, no individual essence, no humanity, no subject of action, no subject of cognition, no possessions, children, spouse, etc..., that is entering into the middle way.
Here, this is reached:
1. Convention and ultimate meaning,
Both types are clearly indicated.
Convention is worldly phenomena,
Ultimate meaning is transcendental.
2. Beings fall into conventional phenomena,
Led by afflictions and suffering,
They wander in delusion through birth and death,
Due to not knowing the ultimate meaning.
3. Convention is worldly phenomena,
The ignorant construct imaginings.
Due to the constructed imaginings being unreal,
They must endure unending suffering.
4. The foolish and blind ordinary beings,
Họ không thấy con đường giải thoát.
They continuously are born and then perish,
Going in circles through the five paths of rebirth.
5. Like a wheel revolving around a circle,
The deluded wanderer within,
Covered by worldly phenomena,
Unaware of the ultimate meaning,
Right there, materiality comes to an end,
Bound by the net of materiality,
They cycle repeatedly.
6. Like the moon and sun in cycles,
Rising and setting in their periods,
So is this life,
Born, then must die,
Then repeat in such a manner.
7. Impermanence is all phenomena,
Not stable, momentarily decaying,
One who knows the ultimate meaning,
Should avoid the realm of conventions.
8. For those in the heavenly realm,
Whether deities, celestial maidens, music gods,
Gandharvas, and Apsaras,
All will one day have to die,
All are the results of conventions.
9. Even the accomplished sages,
Those who hold the mantra of clarity,
Yaksas or Kinnaras,
Or the serpent god Mahoraga,
Those beings fall into hell,
All are the results of conventions.
10. After attaining the position of the Heavenly King,
Sakra, king of the deities,
Or becoming the king of the Wheel-Turning Sage,
Ruling over the four continents of the world,
With a noble and superior realm,
Then reborn in the animal path,
All are the results of conventions.
11. Therefore, one should abandon all,
All pleasures of the heavenly realm,
Should cultivate wisdom regularly,
The awakened mind shines brightly.
12. Detached from the presence of existence,
Separate from the place of attachment,
Everything is completely empty,
Separate from the alaya consciousness,
Completely transcended distraction,
The characteristic feature of a mindful heart.
13. Neither solid nor soft,
Neither hot nor cold,
No contact, no object to grasp,
The characteristic feature of a mindful heart.
14. Neither long nor short,
No cylinder, no triangle,
No small piece, nor coarse large,
The characteristic feature of a mindful heart.
15. Neither white nor red,
Neither black nor yellow,
No color nor shape,
The characteristic feature of a mindful heart.
16. No change or difference,
Separate from the shadow of illusion,
Separate from conceptual reasoning,
Separate from the bindings of obstacles,
No form like space,
The characteristic feature of a mindful heart.
17. Completely transcended materiality,
Not belonging to the realm of outsiders,
Having the form of the Other Shore of Enlightenment,
The characteristic feature of a mindful heart.
18. Uncomparable, without a shadow,
Unseeable, calm and tranquil,
Having a naturally pure essence,
No object, entity, or essence,
The characteristic feature of a mindful heart.
19. All should be seen similarly,
No core, like water bubbles,
Not permanent, not 'self',
Like an illusion, a mirage, shimmering sunlight.
20. Like clay becoming a vase,
Filled with scattered delusions,
Bound with desire and anger,
Only a pure dream, an illusion.
21. Like a lightning bolt in the midst of the clouds,
Not seen longer than a moment,
By the sight of the Other Shore of Enlightenment,
Bringing forth the ultimate realm.
22. Playfulness, laughter, entertainment,
Conversation, weeping, nonsense,
Similarly, dancing and performing,
Songs, singing and humming,
Musical instruments, playing music, watching movies,
All truly resemble a dream.
23. Like a dream is all action,
Is all beings bearing form,
Dream is the imagination of the mind,
This mind is like the emptiness of the sky.
24. Therefore, make it continuously arise,
The stance of the Other Shore of Enlightenment,
That person escapes all unwholesomeness,
Attaining the ultimate realm.
25. This is the Supreme Awakening,
Proclaimed by all Buddhas,
Practice, make it arise,
After it arises, make it develop,
Will attain Nirvana in this life.
26. As many mistakes of conventions,
There are that many merits of Nirvana,
Nirvana is precisely non-arising,
Not clinging to all mistakes.
At that time, those outsiders are satisfied, free from delusion, practicing, developing right concentration samādhi, becoming those who benefit from the Mahayana.
The section on the Mahayana The Questions About What Is Not the 'Self' has been completed.