Toh 201The Noble Great Vehicle Sūtra “The Seal of Engagement in Awakening the Power of Faith”

Summary

The Seal of Engagement in Awakening the Power of Faith is made up of two
lengthy orations—one by the Buddha, and one by the bodhisattva Samantabhadra—delivered in response
to questions by the bodhisattva Mañjuśrī. The Buddha’s teaching consists of numerous sets of five
principles related to bodhisattva practice, each item of which is subsequently defined. These come
together to teach Mañjuśrī how bodhisattvas can be inspired and thereby prepare themselves for the
first bodhisattva level. In the latter part of the sūtra Samantabhadra teaches on the topic of
buddha activity with a rich account of the expansive ways in which buddhas act to benefit beings.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche.
Zachary Beer produced the translation and wrote the introduction. Andreas Doctor compared the
translation with the original Tibetan and edited the text. Mattia Salvini provided Sanskrit
assistance. The translators are grateful to Khenpo Urgyen Tenpel from Ka-Nying Shedrub Ling
Monastery for his assistance in resolving several difficult passages.

The generous sponsorship of Shakya Dewa, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

The Seal of Engagement in Awakening the Power of Faith consists of two
lengthy discourses that address two separate inquiries voiced by the bodhisattva Mañjuśrī. At the
beginning of the sūtra, the bodhisattva Mañjuśrī requests the Buddha to show how his followers
should practice in order to attain the first bodhisattva level. This inspires the Buddha to embark
on an extensive discourse that centers on the topic of how bodhisattvas can be inspired (Tib.
dbugs ’byin pa, Skt. āśvasta) in their spiritual practice. The term āśvasta also means
“encouragement” or “relief,” and, specifically in the context of the Great Vehicle,
has the connotation of being revived from the complacent goal of individual quiescence that is said to characterize the Lesser Vehicle.
Here, however, it evidently refers to a wide range of factors that support the altruistic practice of a bodhisattva.
Still, the one thing shared by all the ways of finding inspiration mentioned by the Buddha is the
necessity of first committing oneself to the practice in order to inspire others to pursue these
trainings. The explanations given by the Buddha in this part of the sūtra all take the form of
instructions presented in sets of five.

In the second part of the sūtra, Mañjuśrī reappears as the interlocutor, this time to ask the
bodhisattva Samantabhadra a series of questions regarding the activity of buddhas. This shifts the
topic of discussion from the realm of bodhisattvas to that of buddhas, and
change of topic brings with it a different style of discourse.
Samantabhadra’s reply breaks with the preceding pattern
of recurring quintuples and offers an inspired portrait of how awakened beings manifest
throughout the universe. This description of how buddhas enact their activity in manifold ways for
manifold beings makes liberal use of analogies and metaphors,
and is clearly meant to inspire in the listener a sense of profound awe at the magnificent activities
of buddhas, activities which are altruistic to the highest degree while at the same time being utterly
spontaneous and unpremeditated.

No complete Sanskrit manuscript of the sūtra remains, but the text is cited several times in Indian
works. Its citations in the Sūtrasamuccaya
suggest an affinity to the Buddhāvataṃsaka family of scriptures, since three of the five citations
are made under the title Buddhāvataṃsaka, while the other two are made under the sūtra’s own
specific title.
In the Chinese Taishō canon, too, the sūtra (Taishō 305) is grouped together with the Buddhāvataṃsaka collection of scriptures.
Indeed, the setting, the fact that Mañjuśrī and Samantabhadra are the principal interlocutors, and some other features of the sūtra
do suggest an affinity with the Buddhāvataṃsaka scriptures, while the giving of teachings by the Buddha himself suggests
otherwise. Whatever the case, in the Degé Kangyur the sūtra is found not in the Buddhāvataṃsaka section, but rather
in the General Sūtra section (mdo sde), and unlike several other sūtras in the section that wholly or partly
correspond to chapters of the Buddhāvataṃsaka it has no direct parallels with it.

The inclusion of the sūtra in the
Sūtrasamuccaya might tentatively suggest that the text was in circulation by Nāgārjuna’s lifetime
(often thought to be circa 150-250 ce), but given the uncertainty over the
Sūtrasamuccaya’s authorship no such
dating could be conclusive. The sūtra is also briefly
quoted four times by Śāntideva (seventh century) in his Śikṣāsamuccaya and twice in
the Bhāvanākrama by Kamalaśīla (eigth
century). In Chinese, we find a
complete translation (T. 305, Hsin li ju yin fa men ching, 信力入印法門經), dated to 504 ce, by
the Kashmiri translator Dharmaruci. The Tibetan translation is attributed to the Indian preceptor
Surendrabodhi and the prolific translator Yeshé Dé, who were both active in Tibet in the late eighth
and early ninth centuries. We can therefore date the Tibetan translation to this period, a dating that is also attested by the text’s inclusion in the early ninth century
Denkarma (ldan dkar ma) catalogue.

In producing this translation, we have primarily based
our work on the Degé xylograph while also consulting the Comparative Edition (dpe bsdur ma).

The Translation

The Noble Great Vehicle Sūtra

The Seal of Engagement in Awakening the Power of Faith

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was dwelling in an abode of the thus-gone ones, a
secluded Dharma hermitage, a luminous mansion. This mansion had amassed gatherings of ornaments of
great merit. It was beyond reproach, possessed boundless qualities, and was built as solid as vajra.
The indestructible ground was ornamented with flowers studded with every type of precious gem and
decorated with a lattice of jewels that shone immaculately. A vast ocean of precious gems of myriad
colors glimmered brilliantly; it was made up of the kings of precious gems that rained down in an
unceasing shower. There were rivers swirling with a variety of flowers with jeweled stems
and branches. The land was arrayed with webs of every kind of flower, incense, and gemstone. Resplendent
with all these adornments, this environment had been emanated by the blessings of the Buddha.

It was a vast seat of awakening, pure and adorned with an immense amount of gold and jewels in every
direction. Its vast mass was adorned with beryl gemstones and encircled by a ring made of the king
of precious gems. It was decorated with heaps of precious pearls, and arrayed with parasols, victory
banners, flags on poles, and canopies made of a lattice of large and small bells. It was perfumed
with uragasāra sandalwood, covered in precious wish-fulfilling gemstones, arrayed as a pure oceanic
abode, filled with a network of luminous pillars of jewels, and overlaid with planks made of
precious “lion’s mane” jewels. This mansion was adorned with vestibules made of precious “lion’s
banner” jewels, architraves, and windows, and decorated with tufts of silk. There were also many
scattered flowers of various types: mandārava, mahāmandārava, mañjuṣaka, mahāmañjuṣaka, roca,
mahāroca, cakra, mahācakra, jasmine, agarwood, aloe, valla aloe, surabhi, dhanuṣkārika, ravishing
divine blue lotus flowers, pink lotuses, water lilies, and white lotuses, and other large
flowers.

On a lion throne at the center of this arrangement sat the Blessed One, unattached and with utterly
pure mind. He was without duplicity in his behavior and entirely immersed in the Dharma free of
characteristics. He was grounded in the way of the buddhas and had attained a level on a par with all
buddhas. As he had no obscurations, he had achieved realization. He possessed the qualities of
non-regression and his domain was inalienable. He rested in an inconceivable manner. He had reached
the full measure of the equality of the three times. He had a body that pervaded every universe. He
possessed wisdom that harbored no doubts about anything, and intelligence regarding every behavior.
He had no uncertainty about awakened wisdom and possessed a non-conceptual body. He had genuinely
perfected the wisdom of all bodhisattvas. He had reached the true transcendence of the non-dual way
of the buddhas. He had brought to culmination the unshared liberating wisdom of the thus-gone ones.
He had comprehended the equality of the state of buddhahood that is without center or periphery. He was
as limitless as the realm of phenomena. He had gone to the limit of space. Through spontaneous
wisdom, all of his awakened activities unfolded unceasingly. He blessed all the numerous future eons
with the turning of the Dharma wheel of non-regression. He demonstrated the essential, boundless
display. He possessed boundless wisdom. He never parted from, nor dwelled in, the knowledge that is
supreme in every respect. He was skilled in displaying, simultaneously within all the infinite
universes, the processes of dwelling in the supreme Heaven of Joy, dying and passing on, being born,
departing, practicing austerities, going to the seat of awakening, vanquishing the demons,
fully awakening, turning the wheel of Dharma, and passing into parinirvāṇa, as well as
the remaining and eventual waning of the Dharma.

Moreover, all of the assembled bodhisattva great beings, as numerous as the atoms in all the
ineffably, inexpressibly many trillions of buddha realms, were sporting in the absorption of the
heroic progress. They attained a form that actualized the perfection of limitless bodily hues. They were
skilled in displaying the emergence of a buddha in worlds where otherwise there were none. Each one
of them had purified the defiled worlds. Together with them was an unfathomable, countless number
of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakras, Brahmās, world
protectors, humans, and non-human beings.

Then Mañjuśrīkumārabhūta rose from his seat, draped his shawl over one shoulder, and knelt on his
right knee. With his palms together he bowed toward the Blessed One and requested him, “Will the
Blessed One please teach the ways of gaining inspiration, which prepares one for the first
bodhisattva level?”

The Blessed One replied to Mañjuśrīkumārabhūta, “Mañjuśrī, there are five ways to gain inspiration
that prepares one for the first bodhisattva level. What are the five, you may ask? They are as
follows.

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by a motivation, thereby inspiring others
toward that motivation.’ In this case, motivation means to have undivided trust
in specific aspects of the different roots of virtue undertaken.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by a higher motivation, thereby inspiring
others toward such motivation.’ In this case, higher motivation means to focus
intensively on the qualities that distinguish the Buddha’s greatness.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by trust, thereby inspiring others toward
such trust.’ In this case trust means to be involved in actions that stem from
the root of insight.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by sublime joy, thereby inspiring others
toward such joy.’ In this case, sublime joy means to have thoroughly purified
body and mind.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by buddha activity—which is no different from
demonic activity—thereby inspiring others toward buddha activity, which is no different from demonic
activity.’ In this case, demonic activity refers to any viewpoint that arises
due to error, as well as the demonic actions that arise due to such a viewpoint. Such demonic
activity is no different from buddha activity. Why? Because buddha activity is inseparable
from the nature of demonic activity. And therefore, since there is no buddha activity apart from the
nature of demonic activity, the nature of demonic activity is buddha activity.

“Mañjuśrī, these are five ways of finding inspiration that prepare one for the first bodhisattva
level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding emptiness—which is no
different from a viewpoint—thereby inspiring others to understand emptiness, which is no different
from a viewpoint.’ In this case, emptiness, which is no different from a
viewpoint, refers to the nature of viewpoints. Why? Because emptiness
is nothing other than the nature of any viewpoint. Since there is no other nature of
viewpoints apart from emptiness, emptiness is the nature of any viewpoint. By knowing that the
nature of any viewpoint is emptiness, one knows the emptiness of all phenomena.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by understanding non-imputation—which is no
different from imputation—thereby inspiring others to understand non-imputation, which is no
different from imputation.’ In this case, non-imputation, which is no different from
imputation, refers to the nature of imputation. Why? Because
non-imputation is nothing other than the nature of imputation. Therefore, since non-imputation
is nothing other than the nature of imputation, the nature of imputation is non-imputation.
By recognizing that the nature of imputation is non-imputation, it is known that all phenomena are without imputation.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding what it means to be free
from exaggeration—which is no different from exaggeration—thereby inspiring others to be free from
exaggeration, which is no different from exaggeration.’ In this case, being free from exaggeration, which is no different from exaggeration, refers to the nature of exaggeration. Why?
Because being free from exaggeration is nothing other than the nature of exaggeration. Therefore,
since being free from exaggeration is nothing other than the nature of exaggeration, the nature of
exaggeration is being free from exaggeration.
By recognizing that the nature of exaggeration is non-exaggeration, it is known that all phenomena are without exaggeration.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of subtracting
and adding—which is no different from subtracting and adding—thereby inspiring others to understand
the absence of subtracting and absence of adding, which are no different from subtracting and
adding.’ In this case, the absence of subtracting and adding, which is
no different from subtracting and adding, refers to the nature of subtracting and
adding. Why? Because the absence of subtracting and the absence of adding are nothing
other than the nature of subtracting and adding. Therefore, since the absence of subtracting and the
absence of adding are nothing other than the nature of subtracting and adding, the nature of
subtracting and adding is non-subtraction and non-addition.
By recognizing that the nature of subtracting and adding is non-subtraction and non-addition,
it is known that all phenomena are without addition or subtraction.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of acceptance
and rejection—which is no different from acceptance and rejection—thereby inspiring others to
understand the absence of acceptance and rejection, which is no different from acceptance and
rejection.’ In this case, the absence of acceptance and rejection, which is no different
from acceptance and rejection, refers to the nature of acceptance and rejection. Why?
Because the absence of acceptance and rejection is nothing other than the nature of
acceptance and rejection. Therefore, since the absence of acceptance and rejection is nothing other
than the nature of acceptance and rejection, the nature of acceptance and rejection is
non-acceptance and non-rejection.
By recognizing that the nature of acceptance and rejection is non-acceptance and non-rejection, it is
known that all phenomena are without acceptance and rejection.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding the unconditioned—which is
no different from the conditioned—thereby inspiring others to understand the unconditioned, which is
no different from the conditioned.’ In this case, the unconditioned, which is no
different from the conditioned, refers to the nature of the conditioned. Why?
Because the unconditioned is nothing other than the nature of the conditioned. Therefore,
since the unconditioned is nothing other than the nature of the conditioned, the nature of the
conditioned is the unconditioned.
By recognizing that the nature of the conditioned is the unconditioned, it is known that all phenomena are unconditioned.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by understanding non-existence—which is no
different from existence—thereby inspiring others to understand non-existence, which is no different
from existence.’ In this case, non-existence, which is no different from
existence, refers to the nature of existence. Why? Because
non-existence is nothing other than the nature of existence. Therefore, since non-existence is
nothing other than the nature of existence, the nature of existence is non-existence.
By recognizing that the nature of existence is non-existence, it is known that all phenomena are without existence.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding non-abiding—which is no
different from abiding—thereby inspiring others to understand non-abiding, which is no different
from abiding. In this case, non-abiding, which is no different from abiding,
refers to the nature of abiding. Why? Because non-abiding is nothing other than the
nature of abiding. Therefore, since non-abiding is nothing other than the nature of abiding, the
nature of abiding is non-abiding.
By recognizing that the nature of abiding is non-abiding, it is known that all phenomena are without abiding.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding non-apprehension—which is no
different from apprehension—thereby inspiring others to understand non-apprehension, which is no
different from apprehension.’ In this case, non-apprehension, which is no different from
apprehension, refers to the nature of apprehension. Why? Because
non-apprehension is nothing other than the nature of apprehension. Therefore, since
non-apprehension is nothing other than the nature of apprehension, the nature of apprehension is
non-apprehension.
By recognizing that the nature of apprehension is
non-apprehension, it is known that all phenomena are without apprehension.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by understanding impartiality—which is no
different from being partial—thereby inspiring others to understand impartiality, which is no
different from being partial.’ In this case, impartiality, which is no different from
being partial, refers to the nature of being partial. Why? Because
impartiality is nothing other than the nature of being partial. Therefore, since impartiality is
nothing other than the nature being partial, the nature of being partial is impartiality.
By recognizing that the nature of being partial is impartiality, it is known that all phenomena are without partiality.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva
level.

“Mañjuśrī, there are also five other ways to find inspiration to prepare for the first bodhisattva
level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of
characteristics—which is no different from characteristics—thereby inspiring others to understand
the absence of characteristics, which is no different from characteristics.’ In this case,
the absence of characteristics, which is no different from characteristics,
refers to the nature of characteristics. Why? Because the absence of characteristics
is nothing other than the nature of characteristics. Therefore, since the absence of characteristics
is nothing other than the nature of characteristics, the nature of characteristics is the absence of
characteristics.
By recognizing that the nature of characteristics is the absence of
characteristics, it is known that all phenomena have no characteristics.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by understanding non-existence—which is no
different from existence—thereby inspiring others to understand non-existence, which is no different
from existence.’ In this case, non-existence, which is no different from
existence, refers to the nature of existence. Why? Because
non-existence is nothing other than the nature of existence. Therefore, since non-existence is
nothing other than the nature of existence, the nature of existence is non-existence.
By recognizing that the nature of existence is non-existence, it is known that all phenomena are without existence.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding non-duality—which is no
different from duality—thereby inspiring others to understand non-duality, which is no different
from duality.’ In this case, non-duality, which is no different from duality,
refers to the nature of duality. Why? Because non-duality is nothing other than the
nature of duality. Therefore, since non-duality is nothing other than the nature of duality, the
nature of duality is non-duality.
By recognizing that the nature of duality is non-duality, it is known that all phenomena are without duality.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding non-form—which is no
different from form—thereby inspiring others to understand non-form, which is no different from
form.’ In this case, non-form, which is no different from form, refers to the
nature of form. Why? Because non-form is nothing other than the nature of form.
Therefore, since non-form is nothing other than the nature of form, the nature of form is non-form.
By recognizing that the nature of form is non-form, it is known that all phenomena are without form.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by understanding nirvāṇa—which is no
different from saṃsāra—thereby inspiring others to understand nirvāṇa, which is no different from
saṃsāra.’ In this case, nirvāṇa, which is no different from saṃsāra, refers to
the nature of saṃsāra. Why? Because nirvāṇa is nothing other than the nature of
saṃsāra. Therefore, since nirvāṇa is nothing other than the nature of saṃsāra, the nature of saṃsāra
is nirvāṇa.
By recognizing that the nature of saṃsāra is nirvāṇa, it is known that all phenomena are nirvāṇa.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding non-attachment—which is no
different from attachment—thereby inspiring others to understand non-attachment, which is no
different from attachment.’ In this case, non-attachment, which is no different from
attachment, refers to the nature of attachment. Why? Because
non-attachment is nothing other than the nature of attachment. Therefore, since non-attachment is
nothing other than the nature of attachment, the nature of attachment is non-attachment.
By recognizing that the nature of attachment is non-attachment, it is known that all phenomena are without attachment.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of conceit—which
is no different from conceit—thereby inspiring others to understand the absence of conceit, which is
no different from conceit.’ In this case, the absence of conceit, which is no different
from conceit, refers to the nature of conceit. Why? Because the absence
of conceit is nothing other than the nature of conceit. Therefore, since the absence of conceit is
nothing other than the nature of conceit, the nature of conceit is the absence of conceit.
By recognizing that the nature of conceit is the absence of conceit, it is known that all phenomena are without conceit.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by knowing—which is no different from
unknowing—thereby inspiring others toward knowing, which is no different from unknowing.’ In this
case, knowing, which is no different from unknowing, refers to the nature of
unknowing. Why? Because knowing is nothing other than the nature of unknowing.
Therefore, since knowing is nothing other than the nature of unknowing, the nature of unknowing is
knowing.
By understanding that the nature of unknowing is knowing, one knows all phenomena.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding non-being—which is no
different from being—thereby inspiring others to understand non-being, which is no different from
being.’ In this case, non-being, which is no different from being, refers to
the nature of being. Why? Because the nature of non-being is nothing other than the
nature of being. Therefore, since non-being is nothing other than the nature of being, the nature of
being is non-being.
By recognizing that the nature of
being is non-being, it is known that all phenomena are without being.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of
cognition—which is no different from cognition—thereby inspiring others to understand the absence of
cognition, which is no different from cognition.’ In this case, the absence of cognition,
which is no different from cognition, refers to the nature of cognition. Why? Because the absence of cognition is nothing other than the nature of cognition. Therefore,
since the absence of cognition is nothing other than the nature of cognition, the nature of
cognition is the absence of cognition.
By recognizing that the nature of cognition is the absence of cognition, it is known that all phenomena are without cognition.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of names—which
is no different from names—thereby inspiring others to understand the absence of names, which is no
different from names.’ In this case, the absence of names, which is no different
from names, refers to the nature of names. Why? Because the absence of
names is nothing other than the nature of names. Therefore, since the absence of names is nothing
other than the nature of names, the nature of names is the absence of names.
By recognizing that the nature of names is the absence of names, it is known that all phenomena are without names.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the wisdom of no self—which is no
different from self—thereby inspiring others toward the wisdom of no self, which is no different
from self.’ In this case, no self, which is no different from self, refers to
the nature of self. Why? Because no self is nothing other than the nature of self.
Therefore, since no self is nothing other than the nature of self, the nature of self is no self.
By recognizing that the nature of self is no self, it is known that all phenomena lack a self.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of the
functioning of the conjunction of causes and conditions—which is no different from the functioning of the conjunction of
causes and conditions—thereby inspiring others to understand the absence of the functioning of the conjunction of causes and conditions, which is no different from the functioning of the conjunction of causes and
conditions.’ In this case, the absence of the functioning of the conjunction of causes and
conditions, which is no different from the functioning of the conjunction of causes and
conditions, refers to the nature of the functioning of the conjunction of causes and
conditions. Why? Because the absence of the functioning of the conjunction of causes and
conditions is nothing other than the nature of the functioning of the conjunction of causes and conditions.
Therefore, since the absence of the functioning of the conjunction of causes and conditions is nothing other
than the nature of the functioning of the conjunction of causes and conditions, the nature of the functioning of the conjunction of causes and conditions is the absence of the functioning of the conjunction of causes and
conditions. By recognizing that the nature of the functioning of the conjunction of causes and conditions is
the absence of the functioning of the conjunction of causes and conditions, it is known that all phenomena are without the functioning of the conjunction of causes and conditions.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding the indivisibility of
divisions, thereby inspiring others to understand the indivisibility of divisions.’ In this
case, the indivisibility of divisions refers to the nature of divisions. Why?
Because indivisibility is nothing other than the nature of divisions. Therefore, since
indivisibility is nothing other than the nature of divisions, the nature of divisions is
indivisibility. By recognizing that the nature of divisions is
indivisibility, it is known that all phenomena are indivisible.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of letters—which
is no different from letters—thereby inspiring others to understand the absence of letters, which is
no different from letters.’ In this case, the absence of letters, which is no different
from letters, refers to the nature of letters. Why? Because the absence
of letters is nothing other than the nature of letters. Therefore, since the absence of letters is
nothing other than the nature of letters, the nature of letters is the absence of letters.
By recognizing that the nature of letters is the absence of letters, it is known that all phenomena are without letters.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of excessive
pride—which is no different from excessive pride—thereby inspiring others to understand the absence
of excessive pride, which is no different from excessive pride.’ In this case, the absence
of excessive pride, which is no different from excessive pride, refers to the nature
of excessive pride. Why? Because the absence of excessive pride is nothing other than
the nature of excessive pride. Therefore, since the absence of excessive pride is nothing other than
the nature of excessive pride, the nature of excessive pride is the absence of excessive pride.
By recognizing that the nature of excessive pride is the absence of excessive pride, it is known that all phenomena are without excessive pride.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of
self-praise—which is no different from self-praise—thereby inspiring others to understand the
absence of self-praise, which is no different from self-praise.’ In this case, the absence
of self-praise, which is no different from self-praise, refers to the nature of
self-praise. Why? Because the absence of self-praise is nothing other than the nature
of self-praise. Therefore, since the absence of self-praise is nothing other than the nature of
self-praise, the nature of self-praise is the absence of self-praise.
By recognizing that the nature of self-praise is the absence of self-praise, it is known that all phenomena are without self-praise.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding the definitive meaning—which
is no different from the provisional meaning—thereby inspiring others to understand the definitive
meaning, which is no different from provisional meaning.’ In this case, the definitive
meaning, which is no different from the provisional meaning, refers to the nature of
the provisional meaning. Why? Because the definitive meaning is nothing other than the
nature of the provisional meaning. Therefore, since the definitive meaning is nothing other than the
nature of the provisional meaning, the nature of the provisional meaning is the definitive meaning.
By recognizing that the nature of the provisional meaning is the definitive meaning, it is known that all phenomena are of definitive meaning.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding the nature of phenomena—which
is no different from the person—thereby inspiring others to understand the nature of phenomena, which
is no different from the person.’ In this case, the nature of phenomena, which is no
different from the person, refers to the nature of the person. Why? Because the nature of phenomena is nothing other than the nature of the person. Therefore, since the
nature of phenomena is nothing other than the nature of the person, the nature of the person is the nature of phenomena.
By recognizing that the nature of the person is the nature of phenomena, it is known that all phenomena have the nature of phenomena.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the true view—which is no different from
wrong view— thereby inspiring others toward the true view, which is no different from wrong
view.’ In this case, the true view, which is no different from wrong view,
refers to the nature of wrong view. Why? Because the true view is nothing other than
the nature of wrong view. Therefore, since the true view is nothing other than the nature of wrong
view, the nature of wrong view is the true view.
By recognizing that the nature of wrong view is the true view, it is known that all phenomena are the true view.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding equality—which is no
different from extremes—thereby inspiring others to understand equality, which is no different from
extremes.’ In this case, equality, which is no different from extremes, refers
to the nature of extremes. Why? Because equality is nothing other than the nature of
extremes. Therefore, since equality is nothing other than the nature of extremes, the nature of extremes is equality.
By recognizing that the nature of extremes is equality, it is known that all phenomena are equal.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by knowledge—which is no different from the
object of knowledge—thereby inspiring others toward knowledge, which is no different from the object
of knowledge.’ In this case, knowledge, which is no different from the object of
knowledge, refers to the nature of the object of knowledge. Why? Because knowledge is nothing other than the nature of the object of knowledge. Therefore, since
knowledge is nothing other than the nature of the object of knowledge, the nature of the object of
knowledge is knowledge.
By the knowledge that is the nature of the object of knowledge, all phenomena are known.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding non-clinging—which is no
different from clinging—thereby establishing others in non-clinging, which is no different
from clinging.’ In this case, non-clinging, which is no different from
clinging, refers to the nature of clinging. Why? Because non-clinging is
nothing other than the nature of clinging. Therefore, since non-clinging is nothing other than the
nature of clinging, the nature of clinging is non-clinging.
By recognizing that the nature of clinging is non-clinging, it is known that all phenomena are without clinging.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding the absence of marks—which
is no different from marks—thereby inspiring others to understand the absence of marks, which is no
different from marks.’ In this case, the absence of marks, which is no different from
marks, refers to the nature of marks. Why? Because the absence of marks
is nothing other than the nature of marks. Therefore, since the absence of marks is nothing other
than the nature of marks, the nature of marks is the absence of marks.
By recognizing that the nature of marks is the absence of marks, it is known that all phenomena are devoid of marks.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by non-meditation—which is no different from
meditation—thereby inspiring others toward non-meditation, which is no different from meditation.’
In this case, non-meditation, which is no different from meditation, refers to
the nature of meditation. Why? Because non-meditation is nothing other than the nature
of meditation. Therefore, since non-meditation is nothing other than the nature of meditation, the
nature of meditation is non-meditation.
By recognizing that the nature of meditation is non-meditation, it is known that all phenomena are without meditation.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding the middle way—which is no
different from extremes—thereby inspiring others toward the middle way, which is no different from
extremes.’ In this case, the middle way, which is no different from extremes,
refers to the nature of extremes. Why? Because the middle way is nothing other than
the nature of extremes. Therefore, since the middle way is nothing other than the nature of
extremes, the nature of extremes is the middle way.
By recognizing that the nature of extremes is the middle way, it is known that all phenomena are the middle way.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by understanding space—which is no different
from what is not space—thereby inspiring others to understand space, which is no different from what
is not space.’ In this case, space, which is no different from what is not
space, refers to the nature of what is not space. Why? Because space is
nothing other than the nature of what is not space. Therefore, since space is nothing other than the
nature of what is not space, the nature of what is not space is space.
By recognizing that the nature of what is not space is space, it is known that all phenomena are space.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding the barren woman’s
child—which is no different from what is not the barren woman’s child—thereby inspiring others to
understand the barren woman’s child, which is no different from what is not the barren woman’s
child.’ In this case, the barren woman’s child, which is no different from what is not the
barren woman’s child, refers to the nature of what is not the barren woman’s child.
Why? Because the barren woman’s child is nothing other than the nature of what is not
the barren woman’s child. Therefore, since what is not the barren woman’s child is nothing other
than the nature of the barren woman’s child, the nature of the barren woman’s child is what is not
the barren woman’s child.
By recognizing that the nature of what is not the barren woman's child is the barren woman's child, it is known that all phenomena
are like a barren woman’s child.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding mirages—which are no
different from non-mirages—thereby inspiring others to understand mirages, which are no different
from non-mirages.’ In this case, mirages, which are no different from
non-mirages, refers to the nature of what is not a mirage. Why? Because
what is not a mirage is nothing other than the nature of a mirage. Therefore, since what is not a
mirage is nothing other than the nature of a mirage, the nature of a mirage is what is not a mirage.
By recognizing that the nature of what is not a mirage is a mirage, it is known that all phenomena are like a mirage.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by understanding the true view—which is no
different from wrong view—thereby inspiring others to understand the true view, which is no
different from wrong view.’ In this case, the true view, which is no different from wrong
view, refers to the nature of wrong view. Why? Because the true view is
nothing other than the nature of wrong view. Therefore, since the true view is nothing other than
the nature of wrong view, the nature of wrong view is the true view.
By recognizing that the nature of wrong view is the true view, it is known that all phenomena are the true view.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding awareness—which is no
different from ignorance—thereby inspiring others to understand awareness, which is no different
from ignorance.’ In this case, awareness, which is no different from ignorance,
refers to the nature of ignorance. Why? Because awareness is nothing other than the
nature of ignorance. Therefore, since awareness is nothing other than the nature of
ignorance, the nature of ignorance is awareness.
By recognizing that the nature of ignorance is awareness, it is known that all phenomena are awareness.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by understanding freedom from desire—which is
no different from desire—thereby inspiring others to understand freedom from desire, which is no
different from desire.’ In this case, freedom from desire, which is no different from
desire, refers to the nature of desire. Why? Because freedom from
desire is nothing other than the nature of desire. Therefore, since freedom from desire is nothing
other than the nature of desire, the nature of desire is freedom from desire.
By recognizing that the nature of desire is freedom from desire, it is known that all phenomena are without desire.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding freedom from anger—which is
no different from anger—thereby inspiring others to understand freedom from anger, which is no
different from anger.’ In this case, freedom from anger, which is no different from
anger, refers to the nature of anger. Why? Because freedom from anger
is nothing other than the nature of anger. Therefore, since freedom from anger is nothing other than
the nature of anger, the nature of anger is freedom from anger.
By recognizing that the nature of anger is freedom from anger, it is known that all phenomena are without anger.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding freedom from delusion—which
is no different from delusion—thereby inspiring others to understand freedom from delusion, which is
no different from delusion.’ In this case, freedom from delusion, which is no different
from delusion, refers to the nature of delusion. Why? Because freedom
from delusion is nothing other than the nature of delusion. Therefore, since freedom from delusion
is nothing other than the nature of delusion, the nature of delusion is freedom from delusion.
By recognizing that the nature of delusion is freedom from delusion, it is known that all phenomena are without delusion.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by understanding freedom from rebirth—which
is no different from rebirth—thereby inspiring others to understand freedom from rebirth, which is
no different from rebirth.’ In this case, freedom from rebirth, which is no different from
rebirth, refers to the nature of rebirth. Why? Because freedom from
rebirth is nothing other than the nature of rebirth. Therefore, since freedom from rebirth is
nothing other than the nature of rebirth, the nature of rebirth is freedom from rebirth.
By recognizing that the nature of rebirth is freedom from rebirth, it is known that all phenomena are without rebirth.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding the way of magnetizing that
emerges from generosity, thereby inspiring others toward the way of magnetizing that emerges from
generosity.’ In this case, the way of magnetizing that emerges from generosity
refers to giving and dedication.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by understanding kind speech as a way of
magnetizing, thereby inspiring others toward kind speech as a way of magnetizing.’ In this case,
kind speech as a way of magnetizing refers to the motivation as well as the
act.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding meaningful behavior as a way
of magnetizing, thereby inspiring others toward meaningful behavior as a way of magnetizing.’ In
this case, meaningful behavior as a way of magnetizing refers to
love and compassion.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding practicing what one preaches
as a way of magnetizing, thereby inspiring others toward practicing what one preaches as a way of
magnetizing.’ In this case, practicing what one preaches as a way of
magnetizing refers to means and knowledge.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by composition, thereby inspiring others to
compose.’ In this case, composition refers to the motivation as well as the act
carried out.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by freedom from desire, thereby inspiring
others to be free of desire.’ In this case, freedom from desire refers to not
dwelling on anything.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by freedom from anger, thereby inspiring
others to be free of anger. In this case, freedom from anger refers to an
attitude free of animosity toward any being.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by physical restraint, thereby inspiring
others to have physical restraint.’ In this case, physical restraint refers to
giving up the three faults of physical behavior.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by verbal restraint, thereby inspiring others
to have verbal restraint.’ In this case, verbal restraint refers to giving up
the four faults of verbal behavior.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by mental restraint, thereby inspiring others
to have mental restraint.’ In this case, mental restraint refers to giving up
covetousness, ill will, and wrong view.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by recollection of the Buddha, thereby
inspiring others to recollect the Buddha.’ In this case, recollection of the
Buddha refers to pure perception of the Buddha.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by recollection of the Dharma, thereby
inspiring others to recollect the Dharma.’ In this case, recollection of the
Dharma refers to pure perception of the Dharma.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by recollection of the Saṅgha, thereby
inspiring others to recollect the Saṅgha.’ In this case, recollection of the
Saṅgha refers to being unfaltering.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by recollection of generosity, thereby
inspiring others to recollect generosity.’ In this case, recollection of
generosity refers to giving away all material things.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by recollection of discipline, thereby
inspiring others to recollect discipline.’ In this case, recollection of
discipline refers to engaging with everything as equal.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by discernment of impermanence, thereby
inspiring others toward discernment of impermanence.’ In this case, discernment
of impermanence refers to transcending all desire associated with the desire, form,
and formless realms.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by discernment of the absence of self,
thereby inspiring others toward discernment of the absence of self.’ In this case,
discernment of the absence of self refers to being without fixation toward
anything.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the truth, thereby inspiring others toward
the truth.’ In this case, the truth refers to not deceiving gods or humans.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the genuine, thereby inspiring others
toward the genuine.’ In this case, the genuine refers to not deceiving the gods
or oneself.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by Dharma practice, thereby inspiring others
to practice the Dharma.’ In this case, Dharma practice refers to relying on the
Dharma.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by not slacking in discipline, thereby
inspiring others to not be overly lax in their discipline.’ In this case, not slacking in
discipline means to avoid even the slightest unwholesome thing.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by keeping my discipline intact, thereby
inspiring others to keep their discipline intact.’ In this case, keeping one’s discipline
intact means not to idealize other vehicles.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by flawless discipline, thereby
inspiring others to have flawless discipline.’ In this case, flawless
discipline means to have abandoned all faults.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by unblemished discipline, thereby inspiring
others to have unblemished discipline.’ In this case, unblemished discipline
means to assist all bodhisattvas.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by well-kept discipline, thereby inspiring
others to keep their discipline well.’ In this case, well-kept discipline means
to perceive all bodhisattvas as guides.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by concealed discipline, thereby inspiring
others to have concealed discipline. In this case, concealed discipline means
to guard the senses.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by renowned discipline, thereby inspiring
others to have renowned discipline.’ In this case, renowned discipline means to
engage in nondual wisdom concerning all phenomena, which are inseparable from the realm of
phenomena.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the discipline of contentment, thereby
inspiring others to keep the discipline of contentment.’ In this case, the discipline of
contentment means to have abandoned attachment.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the discipline of solitude, thereby
inspiring others to keep the discipline of solitude.’ In this case, the discipline of
solitude means to isolate one’s body and mind.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the discipline of living in a remote
place, thereby inspiring others to keep the discipline of living in a remote place.’ In this case,
the discipline of living in a remote place means to perceive that all
phenomena are beyond being central or peripheral.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the discipline of patience, thereby
inspiring others to keep the discipline of patience.’ In this case, the discipline of
patience means not to have hostility toward any being.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the discipline of diligence, thereby
inspiring others to keep the discipline of diligence.’ In this case, the discipline of
diligence means to establish all beings in the Dharma of non-regression.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the discipline of concentration, thereby
inspiring others to keep the discipline of concentration.’ In this case, the discipline of
concentration means to establish all beings in the various types of
concentration.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the discipline of insight, thereby
inspiring others to keep the discipline of insight.’ In this case, the discipline of
insight means to be insatiable in establishing all beings in the roots of
virtue.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the discipline free of garrulousness,
thereby inspiring others to keep the discipline free of garrulousness.’ In this case, the
discipline free of garrulousness means to be noble in all regards.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the discipline free of distress, thereby
inspiring others to keep the discipline free of distress.’ In this case, the discipline
free of distress means to carry out wholesome activities.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the discipline free of pride, thereby
inspiring others to keep the discipline free of pride.’ In this case, the discipline free
of pride means to not be puffed up about what one does to bring all beings to
maturity and all that one does for them.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by gentle discipline, thereby inspiring
others toward gentle discipline.’ In this case, gentle discipline means to be
forbearing in bringing all beings to maturity, and in the face of any abusive or offensive
words.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the discipline of upholding the sacred
Dharma, thereby inspiring others toward the discipline of upholding the sacred Dharma.’ In this
case, the discipline of upholding the sacred Dharma means to be devoted to
emptiness.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the discipline of the buddhas’ absorption,
thereby inspiring others toward the discipline of the buddhas’ absorption.’ In this case,
the discipline of the buddhas’ absorption means to be unprejudiced toward
all beings.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by loving kindness, thereby inspiring others
toward loving kindness.’ In this case, loving kindness means to gather the
accumulations of merit of body, speech, and mind in order to protect all beings from suffering.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by compassion, thereby inspiring others to be
compassionate.’ In this case, compassion means a willingness to take on
anything painful and give away anything pleasant in order to bring beings to maturity.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by joy, thereby inspiring others to be
joyful.’ In this case, joy means to take great joy and delight in emptiness as
well as the greatness of the Buddha.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by impartiality, thereby inspiring others to
be impartial.’ In this case, impartiality means to give up attachment and
anger.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by skill in ascertainment, thereby inspiring
others toward skill in ascertainment.’ In this case, to have skill in
ascertainment is to penetrate the ineffability of all phenomena.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding suffering, thereby inspiring
others to understand suffering.’ In this case, understanding suffering means to
understand that the aggregates do not occur.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by understanding origin, thereby inspiring
others to understand origin.’ In this case, understanding origin means to
understand the annihilation of craving.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding cessation, thereby inspiring
others to understand cessation.’ In this case, understanding cessation means
that the latent tendencies for ignorance no longer emerge.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by understanding the path, thereby inspiring
others to understand the path.’ In this case, understanding the path means to
understand, without imputation, the equality of all phenomena.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by discernment of my own confusion, thereby
inspiring others to discern their own confusion.’ In this case, discernment of one’s own
confusion means to comprehend one’s mind.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by safeguarding others’ minds,
thereby inspiring others to safeguard others’ minds.’ In this case, safeguarding others’
minds means to non-aggressively expose someone’s confusion.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by mental discipline, thereby inspiring
others to keep mental discipline.’ In this case, mental discipline means to
endure discouragement in the process of bringing beings to maturity.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by freedom from anger, thereby inspiring
others to be free of anger.’ In this case, freedom from anger means an attitude
free of anger toward all beings.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by discernment of the self, thereby inspiring
others to discern the self.’ In this case, discernment of the self means to
know that the self is characterized by being devoid of self.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will dwell nowhere at all, thereby inspiring others
toward nothing whatsoever. In this case, nowhere at all means to have no
apprehension with regard to the body.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by acceptance regarding the unborn, thereby
inspiring others toward acceptance regarding the unborn. In this case, acceptance
regarding the unborn means to actualize cessation.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by acceptance regarding the absence of
cessation, thereby inspiring others toward acceptance regarding the absence of cessation.’ In this
case, acceptance regarding the absence of cessation means to actualize
non-origination.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by mindfulness of the body, thereby inspiring
others to be mindful of the body.’ In this case, mindfulness of the body means
physical disengagement.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by mindfulness of sensations, thereby
inspiring others to be mindful of sensations.’ In this case, mindfulness of
sensations refers to the termination of all sensations.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by mindfulness of the mind, thereby inspiring
others to be mindful of the mind.’ In this case, mindfulness of the mind means
to discern mind as being like an illusion because it is without any foundation.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by mindfulness regarding phenomena, thereby
inspiring others to be mindful regarding phenomena.’ In this case, mindfulness of
phenomena means to realize all phenomena as they truly are.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the power of faith, thereby inspiring
others toward the power of faith.’ In this case, the power of faith refers to
understanding all phenomena without depending on others.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the power of diligence, thereby inspiring
others toward the power of diligence.’ In this case, the power of diligence
refers to the understanding that properly comprehends all phenomena.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the power of mindfulness, thereby
inspiring others toward the power of mindfulness.’ In this case, the power of
mindfulness refers to carrying out wholesome actions.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the power of absorption, thereby inspiring
others toward the power of absorption.’ In this case, the power of absorption
refers to the liberation of mind.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the power of insight, thereby inspiring
others toward the power of insight.’ In this case, the power of insight refers
to direct comprehension of all phenomena.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the strength of faith, thereby inspiring
others toward the strength of faith.’ In this case, the strength of faith
refers to the transcendence of demonic behavior.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the strength of wisdom, thereby inspiring
others toward the strength of wisdom.’ In this case, the strength of wisdom
refers to the annihilation of ignorance.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the strength of diligence, thereby
inspiring others toward the strength of diligence.’ In this case, the strength of
diligence refers to accomplishing the Dharma of non-regression.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the strength of mindfulness, thereby
inspiring others toward the strength of mindfulness.’ In this case, the strength of
mindfulness refers to retaining all of the Buddha’s qualities.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the
first bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the strength of absorption, thereby
inspiring others toward the strength of absorption.’ In this case, the strength of
absorption refers to the abandonment of conception and analysis.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the strength of insight, thereby inspiring
others toward the strength of insight.’ In this case, the strength of insight
refers to understanding that is indomitable.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by mindfulness as a branch of perfect
awakening thereby inspiring others toward mindfulness as a branch of perfect awakening.’ In this
case, the mindfulness that is a branch of perfect awakening refers to total and
accurate comprehension of the sacred Dharma.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by discernment of phenomena as a branch of
perfect awakening, thereby inspiring others toward discernment of phenomena as a branch of perfect
awakening.’ In this case, the discernment of phenomena that is a branch of perfect
awakening refers to the perception of all phenomena.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by diligence as a branch of perfect
awakening, thereby inspiring others toward diligence as a branch of perfect awakening.’ In this
case, the diligence that is a branch of perfect awakening refers to the
understanding that properly comprehends all phenomena.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by joy as a branch of perfect awakening,
thereby inspiring others toward joy as a branch of perfect awakening.’ In this case,
the joy that is a branch of perfect awakening refers to absorption and
equipoise.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by ease as a branch of perfect awakening,
thereby inspiring others toward ease as a branch of perfect awakening.’ In this case,
the ease that is a branch of perfect awakening refers to accomplishing
all the qualities of the Buddha.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by absorption as a branch of perfect
awakening, thereby inspiring others toward absorption as a branch of perfect awakening.’ In this
case, the absorption that is a branch of perfect awakening refers to
realization of the equality of all phenomena.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by equanimity as a branch of perfect
awakening, thereby inspiring others toward equinimity as a branch of perfect awakening.’ In this
case, the equanimity that is a branch of perfect awakening refers to not having
attachment, even toward the qualities of noble beings, and to not having aversion toward the
qualities of ignoble beings.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by right view, thereby inspiring others
toward right view.’ In this case, right view refers to engaging with what is
unchanging.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by right thought, thereby inspiring others
toward right thought.’ In this case, right thought refers to the abandonment of
thoughts, ideas, and concepts.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by right speech, thereby inspiring others
toward right speech.’ In this case, right speech refers to
conceiving of all syllables, language, and intonations as pathways of communication.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by right action, thereby inspiring others
toward right action.’ In this case, right action means to relate to everything
as being without the ripening of actions.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by right livelihood, thereby inspiring others
toward right livelihood.’ In this case, right livelihood refers to the
cessation of all striving.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by right effort, thereby inspiring others
toward right effort.’ In this case, right effort means to leave this side and
go to the other shore.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by right mindfulness, thereby inspiring
others toward right mindfulness.’ In this case, right mindfulness refers to the
fact that since thinking is essenceless, there is nothing to be mindful of or hold in mind.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by right absorption, thereby inspiring others
toward right absorption.’ In this case, right absorption means to settle into
composure without ideation.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the mind of awakening, thereby inspiring
others toward the mind of awakening.’ In this case, the mind of
awakening refers to the attainment of inconceivable wisdom.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the training of the mind of awakening,
thereby inspiring others toward the training of the mind of awakening.’ In this case, the
training of the mind of awakening means to go beyond all training.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by wisdom—which is no different from
affliction—thereby inspiring others toward wisdom, which is no different from affliction.’ In this
case, wisdom, which is no different from affliction, refers to the nature of
affliction. Why? Because wisdom is nothing other than the nature of affliction.
Therefore, since wisdom is nothing other than the nature of affliction, the nature of affliction is
wisdom. By this wisdom, which is the nature of affliction, everything is understood.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the perfection of generosity, thereby
inspiring others toward the perfection of generosity. In this case, the perfection of
generosity means to bring greedy beings to maturity.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the perfection of discipline, thereby
inspiring others toward the perfection of discipline.’ In this case, the perfection of
discipline means to bring beings with faulty discipline to maturity.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the perfection of patience, thereby
inspiring others toward the perfection of patience.’ In this case, the perfection
of patience means to bring beings with a malicious attitude to maturity.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the perfection of diligence, thereby
inspiring others toward the perfection of diligence.’ In this case, the perfection of
diligence means to bring lazy beings to maturity.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the perfection of concentration, thereby
inspiring others toward the perfection of concentration.’ In this case, the perfection of
concentration means to bring beings whose minds are distracted to maturity.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the perfection of insight, thereby
inspiring others toward the perfection of insight.’ In this case, the perfection of
insight means to bring beings with distorted insight to maturity.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by upholding the sacred Dharma, thereby
inspiring others to uphold the sacred Dharma.’ In this case, upholding the sacred
Dharma means to assist bodhisattvas.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the accumulation of merit, thereby
inspiring others to accumulate merit.’ In this case, the accumulation of merit
means to offer bodhisattvas wealth and veneration, as well as to chant praises and eulogies of them
in every direction.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the accumulation of wisdom, thereby
inspiring others to accumulate wisdom.’ In this case, the accumulation of
wisdom means to support bodhisattvas through the accumulation of wisdom, and to
support them with clothing, food, bedding, and medicine for the ill.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the accumulation of tranquility, thereby
inspiring others to accumulate tranquility.’ In this case, the accumulation of
tranquility means to be free from thinking in relating to everything as equal.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the accumulation of insight, thereby
inspiring others to accumulate insight.’ In this case, the accumulation of
insight
means to relate to everything as being without periphery or center.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by discipline, thereby inspiring others to be
disciplined.’ In this case, discipline refers to purity in one’s physical,
verbal, and mental behavior.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by patience, thereby inspiring others to be
patient.’ In this case, patience means to have conviction in the ripening of
actions.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by diligence, thereby inspiring others to be
diligent.’ In this case, diligence means to be indefatigable in assisting all
beings in the accumulation of merit.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by concentration, thereby inspiring others
toward concentration.’ In this case, concentration means not to dwell
on any reference point.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by insight, thereby inspiring others toward
insight. In this case, insight means that all phenomena are directly
perceived.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by comprehending all the teachings of the
Buddha, thereby inspiring others to comprehend all the teachings of the Buddha.’ In this case,
comprehending all the teachings of the Buddha refers to the mind of
awakening being integrated into one’s motivation.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by proclaiming the Dharma, thereby inspiring
others to proclaim the Dharma.’ In this case, proclaiming the Dharma refers to
the pronouncements made by the Thus-Gone One.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by recollection, thereby inspiring others
toward recollection.’ In this case, recollection means to engage in the Dharma
of perfect recall.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by intelligence, thereby inspiring others
toward intelligence.’ In this case, intelligence means to comprehend the
connections between phenomena

“⁽²⁾ One can find inspiration by thinking, ‘I will live by stability, thereby inspiring others to be
stable. In this case, stability refers to excellence in behavior and
ritual conduct.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by realization, thereby inspiring others
toward realization.’ In this case, realization means to realize the
meaning.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by genuine liberation, thereby inspiring
others toward genuine liberation.’ In this case, genuine liberation means that
there are no qualities to be attained.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by quelling obsessions, thereby inspiring
others to quell obsessions.’ In this case, quelling obsessions means to confess
to the blemishes of wrongdoing and from then onward to refrain from things that are non-virtuous.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by ritual procedures, thereby inspiring
others toward ritual procedures.’ In this case, ritual procedures refers to
engaging in bodhisattva conduct.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by action, thereby inspiring others toward
action.’ In this case, action means that even while one has conviction in
emptiness, one still trusts in the ripening of actions.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by freedom from craving what is vile, thereby
inspiring others to be free from craving what is vile.’ In this case, freedom from craving
what is vile means not to crave the vileness that
comes from receiving profits, admiration, and adulation.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by not praising myself or disparaging others,
thereby inspiring others not to praise themselves or disparage others.’ In this case, the
meaning of not praising oneself nor disparaging others is as follows.
Not praising oneself means not to exaggerate the qualities one has.
Not disparaging others means not to disregard others’ genuine
qualities.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by what is genuine, thereby inspiring others
toward what is genuine.’ In this case, what is genuine means to be free of
ideas about anything, not to entertain any ideas.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by overcoming the continuity of habitual
tendencies, thereby inspiring others to overcome the continuity of habitual tendencies.’ In this
case, overcoming the continuity of habitual tendencies means to condemn past childish
behavior and not desire the level of the hearers or solitary buddhas.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the abandonment of attachment and anger,
thereby inspiring others to abandon attachment and anger.’ In this case, the abandonment
of attachment and anger means preventing negative qualities from being formed and
nurturing existing positive qualities.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by equality, thereby inspiring others toward
equality.’ In this case, equality means to realize the truths of the noble
ones.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by honesty, thereby inspiring others to be
honest.’ In this case, honesty means not to have any concept regarding the path
of the noble ones.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by not frowning, thereby inspiring others not
to frown.’ In this case, not frowning means to be free of anger.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by speaking sincerely, thereby inspiring
others to speak sincerely.’ In this case, speaking sincerely means to say,
‘Welcome, please come in!’ and to exercise moderation with regard to food and possessions.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by limitless wisdom, thereby inspiring others
toward limitless wisdom.’ In this case, limitless wisdom refers to spontaneous
wisdom regarding all mundane and supramundane activities and trades that exist throughout the
infinite worlds in the ten directions.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by freedom from uncertainty regarding the
ripening of actions, thereby inspiring others to be free of uncertainty regarding the ripening of
actions.’ In this case, freedom from uncertainty regarding the ripening of
actions refers to totally giving up eternalism and nihilism.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the ineffable, thereby inspiring others
toward the ineffable.’ In this case, the ineffable means having no mental
engagements or imputations in terms of mind, intellect, and consciousness.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by understanding the realm of phenomena,
thereby inspiring others to understand the realm of phenomena.’ In this case,
understanding the realm of phenomena means to understand that all phenomena
are indivisible and inseparable from the realm of phenomena.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by abandonment, thereby inspiring others
toward abandonment.’ In this case, abandonment refers to the notion that
observed objects do not exist.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by unobstructed wisdom, thereby inspiring
others toward unobstructed wisdom.’ In this case, unobstructed wisdom refers to
the purity of both extremes and the absence of extremes.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding the connection of words,
thereby inspiring others to understand the connection of words.’ In this case,
understanding the connection of words refers to dedicating roots of virtue
by cultivating special kinds of aspirations.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by being gentle, thereby inspiring others to
be gentle.’ In this case, being gentle refers to the basis for helping all
beings.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by freedom from demonic behavior, thereby
inspiring others to be free from demonic behavior.’ In this case, freedom from demonic
behavior means understanding of the view.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by taking refuge in the Buddha, thereby
inspiring others to take refuge in the Buddha.’ In this case, taking refuge in
the Buddha means to not transgress the precepts of the Thus-Gone One.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by taking refuge in the Dharma, thereby
inspiring others to take refuge in the Dharma.’ In this case, taking refuge in the
Dharma means to not forsake the Dharma.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by taking refuge in the Saṅgha, thereby
inspiring others to take refuge in the Saṅgha.’ In this case, taking refuge in the
Saṅgha means to heed the Buddha’s discipline.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by freedom from pride, thereby inspiring
others to be free of pride.’ In this case, freedom from pride means to treat
beings with utter respect.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by freedom from resentment, thereby inspiring
others to be free of resentment.’ In this case, freedom from resentment refers
to the quelling of mental torment.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by freedom from pretense, thereby inspiring
others to be free of pretense.’ In this case, freedom from pretense means to
help others without expecting a reward.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by avoiding flattery, thereby inspiring
others to avoid flattery.’ In this case, avoiding flattery means to give up any
expectation of gain in the course of bringing beings to maturity.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by not engaging in extortion,
thereby inspiring others not to engage in extortion.’ In this case, not engaging in
extortion refers to practicing austerity, having the qualities of an ascetic, and
devoting oneself to the tradition of the noble ones.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by pure livelihood, thereby inspiring others
toward a pure livelihood.’ In this case, pure livelihood means a willingness to
undergo any sort of suffering and relinquish everything pleasant in order to uphold the sacred
Dharma.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by delight in solitude, thereby inspiring
others to delight in solitude.’ In this case, delight in solitude means to
gladly shun distractions.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by enjoying the pleasure of Dharma, thereby
inspiring others to enjoy the pleasure of Dharma.’ In this case, enjoying the pleasure of
Dharma means to not be intimidated by the three realms, and to not neglect the mind
of awakening.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by avoiding the nine things that torment the
mind, thereby inspiring others to avoid the nine things that torment the mind.’ In this case,
avoiding the nine things that torment the mind means to know the nine
realms of beings.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by a calm mind, thereby inspiring others to
have a calm mind.’ In this case, a calm mind refers to a mind free of distress.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the pursuit of the accumulation of
tranquility, thereby inspiring others to pursue the accumulation of tranquility.’ In this case,
the pursuit of the accumulation of tranquility refers to making the mind
pliable.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by discipline that is not overly lax, thereby
inspiring others not to be overly lax in their discipline.’ In this case, discipline that
is not overly lax means to transcend corruption of one’s ritual conduct, discipline,
and view.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by not deceiving gods and humans, thereby
inspiring others not to deceive gods and humans.’ In this case, not deceiving gods and
humans means to not forsake the mind of awakening.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by providing, thereby inspiring others toward
providing.’ In this case, providing refers to first supplying all beings with
what is helpful, and then give them teachings.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by a civilized attitude, thereby inspiring
others to have a civilized attitude.’ In this case, a civilized attitude refers
to a noble and mild-mannered attitude.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by a pledge to be a student of all beings,
thereby inspiring others to pledge to be students of all other beings.’ In this case, pledging to be a student of all beings
means that one does whatever needs to be done.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by prostrating and paying reverence to
objects of veneration, thereby inspiring others to prostrate and pay reverence to objects of
veneration.’ In this case, prostrating and paying reverence to objects of
veneration refers to being without pride when relating to all beings.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the pursuit of the sacred Dharma, thereby
inspiring others to pursue the sacred Dharma.’ In this case, the pursuit of the sacred
Dharma means to be indefatigable in bringing beings to maturity, as well as purifying
buddha realms, gathering the accumulations of discipline and learning, and persevering in the
pursuit of the Dharma. It also means not to adopt generosity nor give up greed, not to adopt
discipline nor give up poor discipline, not to adopt patience nor give up ill will, not to adopt
diligence nor give up laziness, not to adopt concentration nor give up conception and analysis, not
to adopt insight nor give up distorted insight, and not to adopt virtue nor give up non-virtue.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by respecting the Dharma, thereby inspiring
others to respect the Dharma.’ In this case, respecting the Dharma means to
persevere in the Dharma.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by respecting Dharma teachers, thereby
inspiring others to respect Dharma teachers.’ In this case, respecting Dharma
teachers means to regard such Dharma teachers as one’s guides.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by avoiding harsh language, thereby inspiring
others to avoid harsh language.’ In this case, avoiding harsh language means
using language that is beneficial.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by avoiding ill will, thereby inspiring
others to avoid ill will.’ In this case, avoiding ill will means to engage in
proper conduct.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by generosity, thereby inspiring others to be
generous.’ In this case, generosity means to teach the Dharma accurately.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by speaking pleasantly, thereby inspiring
others to speak pleasantly.’ In this case, speaking pleasantly means to teach
the Dharma without hope of being rewarded.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by behaving meaningfully, thereby inspiring
others to behave meaningfully.’ In this case, behaving meaningfully means to be
indefatigable in bestowing instruction on others, and in recitation.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by practicing what I preach, thereby
inspiring others to practice what they preach.’ In this case, practicing what one
preaches means to first be generous to people and then to establish them in the Great
Vehicle.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the mind of awakening, thereby inspiring
others toward the mind of awakening.’ In this case, the mind of awakening means
to be motivated, exert oneself, persevere, take hold of the mind, and rest—all in order to preserve
the Buddha’s qualities so that they are not squandered.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by correct understanding of the meaning,
thereby inspiring others toward correct understanding of the meaning.’ In this case,
correct understanding of the meaning means to
understand the way things really are, the mode of reality.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by correct understanding of the teachings,
thereby inspiring others toward correct understanding of the teachings.’ In this case,
correct understanding of the teachings refers to the wisdom that
understands the entirety of the Buddha’s teachings.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by correctly understanding language, thereby
inspiring others to correctly understand language.’ In this case, correctly understanding
language refers to the wisdom that understands everything pertaining to spoken
language.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by correct understanding of eloquence,
thereby inspiring others toward correct understanding of eloquence.’ In this case, correct
understanding of eloquence refers to the ability to elucidate the entirety of the
Buddha’s qualities.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by eloquence, thereby inspiring others to be
eloquent.’ In this case, eloquence is the ability to carry out the blessing and
explanation of the Buddha’s teachings. In other words, this eloquence will not run out even if one
continues teaching until the end of the eon.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by tolerating beings’ defilements in order to
bring them to maturity, thereby inspiring others to be tolerant of beings’ defilements in order to
bring them to maturity.’ In this case, defilement refers to
what is harmful to the body and mind.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by being without hindrance, thereby inspiring
others to be without hindrance.’ In this case, being without hindrance means
not to let the roots of virtue go to waste.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by an undisturbed mind, thereby inspiring
others to have an undisturbed mind.’ In this case, an undisturbed mind means
not to let any of the roots of virtue go to waste.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by diligence, thereby inspiring others to be
diligent.’ In this case, diligence means to perfect all the qualities of the
buddhas as well as to give up everything that is not virtuous.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by being loving when observing sentient
beings, thereby inspiring others to be loving while observing sentient beings.’ In this case,
being loving when observing sentient beings means to be impartial toward
all beings.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by a nonaggressive attitude, thereby
inspiring others to have a nonaggressive attitude.’ In this case, a nonaggressive
attitude means to safeguard all beings.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by abandonment, thereby inspiring others
toward abandonment.’ In this case, abandonment means to engage in the equality
of all phenomena of the three times.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by being loving when observing the teachings,
thereby inspiring others to be loving when observing the teachings.’ In this case, being
loving when observing the teachings means to be free from reference points
regarding anything and also to not form any thoughts about them.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the initial accumulation of merit, thereby
inspiring others toward the initial accumulation of merit.’ In this case, the initial
accumulation of merit means to not forsake the mind of awakening and to endeavor in
bodhisattva practice. As such, to endeavor in bodhisattva practice means
exerting oneself in all-encompassing love; putting an end to greed; eliminating faulty discipline;
abandoning ill will; eliminating laziness; not indulging in distraction; abandoning distorted
insight; bringing beings to maturity through the four ways of magnetizing; being in harmony with the
level of mind of all beings; not adhering to the Lesser Vehicle; compassionately endeavoring in all
beings’ roots of virtue; completely mastering the perfections of generosity, discipline, patience,
diligence, concentration, and insight; upholding the sacred Dharma; and exerting oneself in
the training that derives from the roots of insight, as well as the accumulations of merit and
wisdom—all without bias for any being.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by amazing perception, thereby inspiring
others toward amazing perception.’ In this case, amazing perception refers to
perceiving everything as nondual, and to have the idea that one is ready to undertake any sort of
activity.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by patience and noble-mindedness, thereby
inspiring others to be patient and noble-minded.’ In this case, patience and
noble-mindedness means to not get angry in the face of verbal abuse or insult.

“⁽²⁾ One can find inspiration by thinking, ‘I will live with a calm mind, thereby inspiring others to
have a calm mind.’ In this case, a calm mind means to not discuss failings.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the nonexistent nature of phenomena,
thereby inspiring others toward the nonexistent nature of phenomena.’ In this case, the
nonexistent nature of phenomena refers to entities. Why? Because the nature of
entities is nothing other than the absence of entities. Thus, the nature of entities is the absence
of entities. By knowing that the nature of entities is the absence of entities, all phenomena have
an immaterial nature.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live according to the way of phenomena, thereby
inspiring others toward the way of phenomena.’ In this case, the way of
phenomena refers to the fact that all phenomena are unmoving.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the Dharma, thereby inspiring others
toward the Dharma.’ In this case, the Dharma refers that which is inseparable
and beyond abiding.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the fact that wisdom neither eradicates
nor maintains afflictions, thereby inducing in others the fact that wisdom neither eradicates nor
maintains afflictions.’ Why? Because the nature of afflictions is nothing other than
wisdom. Since there is no other wisdom than the nature of the afflictions, the nature of the
afflictions is wisdom. Wisdom should not seek after wisdom. Just as the tip of a finger cannot touch
itself, wisdom should not seek after wisdom.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the fact that the Thus-Gone One is neither
permanent nor impermanent, thereby inducing in others the fact that the Thus-Gone One is neither
permanent nor impermanent.’ In this case, the fact that the Thus-Gone One is neither
permanent nor impermanent is a reference to the fact that thinking is
essenceless.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the wisdom known as “the inconceivable
thus-gone one,” thereby inducing in others the wisdom known as “the inconceivabe thus-gone one.” ’
In this case, the inconceivable thus-gone one means to abide by the principles
of proper attitude and the way of guiding beings.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the fact that form is devoid of
characteristics, thereby inducing in others the fact that form is devoid of characteristics.’ Why?
Because form is nothing other than the absence of characteristics. Since there is no
other absence of characteristics than the nature of form, the nature of form is the absence of
characteristics. Thus, by knowing the nature of form to be the absence of characteristics, all
phenomena are devoid of characteristics.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by skill in means, thereby inspiring others
to have skill in means.’ In this case, skill in means refers to the
comprehension of all phenomena.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the unending accumulation of merit,
thereby inspiring others toward the unending accumulation of merit.’ In this case, the
unending accumulation of merit means dedicating the roots of virtue toward
awakening.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the accumulation of wisdom, thereby
inspiring others to accumulate wisdom.’ In this case, the accumulation of
wisdom refers to devotion to emptiness.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by actions derived from insight, thereby
inspiring others toward actions derived from insight.’ In this case, actions derived from
insight means that one engages in wholesome qualities. Alternatively,
actions derived from insight can refer to inspiring others toward insight.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by absorption, thereby inspiring others
toward absorption.’ In this case, absorption refers to resting evenly without
ideation.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the discernment of reality, thereby
inspiring others toward the discernment of reality.’ In this case, the discernment of
reality refers to engaging in deeds and actions.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by understanding the middle way, thereby
inspiring others to understand the middle way.’ In this case, understanding the middle
way refers to understanding purity from extremes. Why? Because the
nature of extremes is nothing other than the middle way. Since the middle way is nothing other than
the nature of extremes, the nature of extremes is the middle way.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the dictum that all phenomena are permanent,
thereby inspiring others with the dictum that all phenomena are permanent.’ In this case,
all phenomena are permanent because there is no middle and no extremes. All
phenomena have no middle or extremes because this is nothing other than the nature of conditioned
phenomena. Since there is no absence of middle and extremes other than the nature of conditioned
phenomena, the nature of conditioned phenomena is the absence of middle and extremes. That which is
devoid of middle and extremes is permanent, stable, and eternal.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the preeminent practice of making
offerings to the Buddha, thereby inspiring others toward the preeminent practice of making offerings
to the Buddha.’ In this case, the preeminent practice of making offerings to the
Buddha means to follow and apprentice oneself to bodhisattvas who are devoted to the
Great Vehicle, to serve them, give them wealth, and venerate them. It also means that as much as
possible, one should embody the Great Vehicle and be generous.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the fact that all phenomena are
unconditioned, thereby inspiring others about the fact that all phenomena are unconditioned.’ In
this case, the fact that all phenomena are unconditioned is a reference to the
conditioned. Why? Because the unconditioned is nothing other than the nature of the
conditioned. Therefore, since the unconditioned is nothing other than the nature of the conditioned,
the nature of the conditioned is unconditioned.
By recognizing that the nature of the conditioned is unconditioned, it is known that all phenomena are unconditioned.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the fact that all phenomena are empty,
thereby inducing in others the fact that all phenomena are empty.’ In this case,
emptiness is a reference to views. Why? Because emptiness is
nothing other than the nature of views. Therefore, since there is no other nature of views than
emptiness, emptiness is the nature of views.
By recognizing that the nature of views is emptiness, it is known that all phenomena are empty.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the difficulty in perceiving all
phenomena, thereby inspiring others about the difficulty in perceiving all phenomena.’ In this case,
the difficulty in perceiving all phenomena is due to the nature of causes and
conditions.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the difficulty in realizing all phenomena,
thereby inspiring others about the difficulty in realizing all phenomena.’ In this case, the
difficulty in realizing all phenomena is due to the fact that their nature cannot be
observed or brought to mind.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the difficulty in knowing all phenomena,
thereby inspiring others about the difficulty in knowing all phenomena.’ In this case, the
difficulty in knowing all phenomena is due to the realization that knowledge and the
objects of knowledge are the same.

“⁽⁴⁾ One can find inspiration by thinking, “I will live by the non-defilement of all phenomena,
thereby inspiring others about the non-defilement of all phenomena. In this case, all
phenomena are undefiled because they are utterly pure.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the inexhaustibility of all phenomena,
thereby inspiring others about the inexhaustibility of all phenomena. In this case, all
phenomena are inexhaustible because they have no essence to use as an analogy or
referent.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the indivisibility of all phenomena,
thereby inspiring others about the indivisibility of all phenomena.’ In this case, the
indivisibility of phenomena refers to engaging in the equality of the three times
with the realization that all phenomena are inseparable from the realm of phenomena.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the indivisibility of the four truths of
the noble ones, thereby inspiring others about the indivisibility of the four truths of the noble
ones.’ In this case, the indivisibility of the four truths of the noble ones
refers to inner purity.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding the indivisibility of
ignorance and formations, thereby inspiring others to understand the indivisibility of ignorance and
formations.’ Why? Because ignorance is nothing other than the nature of formations. If
ignorance were something other than formations, formations would be causeless. However, since
formations are nothing other than ignorance, they are utterly pure. Thus, they are related as cause
and effect.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the impermanence of all phenomena, thereby
inspiring others about the impermanence of all phenomena.’ Why? Because impermanence
is nothing other than the nature of permanence. Therefore, since impermanence is nothing other than
the nature of permanence, the nature of permanence is impermanence.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the fact that the Thus-Gone One does not
arise or cease, thereby inspiring others about the fact that the Thus-Gone One does not arise or
cease.’ In this case, it is said the Thus-Gone One does not arise or cease
because there is nothing to contradict it. For instance, while space surely does not arise or
cease, and has no center or periphery, we nevertheless conceptualize it as being small, medium, or
vast. In this way we say, ‘This is the eye of a needle,’ ‘This is the interior of a vase,’ or ‘The
sky is immeasurable.’ Nonetheless, because it is beyond arising and ceasing, space itself is not
subject to any such categories. And while space surely has no thoughts or concepts, it nonetheless
has unique qualities that allow it to function spontaneously and without thought.

“Mañjuśrī, in the same way, while the thus-gone, worthy, perfect Buddha, does not arise or cease,
and has no center or periphery, beings nevertheless form concepts such as ‘small,’ ‘medium,’ and
‘vast.’ In this way distinctions are made such as, ‘This is the Vehicle of Hearers. This is
the Vehicle of Solitary Buddhas. This is the Great Vehicle that is available to all beings.’ While
the Thus-Gone One indeed has no thoughts or concepts, he nonetheless has unique qualities that allow
him to function spontaneously and without thought.

“Mañjuśrī, consider the analogy of sunlight. Due to location and perspective, there can be a variety
of different types of shade. However, since sunlight has unique qualities, it shines without
thoughts or concepts. In the same way, Mañjuśrī, due to the various ideas and perspectives of
sentient beings, several types of wisdom of the thus-gone, worthy, perfect Buddha, come about. While
the Thus-Gone One himself has no thoughts or concepts, he nonetheless has unique qualities that
allow him to function spontaneously and without thought. In this sense, there is no such thing as
vehicle or non-vehicle.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the elimination of all beings’
defilements, thereby inspiring others to eliminate all beings’ defilements.’ In this case,
defilement refers to what is harmful to the body and mind.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by insight concerning the gateways that
illuminate the Dharma, thereby inspiring others about insight concerning the gateways that
illuminate the Dharma.’ In this case, Mañjuśrī, insight concerning the gateways that
illuminate the Dharma comes about through four factors. Which four, you may ask?
Faith, conscientiousness, intention, and altruism. Mañjuśrī, the bodhisattvas’ insight
concerning the gateways that illuminate the Dharma comes about through these four factors. It is by
means of insight concerning the gateways that illuminate the Dharma that bodhisattvas eliminate all
downfalls into unfortunate existences within the lower realms.

“⁽³⁾ One can find inspiration by thinking, “I will live by insight concerning the gateways that
illuminate wisdom, thereby inspiring others about insight concerning the gateways that illuminate
wisdom.’ Mañjuśrī, insight concerning the gateways that illuminate wisdom comes
about through four factors. Which four, you may ask? The accumulation of merit, the accumulation of
wisdom, devotion to emptiness, and inducing the mind of awakening in others. Mañjuśrī, the
bodhisattvas’ insight concerning the gateways that illuminate wisdom comes about through these four
factors. It is by means of insight concerning the gateways that illuminate wisdom that demons’
nooses and demonic behavior are eliminated.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by insight immersed in the inexhaustible
spirit of generosity, thereby inspiring others about the insight immersed in the inexhaustible
spirit of generosity.’ In this case, Mañjuśrī, insight immersed in the inexhaustible
spirit of generosity is what enables bodhisattvas to bring miserly beings to
maturity.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by insight immersed in the inexhaustible
spirit of discipline, thereby inspiring others about insight immersed in the inexhaustible spirit of
discipline.’ In this case, Mañjuśrī, insight immersed in the inexhaustible spirit of
discipline is what enables bodhisattvas to bring beings with faulty discipline
to maturity.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the
first bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by meditative seclusion, thereby inspiring
others toward meditative seclusion.’ In this case, meditative seclusion means being
solitary in body and mind, and being undaunted in cultivating all roots of virtue.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the intrinsic nature of the conditioned,
thereby inspiring others toward the intrinsic nature of the conditioned.’ In this case,
the intrinsic nature of the conditioned means that all phenomena are
neither empty nor not empty, neither imputed nor not imputed, neither in control nor not in
control, neither existent nor nonexistent, neither conditioned nor unconditioned, neither
characterized nor uncharacterized, neither remaining nor not remaining, neither dual nor nondual,
neither raised nor set down, and neither taken nor released. To relate in this way is called ‘the
intrinsic nature of the conditioned.’

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the nature of the unconditioned, thereby
inspiring others toward the nature of the unconditioned.’ In this case, the nature of the
unconditioned means that one does not divide, reify, conceptualize, or form thoughts
about such phenomena.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by correct perception, thereby inspiring
others toward correct perception.’ In this case, correct perception means to
relate to things without the characteristics of dual or nondual. Why? Because
non-duality is nothing other than the nature of duality. Since non-duality is nothing other than the
nature of duality, the nature of duality is non-duality. To relate in this way is referred
to as ‘correct perception.’

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by freedom from anger, thereby inspiring
others to be free of anger.’ In this case, freedom from anger means to relate
to all beings with helpful things and deeds.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by engagement with the path of the
perfections, thereby inspiring others to engage with the path of the perfections.’ In this case,
engagement with the path of the perfections is a reference to insight
suffused with skill in means.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by taking birth in the Buddha’s family,
thereby inspiring others to take birth in the Buddha’s family.’ In this case, taking birth
in the Buddha’s family is a reference to the accumulations of merit and wisdom.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the mind of awakening, thereby inspiring
others toward the mind of awakening.’ In this case, the mind of awakening
refers to great love and great compassion. Why? Because it is in accord with all
teachings.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by a correct understanding of phenomena,
thereby inspiring others toward a correct understanding of phenomena.’ In this case,
correct understanding of phenomena means to teach the analysis of phenomena
with respect to all phenomena.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by correct understanding of the meaning,
thereby inspiring others toward correct understanding of the meaning.’ In this case,
correct understanding of the meaning means to teach the analysis of all
phenomena.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by correct understanding of language, thereby
inspiring others toward correct understanding of language.’ In this case, correct
understanding of language means not to disengage from understanding things on the
relative level.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by correct understanding of eloquence,
thereby inspiring others toward correct understanding of eloquence.’ In this case, correct
understanding of eloquence refers to the wisdom that is learned regarding the ultimate truth
of all things.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by recollection, thereby inspiring others
toward recollection.’ In this case, recollection means to not forget.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by intelligence, thereby inspiring others
toward intelligence.’ In this case, intelligence refers to the wisdom of utter
certainty.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by steadfastness, thereby inspiring others to
be steadfast.’ In this case, steadfastness refers to carrying out the precepts.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by realization, thereby inspiring others
toward realization.’ In this case, realization refers to comprehension
of the intended meaning of the sūtras.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by insight, thereby inspiring others toward
insight.’ In this case, insight refers to the skill of not differentiating
between the conditioned and the unconditioned.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the accumulations, thereby inspiring
others toward the accumulations.’ In this case, the accumulations refers to the
five perfections.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by decisiveness, thereby inspiring others to
be decisive.’ In this case, decisiveness refers to the perfection of
insight.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by skill in means, thereby inspiring others
toward skill in means.’ In this case, skill in means is the comprehension of
all phenomena.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by activities that engage others, thereby
inspiring others about activity that engages others.’ In this case, activity that engages
others refers to the five perfections.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by activity that does not engage others,
thereby inspiring others about activity that does not engage others.’ In this case,
activity that does not engage others refers to the perfection of
insight.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by contaminated conduct, thereby inspiring
others toward contaminated conduct.’ In this case, contaminated conduct means
relating to something with a conceptual attitude.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by uncontaminated conduct, thereby inspiring
others about uncontaminated conduct.’ In this case, uncontaminated conduct means the
absence of the movement of thought.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by limited practices, thereby inspiring
others about limited practices.’ In this case, limited practices refers to the
nature of marks.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by unlimited practices, thereby inspiring
others toward unlimited practices.’ In this case, unlimited practices refers to
the basis of the absence of properties.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by limited understanding, thereby inspiring
others about limited understanding.’ In this case, limited understanding refers
to expertise in discerning the aggregates, elements, sense sources, dependent origination, and fact
and non-fact.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by unlimited understanding, thereby inspiring
others toward unlimited understanding.’ In this case, unlimited understanding
refers to the absence of the movement of thought.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by limitations, thereby inspiring others
toward limitations.’ In this case, limitations refers to the five
perfections.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the absence of limitations, thereby
inspiring others toward the absence of limitations. In this case, the absence of
limitations refers to the perfection of insight.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by taming my mind, thereby inspiring others
to tame their minds.’ In this case, taming one’s mind refers to discernment of
the doctrine of no-self.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by taming my body and mind, thereby inspiring
others to tame their bodies and minds.’ In this case, taming one’s body and
mind means to be indefatigable in the course of bringing all beings to maturity.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by purifying my intention, thereby inspiring
others to purify their intention.’ In this case, purifying one’s intention
refers to analyzing all mind states.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by analyzing all mind states, thereby
inspiring others to analyze all mind states. In this case, analyzing all mind
states means equality toward all mind states.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the accumulations, thereby inspiring
others toward the accumulations.’ In this case, the accumulations refers to the
five perfections.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by disciplining my body, thereby inspiring
others to discipline their bodies.’ In this case, disciplining one’s body means
to give up the three faults of physical behavior.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by disciplining my speech, thereby inspiring
others to discipline their speech.’ In this case, disciplining one’s speech
means to give up the four faults associated with verbal behavior.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by disciplining my mind, thereby inspiring
others to discipline their minds.’ In this case, disciplining one’s mind means
to give up the three faults associated with mental behavior.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by curbing my miserliness, thereby inspiring
others to curb their miserliness.’ In this case, curbing one’s miserliness
means to give up all material things.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by honesty, thereby inspiring others to be
honest.’ In this case, honesty means to be unbiased toward all beings. Since an
unbiased attitude toward all beings is inseparable from the realm of phenomena, all phenomena become
indistinguishable within that.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by curbing my laziness, thereby inspiring
others to curb their laziness.’ In this case, curbing one’s laziness means to
be dauntless in every virtuous endeavor.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by worshiping the Buddha, thereby
inspiring others to worship the Buddha.’ In this case, worshiping the Buddha
means to worship those who, thanks to their blessings, teach the Dharma that leads to buddhahood;
this is worshiping the thus-gone ones.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by wisdom conduct, thereby inspiring others
toward wisdom conduct.’ In this case, wisdom conduct refers to establishing all
beings in the non-regressing Dharma.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by verbal conduct, thereby inspiring others
toward verbal conduct.’ In this case, verbal conduct means to purify all
beings’ faults of speech.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by mental conduct, thereby inspiring others
toward mental conduct.’ In this case, mental conduct means to purify all
beings’ faults of mind.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by buddha activity without reifying demonic
activity, thereby inspiring others toward buddha activity without reifying demonic activity.” In
this case, buddha activity without reifying demonic activity means to bring
beings to maturity without reifying demonic activity.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by conviction in the thus-gone ones’
permanence, thereby inspiring others to have conviction in the thus-gone ones’ permanence.’ In this
case, the thus-gone ones are permanent due to their
indivisibility.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by conviction in the thus-gone ones’ quality
of being eternal, thereby inspiring others to have conviction in the thus-gone ones’ quality of
being eternal.’ In this case, the thus-gone ones are eternal because all buddha
activity is constant.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by conviction in the thus-gone ones’
auspiciousness, thereby inspiring others to have conviction in the thus-gone ones’ auspiciousness.’
In this case, the thus-gone ones are auspicious because it is meaningful to see
them, hear them, and bring them to mind.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by conviction in the thus-gone ones’
immutability, thereby inspiring others to have conviction in the thus-gone ones’ immutability.’ In
this case, the thus-gone ones are immutable because their bodies are limitless.
This is due to the fact that their limitless bodies are beyond classification.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by supplying others with helpful things,
thereby inspiring others to supply others with helpful things.’ In this case, supplying
others with helpful things means that there is no suffering one will not undergo, and
no pleasure one will not relinquish, in order to protect all beings from physical and mental
suffering.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the absence of characteristics of all
things, thereby inspiring others about the absence of characteristics of all things.’ In
this case, the absence of characteristics of all things refers to the nature
devoid of characteristics. Why? Because thinking is essentially nonexistent.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by taking refuge in the Buddha, thereby
inspiring others to take refuge in the Buddha.’ In this case, taking refuge in the
Buddha means not doing anything negative.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by taking refuge in the Dharma, thereby
inspiring others to take refuge in the Dharma.’ In this case, taking refuge in the
Dharma refers to engaging with dependent origination.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by taking refuge in the Saṅgha, thereby
inspiring others to take refuge in the Saṅgha.’ In this case, taking refuge in the
Saṅgha means to abandon attachment and anger.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by an impenetrable body, thereby inspiring
others to have an impenetrable body.’ In this case, an impenetrable body means
to be free from any type of harm from others.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by undivided faith, thereby inspiring others
to have undivided faith.’ In this case, undivided faith refers to trust in the
fact that actions have consequences.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by understanding equipoise, thereby inspiring
others to understand equipoise.’ In this case, equipoise refers to engaging in
the very essence of reference points.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by undivided Dharma, thereby inspiring others
toward undivided Dharma.’ In this case, undivided Dharma refers to
accomplishing the Dharma.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by following a stable spiritual friend,
thereby inspiring others to follow stable spiritual friends.’ In this case, a stable
spiritual friend refers to a spiritual friend who is undeceiving.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live in harmony with the Dharma, thereby inspiring
others to be in harmony with the Dharma.’ In this case, being in harmony with the
Dharma refers to practicing the Dharma genuinely.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by being reserved, thereby inspiring others
to be reserved.’ In this case, being reserved refers to proper physical and
verbal conduct.

“⁽³⁾ One can find inspiration by thinking, ‘I will live modestly, thereby inspiring others to be
modest.’ In this case, modesty refers to proper mental conduct.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by genuine insight, thereby inspiring others
toward genuine insight.’ In this case, genuine insight means to recognize that
all things lack center and periphery.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by abandoning attachment, thereby inspiring
others to abandon attachment.’ In this case, abandoning attachment means to
prevent unwholesome karma from arising in the future.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by abandoning anger, thereby inspiring others
to abandon anger.’ In this case, abandoning anger means not letting wholesome
karma go to waste.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by ritual, thereby inspiring others about
ritual.’ In this case, ritual refers to having a sense of shame and
modesty.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by safeguarding my roots of virtue, thereby
inspiring others to safeguard their roots of virtue.’ In this case, safeguarding one’s
roots of virtue refers to carrying out activities.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by not squandering others’ roots of virtue,
thereby inspiring others not to squander others’ roots of virtue.’ In this case, not
squandering others’ roots of virtue refers to abiding by great love and great
compassion.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by conviction in emptiness, thereby inspiring
others to have conviction in emptiness.’ In this case, emptiness refers to the
nature of any view. There is no emptiness other than the nature of views.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by unobscured and liberated wisdom,
thereby inspiring others toward unobscured and liberated wisdom.’ In this case, unobscured
and liberated wisdom refers to the purification of duality and non-duality.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the conviction that phenomena do not
emerge dependently, thereby inspiring others to have the conviction that phenomena do not emerge
dependently.’ In this case, phenomena do not emerge dependently because
conditions are essentially unborn.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the conviction that all phenomena do not
remain, thereby inspiring others to have the conviction that all phenomena do not remain.’ In this
case, all phenomena do not remain because they cannot be divided into different
parts.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by the conviction that buddhahood is
commensurate with space, thereby inspiring others to have the conviction that buddhahood is
commensurate with space.’ In this case, buddhahood is commensurate with space
because it is indivisible and not dependent on anything.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by the conviction that buddhahood is free of
mentation, mind, and consciousness, thereby inspiring others to have the conviction that buddhahood
is free of mentation, mind, and consciousness.’ In this case, buddhahood is free of mind,
cognition, and consciousness due to the attainment of spontaneous wisdom.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.

“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first
bodhisattva level. What are the five, you may ask?

“⁽¹⁾ One can find inspiration by thinking, ‘I will live by the way of magnetizing born of generosity,
thereby inspiring others toward the way of magnetizing born of generosity.’ In this case,
the way of magnetizing born of generosity refers to both the intention and
the application.

“⁽²⁾ One can find inspiration by thinking, ‘I will live by the way of magnetizing born of discipline,
thereby inspiring others toward the way of magnetizing born of discipline.’ In this case,
the way of magnetizing born of discipline refers to love and
compassion.

“⁽³⁾ One can find inspiration by thinking, ‘I will live by the way of magnetizing born of practice,
thereby inspiring others toward the way of magnetizing born of practice. In this case, the
way of magnetizing born of practice refers to insight that is embraced with
methods.

“⁽⁴⁾ One can find inspiration by thinking, ‘I will live by proper intention, thereby inspiring others
to have proper intention.’ In this case, intention refers to having faith and
interest in virtuous qualities.

“⁽⁵⁾ One can find inspiration by thinking, ‘I will live by application, thereby inspiring others
toward application.’ In this case, application refers to carrying out
everything that is wholesome.

“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.”

Then Mañjuśrīkumārabhūta, aware that the Blessed One’s talk had ended, addressed the bodhisattva
great being Samantabhadra in this way: “O son of the victorious one, what is the unimpeded display
of the blessed buddhas like? What is the unimpeded knowledge of the blessed buddhas like? How is it
that the blessed buddhas are foremost in bringing beings to maturity? What are the manifestations of
the blessed buddhas like? What does it mean to be undaunted in the purification of the realms of the
blessed buddhas? What are the blessed buddhas’ limitless bodies like? What are the blessed
buddhas’ objects? What is the spontaneous wisdom of the buddhas like? What about the blessed buddhas
is inconceivable? What is the blessed buddhas’ quality of being all-seeing? What is the blessed
buddhas’ renown? How are the blessed buddhas indivisible and non-abiding? How are the blessed
buddhas’ bodies unimpeded? How is it that the crown of a blessed buddha’s head is invisible? O son
of the victorious one, what are the abodes where the blessed buddhas bring beings to maturity? How
is it that the blessed buddhas are fearless in the way they bring beings to maturity?”

The bodhisattva great being Samantabhadra replied to Mañjuśrīkumārabhūta, “Mañjuśrī, this discourse
on the Dharma is difficult to come across and difficult to comprehend. It is beyond scrutiny. It is
not a topic of intellectual study. It is difficult to fathom. Only those who have served many
trillions of buddhas come to hear and devote themselves to this discourse on the Dharma.”

Mañjuśrī then said, “O son of the victorious one, while candles may not be visible to the blind, they
are visible to the sighted. Similarly, O son of the victorious one, I ask this now for the sake of
bodhisattva great beings who have gathered the accumulations of merit and wisdom to an unfathomable
degree. I ask this for the sake of those who for countless eons have taken birth as hell beings or
animals, or within the realms of hungry spirits or the Lord of Death, and now in this life
continue to experience that karma. I ask for the sake of those who may see, hear, or serve—those for
whom it will be meaningful—please teach! O son of the victorious one, unexcelled and perfect
awakening is not mentioned to those who lack interest in this discourse on the Dharma. O son of the
victorious one, please teach in order to enact the benefit and welfare of many beings, out of
compassion for the world, and for the benefit and welfare of ordinary beings, gods, and humans.”

The bodhisattva great being Samantabhadra then replied to Mañjuśrīkumārabhūta, “Mañjuśrī, regarding
unimpeded display, in each continent of every universe in the ten directions the thus-gone ones
manifest unimpededly. For gods, humans, and bodhisattvas who are tamed by golden color, the
thus-gone ones unimpededly manifest in the color of gold. For those who are tamed by the color of
the king of precious jewels known as ‘starlight,’ the thus-gone ones unimpededly manifest in the
color of the king of precious jewels known as ‘starlight.’ For those who are tamed by the color of
the king of precious jewels known as ‘lightning lamp,’ the thus-gone ones unimpededly manifest in
the color of the king of precious jewels known as ‘lightning lamp.’ For those who are tamed by the
color of the king of precious jewels known as ‘sun-moon lamp,’ the thus-gone ones unimpededly
manifest in the color of the king of precious jewels known as ‘sun-moon lamp.’

“For those who are tamed by the color of the king of precious jewels known as ‘the gathering of all
appearances,’ the thus-gone ones unimpededly manifest in the color of the king of precious jewels
known as ‘the gathering of all appearances.’ For those who are tamed by the color of the mighty king
of precious jewels, the thus-gone ones unimpededly manifest in the color of the mighty king of
precious jewels. For those who are tamed by the color of the king of precious jewels known
as ‘filament,’ the thus-gone ones unimpededly manifest in the color of the king of precious jewels
known as ‘filament.’ For those who are tamed by the color of the king of precious jewels known as
‘the lion-maned,’ the thus-gone ones unimpededly manifest in the color of the king of precious
jewels known as ‘the lion-maned.’ For those who are tamed by the color of the king of precious
jewels known as ‘tip of the lion banner,’ the thus-gone ones unimpededly manifest in the color of
the king of precious jewels known as ‘tip of the lion banner.’ For those who are tamed by the color
of the king of precious jewels known as ‘held by Śakra,’ the thus-gone ones unimpededly manifest in
the color of the king of precious jewels known as ‘held by Śakra.’ For those who are tamed by the
color of the king of precious jewels known as ‘light of all the gods,’ the thus-gone ones
unimpededly manifest in the color of the king of precious jewels known as ‘light of all the gods.’

“For those who are tamed by the color of the king of precious jewels known as ‘water-purifier,’ the
thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
‘water-purifier.’ For those who are tamed by the color of the king of precious jewels known as
‘vajra light,’ the thus-gone ones unimpededly manifest in the color of the king of precious jewels
known as ‘vajra light.’ For those who are tamed by the color of the king of precious jewels known as
‘lotus blade,’ the thus-gone ones unimpededly manifest in the color of the king of precious jewels
known as ‘lotus blade.’ For those who are tamed by the color of the king of precious jewels known as
beryl, the thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
beryl. For those who are tamed by the color of the king of precious jewels known as sapphire, the
thus-gone ones unimpededly manifest in the color of the king of precious jewels known as sapphire.
For those who are tamed by the color of the king of precious jewels known as ‘deep blue’,
the thus-gone ones unimpededly manifest in the color of the king of precious jewels known as ‘deep
blue.’

“For those who are tamed by the color of the king of precious jewels known as ‘vajra-essence,’ the
thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
‘vajra-essence.’ For those who are tamed by the color of the king of precious jewels known as
‘essence of glory,’ the thus-gone ones unimpededly manifest in the color of the king of precious
jewels known as ‘essence of glory.’ For those who are tamed by the color of the king of precious
jewels known as ‘arrangement of virtue,’ the thus-gone ones unimpededly manifest in the color of the
king of precious jewels known as ‘arrangement of virtue.’ For those who are tamed by the color of
the king of precious jewels known as ‘essential arrangement of non-attachment,’ the thus-gone ones
unimpededly manifest in the color of the king of precious jewels known as ‘essential arrangement of
non-attachment.’ For those who are tamed by the color of the king of precious jewels known as white
pearl, the thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
white pearl. For those who are tamed by the color of the king of precious jewels known as azure
pearl, the thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
azure pearl. For those who are tamed by the color of the king of precious jewels known as golden
pearl, the thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
golden pearl. For those who are tamed by the color of the king of precious jewels known as ‘light of
the sky’ pearl, the thus-gone ones unimpededly manifest in the color of the king of precious jewels
known as ‘light of the sky’ pearl.

“For those who are tamed by the color of the king of precious jewels known as ‘light proclaiming the
boundless, ocean-like accumulation of merit,’ the thus-gone ones unimpededly manifest in
the color of the king of precious jewels known as ‘light proclaiming the boundless, ocean-like
accumulation of merit.’ For those who are tamed by the color of the king of precious jewels known as
‘proclaiming the boundless, ocean-like accumulation of wisdom,’ the thus-gone ones unimpededly
manifest in the color of the king of precious jewels known as ‘proclaiming the boundless, ocean-like
accumulation of wisdom.’ For those who are tamed by the color of the king of precious jewels known
as ‘proclaiming the boundless ocean of the perfections,’ the thus-gone ones unimpededly manifest in
the color of the king of precious jewels known as ‘proclaiming the boundless ocean of the
perfections.’ For those who are tamed by the color of the king of precious jewels known as
‘proclaiming the boundless ocean of the levels,’ the thus-gone ones unimpededly manifest in the
color of the king of precious jewels known as ‘proclaiming the boundless ocean of the levels.’ For
those who are tamed by the color of the king of precious jewels known as ‘proclaiming the boundless
ocean of dhāraṇīs,’ the thus-gone ones unimpededly manifest in the color of the king of precious
jewels known as ‘proclaiming the boundless ocean of dhāraṇīs.’ For those who are tamed by the color
of the king of precious jewels known as ‘proclaiming the boundless ocean of absorption,’ the
thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
‘proclaiming the boundless ocean of absorption.’ For those who are tamed by the color of the king of
precious jewels known as ‘proclaiming the boundless ocean of liberation,’ the thus-gone ones
unimpededly manifest in the color of the king of precious jewels known as ‘proclaiming the boundless
ocean of liberation.’

“For those who are tamed by the color of the king of precious jewels known as ‘proclaiming the
boundless ocean of correct understandings,’ the thus-gone ones unimpededly manifest in the
color of the king of precious jewels known as ‘proclaiming the boundless ocean of correct
understandings.’ For those who are tamed by the color of the king of precious jewels known as
‘proclaiming the boundless ocean of super-knowledge,’ the thus-gone ones unimpededly manifest in the
color of the king of precious jewels known as ‘proclaiming the boundless ocean of super-knowledge.’
For those who are tamed by the color of the king of precious jewels known as ‘proclaiming the
boundless ocean of aspiration,’ the thus-gone ones unimpededly manifest in the color of the king of
precious jewels known as ‘proclaiming the boundless ocean of aspiration.’ For those who are tamed by
the color of the king of precious jewels known as ‘proclaiming the boundless ocean of aroused
diligence,’ the thus-gone ones unimpededly manifest in the color of the king of precious jewels
known as ‘proclaiming the boundless ocean of aroused diligence.’ For those who are tamed by the
color of the king of precious jewels known as ‘proclaiming the boundless ocean of inspiration,’ the
thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
‘proclaiming the boundless ocean of inspiration.’ For those who are tamed by the color of the king
of precious jewels known as ‘proclaiming the boundless ocean of entering the state of a
bodhisattva,’ the thus-gone ones unimpededly manifest in the color of the king of precious jewels
known as ‘proclaiming the boundless ocean of entering the state of a bodhisattva.’ For those who are
tamed by the color of the king of precious jewels known as ‘proclaiming the boundless ocean of
entering the state of the thus-gone,’ the thus-gone ones unimpededly manifest in the color of the
king of precious jewels known as ‘proclaiming the boundless ocean of entering the state of being
thus-gone.’ For those who are tamed by the color of the king of precious jewels known as
‘proclaiming the boundless ocean of engaing with beings’ intentions and actions,’ the
thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
‘proclaiming the boundless ocean of engaging with beings’ intentions and actions.’

“For those who are tamed by the color of the king of precious jewels known as ‘proclaiming the
boundless ocean of entering universes,’ the thus-gone ones unimpededly manifest in the color of the
king of precious jewels known as ‘proclaiming the boundless ocean of entering universes.’ For those
who are tamed by the color of the king of precious jewels known as ‘proclaiming the boundless ocean
of entering eons,’ the thus-gone ones unimpededly manifest in the color of the king of precious
jewels known as ‘proclaiming the boundless ocean of entering eons.’ For those who are tamed by the
color of the king of precious jewels known as ‘proclaiming the boundless ocean of entering the three
times,’ the thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
‘proclaiming the boundless ocean of entering the three times.’ For those who are tamed by the color
of the king of precious jewels known as ‘proclaiming the boundless ocean of showing the three
times,’ the thus-gone ones unimpededly manifest in the color of the king of precious jewels known as
‘proclaiming the boundless ocean of showing the three times.’ For those who are tamed by the color
of the king of precious jewels known as ‘proclaiming the boundless ocean of arousing indefatigable
resolve,’ the thus-gone ones unimpededly manifest in the color of the king of precious jewels known
as ‘proclaiming the boundless ocean of arousing indefatigable resolve.’ For those who are tamed by
the color of the king of precious jewels known as ‘proclaiming the boundless ocean of inseparable
wisdom,’ the thus-gone ones unimpededly manifest in the color of the king of precious jewels known
as ‘proclaiming the boundless ocean of inseparable wisdom.’
Why is this the case? Because they possess the unique qualities.

“Mañjuśrī, consider this analogy. With the aid of other implements, an infinite variety of activities
can be performed with a precious beryl gem. While the beryl itself indeed has no thoughts or
concepts, it nonetheless has certain unique qualities that allow such things to happen,
non-conceptually and spontaneously. Similarly, Mañjuśrī, the thus-gone, worthy, perfect buddhas’
activity takes on a broad spectrum of different colors on account of the beings who are to be brought to
maturity. While the thus-gone ones indeed have no thoughts or concepts, they nonetheless possess
unique qualities, and therefore such activity unfolds. This, Mañjuśrī, is the unimpeded display of
the blessed buddhas.

“Mañjuśrī, about the thus-gone ones’ unimpeded knowledge: they have unimpeded knowledge that
penetrates every world-system, continent, and every atom throughout the infinite universes in the
ten directions— it encompasses each and every particle in the ocean-like quantity of universes. In a
single instant, within each atom in every continent in every world, they have unimpeded knowledge of
the various ways of showing the individual instances of the boundless, ocean-like accumulation of
merit, of which there are as many as there are atoms in every realm. Similarly, in a single instant,
they have unimpeded knowledge of the various ways of showing the individual instances of the
boundless, ocean-like accumulation of wisdom, as many as there are atoms in every realm. Similarly,
in a single instant, they have unimpeded knowledge of the various ways of showing the individual
instances of the boundless ocean of the perfections, as many as there are atoms in every realm.
Similarly, in a single instant, they have unimpeded knowledge of the various ways of showing the
individual instances of the boundless ocean of the levels, as many as there are atoms in every realm.
Similarly, in a single instant, they have unimpeded knowledge of the various ways of
showing the individual instances of the boundless ocean of dhāraṇīs, as many as there are atoms in
every realm. Similarly, in a single instant, they have unimpeded knowledge of the various ways of
showing the individual instances of the boundless ocean of absorptions, as many as there are atoms
in every realm. Similarly, in a single instant, they have unimpeded knowledge of the various ways of
demonstrating the individual instances of the boundless ocean of liberations, as many as there are
atoms in every realm. Similarly, in a single instant, they have unimpeded knowledge of the various
ways of demonstrating the individual instances of the boundless ocean of correct understanding, as
many as there are atoms in every realm. Similarly, in a single instant, they have unimpeded
knowledge of the various ways of demonstrating the individual instances of the boundless ocean of
super-knowledges, as many as there are atoms in every realm. Similarly, in a single instant, they
have unimpeded knowledge of the various ways of demonstrating the individual instances of the
boundless ocean of aspirations, as many as there are atoms in every realm. Similarly, in a single
instant, they have unimpeded knowledge of the various ways of demonstrating the individual instances
of the boundless ocean of diligence being aroused, as many as there are atoms in every realm.
Similarly, in a single instant, they have unimpeded knowledge of the various ways of demonstrating
the individual instances of the boundless ocean of ways of finding inspiration, as many as there are
atoms in every realm. Similarly, in a single instant, they have unimpeded knowledge of the various
ways of demonstrating the individual instances of the boundless ocean of entrances to the state of a
bodhisattva, as many as there are atoms in every realm. Similarly, in a single instant, they have
unimpeded knowledge of the various ways of demonstrating the individual instances of the boundless
ocean of entrances to the state of the thus-gone, as many as there are atoms in every realm.
Similarly, in a single instant, they have unimpeded knowledge of the various ways of
demonstrating the individual instances of the boundless ocean of entrances to realms, as many as
there are atoms in every realm. Similarly, in a single instant, they have unimpeded knowledge of the
various ways of demonstrating the individual instances of the boundless ocean of ways of engaging
with beings’ intentions and actions, as many as there are atoms in every realm. Similarly, in a
single instant, they have unimpeded knowledge of the various ways of demonstrating the individual
instances of the boundless ocean of entrances to universes, as many as there are atoms in every
realm. Similarly, in a single instant, they have unimpeded knowledge of the various ways of
demonstrating the individual instances of the boundless ocean of entrances to eons, as many as there
are atoms in every realm. Why? Because they have achieved spontaneous wisdom.

“Mañjuśrī, consider this analogy. When beings make many noises in a cave, the echoes that ensue will
continue to reverberate endlessly. While an echo in fact has no thoughts or concepts, it nonetheless
has unique qualities that allow this to happen, non-conceptually and spontaneously. Similarly,
Mañjuśrī, the thus-gone ones are able to dispense their teachings in languages that accords with
beings’ wishes and the proper way of guidance. The thus-gone ones indeed have no thoughts or
concepts, and yet, because they possess unique qualities, such activity can unfold non-conceptually
and spontaneously. Mañjuśrī, this was an overview of the thus-gone ones’ unimpeded knowledge. It
could not be described in all its detail even if we remained until the end of the eon.

“Mañjuśrī, the thus-gone ones are foremost in bringing beings to maturity. A thus-gone one’s uṣṇīṣa
fills space throughout every continent in every world-system in all the infinite
universes in the ten directions, in a way that is unhindered, unobstructed, and
indivisible. As thus-gone ones are foremost in bringing beings to maturity, they remain until the
end of the eon. Mañjuśrī, the Thus-gone One’s hair-coils fills space throughout every continent in
every world-system in all the infinite universes in the ten directions, in a way that is unhindered,
unobstructed, and indivisible. As thus-gone ones are foremost in bringing beings to maturity, they
remain until the end of the eon. Similarly, Mañjuśrī, each of the Thus-gone One’s major marks fills
space throughout every continent in every world-system in all the infinite universes in the ten
directions, in a way that is unhindered, unobstructed, and indivisible. As thus-gone ones are
foremost in bringing beings to maturity, they remain until the end of the eon. In the same way, the
Thus-gone One’s excellent signs fill space throughout every continent in every world-system in all
the infinite universes in the ten directions, in a way that is unhindered, unobstructed, and
indivisible. As thus-gone ones are foremost in bringing beings to maturity, they remain until the
end of the eon. In the same way, each of the Thus-gone One’s pores fills space in a way that is
unhindered, unobstructed, and indivisible. As thus-gone ones are foremost in bringing beings to
maturity, they remain until the end of the eon. In the same way, all of the Thus-gone One’s
belongings fill space throughout every continent in every world-system in all the infinite universes
in the ten directions, in a way that is unhindered, unobstructed, and indivisible. As
thus-gone ones are foremost in bringing beings to maturity, they remain until the end of the eon.
Why? Because they possess unique qualities. They possess unique qualities because they
are blessed with the power of aspiration. Mañjuśrī, this was an overview of the way the thus-gone
ones are foremost in bringing beings to maturity. It could not be described in all its detail even
if we remained until the end of the eon.

“Mañjuśrī, the thus-gone ones’ manifestations are extremely numerous: there is an ocean-like quantity
of bodhisattvas in every part of every atom of every continent of every world-system in every one of
the infinite universes throughout the ten directions. Say there are as many world-systems as there
are atoms in fifty world-systems. The atoms in this innumerable ocean-like quantity of world-systems
would still be much fewer than the thus-gone ones’ manifestations. These bodhisattvas manifest
unimpededly and unobstructedly—acting later just as they did before—among all sentient beings and
all worlds; continents; mountains such as Meru, Mahāmeru, Cakravāla, and Mahācakravāla; villages;
cities; towns; countries; kingdoms; royal palaces; waterfalls; ponds; and pools. They are able to do
this because the thus-gone ones possess unique qualities. Various beings—whether gods, nāgas,
yakṣas, gandharva, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahma, world protectors, humans,
non-humans, or bodhisattvas— can directly see the thus-gone ones present right in front of them
precisely in accord with their particular inclinations and ways of being guided. Why? Because they possess the unique qualities.

“Mañjuśrī, consider this analogy. At midnight on the night of the fifteenth day of the waxing moon,
all the world’s men, women, boys, and girls can behold the orb of the moon right there before them.
The orb of the moon has no thoughts or concepts, and yet it possesses unique qualities that enable
this to happen, non-conceptually and spontaneously. Similar to this, Mañjuśrī, are the thus-gone
ones. The beings in all the infinite universes in the ten directions—with their particular wishes
and ways of being guided—can behold the thus-gone ones present before them. While the thus-gone ones
indeed have no thoughts or concepts, they nonetheless possess unique qualities, and so their
activity unfolds in this way, non-conceptually and spontaneously. Mañjuśrī, this was an overview of
the thus-gone ones’ manifestations. It could not be described in all its detail even if we remained
until the end of the eon.

“Mañjuśrī, the thus-gone ones are undaunted by the task of purifying buddha realms. The thus-gone
ones enter into each atom in every world-system throughout all the infinite universes in the ten
directions—they enter into an ocean-like quantity of world-systems, as many as there are atoms in
every universe. Certain of these ocean-like quantities of world-systems they purify with the wisdom
that specifically shows the incalculable, ocean-like accumulation of merit. Certain of these
ocean-like quantities of world-systems they purify with the wisdom that specifically shows the
incalculable, ocean-like accumulation of wisdom. Certain of these ocean-like quantities of
world-systems they purify with the wisdom that specifically shows the incalculable, ocean-like
perfections. Certain of these ocean-like quantities of world-systems they purify with the wisdom
that specifically shows the incalculable, ocean-like levels.
Certain of these ocean-like
quantities of world-systems they purify with the wisdom that specifically shows the incalculable,
ocean-like dhāraṇīs. Certain of these ocean-like quantities of world-systems they purify with the
wisdom that specifically shows the incalculable, ocean-like absorptions. Certain of these ocean-like
quantities of world-systems they purify with the wisdom that specifically shows the incalculable,
ocean-like liberations. Certain of these ocean-like quantities of world-systems they purify with the
wisdom that specifically shows the incalculable, ocean-like correct understandings. Certain of these
ocean-like quantities of world-systems they purify with the wisdom that specifically shows the
incalculable, ocean-like super-knowledges. Certain of these ocean-like quantities of world-systems
they purify with the wisdom that specifically shows the incalculable, ocean-like aspirations.
Certain of these ocean-like quantities of world-systems they purify with the wisdom that
specifically shows the incalculable, ocean-like arousal of diligence. Certain of these ocean-like
quantities of world-systems they purify with the wisdom that specifically shows the incalculable,
ocean-like ways of finding inspiration. Certain of these ocean-like quantities of world-systems they
purify with the wisdom that specifically shows the incalculable, ocean-like entrance into the state
of a bodhisattva. Certain of these ocean-like quantities of world-systems they purify with the
wisdom that specifically shows the incalculable, ocean-like entrance into the state of the
thus-gone. Certain of these ocean-like quantities of world-systems they purify with the wisdom that
specifically shows the incalculable, ocean-like ways of engaging with beings’ intentions and
actions. Certain of these ocean-like quantities of world-systems they purify with the wisdom that
specifically shows the incalculable, ocean-like entrance into world-systems. Certain of these
ocean-like quantities of world-systems they purify with the wisdom that specifically shows the
incalculable, ocean-like entrance into eons. Certain of these ocean-like quantities of
world-systems they purify with the wisdom that specifically shows the incalculable, ocean-like
display of the three times. Certain of these ocean-like quantities of world-systems they purify with
the wisdom that specifically shows the incalculable, ocean-like entrance into the three times.
Certain of these ocean-like quantities of world-systems they purify with the wisdom that
specifically shows the incalculable, ocean-like arousal of indefatigable resolve. Certain of these
ocean-like quantities of world-systems they purify with the wisdom that specifically shows the
incalculable, ocean-like indivisibility. The thus-gone ones carry all this out while never parting
from their abode. Why? Because they have achieved unwavering wisdom. Mañjuśrī, this
was an overview of the way the thus-gone ones are undaunted by the task of purifying buddha realms.
It could not be described in all its detail even if we remained until the end of the eon.

“Mañjuśrī, the thus-gone ones’ bodies are infinite. Take all the world-systems and all the continents
in all the infinite universes throughout the ten directions—say there is an incalculable
hundred-thousandfold ocean of world-systems, as many as there are atoms in fifty world-systems. The
atoms there would still be far fewer than the thus-gone ones’ bodies, and the bodhisattvas who make
up the ocean-like assembly of the thus-gone ones’ retinue would be far more numerous. Or take an
ocean-like quantity of world-systems—as many as there are atoms in fifty world-systems. All atoms
there would be far fewer than the much more numerous assemblies of bodhisattvas, each with its ocean
of bodhisattvas with a boundless, ocean-like accumulation of merit, each and every one of them
having achieved the state of actually seeing the Buddha. Or take an ocean-like quantity of
world-systems—as many as there are atoms in fifty world-systems. All atoms there would be far fewer
than the much more numerous assemblies of bodhisattvas, each with its ocean of bodhisattvas with an
boundless, ocean-like accumulation of wisdom, each and every one of them having achieved
the state of actually seeing the Buddha. Or take an ocean-like quantity of world-systems—as many as
there are atoms in fifty world-systems. All atoms there would be far fewer than the much more
numerous assemblies of bodhisattvas, each with its ocean of bodhisattvas with boundless, ocean-like
perfections, each and every one of them having achieved the state of actually seeing the Buddha. Or
take an ocean-like quantity of world-systems—as many as there are atoms in fifty world-systems. All
atoms there would be far fewer than the much more numerous assemblies of bodhisattvas, each with its
ocean of bodhisattvas with boundless, ocean-like levels, each and every one of them having achieved
the state of actually seeing the Buddha. Or take an ocean-like quantity of world-systems—as many as
there are atoms in fifty world-systems. All atoms there would be far fewer than the much more
numerous assembly of bodhisattvas, each with its ocean of bodhisattvas with boundless, ocean-like
dhāraṇīs, each and every one of them having achieved the state of actually seeing the Buddha. Or
take an ocean-like quantity of world-systems—as many as there are atoms in fifty world-systems. All
atoms there would be far fewer than the much more numerous assembly of bodhisattvas, each with its
ocean of bodhisattvas with boundless, ocean-like absorptions, each and every one of them having
achieved the state of actually seeing the Buddha. Or take an ocean-like quantity of world-systems—as
many as there are atoms in fifty world-systems. All atoms there would be far fewer than the much
more numerous assembly of bodhisattvas, each with its ocean of bodhisattvas with boundless,
ocean-like liberations, each and every one of them having achieved the state of actually seeing the
Buddha. Or take an ocean-like quantity of world-systems—as many as there are atoms in fifty
world-systems. All atoms there would be far fewer than the much more numerous assembly of
bodhisattvas, each with its ocean of bodhisattvas with boundless, ocean-like correct understandings,
each and every one of them having achieved the state of actually seeing the Buddha. Or take an
ocean-like quantity of world-systems—as many as there are atoms in fifty world-systems. All atoms
there would be far fewer than the much more numerous assembly of bodhisattvas, each with its ocean
of bodhisattvas with boundless, ocean-like super-knowledges, each and every one of them having
achieved the state of actually seeing the Buddha. Or take an ocean-like quantity of world-systems—as
many as there are atoms in fifty world-systems. All atoms there would be far fewer than the much
more numerous assembly of bodhisattvas, each with its ocean of bodhisattvas with a boundless ocean
of particular aspirations, each and every one of them having achieved the state of actually seeing
the Buddha.

“Or take an ocean-like quantity of world-systems—as many as there are atoms in fifty world-systems.
All atoms there would be far fewer than the much more numerous assemblies of bodhisattvas, each with
its ocean of bodhisattvas who all have their unique accumulations of merit and, being blessed with
the power of their unique accumulations of merit, have all achieved the state of actually seeing the
Thus-gone One. Or take an ocean-like quantity of world-systems—as many as there are atoms in fifty
world-systems. All atoms there would be far fewer than the much more numerous assemblies of
bodhisattvas, each with its ocean of bodhisattvas who all have their unique accumulations of wisdom
and, being blessed with the power of their unique accumulations of wisdom, have all achieved the
state of actually seeing the Thus-gone One. Or take an ocean-like quantity of world-systems—as many
as there are atoms in fifty world-systems. All atoms there would be far fewer
than the much
more numerous assemblies of bodhisattvas, each with its ocean of bodhisattvas who all have their
unique perfections and, being blessed with the power of their unique perfections, have all achieved
the state of actually seeing the Thus-gone One. Or take an ocean-like quantity of world-systems—as
many as there are atoms in fifty world-systems. All atoms there would be far fewer than the much
more numerous assemblies of bodhisattvas, each with its ocean of bodhisattvas who all have their
unique levels and, being blessed with the power of
their unique levels, have all achieved the state
of actually seeing the Thus-gone One. Or take an ocean-like quantity of world-systems—as many as
there are atoms in fifty world-systems. All atoms there would be far fewer than the much more
numerous assemblies of bodhisattvas, each with its ocean of bodhisattvas who all have their unique
dhāraṇīs and, being blessed with the power of their unique dhāraṇīs, have all achieved the state of
actually seeing the Thus-gone One. Or take an ocean-like quantity of world-systems—as many as there
are atoms in fifty world-systems. All atoms there would be far fewer than the much more numerous
assemblies of bodhisattvas, each with its ocean of bodhisattvas who all have their unique
absorptions and, being blessed with the power of their unique absorptions, have all achieved the
state of actually seeing the Thus-gone One. Or take an ocean-like quantity of world-systems—as many
as there are atoms in fifty world-systems. All atoms there would be far fewer than the much more
numerous assemblies of bodhisattvas, each with its ocean of bodhisattvas who all have their unique
liberations and, being blessed with the power of their unique
liberations, have all
achieved the state of actually seeing the Thus-gone One. Or take an ocean-like quantity of
world-systems—as many as there are atoms in fifty world-systems. All atoms there would be far fewer
than the much more numerous assemblies of bodhisattvas, each with its ocean of bodhisattvas who all
have their unique correct understandings and, being blessed with the power of their correct
understandings, have all achieved the state of actually seeing the Thus-gone One. Or take an
ocean-like quantity of world-systems—as many as there are atoms in fifty world-systems. All atoms
there would be far fewer than the much more numerous assemblies of bodhisattvas, each with its ocean
of bodhisattvas who all have their unique super-knowledges and, being blessed with the power of
their super-knowledges, have all achieved the state of actually seeing the Thus-gone One. Or take an
ocean-like quantity of world-systems—as many as there are atoms in fifty world-systems. All atoms
there would be far fewer than the much more numerous assemblies of bodhisattvas, each with its ocean
of bodhisattvas who all have their unique aspirations and, being blessed with the power of their
unique aspirations, have all achieved the state of actually seeing the Thus-gone One.

“Mañjuśrī, the same could be said about the supports, amazing conceptions, behaviors, spiritual
friends, ways of arousing diligence, ways of finding inspiration, activities to bring beings to
maturity, disciplines, prophecies, entrances into the state of a bodhisattva, entrances into the
state of the thus-gone, engagement with beings’ intentions and actions, entrances into
world-systems, entrances into eons, ways of displaying the three times, entrances into the three
times, ways of arousing indefatigable resolve, indivisible wisdoms, dhāraṇīs, awakened guides, ways
of arousing excellent attitudes, qualities of excellent conduct, achievements of great compassion,
conditions of the mind of awakening, ways of arousing reverence toward spiritual friends, purities,
perfections, realizations of wisdom, discriminations, ways of engendering power, paths of equality,
descriptions of the qualities of buddhahood, ways of upholding, confidences, wisdom faculties, ways
of not abiding, mind-states of equanimity, accomplishments of wisdom, emanations, blessings, ways of
great inspiration, ways of engaging with the profound, ways of relying on the qualities of the
Buddha, ways of stabilizing the mind of awakening, ways of eliminating all doubts, ways of arousing
the mind of awakening, inconceivable qualities, skills in allegory, skills in wisdom discernment,
manners of equipoise, spheres of totality, liberations, super-knowledges, qualities of awareness,
emancipations, groves, jewel decorations, ways of engendering an unwavering mind, ways of not
forsaking altruism, entrances into ocean-like wisdom, jewel-like bodhisattva abodes, ways
of arousing vajra-like mind, great vehicle armor, great compositions, compositions grounded in
experience, resolute faiths, prophecies, ways of dedicating roots of virtue, ways of realizing
wisdom, ways of engendering a vast attitude beyond center and periphery, treasures, precepts,
emanated strengths, emanated realms, emanated phenomena, emanated aspirations, emanated experiences,
emanated wisdoms, emanated super-knowledges, emanated miracles, emanated powers, displays, objects,
powers, fearlessnesses, unique bodhisattva qualities, bodies, physical activities, forms, verbal
activities, minds, ways of engendering the mind of awakening, ways of expanding the mind, faculties,
intentions, noble intentions, applications, interests, ways of engaging with propensities for a
world-system, habits, ways of grasping, emphases, accomplishments, certainty regarding the Buddha’s
teachings, vehicles, qualities of immutability, qualities that define them as bodhisattvas, paths of
renunciation, titles they have achieved as sublime beings, paths, degrees along the path, path
accumulations, trainings on the path, and path delineations.

“The thus-gone ones have no thoughts or concepts. Why? Because they have achieved
spontaneous wisdom. Mañjuśrī, consider the analogy of the sun’s orb, which appears in any bowl
filled with pure and stainless water. The orb of the sun has no thoughts or concepts, and yet it has
unique qualities that enable this to take place non-conceptually and spontaneously. Similarly,
Mañjuśrī, beings on all the continents in all the worlds in all the infinite world-systems
throughout the ten directions—no matter their hopes or ways of being guided—can simultaneously
behold the Thus-gone One. The thus-gone ones have no thoughts or concepts, and yet they have the
unique quality of unhindered bodies, and so this sort of activity unfolds non-conceptually and
spontaneously. Mañjuśrī, this was an overview of the thus-gone ones’ infinite bodies. It could not
be described in all its detail even if we remained until the end of the eon.

“Mañjuśrī, the thus-gone ones’ objects must be described by means of analogy. Why? Because
when a learned being uses analogies, the meaning can be grasped. So consider this analogy, Mañjuśrī.
Imagine a lake 500,000 leagues across where birds come to drink. It has equal proportions on all
sides and is covered in lotus petals. On that lake there is someone speedily driving an iron chariot
that has thousand-spoked wheels and is pulled by an extraordinary horse that can run faster than a
garuḍa can fly. As the fast chariot rolls along its wheels do not touch the water, nor do the
horse’s hooves damage the lotus petals. Then as this chariot is speeding along, a venomous
snake emerges from the great lake and in a single moment it circles the chariot ten times. Mañjuśrī,
in the same amount of time that the venomous snake takes to circle the chariot once, the monk Ānanda
can expound on—and cause others to understand—ten Dharma topics. In the same time that it takes the
monk Ānanda to teach one Dharma topic, the monk Śāriputra is able to teach—and cause understanding
of—one thousand Dharma topics. In the same time that it takes the monk Śāriputra to teach one Dharma
topic, the elder Maudgalyāyana can travel beyond eighty thousand world-systems. In the same time
that it takes the elder Maudgalyāyana to travel beyond one world-system, the Thus-Gone One is able
to demonstrate—on every continent in all the infinite world-systems throughout the ten
directions—dwelling in and descending from the Heaven of Joy, being born, departing, practicing
austerities, endeavoring, going to the seat of awakening, taming the demons, fully awakening,
turning the wheel of Dharma, displaying the great passing of nirvāṇa, and the persistence and
eventual disappearance of the Dharma. He appears simultaneously in all his lives, including those
where he practices among people living in non-Buddhist communities. Why? Because he is
inseparable from unimpeded knowledge and unimpeded vision, as well as from the non-abiding state.

“Mañjuśrī, consider this analogy. With the aid of other implements, an infinite variety of activities
can be performed with a precious beryl gem. While the beryl itself has no thoughts or concepts, it
nonetheless has certain unique qualities that allow such things to happen, non-conceptually and
spontaneously. Similarly, Mañjuśrī, in a single moment in time, in all the infinite world-systems
throughout the ten directions, an immeasurable amount of activities unfold from the thus-gone,
worthy, perfect buddhas, due to the act of bringing others to maturation. All the while
though, the thus-gone ones have no thoughts or concepts, and yet such non-conceptual and spontaneous
activity unfolds because of their unique qualities.

“Mañjuśrī, consider the analogy of the orbs of the moon and sun, which can simultaneously appear in
any bowl filled with pure and stainless water in the world, without moving from their abodes. In a
similar way, in all the infinite world-systems throughout the ten directions, pure and stainless
beings—in accordance with their wishes and in the particular way they are to be guided—are able to
behold the thus-gone, worthy, perfect Buddha. The Thus-Gone One himself indeed does not part from
the Heaven of Joy, and yet he appears to be carrying out activities in all the world-systems
throughout the ten directions. Why? Because he has achieved unwavering wisdom.

“Mañjuśrī, consider this analogy. Due to the ripening of superior, medium, or lesser karma, beings
develop formations of a superior, medium, or lesser type. The formations themselves have no thoughts
or concepts, and yet their unique qualities allow for such things to occur non-conceptually and
spontaneously. In a similar way, due to the ripening of lesser, medium, or superior karma, any being
might see the Thus-Gone One in a lesser, medium, or superior way. While the Thus-Gone One himself
has no thoughts or concepts, he nonetheless has unique qualities that allow for such activity to
unfold non-conceptually and spontaneously.

“Mañjuśrī, consider the analogy of the rain that falls uniformly from clouds. As it descends
it takes on various colors and scents due to the specific things it touches. The clouds have no
thoughts or concepts, and yet their unique qualities make all of this occur non-conceptually and
spontaneously. Similarly, Mañjuśrī, the Thus-gone One’s realm of phenomena is uniform, and yet this
realm of phenomena appears differently due to the process of bringing beings to maturity. The
Thus-gone One has no thoughts or concepts and yet, due to his unique qualities, such activity can
unfold non-conceptually and spontaneously.

“Mañjuśrī, consider the analogy of the precious vaśirāja gem. Wherever it might appear, there is no
iron, nor anything made of iron. Why? Because it possesses unique qualities. In the
same way, Mañjuśrī, wherever the Thus-gone One resides, there will not be any light from fires,
lightning, the sun, or jewels. There will be no light from gods, nāgas, yakṣas, gandharvas, asuras,
garuḍas, kinnaras, mahoragas, Śakra, Brahmā, or world protectors. Royal decrees will not apply
there. The four castes will not exist. No one will be born in an unfree state. No one will be born
as hell beings, animals, hungry spirits, or in the realm of the Lord of Death. There will be no
paths of the ten unwholesome actions. There will be no afflictions. There will be no quarrels. There
will be no rival communities such as the carakas, parivrājakas, nirgranthas, and ājīvikas. The
thus-gone ones indeed have no thoughts or concepts, and yet since they have unique qualities and are
not attached to objects, such activity can unfold non-conceptually and spontaneously.
Mañjuśrī, this was an overview of the thus-gone ones’ objects. It could not be described in all its
detail even if we remained until the end of the eon.

“Next, Mañjuśrī, is the thus-gone ones’ spontaneous wisdom. Mañjuśrī, take an ocean-like quantity of
world-systems—as many as there are atoms in fifty world-systems. All atoms there would be far fewer
than the much greater amount of the thus gone ones’ form bodies—with all their colors, ways of
being, and manifestations—occurring simultaneously moment by moment in every continent of every
world-system throughout the ten directions. Why? Because they possess unique
qualities.

“Mañjuśrī, take an ocean-like quantity of world-systems—as many as there are atoms in fifty
world-systems. All atoms there would be far fewer than the much greater amount of the thus-gone
ones’ spontaneous wisdom endeavors to instill in other beings the roots of virtue and all the fields
of work and craftsmanship, which occur on every continent in every world-system throughout the ten
directions. The thus-gone ones have no thoughts or concepts, and yet they possess unique qualities,
so all this activity can unfold non-conceptually and spontaneously.

“Mañjuśrī, all the activities that unfold in all the infinite world-systems throughout the ten
directions—both mundane and supramundane, including those in all the abodes of rival
communities—occur due to the thus-gone ones’ spontaneous wisdom. Why? Because they
possess unique qualities.

“Mañjuśrī, consider this analogy. Based on the earth and in dependence on the earth every
seed, blade of grass, shrub, herb, and tree can grow, develop, and flourish. The earth has no
thoughts or concepts, and yet it possesses unique qualities that allow for such things to
unfold non-conceptually and spontaneously. Similarly, Mañjuśrī, based on the thus-gone ones,
and in dependence on the thus-gone ones, the roots of virtue of all beings in every universe
throughout the ten directions—both mundane and supramundane, and even those of rival communities,
such as the carakas, parivrājakas, and nirgranthas—can grow, develop, and flourish. The thus-gone
ones indeed have no thoughts or concepts, and yet due to their unique qualities such activity can
unfold non-conceptually and spontaneously.

“Mañjuśrī, consider the analogy of pain medicine, which can soothe all the ailments of those who
acquire it. The pain medicine has no thoughts or concepts, and yet it possesses unique qualities,
and so this can happen non-conceptually and spontaneously. Similarly, Mañjuśrī, even touching a
picture of the Thus-gone One, or a volume of teachings, can be the cause for soothing the pain of
all afflictions such as desire, anger, and ignorance. The thus-gone ones indeed have no thoughts or
concepts, and yet they possess unique qualities, and so such activity can unfold non-conceptually
and spontaneously.

“Mañjuśrī, consider the analogy of the king of gems, the wish-fulfilling jewel, which can fulfill all
the wishes of every being. The precious wish-fulfilling jewel has no thoughts or concepts, yet
it possesses unique qualities, thus all of this can unfold non-conceptually and spontaneously.
Similarly, Mañjuśrī, gods, humans, asuras, and bodhisattvas who long for Dharma teachings
will seek out the thus-gone ones and hear such Dharma teachings from them. The thus-gone ones have
no thoughts or concepts, yet they possess unique qualities, and so such activity can unfold
non-conceptually and spontaneously. Mañjuśrī, this was an overview of the thus-gone ones’
spontaneous wisdom. It could not be described in all its detail even if we remained until the end of
the eon.

“Mañjuśrī, next is the thus-gone ones’ quality of being inconceivable. Mañjuśrī, the thus-gone ones
manifest in every atom in every world-system in all the infinite universes throughout the ten
directions—in an amount of world-systems that is the same as the amount of atoms in every
world-system. Take, for comparison, the atoms of every continent, in every world-system of five
hundred sextillion ocean-like universes. These would still be much fewer than the far more numerous,
boundless, ocean-like quantity of unique demonstrations by the thus-gone ones of the ways to
accumulate merit. These demonstrations transcend classification; arise unimpededly, unobstructedly,
and identically, moment by moment; expansively pervade the entirety of space; and remain until the
end of the eon. Similar to this is the boundless, ocean-like quantity of unique demonstrations of
the various accumulations of wisdom, which transcend classification; arise unimpededly,
unobstructedly, and identically, moment by moment; expansively pervade the entirety of space; and
remain until the end of the eon. Similar as well is the boundless, ocean-like quantity of unique
demonstrations of the various perfections, which transcend classification; arise unimpededly,
unobstructedly, and identically, moment by moment; expansively pervade the entirety of space, and
remain until the end of the eon. Similar as well is the boundless, ocean-like quantity of
unique demonstrations of the various levels, which transcend classification; arise unimpededly,
unobstructedly, and identically, moment by moment; expansively pervade the entirety of space; and
remain until the end of the eon. Similar as well is the boundless, ocean-like quantity of unique
demonstrations of the various dhāraṇīs, which transcend classification; arise unimpededly,
unobstructedly, and identically, moment by moment; expansively pervade the entirety of space; and
remain until the end of the eon. Similar as well is the boundless, ocean-like quantity of unique
demonstrations of the various absorptions, which transcend classification; arise unimpededly,
unobstructedly, and identically, moment by moment; expansively pervade the entirety of space; and
remain until the end of the eon. Similar as well is the boundless, ocean-like quantity of unique
demonstrations of the various liberations, which transcend classification; arise unimpededly,
unobstructedly, and identically, moment by moment; expansively pervade the entirety of space; and
remain until the end of the eon. Similar as well is the boundless, ocean-like quantity of unique
demonstrations of the various correct understandings, which transcend classification; arise
unimpededly, unobstructedly, and identically, moment by moment; expansively pervade the entirety of
space; and remain until the end of the eon. Similar as well is the boundless, ocean-like quantity of
unique demonstrations of the various super-knowledges, which transcend classification; arise
unimpededly, unobstructedly, and identically, moment by moment; expansively pervade the entirety of
space; and remain until the end of the eon. Similar as well is the boundless, ocean-like quantity of
unique demonstrations of the various aspirations, which transcend classification; arise
unimpededly, unobstructedly, and identically, moment by moment; expansively pervade the entirety of
space; and remain until the end of the eon. Similar as well is the boundless, ocean-like quantity of
unique demonstrations of the various ways of engendering diligence, which transcend classification;
arise unimpededly, unobstructedly, and identically, moment by moment; expansively pervade the
entirety of space; and remain until the end of the eon. Similar as well is the boundless, ocean-like
quantity of unique demonstrations of the various ways of finding inspiration, which transcend
classification; arise unimpededly, unobstructedly, and identically, moment by moment; expansively
pervade the entirety of space; and remain until the end of the eon. Similar as well is the
boundless, ocean-like quantity of unique demonstrations of the various entrances to the state of a
bodhisattva, which transcend classification; arise unimpededly, unobstructedly, and identically,
moment by moment; expansively pervade the entirety of space; and remain until the end of the eon.
Similar as well is the boundless, ocean-like quantity of unique demonstrations of the various
entrances to the state of the thus-gone, which transcend classification; arise unimpededly,
unobstructedly, and identically, moment by moment; expansively pervade the entirety of space; and
remain until the end of the eon. Similar as well is the boundless, ocean-like quantity of unique
demonstrations of the various ways of engaging with beings’ intentions and actions, which transcend
classification; arise unimpededly, unobstructedly, and identically, moment by moment; expansively
pervade the entirety of space; and remain until the end of the eon. Similar as well is the
boundless, ocean-like quantity of unique demonstrations of the various entrances into world-systems,
which transcend classification; arise unimpededly, unobstructedly, and identically, moment
by moment; expansively pervade the entirety of space; and remain until the end of the eon. Similar
as well is the boundless, ocean-like quantity of unique demonstrations of the various entrances into
eons, which transcend classification; arise unimpededly, unobstructedly, and identically, moment by
moment; expansively pervade the entirety of space; and remain until the end of the eon.