"A net of jewels was offered to the Buddha by the younger Yakshas, girls and boys, and necklaces beautifully ornamented with jewels were placed by Ravana about the neck of the Buddha and those of the sons of the Buddha. The Buddhas together with the sons of the Buddha and the wise men, accepting the offerings, discoursed on the Truth which is the state of consciousness realised in the inmost self.
Honouring [him as] the best speaker, Ravana and the company of the Yakshas honoured Mahamati and requested of him again and again:
"Thou art the asker of the Buddha concerning the state of consciousness realized in their inmost selves, of which we here, Yakshas as well as the sons of the Buddha, are desirous of hearing. I, together with the Yakshas, the sons of the Buddha, and the wise men, request this of thee. “
"Thou art the most eloquent of speakers, and the most strenuous of the Yogins; with faith I beg of thee. Ask [the Buddha] about the doctrine, O thou the proficient one! Free from the faults of the philosophers and Pratyeka-buddhas and Sravakas is the Truth of the inmost consciousness, immaculate and culminating in the stage of Buddhahood."
Thereupon the Bhagavan created jewel-adorned mountains and other objects magnificently embellished with jewels in an immense number. On the summit of each mountain the Buddha himself was visible, and Ravana, the Yaksha, also was found standing there. Thus the entire assembly was seen on each mountain-peak, and all the countries Were there, and in each there was a Leader.
Here also was the King of the Rakshasas and the residents of Lanka, and the Lanka created by the Buddha rivaling [the real one]. Other things were there, too, -- the Asoka with its shining woods, and on each mountain-peak Mahamati was making a request of the Buddha, Who discoursed for the sake of the Yakshas on the Truth leading to the inmost realization; on the mountain-peak he delivered a complete sutra with an exquisite voice varied in hundreds of thousands of ways.
[After this] the teacher and the sons of the Buddha vanished away in the air, leaving Ravana the Yaksha himself standing [above] in his mansion. Thought he, "How is this? What means this? and by whom was it heard? What was it that was seen? and by whom was it seen? Where is the city? and where is the Buddha?
"Where are those countries, those jewel-shining Buddhas, those Sugatas? Is it a dream then? or a vision? or is it a castle conjured up by the Gandharvas? Or is it dust in the eye, or a fata morgana, or the dream-child of a barren woman, or the smoke of a fire-wheel, that which I saw here?
Then [Ravana reflected], "This is the nature as it is (dharmata) of all things, which belongs to the realm of Mind, and it is not comprehended by the ignorant as they are confused by every form of imagination.
"There is neither the seer nor the seen, neither the speaker nor the spoken; the form and usage of the Buddha and his Dharma -- they are nothing but discrimination. Those who see things such as were seen before, do not see the Buddha; [even] when discrimination is not aroused, one does not see the Buddha; the Buddha being fully- enlightened is seen where the world itself is not evolved."
The Lord of Lanka was then immediately awakened [from his reflection], feeling a revulsion (paravriti) in his Heart and realizing that the world was nothing but his own Heart: he was settled in the realm of non-discrimination, was urged by the stock of his past good deeds, acquired the cleverness of understanding all the texts, obtained the faculty of seeing things as they are,
was no more dependent upon others, observed things excellently with his own wisdom (buddhi), gained the insight that was not of discursive reasoning,
was no more dependent upon others, became a great Yogin of the discipline, was able to manifest himself in all excellent forms, got thoroughly acquainted with all skilful means,
had the knowledge of the characteristic aspects of every stage, by which he would surmount it skillfully, was delighted to look into the self-nature of Citta, Manas, Manovijnana, got a view whereby he could cut himself loose from the triple continuation, had the knowledge of disposing of every argument of the philosophers on causation, thoroughly understood the Tathagata-garbha, the stage of Buddhahood, the inmost self, found himself abiding in the Buddha-knowledge;
[when suddenly] a voice was heard from the sky, saying, "It is to be known by oneself. Well done, well done, Lord of Lanka! Well done, indeed, Lord of Lanka, for once more! The Yogin is to discipline himself as thou doest. The Tathagatas and all things are to be viewed as they are viewed by thee; otherwise viewed, it is nihilism.
"All things are to be comprehended by transcending the Citta, Manas, and Vijnana as is done by thee.
"Thou shouldst look inwardly and not become attached to the letter and a superficial view of things; thou shouldst not fall into the attainments, conceptions, experiences, views, and Samadhis of the Sravakas, Pratyekabuddhas, and philosophers; thou shouldst not have any liking for small talk and witticism; thou shouldst not cherish the notion of self- substance, nor have any thought for the vainglory of rulership, nor dwell on such Dhyanas as belong to the six Dhyanas, etc.
"Lord of Lanka, this is the realization of the great Yogins: to destroy the discourses advanced by others, to crush mischievous views in pieces, to keep themselves properly away from ego-centered notions, to cause a revulsion in the depths of the mind fittingly by means of an exquisite knowledge. Such are sons of the Buddha who walk in the way of the Mahayana.
"In order to enter upon the stage of self-realization as attained by the Tathagatas, the discipline is to be pursued by thee.
"Lord of Lanka, conducting thyself in this manner, let thee be further purified in the way thou hast attained;
"by disciplining thyself well in Samadhi and Samapatti, follow not the state realised and enjoyed by the Sravakas, Pratyekabuddhas, and philosophers, which rises from the imagination of those who discipline themselves according to the practices of the puerile philosophers.
"They cling to the individual forms of the world created by their egotistical ideas; they maintain such notions as element, quality, and substance; they cling tenaciously to views originating from ignorance; they become confused by cherishing the idea of birth where prevails emptiness; they cling to discrimination [as real]; they fall into the way of thinking where obtains [the dualism of] qualifying and qualified.
"Lord of Lanka, this is what leads to various excellent attainments, this is what makes one grow aware of the inmost attainment, this is the Mahayana realization. This will result in the acquirement of an excellent condition of existence.
"Lord of Lanka, by entering upon the Mahayana discipline the veils [of ignorance] are destroyed, and one turns away from the multitudinous waves of the Vijnana and falls not into the refuge and practice of the philosophers.
"Lord of Lanka, the philosophers' practice starts from their own egotistic attachments. Their ugly practice arises from adhering to dualistic views concerning the self-nature of the Vijnana.
"Well done, Lord of Lanka; reflect on the signification of this as you did when seeing the Tathagata before; for this, indeed, is seeing the Tathagata."
At that time it occurred to Ravana: "I wish to see the Bhagavan again, who has all the disciplinary practices at his command, who has turned away from the practices of the philosophers, who is born of the state of realizations in the inmost consciousness, and who is beyond [the dualism of] the transformed and the transforming.
"He is the knowledge realized by the Yogins, he is the realization attained by those who enjoy the perfect bliss of the Samadhi which they gain by coming to an intuitive understanding through meditation.
"May I see thus [again] the Compassionate One by means of his miraculous powers in whom the fuel of passion and discrimination is destroyed, who is surrounded by sons of the Buddha, who has penetrated into the minds and thoughts of all beings, who moves about everywhere, who knows everything, who keeps himself away from work (kriya) and form (lakshana);
"seeing him may I attain what I have not yet attained, [retain] what I have already gained, may I conduct myself with non-discrimination, abide in the joy of Samadhi and Samapatti, and attain the ground where the Tathagatas walk, and in these make progress."