Toh 52The Noble Mahāyāna Sūtra “The Teaching on the Indivisible Nature of the Realm of Phenomena”

Summary

While the Buddha is in the Jeta Grove, he asks Mañjuśrī to teach on the nature of reality. Mañjuśrī’s account
upsets some of the monks present in the gathering, who subsequently leave. Nevertheless, by means of an emanation,
Mañjuśrī skillfully teaches the distraught monks, who return to the Jeta Grove to express their gratitude. The monks
explain that their obstacle has been a conceited sense of attainment, of which they are now free. At the request of the
god Ratnavara, Mañjuśrī then teaches on nonduality and the nature of the bodhisattva. Next, the Buddha prophesies the
future awakening of Ratnavara and other bodhisattvas present in the gathering. However, the prophecies cause Pāpīyān,
king of the māras, to appear with his army. In a dramatic course of events, Mañjuśrī uses his transformative power on
both Pāpīyān and the Buddha’s pious attendant, Śāradvatīputra, forcing both of them to appear in the form of the Buddha
himself. He then makes Pāpīyān and Śāradvatīputra teach the profound Dharma with the perfect mastery of buddhahood.
Numerous bodhisattvas appear from the four directions, pledging to practice and uphold the sūtra’s teaching. The Buddha
grants his blessing for the continuous transmission of the sūtra among bodhisattvas in the future.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the guidance of Chökyi Nyima Rinpoche. Thomas Doctor
produced the translation and wrote the introduction. Andreas Doctor compared the draft translation with the original
Tibetan and edited the text. Khenpo Tsöndrü Sangpo from Ka-Nying Shedrub Ling Monastery assisted by resolving several
difficult passages. Jon Solomon provided comparisons with the Chinese version of the sūtra. Tom Tillemans gave valuable
philological references and helped establish both the text in general and its vocabulary.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the
Buddha.

Introduction

The Indivisible Nature of the Realm of Phenomena has survived in Chinese and Tibetan
translations but, like all except five of the forty-nine texts belonging to the Heap of
Jewels, is no longer extant in Sanskrit. The Chinese translation
was produced in 503 by the itinerant monk Mandrasena, who became an influential translator in China,
having been invited there from his native Cambodia to assist with the translation of Buddhist scriptures into
Chinese. The Tibetan translation appeared approximately three centuries later during the early ninth
century and was made, according to the colophon, by the great translator-editor Yeshé Dé in collaboration with the
Indian paṇḍiṭas Jinamitra and Surendrabodhi. This English translation was made based primarily on the Tibetan Degé
edition, with consultation of the Comparative Edition and the Stok Palace manuscript edition.

It is hard to estimate the influence of The Indivisible Nature of the Realm of
Phenomena in India and Tibet, because the sūtra does not appear to be frequently cited or referred to.
An important exception is the Precious Lamp of the Middle Way,
which is in fact delivered in explicit response to this sūtra’s critique of the principle of relative versus
ultimate truth. As an example of reliance on the sūtra in the works of influential Tibetan authors,
we may note that Dolpopa Sherab Gyaltsen (dol po pa shes rab rgyal
mtshan, 1292–1361) presents the arguments of a proponent of intrinsic emptiness (Tib. rang stong) based on its teaching. To our knowledge no academic research has been specifically concerned
with The Indivisible Nature of the Realm of Phenomena.

The setting of the sūtra is the renowned Jeta Grove at Śrāvastī, a site donated to the Buddha and his Saṅgha
by the wealthy benefactor Anāthapiṇḍada, where the Buddha subsequently spent many annual monsoon retreats. As the
sūtra opens, we learn that eight thousand monks, twelve thousand bodhisattvas, and thirty-two thousand gods who
practice the mind of awakening have assembled around the Blessed One. The god Ratnavara is also present in the
assembly, and we witness him forming the wish that the Buddha may inspire Mañjuśrī to teach the Dharma. Knowing
Ratnavara’s thoughts, the Buddha turns to Mañjuśrī and encourages him to explain the “realm of phenomena.”
Mañjuśrī’s playful and profound response is to wonder whether the very idea of such a teaching is at all
intelligible. How could that which is present everywhere possibly be singled out and set apart from anything? How
could it be identified in any meaningful way?

The “realm of phenomena,” the dharmadhātu (chos kyi dbyings), about which the Buddha asks Mañjuśrī to teach, is
thus one of the key principles in this text. The treatise Distinguishing the Middle from
Extremes (Skt. Madhyāntavibhāga)—attributed to Maitreya and transmitted
by Asaṅga—enumerates this term among five synonyms for emptiness, and goes on to explain that this particular term
is constructed in consideration of the way the perception of emptiness serves as the basis for attaining the
qualities of the āryas or “noble beings.” In the sūtras and śāstras the bodhisattva’s liberation upon the first of the ten
stages is moreover typically described as the result of perceiving—directly and for the first time—the omnipresent
nature of the realm of phenomena. Thus, in responding to the Buddha’s
request, Mañjuśrī takes up the implications of this notion of omnipresence. He argues that given its constant and
pervasive presence, ultimate reality turns out to be indivisibly one with everything from which we may otherwise
want to set it apart: the flawed, the seeming, and the unreal. How could the true nature of things then be
distinguished or known in any way? This paradox is also discernible in the sūtra’s title: in declaring that its
objective is to show the indivisible nature of reality and ordinary experience, the sūtra ventures to treat a theme
that arguably, by definition, cannot even be identified as a topic.

This short-circuiting of the dichotomy between relative and ultimate truths—or of the distinction between
appearance and reality—recurs throughout the sūtra in a number of variations. Thus, as an upshot of its radically
nondual approach, the sūtra identifies the very notion of spiritual attainment as an obstacle. The sense of having
gained a superior result is hence classified as an affliction and associated with saṃsāra. Yet the sūtra also
teaches that exact knowledge of affliction and saṃsāra is itself the purification of the latter two. The idea of a
path from ignorance to awakening is further undermined when Mañjuśrī, in reply to Ratnavara’s questions, for
example, identifies the “beginner bodhisattva” in terms of a realization that transcends both time and space.
“Long-term experience,” on the other hand, Mañjuśrī sees as descriptive only of beings who suffer in saṃsāra, and
thus not of bodhisattvas.

The sūtra acknowledges the potentially intimidating and alienating effects of its teaching of nonduality, yet
its response can be seen as both unrelenting and genuinely concerned. As the Buddha warns Mañjuśrī that his teaching
is likely to cause fear in the audience, Mañjuśrī replies, “Those who become afraid are themselves of the nature of
the realm of phenomena, and the nature of the realm of phenomena does not become frightened.” Yet as a group of
monks ends up leaving in distress, Mañjuśrī dispatches an emanation of himself who, appearing to sympathize with the
dejected monks in their dismissal of the teaching, finally succeeds in showing them its deeper truth. It should also
be noted that despite the repeated rejection of the principles of liberation and spiritual accomplishment, we are
repeatedly informed about the liberating effects of the sūtra’s teaching when each section of discourse concludes,
as in many sūtras, with a statement of the resulting attainments of the attending monks, bodhisattvas, or gods.

The sūtra’s story line is dramatic and culminates in the transformation of both Pāpīyān—the ruler of the
māras, who create obstacles for those following the Dharma—and Śāradvatīputra (also known as Śāriputra), who is the
very image of spotless piety and adherence to the word of the Buddha. Starkly against their wishes, both Pāpīyān and
Śāradvatīputra are transformed and appear instead as awakened buddhas. Once present as such, they engage in an
astonishing Dharma dialogue, explaining to each other and the audience the profound intent of Mañjuśrī’s teaching.
Subsequent to this very graphic illustration of the omnipresent nature of the realm of phenomena, the sūtra
concludes with the Buddha asking Mañjuśrī to bless the sūtra so that in future times it will be widely practiced. In
a manner reminiscent of his initial response to the Buddha’s call at the opening of the sūtra, Mañjuśrī wonders how
he should understand such a request, given the unborn and unceasing nature of all phenomena. Might the Blessed One,
Mañjuśrī wonders, perhaps also ask him to bless the unborn and unceasing element of space so that it may remain
unaffected by fire? Mañjuśrī instead chooses to entreat the Blessed One himself to bless the sūtra. The Buddha
complies and, having granted his blessing for the sūtra to be widely taught and practiced, he asks Ānanda to
recollect the sūtra, and also provides it with three alternative names. While for the most part its teaching has
been delivered by bodhisattvas, monks, and even by the king of māras, the sūtra ends as is traditional with everyone
rejoicing in the words of the Blessed One.

The Translation

The Noble Mahāyāna Sūtra

The Teaching on the Indivisible Nature of the Realm of Phenomena

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was in the Jeta Grove, in Anāthapiṇḍada’s park at Śrāvastī. He
was residing there together with a great saṅgha of eight thousand monks, and with twelve thousand bodhisattvas from
various buddha realms, and thirty-two thousand gods, who had all genuinely entered into unexcelled and perfect
awakening. Youthful Mañjuśrī and the god Ratnavara had also joined the gathering and were present there.

Ratnavara at that time thought to himself, “If the Blessed One encourages youthful Mañjuśrī to teach the
Dharma, he will surely teach so that all the abodes of the māras will be subdued and Māra the evil one will despair.
He will teach so that all opponents are defeated, and so that those possessed of excessive pride will become free of
their pride and reveal their knowledge. He
will teach so that those engaged in yogic practices will achieve their fruition, and so that those who have already
achieved fruition will gain further distinction. In this way the lineage of the Buddha, Dharma, and Saṅgha will
continue unbroken so that numerous beings will arouse the mind set on awakening. The awakening that the Thus-Gone
One has gained over incalculable eons will long remain and expand. Whether the Thus-Gone One remains or passes
entirely into nirvāṇa, the teaching of the Dharma will cause those who hear it to
pass quickly beyond suffering by means of whichever vehicle may inspire them. Would it not be wonderful were
youthful Mañjuśrī to deliver such a teaching!”

The Blessed One knew in his mind what the god Ratnavara was thinking, and so he said to youthful Mañjuśrī,
“Mañjuśrī, the gathering here wishes to hear the Dharma from you. Therefore, please go ahead and speak some words to
those who are gathered here.”

In response youthful Mañjuśrī inquired, “Blessed One, where should I begin my teaching?”

“Mañjuśrī,” replied the Blessed One, “you should begin by teaching the nature of the realm of phenomena.”

“But Blessed One,” replied youthful Mañjuśrī, “all phenomena are the nature of the realm of phenomena.
Hence, Blessed One, the nature of the realm of phenomena cannot possibly be a topic of discourse or study. So,
Blessed One, how could I begin my teaching with the nature of the realm of phenomena?”

The Blessed One said, “Mañjuśrī, if those who are possessed of excessive pride hear that teaching, it will
frighten them.”

“Those who become afraid,” said Mañjuśrī, “are themselves of the nature of the realm of phenomena, and the
nature of the realm of phenomena does not become frightened.”

At that point the venerable Śāradvatīputra addressed youthful Mañjuśrī. “Mañjuśrī,” he said, “you say that
all phenomena are the nature of the realm of phenomena. But within the nature of the realm of phenomena there is no
affliction, nor is there purification. How is it, then, that sentient beings get afflicted, or purified?”

Mañjuśrī replied, “Venerable Śāradvatīputra, childish and ordinary beings are stricken by the errors of the
view of the transitory collection. In those who persist in the belief in ‘I’ and ‘mine’ there arises the conception
of self and other. In those who conceive of self and other there arise a virtuous
and unvirtuous mind and the mental states that arise from it; that mind and the factors arising from it then
condition the formation of virtuous and unvirtuous actions, and for them, that cause and those conditions bring
about their particular forms of ripening according to their particular natures. Venerable Śāradvatīputra, for as long as such beings take birth within the realms
of existence, that is what we call affliction.

“However, venerable Śāradvatīputra, affliction is the very nature of the realm of phenomena. Hence, to know
that affliction is indeed the very nature of the realm of phenomena is what we call purification. Ultimately there
is no affliction or purification and nothing is afflicted or purified.”

When youthful Mañjuśrī gave this teaching, one hundred proud monks liberated their minds from defilement
with no further appropriation.

Venerable Śāradvatīputra then said to youthful Mañjuśrī, “Mañjuśrī, as you gave this teaching, one hundred
proud monks liberated their minds from defilement with no further appropriation. Mañjuśrī, the realm of phenomena is
flowing from you!”

Mañjuśrī said, “Venerable Śāradvatīputra, what do you think? Is the nature of the realm of phenomena
something that was bound in the past and later liberated?”

“Mañjuśrī, the nature of the realm of phenomena was not bound in the past, nor is it later liberated.”

“Well, venerable Śāradvatīputra, from what mind state were those monks liberated?”

“Mañjuśrī, the Thus-Gone One has trained many hearers, and so their minds are liberated from defilement with
no further appropriation.”

“Venerable Śāradvatīputra, are you one of the Thus-Gone One’s hearers?”

“I am, Mañjuśrī. I am one among the Thus-Gone One’s hearers.”

“Venerable Śāradvatīputra, is your mind free from appropriation and liberated from defilements?”

“Indeed, Mañjuśrī, it is liberated.”

“Venerable Śāradvatīputra, was your mind liberated in the past, will it be in the future, or is it being
liberated at present? Venerable Śāradvatīputra, the characteristic of past mind is that it has ceased, the
characteristic of future mind is that it has not yet occurred, and the characteristic of present mind is that it
does not remain. That being so, venerable Śāradvatīputra, in which of these is that liberation of your mind?”

Venerable Śāradvatīputra replied, “Mañjuśrī, this mind was not liberated in the past, is not being liberated
at present, nor will it be in the future.”

Mañjuśrī responded, “Well then, venerable Śāradvatīputra, what is this liberated mind of yours?”

To this Śāradvatīputra answered, “Mañjuśrī, it is only in relative terms that a mind is said to be
liberated. Ultimately there is no bound or liberated mind to be observed.”

Mañjuśrī asked him, “Would you say that the nature of the realm of phenomena is relative or ultimate?”

Śāradvatīputra replied, “Mañjuśrī, within the nature of the realm of phenomena neither the relative nor the
ultimate can be observed.”

Mañjuśrī asked him, “Venerable Śāradvatīputra, how, then, can you declare that the mind is liberated in
relative terms?”

So Śāradvatīputra asked, “Mañjuśrī, is there, then, never any mind that is liberated at all?”

Mañjuśrī answered, “Venerable Śāradvatīputra, if there were a mind to be observed inside, outside, or in
between, then there could also be a liberated mind. However, venerable Śāradvatīputra, there is no mind to be
observed inside, outside, or in between, and therefore there is no bondage or liberation whatsoever.”

At that point two hundred monks from that retinue heard this teaching by Mañjuśrī and rose from their seats,
getting ready to leave. They said, “If nobody was ever liberated and nobody ever will be, what is the point of our
going forth and taking vows to become monks? If there is no such thing as deliverance at all, then what purpose
would it serve to train on the path?” Disapproving and disconcerted, they then left the gathering.

Considering what ought to be done to train those monks, youthful Mañjuśrī projected an emanation in the form
of a monk on the road in front of them.

When they encountered the emanation, the monks asked him, “Where do you come from, venerable one?”

“Venerable ones,” he replied, “I do not wish to participate in the Dharma teaching that youthful Mañjuśrī
is now giving. I do not understand it, I am not interested in it, and I do not believe in it. Hence, I have left the
gathering.”

The two hundred monks concurred, “We do not wish to be present at Mañjuśrī’s Dharma teaching, either. We do
not understand it, we are not interested in it, and we do not believe in it. Therefore, we have also left the
gathering.”

Addressing the two hundred monks, the emanated monk asked them, “What were the disagreeable points in
youthful Mañjuśrī’s Dharma teaching that made you leave the gathering?”

The monks replied, “Venerable one, youthful Mañjuśrī declared that nobody ever achieves anything, and that
there is no such thing as gaining realization and liberation. At that point we thought, if nobody ever gains any
attainment, realization, or liberation, then what purpose would there be in our going forth, and why should we have
taken vows to become monks? Why should we observe celibacy? If there were no such
thing as deliverance at all, what purpose would it serve to train on the path? It was with these thoughts in mind
that we left the gathering.”

The emanated monk asked the group, “Venerable ones, did you simply leave because you did not appreciate what
was being said? Or did you reject the teaching and express your displeasure in words?”

They replied, “We just left because we did not like it. We did not reject the teaching, nor as we left did
we say anything unpleasant.”

“Well done,” said the emanated monk. “Venerable ones, to refrain from dispute is the foremost training for
spiritual practitioners. Therefore, without saying anything offensive and without arguing against this teaching, let
us try to follow it for a while.

“Venerable ones, would you say that the mind is blue, or is it yellow? Or is it red or white? Or would you
say that it is similar to the color of madder, or of a crystal? Is it real, or should we call it unreal? Is it
permanent, or would you say that it is impermanent? Does it have a form, or would you say that it is formless?”

The monks replied, “Venerable one, the mind does not have any form and it cannot be shown. It has no
appearance yet is unimpeded. It has no dwelling and is imperceptible.”

The emanated monk then asked the group, “Venerable ones, the mind that has no form and cannot be shown, that
has no appearance, is unimpeded, has no dwelling, and is imperceptible—do you think that it is to be observed as
something that can be said to dwell inside? Or to dwell outside? Or to dwell in between?”

“No, it is none of these,” said the monks.

So the emanation continued, “If the mind has no form, cannot be shown, has no appearance, is unimpeded, without dwelling, and imperceptible, if it is not to be observed inside, nor
outside, nor in between, do you think it is real and established?”

“No, it is not,” answered the monks.

“Do you then think, venerable ones, that a mind that is not real and not established can nevertheless be
liberated?”

“No, it cannot,” they replied.

“Venerable ones,” the emanation continued, “now consider youthful Mañjuśrī’s teaching. He said that within
the nature of the realm of phenomena there is neither affliction nor purification. Venerable ones, the minds of
childish and ordinary beings stricken by errors give rise to the belief in ‘I’ and ‘mine.’ As they persist in that
belief in ‘I’ and ‘mine,’ they continuously engage with objects and abide on them. As such, a mind that arises from
observation comes into being; but when that observation ends, that mind will also end, disintegrate, and no longer
remain.

“It is the observing mind that goes forth, takes vows, and becomes a monk. Yet the mind that practices the
path has no intrinsic existence, is not real, and does not occur. And that which is nonexistent, unreal, and
non-occurring knows neither arising, disintegration, nor remaining. That which neither arises, disintegrates, nor
remains cannot be bound and cannot be liberated. It knows neither attainment nor realization. Venerable ones, it was
with this in mind that youthful Mañjuśrī said, ‘Within the nature of the realm of phenomena there is neither
affliction nor purification. Nobody ever attains anything; there is no realization and no liberation.’ ”

When the emanated monk had given them this teaching the minds of the
monks, with no further appropriation, were liberated from defilement. With their minds liberated, they now returned
to youthful Mañjuśrī. Covering themselves with their upper robes, they addressed him as follows: “Mañjuśrī, you have
protected us! We have avoided giving up the Dharma and henceforth we will never relinquish the practice of the
profound Vinaya Dharma.”

Hearing this, venerable Subhūti asked the monks, “What are your attainments, and what type of realization
have you gained, that you now cover yourselves with your upper robes before Mañjuśrī?”

The monks replied, “Venerable Subhūti, we have neither attained nor realized anything at all. That is why we
now cover ourselves with our upper robes before Mañjuśrī. Venerable Subhūti, when we had the sense of having
attained something we rose from our seats and left the gathering. Now, free from that sense of attainment, we are
here again.”

“Venerable ones,” inquired Subhūti, “what makes you say this?”

They replied, “Venerable Subhūti, to speak of ‘attainment’ is boastful and conceited. And whoever is
boastful and conceited has neither attainment nor realization. Venerable Subhūti, one who has neither any attainment
nor realization has truly vanquished all forms of conceit.”

“Venerable ones,” asked venerable Subhūti, “who has trained you?”

“Eminent Subhūti,” they replied, “we have been trained by him who has no attainment or realization, for whom
there is no birth and no passing beyond suffering, and who is neither composed nor distracted.”

“How,” Subhūti asked, “did you get trained?”

“Ask Mañjuśrī,” they replied.

So the venerable Ānanda now inquired, “Mañjuśrī, who has trained these monks?”

In reply Mañjuśrī explained, “Venerable Ānanda, these monks have been trained by one for whom there are no
aggregates, no elements, and no sense sources; one who is neither an ordinary being, nor someone who trains, nor
someone beyond training; one who is neither a hearer, nor a bodhisattva, nor a thus-gone one; one who has no body,
no speech, and no mind; one for whom there is neither connection nor separation.”

“What sort of teacher is that?” inquired Ānanda.

In reply Mañjuśrī asked, “Venerable Ānanda, what do you think: if the Thus-Gone One produces an emanation,
is that emanation connected with something?”

“No,” replied Ānanda, “such an emanation would not be connected with any phenomenon, yet neither would it be
separate from anything.”

Mañjuśrī asked, “Venerable Ānanda, are all phenomena essentially like emanations?”

“Yes, Mañjuśrī, they are,” replied Ānanda.

“Venerable Ānanda,” Mañjuśrī said, “these monks were trained by an emanation, and whenever hearers are
trained, it is like being trained by an emanation. Venerable Ānanda, whenever training occurs in that way, the
training is genuine. Know that those who have no interest in this very Dharma training are excessively proud.”

“Mañjuśrī,” said venerable Ānanda, “how can monks who have no such interest be seen to have excessive
pride?”

Mañjuśrī replied, “Venerable Ānanda, monks who conceitedly consider themselves pure because of their pure
aggregate of discipline are excessively proud. Those who conceitedly think of
themselves as pure because they have pure aggregates of absorption, insight, liberation, and liberated wisdom
vision—such individuals should be seen as excessively proud. Thinking, ‘I have gained the attainments and achieved
direct perception,’ they pride themselves on those achievements. Such thoughts should be viewed as excessive
pride.

“Those who are fearful of the view of the transitory collection and relish the taste of the one path to be
traveled should be viewed as excessively proud. Why is that? Because that emptiness by virtue of which the view of
the transitory collection is empty is also the emptiness by virtue of which the single traversed path is empty. So
those who do not engage correctly with such empty things because of their emptiness should be seen as excessively
proud. Moreover, venerable Ānanda, you should understand that monks who use emptiness to make the emptiness of the
view of the transitory collection the same emptiness as the emptiness of the one path to be traveled are excessively
proud. Why is that? Because, venerable Ānanda, emptiness and the view of the transitory collection are not two
different things; the view of the transitory collection is itself emptiness. Nor are emptiness and the path two
different things; the path is itself emptiness.

“Moreover, venerable Ānanda, any monk who fears ignorance and the cravings of existence and relishes the
taste of liberation from ignorance should also be seen as excessively proud. Why is that? Because, venerable Ānanda,
whoever engages in them with the perception that they are two things is not liberated.

“Venerable Ānanda, some monks are frightened by desire, anger, and delusion and relish the taste of the
three gateways of liberation. Some are frightened by the four errors and hence relish the taste of the four
perceptions. Some are frightened by the five obscurations and so relish the taste of the five faculties. Some are frightened by the six sense sources and instead relish the six
super-knowledges. Some are frightened by the seven bases of consciousness and instead relish the taste of the seven
branches of awakening. Some are frightened by the eight flaws and hence relish the taste of the eight-fold path of
the noble ones. Some are frightened by the nine conditioned entities and instead relish the taste of the nine successive attainments. Some are frightened by the path
of action associated with the ten non-virtues and instead relish the experience of the ten qualities of
no-more-training. Some are frightened by the conditioned elements and instead relish the taste of the unconditioned
elements. All such monks should be known to be excessively proud.

“And why? Venerable Ānanda, because all of that amounts to boasting, conceit, and construction. Venerable
Ānanda, however much a monk is involved in boasting, conceit, construction, thoughts of something high, thoughts of
something low, appropriation, relinquishment, conceptualization, dependence, clinging, and superimposition—that much
will he be afflicted by excessive pride. Hence, venerable Ānanda, all such monks should be known as excessively
proud. And why is that? Because, venerable Ānanda, anyone who does not engage with emptiness—the emptiness that is
the emptiness of the conditioned elements and the emptiness that is the emptiness of the unconditioned elements—as
sameness must be known as excessively proud.”

Venerable Ānanda then asked youthful Mañjuśrī, “Mañjuśrī, how, then, is a monk who is not excessively
proud?”

Mañjuśrī replied, “Venerable Ānanda, a monk who, because he himself is at peace within, sees all outer
objects as at peace—such a monk has no conceited ideas about ‘the same’ or ‘not the same,’ ‘knowledge’ or
‘ignorance,’ ‘perception’ or ‘non-perception,’ ‘the conditioned’ or ‘the unconditioned.’ He does not think, does not conceive, does not divide things in two, does not unite them in one,
does not accept, does not reject, does not scatter, and does not cling. He truly observes that while all phenomena
are the same as the limit of reality, they are the same through a sameness that is beyond being the same or being
not the same, and as there is nothing whatsoever to be made the same or to be made not the same, he does not truly
observe anything that is that sameness. Hence, as he has no conceit, does not think, does not conceive, and does not
cling, it goes without saying that he is without any conceit regarding his attainment, his understanding, or his
realization. There is no basis for it.

“Venerable Ānanda, such a monk is free from excessive pride. For him, there is no remedy and no position.
He is free of a position for himself and a position for others. All feelings have been interrupted. He is free from
feeling, from all absence of feeling, from all perceptions, all thoughts, and all ways of directing the mind. He has
no bondage and no appropriation. He is at peace, thoroughly at peace, utterly at peace. Since he has no thought of
‘I’ or ‘mine,’ he does not truly observe that there is any quality to relinquish, understand, or realize. When a
monk is like this, he does not harbor any excessive pride.

“When he understands the sameness of all phenomena by means of the sameness of the element of space, he
will not superimpose on any phenomena that they are ‘virtuous’ or ‘unvirtuous,’ ‘evil’ or ‘good,’ ‘defiled’ or
‘undefiled,’ ‘mundane’ or ‘supramundane,’ ‘conditioned’ or ‘unconditioned.’ While
not making such superimpositions, he will also not develop conceit about them, will not think them, and will not
conceive of them, for he does not truly observe them. Without superimposing anything on phenomena, he understands
that they are all the same in their very sameness, the very same just like space. Venerable Ānanda, any monk who
becomes inspired in this way is known as truly and fully liberated; that is why he is not proud. It is with this in
mind that the Blessed One has taught, ‘Space does not stick to the palm of one’s hand; so too, are a spiritual
practitioner’s qualities.’”

When Mañjuśrī had given this teaching, two hundred monks experienced their minds’ liberation from defilement
with no further appropriation.

At that point the god Ratnavara inquired of youthful Mañjuśrī, “Mañjuśrī, how should a bodhisattva who is
free from pride reveal his knowledge?”

In reply, Mañjuśrī explained, “Divine being, the omniscient mind, the mind that is equal to the unequaled,
the mind that is superior to all of the three worlds, the mind that is entirely beyond the hearers and solitary
buddhas—when bodhisattvas do not perceive that mind to be present inside, outside, or both, such bodhisattvas do not
perceive any movement of the mind toward external objects or any abiding there, and yet their mind does move for the
sake of accumulating roots of virtue, ripening sentient beings, and upholding the sacred Dharma. Thus their
omniscient mind expresses itself to other sentient beings and to other persons while they understand that that mind,
too, has the essential nature of the limit of reality. When asked, they reply that through the essential nature of
their mind they understand the essential nature of all beings. Through the essential nature of all beings, they understand the essential nature of all phenomena. Through the essential
nature of all phenomena, they understand the essential nature of all roots of virtue. Through the essential nature
of all roots of virtue, they reveal the essential nature of a bodhisattva. This, divine being, is the bodhisattvas’
revelation of their correct knowledge.

“Divine being, moreover, when bodhisattvas, as they practice generosity, give by relinquishing the gift,
the giver, the recipient, the context of giving, and the purpose of the gift, such bodhisattvas rely on nothing and
do not remain fixed on anything. They have no attachment, do not hope for anything, do not focus on anything, and do
not truly observe anything. When asked, they reply that they understand that the essential nature of giving is utter
relinquishment, utter absence of goals, and utter emptiness. Through the essential nature of giving they understand
the essential nature of the limit of reality. Through the essential nature of the limit of reality they understand
the essential nature of all phenomena. Through the essential nature of all phenomena they understand the essential
nature of all beings, and through the essential nature of all beings they reveal the essential nature of a
bodhisattva. This, divine being, is the bodhisattvas’ revelation of their correct knowledge purified through
generosity.

“Divine being, moreover, when bodhisattvas, being physically at peace, understand that discipline is at
peace; and being verbally and mentally at peace, understand that discipline is at peace; and being physically,
verbally, and mentally at peace, understand that awakening is at peace; and as awakening is at peace, understand
that all sentient beings are at peace; and as all sentient beings are at peace, understand that all phenomena are at
peace; and as all phenomena are at peace, understand that the limit of reality is known as “at peace;” for them, as
the limit of reality is at peace, they are at peace, thorough peace, and utter peace. Hence, when asked, they reveal that all phenomena are at peace. This, divine being, is the
bodhisattvas’ revelation of their correct knowledge purified through discipline.

“Divine being, moreover, when bodhisattvas understand the utterly fleeting, momentary, and hollow nature of
reality, they are patient regarding all the woes that sentient beings may cause, and patient without their minds
being actuated externally or internally; and without directing any aggressive contemplation externally they are
patient regarding all the misdeeds of sentient beings. They understand that the essential nature of all beings is
the essential nature of patience; that the essential nature of patience is the essential nature of awakening; and
that the essential nature of awakening is the essential nature of all phenomena. They thus understand also that all
phenomena are of the essential nature of the limit of reality. When asked, they reply that because they understand
the fleeting, momentary, and hollow nature of reality, they reveal their patience by not being moved. This, divine
being, is the bodhisattva’s revelation of his correct knowledge purified through patience.

“Divine being, moreover, when bodhisattvas understand the teaching of disengagement from all contemplation and
are free of superimpositions, their diligence will have equanimity and they will truly observe that whatever
exertion they might undertake is itself disengagement. With this inward disengagement, without moving outwardly they
move to ripen others. Through the disengagement of their diligence they understand the disengagement of sentient
beings. Through the disengagement of sentient beings they understand the disengagement of awakening. Through the
disengagement of awakening they understand the disengagement of all phenomena. Through the disengagement of all
phenomena they understand the disengagement of the limit of reality. When asked, they reveal that their diligence is
disengaged in just the same way as all those things are, by their nature, disengaged. This, divine being, is the bodhisattva’s revelation of his correct knowledge purified through
diligence.

“Divine being, moreover, when bodhisattvas practice concentration on all phenomena being the same and
having no differences, they do not place their minds to remain in that concentration and make their consciousness
dwell on it. Without their consciousness dwelling on it they understand, through the sameness of mind, that
concentration is sameness. Through the sameness of their concentration they understand the sameness of awakening.
Through the sameness of awakening they understand the sameness of all sentient beings. Through the sameness of all
sentient beings they understand the sameness of all phenomena. They know that it is in this way that all phenomena
are said to be the same. When asked, they reveal that, because they are all of just that sameness by nature, all
phenomena are sameness. This, divine being, is the bodhisattva’s revelation of his correct knowledge purified
through concentration.

“Divine being, moreover, when bodhisattvas see all phenomena through their pure wisdom by means of the eye
of insight, they do not truly see any phenomenon. When they see in that way, in which they do not truly see any
phenomena, there is nothing at all. Having attained an understanding of there not being anything at all, they do not
move, proceed, or transfer anywhere. Having interrupted all moving, proceeding, and transferring, they do not
transmigrate; they do not transmigrate at all. Why is that? It is because they have interrupted what sets
transmigration in motion—desire, craving, and wishing. Without pursuing any desires at all, they intentionally move
through various births in order to ripen beings, gather the factors of awakening, uphold the sacred Dharma, and
ensure the unbroken continuity of the lineage of the Three Jewels. They move
without moving and without upsetting the characteristic purity of the nature of all phenomena. As this is their
insight, through the nature of insight they understand awakening. Through the nature of awakening they understand
the nature of sentient beings. Through the nature of sentient beings they understand the nature of all phenomena,
and they also know that all phenomena are of the nature of the limit of reality. When asked, they reveal the
indivisible nature of the realm of phenomena. This, divine being, is the bodhisattva’s revelation of his correct
knowledge purified by means of the eye of insight.

“Divine being, moreover, when bodhisattvas observe the body and apply mindfulness, they know that the body
of the past was unborn. They know that the body of the future does not transfer. And they understand that the
present body is similar in essence to grass, trees, walls, rocks, or visual aberrations. When they observe the body,
they understand that the nature of the body is non-arising, and so they do not instigate any contemplation that
involves notions of the body. Those who do not instigate contemplation will not dwell on any concerns. Free from
concerns and with a consciousness that does not dwell, they train in observing the body and applying mindfulness to
it, yet they neither cultivate nor eliminate any phenomena at all.

“Having understood that all phenomena are without reality, they observe the body with the understanding
that the mind that observes the body is also just like a magical illusion or an echo. With this insight they are
neither attached to pleasant feelings nor hostile to painful ones, and since they
are also not confused with respect to feelings that are neither painful nor pleasant, they are not predisposed to
ignorance. When they are no longer ravished by feelings, then this is their application of mindfulness to the
observation of feelings.

“As they observe and dwell on feelings, their minds are not moved by any movement of their feelings about
phenomena, and as their minds therefore do not dwell upon any phenomenon, they do not abandon, discard, or
relinquish the mind of awakening. This is their application of mindfulness to the observation of the mind.

“With their knowledge of phenomena actualized, they observe phenomena. At that point they are free from
mindfulness and contemplation, and so they understand the intrinsic nature. They no longer entertain any notions,
contemplation, views, or entanglements with respect to body, feelings, mind, or phenomena. This is their application
of mindfulness to the observation of phenomena.

“They understand all phenomena to be intrinsically non-arising and devoid of substance, like the essential
nature of space. Hence, when asked, they reveal their applications of mindfulness through being free of mindfulness
and conditioning. This, divine being, is the bodhisattva’s revelation of his correct knowledge purified by means of
the applications of mindfulness.

“Divine being, moreover, the correct knowledge of bodhisattvas is what causes them to assimilate the mind
of omniscience, to notice it, stabilize it, ensure that it is not lost, ensure that there is no distraction from it,
and ensure that it is not forgotten. At the beginning it precedes all roots of virtue. It is free from stinginess
and relinquishes all possessions. It abandons attitudes of flawed discipline and in the aggregate of discipline it
is without dwelling. It harbors no wish to harm any being, is free of strife, and
inflicts no injury with body, speech, or mind. It does not practice the diligence of a listener or a solitary buddha
but does undertake the diligence of the Great Vehicle. It does not direct the mind to unvirtuous phenomena or pay
attention to them but cultivates non-dwelling in any concentration or equilibrium. It does not move toward all the
aspects of a view and does not project out to phenomena; it engages with all phenomena without mediation. It engages
with the thoughts of sentient beings. It does not move toward objects.

“It adheres to noble beings and does not associate with those who are not noble. It is irreproachable with
respect to the actions of body, speech, and mind. It is assiduously careful and pursues the qualities of the
buddhas. Without needing direction, it comprehends all needs. It is pure, having relinquished desire, anger, and
bewilderment. Since its discipline is flawless, it is free from all torments, and is not involved with mistaken
practices. Because of its complete inner purity, it is free from hypocrisy, and because of its purity with respect
to speech, it knows no flattery. Content with what it finds, it does not search. Having abandoned negative forms of
livelihood, it does not take over others’ property. Content with the bare necessities, it knows no deceit. Not
aiming for the three worlds, it has modest wishes. Free from unvirtuous wishes, it is content. Inclined to the
disengagement of all phenomena, it is disengaged. Having relinquished mundane activities, it keeps few things.

“Having cut through all mental constructs, it is free from thoughts. Without intention, anger, fear, or
bewilderment, it is immutable. Having conquered pride, it takes delight in the Dharma. With a well-trained mind, it
is noble. With the aggregate of discipline, it is guarded in all respects. With
the aggregate of absorption, this mind does not dwell anywhere. With the aggregate of insight, this mind is
liberated. Never does it abandon the lineage of the noble ones, nor does it ever spoil the vow of the mind of
awakening. It does not pursue gain and honor, nor does it pander to others. It guards itself for the sake of
guarding others. Being certain of its own intentions, it does not seek the mistakes of others. Observing discipline,
it is free from all fears. Without being tightfisted, it shares the Dharma. It protects the mental activities of all
beings. At the beginning it precedes all virtuous dharmas. Experiencing all phenomena as of one taste, it is beyond
differences with respect to activity. Having conquered all forms of conceit, it is free from conceit.

“In the discernment that there is no birth, it intentionally takes birth in order to ripen sentient
beings; and in the discernment that all phenomena are empty from the beginning, too, it also ripens sentient beings
so as to subdue all views. While acting in full acquaintance with the absence of marks, it nevertheless considers
all sentient beings who engage with marks. Without any wishes, it nevertheless perfects all aspirations for the sake
of omniscient wisdom. In the discernment of the absence of formations, it is nevertheless insatiable in forming
roots of virtue. Since it sees entities as nonentities, it comprehends both entity and nonentity. Free from any
concerns, it does not keep anything in mind. Leading sentient beings to the absence of self, it knows the self to be
without self. Relinquishing affliction while not relinquishing sentient beings, it is both relinquishing and
non-relinquishing. Cultivating skillful means and insight, it is peaceful beyond both peace and lack of peace. In distinction from hearers and solitary buddhas, it proceeds without proceeding.
Beyond the paths of the māras, this is the path of no path. In distinction from childish, ordinary beings, this is
the activity of non-action. As it understands all phenomena, it is sameness that neither raises things up nor puts
them down. Without any conceited superiority over others, it does not make proclamations regarding itself.
Perfecting all the qualities of a buddha, it is an unequaled understanding. Accepting all phenomena as unborn and
unceasing, it is the acceptance of the non-arising of phenomena. Divine being, such is the knowledge of
bodhisattvas.

“Divine being, being unborn and unoriginated is not what bodhisattvas’ minds are like. Rather,
bodhisattvas’ minds embrace birth within cyclic existence and perfect the qualities of a buddha.

“Being despondent and free from desire is not what bodhisattvas’ minds are like. Rather, bodhisattvas’
minds take delight, supreme delight, in correctly knowing the qualities of a buddha.

“Being without connection to future existences is not what bodhisattvas’ minds are like. Rather,
bodhisattvas’ minds know the way to take birth.

“A complete severance is not what bodhisattvas’ minds are like. Rather, bodhisattvas’ minds are a
continuity of roots of virtue.

“A lack of concern for the roots of virtue is not what bodhisattvas’ minds are like. Rather, bodhisattvas’
minds are insatiable for the roots of virtue.

“Relinquishing the process of taking birth within the three realms is not what bodhisattvas’ minds are
like. Rather, bodhisattvas’ minds knowingly take birth to ripen sentient beings.

“Eliminating only their own afflictions is not what bodhisattvas’ minds are like. Rather, bodhisattvas’
minds work diligently to eliminate the afflictions of all sentient beings.

“Acting for themselves is not what bodhisattvas’ minds are like. Rather, bodhisattvas’ minds act to pacify
the suffering of all sentient beings.

“Leaving anyone uncared for is not what bodhisattvas’ minds are like. Rather, bodhisattvas’ minds reach
out to ripen sentient beings.

“Exhausting desire, anger, bewilderment, and affliction is not what bodhisattvas’ minds are like. Rather,
bodhisattvas’ minds have complete knowledge of desire, anger, bewilderment, and affliction.

“Actualizing the qualities of cessation is not what bodhisattvas’ minds are like. Rather, bodhisattvas’
minds have complete familiarity with cessation.

“Exhausting defilements is not what bodhisattvas’ minds are like. Rather, bodhisattvas’ minds are familiar
with defilement by means of roots of virtue.

“Actualizing the three gateways of liberation is not what bodhisattvas’ minds are like. Rather,
bodhisattvas’ minds are familiar with the three gateways of liberation.

“Putting down the load of the five aggregates is not what bodhisattvas’ minds are like. Rather,
bodhisattvas’ minds cause all beings to put down their loads.

“Blocking the six faculties is not what bodhisattvas’ minds are like. Rather, bodhisattvas’ minds know all
the different faculties of beings, whether superior or not.

“Bringing an end to birth is not what bodhisattvas’ minds are like. Rather, bodhisattvas’ minds engage in
the process of taking birth.

“Attaining the result that is the liberation of hearers and solitary buddhas is not what bodhisattvas’
minds are like. Rather, bodhisattvas’ minds sustain all beings with the result of liberation at the seat of
awakening.”

When Mañjuśrī delivered this section of teaching on the revelation of correct knowledge, ten thousand
beings within the gathering gave rise to the mind of unexcelled and perfect awakening. The Blessed One also
expressed his approval to youthful Mañjuśrī, saying, “Well said, Mañjuśrī, well said. You have explained the
bodhisattvas’ revelation of their knowledge well. Mañjuśrī, any bodhisattva who hears this teaching on the
revelation of knowledge and is inspired, fearless, is unafraid and does not panic will awaken to unexcelled and
perfect buddhahood and reveal the correct knowledge of the thus-gone ones.”

Now the god Ratnavara asked youthful Mañjuśrī, “Mañjuśrī, do you reveal this knowledge?”

Mañjuśrī replied, “Divine being, had I attained or relinquished something I might also reveal knowledge.
But, divine being, since I have not attained or relinquished anything, what sort of knowledge could I reveal?”

The god asked, “But Mañjuśrī, have you not gained or realized anything from following those blessed buddhas
who are more abundant than the number of grains of sand in the River Ganges?”

Mañjuśrī replied, “Divine being, the blessed buddhas do not teach the Dharma for the sake of attainment and
realization.”

“But how, Mañjuśrī, do they then teach the Dharma?”

Mañjuśrī said, “Divine being, the blessed buddhas teach the Dharma by means of the indivisible nature of
the realm of phenomena. They do not teach the Dharma for the sake of no arising, no ceasing, no raising up, no
putting down, no coming, no going, no sentient beings, separation from sentient
beings, affliction, purification, cyclic existence, or the transcendence of suffering. Divine being, this is how the
blessed buddhas teach the Dharma.”

The god asked, “But Mañjuśrī, if the blessed buddhas do not teach the Dharma for the sake of the
transcendence of suffering, then why do they appear?”

Mañjuśrī replied, “Divine being, the buddhas appear so that the essential nature of the view of the
transitory collection may be realized. Divine being, the buddhas appear in order to reveal the essential nature of
ignorance and craving within existence. Divine being, the buddhas appear for the sake of the realization of the
essential nature of desire, anger, and delusion. Divine being, the buddhas appear in order to show that the nature
of error is sameness. Divine being, the buddhas appear so that all features of the various views may be realized.
Divine being, the buddhas appear in order to reveal that the essential nature of the aggregates, elements, and sense
sources is the realm of phenomena. Divine being, the expression ‘the buddhas appear’ is a reference to all phenomena
being unborn. Where no phenomena at all are born, there is neither any cyclic existence nor any transcendence of
suffering.”

The god asked, “Mañjuśrī, if that is so, then those sentient beings who don armor for the sake of
unexcelled and perfect awakening have no need for that armor. Why? Because the appearance of the buddhas does not
benefit anyone.”

Mañjuśrī asked, “Divine being, tell me, how is benefit differentiated?”

“Mañjuśrī,” replied Ratnavara, “benefit is differentiated through formation.”

“Divine being, do you then also claim that the thus-gone ones are subject to formation?”

“No, Mañjuśrī, I do not. Formation does not pertain to the thus-gone ones. They have discovered the
unconditioned and are unconditioned, and formation is therefore not relevant to them.”

“Divine being,” declared Mañjuśrī, “according to your contention, neither benefit nor harm can be observed
with respect to the unconditioned.”

The god said, “Mañjuśrī, you should not deliver this Dharma teaching when beginners are present. Why would
I say so? Because if they hear it, they will become frightened, and when frightened they will regress.”

Mañjuśrī replied, “Divine being, the fear and regression of beginner bodhisattvas abide within
irreversibility itself.”

“Mañjuśrī, what makes you say that?”

“Divine being, frightened by the levels of the hearers and solitary buddhas, beginner bodhisattvas turn
back from stinginess, flawed discipline, hostility, laziness, distraction, and misguided intelligence. That is how
they genuinely abide within irreversibility.”

“Mañjuśrī, what do you mean by ‘genuinely abide’?”

“Divine being, genuinely abiding is to abide neither evenly nor not evenly.’”

“Mañjuśrī, how does a beginner bodhisattva abide?”

“Divine being, when one rests in sameness by means of non-abiding within the sameness of the realm of
phenomena—that is the abiding of a beginner bodhisattva.”

“Mañjuśrī, when is one a beginner bodhisattva?”

“Divine being, one is referred to as a beginner bodhisattva when, for the very first time, one becomes
inspired by the Dharma of emptiness, the absence of marks, the absence of wishes,
no arising, and no origination.”

“Mañjuśrī, what is a bodhisattva with extensive experience?”

“Divine being, childish and ordinary beings are the ones who have extensive experience, because the
beginning of their cyclic existence cannot be observed.”

“Mañjuśrī, how do bodhisattvas maintain their conduct?”

“Divine being, bodhisattvas maintain their conduct by engaging in activities of desire in order to ripen
those who experience desire, yet they do not dwell on the experience of desire. For the sake of ripening those who
experience anger they engage in activities of anger, yet they do not dwell on the experience of anger. For the sake
of ripening those who experience bewilderment they engage in activities of bewilderment, yet they do not dwell on
the experience of bewilderment. For the sake of ripening those who experience all the afflictions, they engage in
activities of all of the afflictions, yet they do not dwell on any of the afflictions. Divine being, for the sake of
ripening sentient beings the bodhisattvas engage with all the features of sentient beings’ experiences, yet
bodhisattvas do not disturb the characteristics of the realm of phenomena. Hence, when this is the case one
maintains the conduct of a bodhisattva.”

“Mañjuśrī, what is an irreversible bodhisattva?”

Mañjuśrī replied, “Divine being, a bodhisattva who neither fears anything nor is attached to anything, and
who realizes the nature of the realm of phenomena by means of fearlessness and freedom from attachment—that is an
irreversible bodhisattva. Divine being, moreover, whenever a bodhisattva turns back or enters, he is an irreversible
bodhisattva. Why is that? Because bodhisattvas return to the realm of desire and
they enter the concentrations. Divine being, moreover, whenever a bodhisattva realizes what was not realized before
and wholeheartedly refrains from dispute, he is an irreversible bodhisattva. Why? Because when the constituents of
sentient beings, phenomena, and oneself, which were not realized, become directly perceptible, one becomes
irreversible with respect to all phenomena. Such a person is referred to as irreversible. Without having to rely on
the statements of others, one becomes free from hesitation, doubt, and uncertainty with respect to the qualities of
a buddha. Hence one is stainless and pure from the beginning. In the absence of afflictions, the light of insight
shines, one gains mastery with respect to all phenomena, and one actualizes all the qualities of a buddha. That is
why one is referred to as irreversible.”

“Mañjuśrī, what are bodhisattva great beings, who have only one birth remaining, like?”

Mañjuśrī replied, “Divine being, such bodhisattvas know all births to be devoid of birth and yet at the
same time they know of the death and birth of all beings. For the sake of ripening sentient beings they display
birth throughout all lives, accepting birth yet remaining free from appropriation. Free from appropriation
throughout all births and lifetimes, such bodhisattvas are beyond death and birth. They do not waver from or pass
beyond the sameness of all phenomena. They understand the significance of causes and conditions coming together.
Their bodies are the same as the bodies of all beings. Their minds are the same as the minds of all beings. Their
voices are the same as the voices of all sentient beings. Their realm is the same as the realm of all beings. They
abide within the domain of the buddhas. They realize the domain of the realm of phenomena. They are the same due to
the sameness of the realm of phenomena. They know the thoughts of beings, are
aware of time, and reach the ultimate seat of awakening. Divine being, this is what it means to be a bodhisattva who
has only one birth remaining.”

The god Ratnavara asked youthful Mañjuśrī, “Mañjuśrī, what are bodhisattvas, who are free from evil and
beyond reproach, like?”

Mañjuśrī replied, “Divine being, when bodhisattvas act by means of wisdom and not through pride, they are
bodhisattvas who are free from evil and beyond reproach. Moreover, divine being, when giving away all their
possessions based on the superior intent of the mind of awakening, they are free from evil. When not involved in
stinginess, they are irreproachable. When observing the ascetic practices, trainings, disciplines, and all the
commitments, they are free from evil. When not involved in flawed discipline, they are irreproachable. When not
harboring anger toward anyone, they are free from evil. When not involved in the latent tendencies for covetousness
and ill will, they are irreproachable. When they manifest the diligence that brings forth all roots of virtue, they
are free from evil. When not involved in laziness, they are irreproachable. When resting in concentration and
attainment, they are free from evil. When they do not relish the blissful taste of concentration, they are
irreproachable. When diligently pursuing the learning that leads to insight, they are free from evil. When not associated with misguided knowledge, they are irreproachable.

“When not retaliating when hurt by others, they are free from evil. When not retaliating when wounded by
others, they are irreproachable. When saying things as they are, they are free from evil. When acting accordingly,
they are irreproachable. When at peace within, they are free from evil. When not stained by outer objects, they are
irreproachable. When not having different views with respect to the mind of omniscience, they are free from evil.
When not having any interest in the lesser vehicles, they are irreproachable. When recognizing the works of the
māras, they are free from evil. When thwarting the works of the māras, they are irreproachable. When attaining
illumination within the world, they are free from evil. When unstained by worldly qualities, they are
irreproachable.

“When not acting in conflict with what should be done, they are free from evil. When avoiding what should
not be done, they are irreproachable. When free from pride, conceit, and arrogance, they are free from evil. When in
possession of perfect wisdom, intelligence, and the truths of the noble ones, they are irreproachable. With
steadfast resolve, they are free from evil. When living by their pledges, they are irreproachable. When being in
harmony with the way of dependent origination, they are free from evil. When not grasping at the phenomena of
dependent origination, they are irreproachable. When comprehending the empty
nature of all phenomena by means of insight and wisdom, they are free from evil. When skillfully gathering all roots
of virtue, they are irreproachable.

“When engaging in all activities by means of great compassion, they are free from evil. When abiding in
liberation with respect to all phenomena, they are irreproachable. When not observing any phenomena, they are free
from evil. When teaching the Dharma for the sake of abandoning views that involve observation, they are
irreproachable. When engaged in proper conduct without truly observing any phenomena they are free from evil. When
manifesting the attainment of the fruition, they are irreproachable. When discerning the realm of phenomena to be
empty, they are free from evil. When never giving up on any sentient being, they are irreproachable. When not
dwelling in the three realms, they are free from evil. When not transcending suffering because of seeing sentient
beings, they are irreproachable.

“Divine being, moreover, as much as one makes use of words, reflects by means of words, understands by
means of words, and is attached to words—that much one is at fault. Divine being, as much as one understands that
all phenomena are beyond explanation, engagement, reflection, thinking, conception, and expression, and as much as
one does not pass beyond suffering in order not to abandon sentient beings—that much one is free from evil and
irreproachable. Divine being, someone who is free from evil and irreproachable is beyond words. That which is beyond
words is inexpressible, and the inexpressible meaning is free from evil and beyond reproach. Therefore, divine being, since bodhisattvas, who base themselves on the inexpressible meaning,
emphasize their own minds, they are free from evil and beyond any reproach from noble beings.”

When youthful Mañjuśrī had given this teaching, the Blessed One expressed his approval. “Well said,
Mañjuśrī, well said. You have explained well how bodhisattvas are free from evil and irreproachable. Mañjuśrī, when
bodhisattvas become free from evil and beyond reproach in this way, the blessed buddhas prophesy their unsurpassed
and perfect awakening.”

When they heard this teaching, five hundred bodhisattvas within the gathering gained acceptance of the
non-arising of phenomena. The Blessed One also delivered a prophecy regarding their unexcelled and perfect
awakening, specifying their individual buddha realms and declaring their names as thus-gone ones.

At that time some gods within the gathering wondered, “When might the god Ratnavara awaken to unexcelled
and perfect buddhahood? What might his buddha realm be like? And under what name will he attain awakening?”

Then, by the power of the Buddha, venerable Ānanda asked the Blessed One, “When will the god Ratnavara
awaken to unexcelled and perfect buddhahood? What will his buddha realm be like? And under what name will he attain
awakening?”

The Blessed One replied, “Ānanda, one hundred thousand eons from now,
during the eon known as Ratnasaṃvara, in a world to the east known as Pritivyūha, the god Ratnavara will awaken to
unexcelled and perfect buddhahood; and so it will be that the thus-gone one, the worthy one, the perfect buddha
Ratnavyūha will appear in the world. Ānanda, the Pritivyūha world will be rich, vast, and delightful. There will be
bountiful harvests, and it will be filled with gods and humans. It will know no unfree states or lower realms.
Ānanda, in that world there will be no stones, pebbles, or gravel. The ground will be smooth like the palm of a hand
and covered with three precious substances: beryl, crystal, and the gold of the Jambū River. Delightful to behold,
it will be decorated with lattices of gold.

“Ānanda, the humans of that realm will experience enjoyments comparable to those of the gods in the Heaven
of Delighting in Emanations. In that world food and drink will manifest simply by the mere thought of them. In that
realm, ‘hearers’ and ‘solitary buddhas’ will be unheard of. The bodhisattvas there will enjoy various Dharma
delights, Dharma liberations, concentrations, absorptions, attainments, and miraculous manifestations. They will
experience nothing but the best, highest, and most delightful Dharma joys; that is why this realm will be known as
Pritivyūha, ‘Array of Joy.’ The lifespan of the future buddha Ratnavyūha will be
six hundred million years, and his bodhisattva saṅgha will consist of six hundred million ordained bodhisattvas and
innumerable bodhisattvas living as householders.

“When the Thus-Gone One Ratnavyūha teaches the Dharma to the bodhisattvas of that realm he will ascend
into the sky to a height of eight hundred million palm trees. There his crossed legs will cover the entire celestial
world and he will shine hundreds of thousands of light rays throughout the entire buddha realm. A rain of divine
flowers, incense, and colored powder will fall from the sky while the gods sing hundreds and thousands of songs
accompanied by the sounds of big and small cymbals.

“As those sounds are heard throughout the buddha realm, the bodhisattvas will receive a Dharma teaching in
the form of a dhāraṇī gateway known as the inexhaustible gateway. What is that dhāraṇī gateway of the inexhaustible
gateway? It teaches the disengagement of body and mind and is a gateway to the disengagement of all phenomena. It
teaches the definitive understanding of phenomena and is a gateway to the comprehension of all phenomena. It teaches
the pacification of all phenomena and is a gateway to connecting with the way all phenomena are. It teaches how
phenomena are free from evil and is a gateway to genuine exertion with respect to all phenomena. It teaches the
light of insight concerning phenomena and is a gateway to illuminating all phenomena. It teaches the absence of
difference among phenomena and is a gateway to the sameness of all phenomena.

“It teaches the absence of distraction with respect to phenomena and is a gateway to tranquility with
regard to all phenomena. It teaches the absence of conflict with respect to phenomena and is a gateway to special
insight with regard to all phenomena. It teaches the non-disturbance of phenomena and is a gateway to the
ascertainment of all phenomena. It teaches the absence of forgetfulness with
regard to phenomena and is a gateway to the recollection of all phenomena. It teaches the understanding of the
meaning of phenomena and is a gateway to the understanding of all phenomena. It teaches the mind’s purity with
respect to phenomena and is a gateway to intelligence concerning all phenomena. It teaches the way to conquer all
the various views about phenomena and is a gateway to the emptiness of all phenomena. It teaches the peace of
phenomena and is a gateway to the absence of marks with respect to all phenomena.

“It teaches the elimination of all transmigration with respect to phenomena and is a gateway to the
absence of wishes with respect to all phenomena. It teaches the lack of formation of phenomena and is a gateway to
the absence of formation with respect to all phenomena. It teaches the lack of establishment of phenomena and is a
gateway to the non-arising of all phenomena. It teaches the non-dual nature of all phenomena and is a gateway to the
non-occurrence of all phenomena. It teaches non-conceptuality regarding phenomena and is a gateway to freedom from
desire for phenomena. It teaches the direct cognition of phenomena and is a gateway to the absence of constructs
with respect to all phenomena. It teaches how all phenomena are free from duality and is a gateway to the
non-duality of all phenomena. It teaches the immutability of all phenomena and is a gateway to the baseless nature
of all phenomena.

“It teaches the sameness of sentient beings pertaining to phenomena and is a gateway to the absence of
sentient beings pertaining to all phenomena. It teaches the unchanging nature of phenomena and is a gateway to
non-doing with regard to all phenomena. It teaches the absence of activity with respect to phenomena and is a
gateway to the non-appropriation of all phenomena. It teaches how to crush the ground of phenomena and is a gateway
to the groundlessness of all phenomena. It teaches the absence of concerns with respect to phenomena and is a
gateway to certainty about all phenomena. It teaches how to accomplish the
fruition of phenomena and is a gateway to the cause of all phenomena.

“It teaches the lack of forgetfulness of phenomena and is a gateway to diligence with respect to all
phenomena. It teaches the absence of aggression with respect to phenomena and is a gateway to the deliverance of all
phenomena. It teaches the unmistaken suchness of phenomena and is a gateway to the suchness of all phenomena. It
teaches the indivisible nature of phenomena and is a gateway to the limit of reality of all phenomena. It teaches
the one taste of phenomena and is a gateway to the realm of phenomena of all phenomena. It teaches the sameness of
the three times with regard to phenomena and is a gateway to the actual state of all phenomena. It teaches
non-attachment to the sounds and verbal expressions associated with phenomena and is a gateway to the inexpressible
nature of all phenomena.

“It teaches the pacification of all phenomena and is a gateway to the concentrations that pertain to all
phenomena. It teaches the absence of a person with respect to phenomena and is a gateway to the reality of all
phenomena. It teaches the understanding of the sameness of phenomena and is a gateway to the awakening of all
phenomena.

In this way, Ānanda, without arising from the center of space, the Thus-Gone One Ratnavyūha will teach the
bodhisattvas these dhāraṇī gateways known as ‘the inexhaustible gateway,’ doing so in an elaborate and genuine
manner. Thereby bodhisattvas beyond number and count will gain acceptance.”

Venerable Ānanda then exclaimed to the Blessed One, “Blessed One, the wisdom of the thus-gone ones is
spontaneously accomplished and beyond formation. They therefore possess a wisdom vision that unimpededly perceives
all phenomena—whether past, future, or present. What a wonder this is!”

The Blessed One responded, “Ānanda, this wisdom of the thus-gone ones,
spontaneously accomplished and beyond formation, which unimpededly perceives all phenomena of the past, future, and
present, is indeed unique.”

Venerable Ānanda then turned to the god Ratnavara with the following words: “Divine being, the Thus-Gone
One has prophesied your awakening to true and perfect buddhahood. You have gained something excellent.”

The god replied, “Venerable Ānanda, nothing can be observed to which any such prophecy could apply. How is
that? Form is not the bodhisattva, and hence form is not something that can receive a prophecy. Neither are feeling,
perception, formation, or consciousness the bodhisattva. Therefore, they also cannot receive any prophecy. The earth
element is not the bodhisattva, and hence it does not receive any prophecy. The elements of water, fire, and wind
are not the bodhisattva either, and therefore those elements also do not receive any prophecy. Just as the eyes are
not the bodhisattva and therefore cannot receive any prophecy, the same is the case with the ears, nose, tongue,
body, and mind. Name and form are not the bodhisattva, and hence name and form cannot receive any prophecy. The
events of the past, future, and present are not the bodhisattva, and therefore the three times cannot receive any
prophecy. Causes and views are not the bodhisattva. Therefore, causes and views cannot receive any prophecy either.
Arising and disintegration are not the bodhisattva, and hence arising and disintegration cannot receive any
prophecy.

“Venerable Ānanda, the term bodhisattva is a designation that functions as a basis
for communication. That, in turn, is the basis for peace. That which is at peace
cannot in any way be prophesied. Venerable Ānanda, the term prophecy is a synonym for the fact
that no phenomena can be grasped. Venerable Ānanda, it is when bodhisattvas do not grasp any phenomena—whether inner
or outer, virtuous or unvirtuous, conditioned or unconditioned—that they receive a prophecy. Venerable Ānanda, the
so-called prophecy for bodhisattvas is a declaration of the fact that no phenomena can be grasped at all. The
prophecy declares that it is impossible to grasp any phenomena. The prophecy declares that all phenomena are devoid
of abiding. The prophecy declares that all phenomena are unborn. The prophecy teaches the inconceivability of all
phenomena; it shows them to be beyond thought. Venerable Ānanda, such is the prophecy for bodhisattvas.”

At this point the Blessed One expressed his approval to the god Ratnavara: “Excellent, divine being,
excellent! It is indeed to bodhisattvas who realize such a teaching that the blessed buddhas prophesy awakening to
unexcelled and perfect buddhahood.”

When the Blessed One had spoken these words, Māra Pāpīyān appeared with his armies, mounts, and retinue.
When they all had gathered at the site where the Blessed One was residing, Māra Pāpīyān addressed the Blessed One:
“Blessed One, why do you give prophecies to bodhisattvas instead of to listeners?”

The Blessed One replied, “Pāpīyān, bodhisattvas are well known and acknowledged by gods and humans
throughout the great trichiliocosm. This is why bodhisattvas receive such
prophecies. Hearers are not acknowledged among gods and humans and hence they do not receive this prophecy. Evil
māra, when a bodhisattva receives the prophecy, numerous sentient beings will arouse the mind aimed at unexcelled
and perfect awakening. Yet if a listener received a prophecy, that would not be the case. As for those sentient
beings who have entered the Great Vehicle, they will become irreversible. That, too, is why bodhisattvas and not
hearers receive a prophecy.”

Mañjuśrī asked, “Pāpīyān, why have you come to this assembly?”

Māra Pāpīyān replied, “Mañjuśrī, when the Blessed One prophesied that the god Ratnavara will fully awaken
to unexcelled and perfect buddhahood and become the Thus-Gone, worthy, perfect Buddha Ratnavyūha, some words could
be heard in my realm. From all my palaces with their windows and archways, from our jewel trees, and from all our
delightful and enjoyable places, the following words rang out: ‘The Blessed, Thus-Gone Śākyamuni has prophesied that
the god Ratnavara will attain unexcelled and perfect awakening. More such prophecies will be given to other
bodhisattvas. So, Pāpīyān, you should go there!’”

“Pāpīyān,” asked Mañjuśrī, “do you not rejoice in the prophecies of the bodhisattvas?”

Māra Pāpīyān replied, “Mañjuśrī, if it were prophesied that all the inhabitants of Jambudvīpa were to
become worthy ones, I would indeed rejoice. But it is a different matter when even one single bodhisattva is prophesied for unexcelled and perfect awakening. Why is that? Mañjuśrī, when a
bodhisattva is given the prophecy of awakening to unexcelled and perfect buddhahood, all of my realms are
threatened. Moreover, by means of the three vehicles such a bodhisattva will deliver a limitless, countless, and
boundless number of sentient beings from the three realms. Mañjuśrī, this thought brings me to despair.”

Mañjuśrī replied, “Pāpīyān, whether you come here or not, you will not be able to create any obstacles for
a bodhisattva who has set out with superior intent, who is endowed with skillful means, and who has departed by
means of the perfection of insight. Why not? Because a bodhisattva who has set out with superior intent, who is
endowed with skillful means, and who has departed by means of the perfection of insight is truly beyond the paths of
the māras.”

By the power of the Buddha, Māra Pāpīyān then asked Mañjuśrī, “Mañjuśrī, how does one set out with superior
intent, how does one become endowed with skillful means, and how does one depart by means of the perfection of
insight?”

Mañjuśrī replied, “Pāpīyān, when a bodhisattva does not pursue any trifling activities at all, such a
bodhisattva will have set out with superior intent. When a bodhisattva sees that all the afflictions and all the
activities of the māras are aids to the attainment of unexcelled and perfect awakening, such a bodhisattva is
endowed with skillful means. When a bodhisattva does not keep company with any of the afflictions, such a
bodhisattva will have departed by means of the perfection of insight.

“Pāpīyān, moreover, when a bodhisattva with superior intent dons the
great armor for the sake of liberating all beings, such a bodhisattva will have set out with superior intent. When a
bodhisattva gathers sentient beings through the four means of attraction, such a bodhisattva is endowed with
skillful means. When a bodhisattva comprehends that the nature of all beings is the complete transcendence of
suffering, such a bodhisattva will have departed by means of the perfection of insight.

“Pāpīyān, moreover, when a bodhisattva is motivated by the superior intent of the mind of awakening and
thereby gives away all possessions without concern for any inner or outer entities, such a bodhisattva will have set
out with superior intent. When a bodhisattva perceives all beings as worthy recipients of gifts, such a bodhisattva
is endowed with skillful means. When a bodhisattva considers the giver and the recipient to be the sameness of the
limit of reality, such a bodhisattva will have departed by means of the perfection of insight.

“Pāpīyān, moreover, when a bodhisattva cannot be turned back from the practice of engendering roots of
virtue, such a bodhisattva will have set out with superior intent. When bodhisattvas are occupied with the wellbeing
of others and set aside their own welfare, such bodhisattvas are endowed with skillful means. When a bodhisattva
relies on the meaning and not on words and letters, such a bodhisattva will have departed by means of the perfection
of insight.

“Pāpīyān, moreover, when a bodhisattva sees a beggar and responds with appreciation rather than anger, such
a bodhisattva will have set out with superior intent. When a bodhisattva gathers roots of virtue and dedicates them
to omniscience, such a bodhisattva is endowed with skillful means. When a bodhisattva fully understands that all
phenomena are of the nature of awakening, such a bodhisattva will have departed by means of the perfection of
insight.”

The god Ratnavara now said to Mañjuśrī, “Mañjuśrī, if Māra Pāpīyān, along with his armies, mounts, retinue, and realm, were placed in confinement, then they could not create
any obstacles for the noble sons and daughters who have entered the Great Vehicle.”

Mañjuśrī replied, “Noble son, placing Māra Pāpīyān in confinement is not becoming for a bodhisattva. Noble
son, instead I shall transform Māra Pāpīyān so that he will come to possess all the physical marks of a buddha, be
endowed with supreme bliss, sit on a lion throne, and teach the Dharma with the eloquence of a buddha.”

When Māra Pāpīyān heard these words, he attempted to become invisible and escape. However, due to the power
of youthful Mañjuśrī, he was unable to become invisible and escape. At that point Mañjuśrī decided that the entire
gathering should witness Māra Pāpīyān residing on a lion throne, adorned with all the physical marks of a buddha, so
he said to Māra Pāpīyān, “Pāpīyān, you have attained the awakening of the thus-gone ones! You have the physical
marks of a buddha and reside on a lion throne!”

Due to Mañjuśrī’s power, Māra Pāpīyān replied, “Mañjuśrī, when even the Blessed One himself has not
attained awakening, how could I possibly have done so? Why is that? Awakening is characterized by an absence of
desire for attainment. Therefore, in that absence of desire there is no attainment and no realization. Awakening is
an attainment of the unconditioned, and the unconditioned is characterized by no attainment. Awakening is
characterized by the realization of emptiness, yet emptiness cannot truly realize emptiness. Awakening is
characterized by the absence of marks, yet the absence of marks cannot truly
realize the absence of marks. Awakening is characterized by the absence of wishes, yet the absence of wishes cannot
truly realize the absence of wishes. Awakening is the nature of the realm of phenomena, yet that nature cannot truly
realize that nature. Awakening is characterized by indivisible suchness, yet suchness cannot truly realize suchness.
Awakening abides within the limit of reality, yet the limit of reality cannot truly realize the limit of reality.
Awakening is the essence of the lack of a self, a sentient being, a life force, a soul, a being, and a person.
Therefore, it is not in any way something that can be fully realized. Mañjuśrī, moreover, bodhisattvas who hear this
teaching on the characteristics of awakening without disturbing the characteristics of the essential nature of all
phenomena should be declared to have awakened.”

When the māra gave this teaching, five hundred bodhisattvas attained acceptance of the non-arising of
phenomena.

Venerable Śāradvatīputra then addressed youthful Mañjuśrī: “Mañjuśrī, due to your power, Māra Pāpīyān now
has the complexion and physical marks of a thus-gone one and resides on a lion throne, teaching such profound
matters—what a wonder this is!

Mañjuśrī replied, “Venerable Śāradvatīputra, if I were to bless them in the same manner, even inanimate
objects, such as the trees, grass, and forest here would display those features and teach the Dharma with the
eloquence of a buddha. Likewise, were I to bless you, the elder Śāradvatīputra, you would also take the form of a
buddha, displaying all the physical marks, and you would also teach the Dharma
with the eloquence of a buddha.”

At this point venerable Śāradvatīputra thought to himself, “If youthful Mañjuśrī were to transform me into
the form and appearance of a buddha, a hearer would take the form of the Teacher, which would not be appropriate. I
should therefore disappear from this gathering.”

However, due to Mañjuśrī’s power, he could not disappear. Knowing venerable Śāradvatīputra’s thoughts,
Mañjuśrī now blessed Śāradvatīputra so that he appeared to the entire retinue in the form and appearance of a buddha
seated upon a lion throne.

Mañjuśrī then said, “Now, venerable Śāradvatīputra, together with Māra Pāpīyān, please teach the Dharma,
just like the Thus-Gone One does.”

Hence venerable Śāradvatīputra, in the form and appearance of a buddha, said to Māra Pāpīyān, who likewise
was present in the form of a buddha, “Pāpīyān, how is the awakening of the thus-gone ones distinguished?”

Pāpīyān replied, “Venerable Śāradvatīputra, the awakening of the blessed buddhas is distinguished by a
realization of the sameness of all phenomena. It is distinguished by an understanding of the non-duality of Dharma
and non-Dharma. It is distinguished by the consecration of the wisdom of omniscience. It is distinguished by a
realization of the mental conduct of all beings. It is distinguished by a realization of all entities and
nonentities. It is not distinguished by the destruction of entities. It is not distinguished by familiarization and
the absence of entities. Still, it is not distinguished, yet also not
undistinguished either. It is without movement, free from movement, and the interruption of all movement, and so it
does not come or go.”

Māra Pāpīyān then asked venerable Śāradvatīputra, “Venerable Śāradvatīputra, what is the abode of the
thus-gone ones?”

Venerable Śāradvatīputra replied, “Pāpīyān, the thus-gone ones abide in the sameness of cyclic existence.
They abide in the absence of conceit because of the transcendence of suffering. They abide in the characteristics of
the essential nature of all views. They abide in the abode of all afflictions. They abide in the true and
fundamental abode of all phenomena. They abide in the abode of the non-duality of the conditioned and the
unconditioned. They abide by not abiding within any abodes. Pāpīyān, such is the abode of the thus-gone ones.”

Again, venerable Śāradvatīputra asked Māra Pāpīyān, “Pāpīyān, how should one pursue awakening?”

Māra Pāpīyān said, “Venerable Śāradvatīputra, awakening is present at the root of the view of the
transitory collection. It must be pursued from ignorance, the bonds of craving for existence, the fetters of error,
obscurations, and hindrances.”

“Pāpīyān, what do you have in mind when you say this?”

“Awakening, venerable Śāradvatīputra, is to understand these phenomena correctly as they are.”

When this teaching was given, the minds of eight hundred monks were liberated from defilements without any
further appropriation. Among the gods who had faith in Śāradvatīputra and the gods who had faith in the factions of
the māras, there were thirty-two thousand beings who aroused the mind set upon unexcelled and perfect awakening. It
was for the sake of training those gods that youthful Mañjuśrī caused Māra
Pāpīyān and the elder Śāradvatīputra to appear with the body and physical marks of a buddha. Now youthful Mañjuśrī
withdrew his power, and the elder Śāradvatīputra and Māra Pāpīyān both resumed their usual form.

From various buddha realms in the four directions many thousands of bodhisattvas now arrived. Descending
from the sky, they all gathered before the Blessed One, worshipping him by bowing their heads to his feet. Having
all circumambulated him three times, they took their place in the gathering to one side.

Sitting there, those bodhisattvas said to the Blessed One, “Blessed One, we heard this Dharma teaching on
the indivisible nature of the realm of phenomena, so now we have come here to uphold the sacred Dharma. Blessed One,
we shall uphold this Dharma teaching. We shall hold it, read it, and master it. So that the sacred Dharma may be
upheld, we shall also teach it abundantly and correctly to others.”

Addressing the Blessed One, venerable Ānanda asked, “Blessed One, from where have all these bodhisattvas
come?”

The Blessed One said, “Ānanda, they have gathered here from different buddha realms. Youthful Mañjuśrī
ripened them and this Dharma teaching on the indivisible nature of the realm of phenomena has ripened them.
Therefore, because of the gratitude and appreciation they feel for this Dharma teaching, they have come here to see
the Thus-Gone One, pay homage to him, and venerate him. They have also come to
venerate Mañjuśrī and rejoice in this Dharma teaching. Ānanda, after I have passed beyond suffering, these
bodhisattvas will uphold the sacred Dharma by spreading this Dharma teaching in Jambudvīpa. Ānanda, these
bodhisattvas are diligently upholding the sacred Dharma of many hundreds of thousands of buddhas.”

At that time Śakra, Brahmā, and all the guardians of the world, who were present in the gathering, said,
“Blessed One, we shall serve and venerate all holy beings, noble sons, noble daughters, and anyone else who upholds
the sacred Dharma. We shall endeavor to protect them, guard them, and keep them from harm.”

The Blessed One then expressed his approval to Śakra, Brahmā, and the guardians of the world. “Friends, it
is indeed excellent that you will exert yourselves in this way to protect the holy beings who uphold the sacred
Dharma. Those who apply themselves to upholding the sacred Dharma are worshipping the buddhas of the past, the
future, and the present.”

The Blessed One then spoke to Mañjuśrī, “Mañjuśrī, you must by all means bless this Dharma teaching, so
that in future times it will be widely practiced in Jambudvīpa.”

Mañjuśrī replied, “Blessed One, you would not ask me, for example, to bless the element of space so that it
would not get scorched during the eon of fire. Similarly, Blessed One, since all
phenomena are of the nature of the element of space, they are not subject to birth or cessation. That which is not
born and does not cease, does not in any way have a nature that can be blessed. Blessed One, since no phenomenon can
be blessed, their very essence is blessed. Nevertheless, Blessed One, in order that those noble sons and daughters,
who revere the Dharma, who advance by means of the Dharma, and who are suitable vessels for such a profound
discourse, may create roots of virtue, I request that the Thus-Gone One himself may bless this Dharma teaching.
Blessed One, by all means, please grant your blessing so that all māras and opposing forces are overcome, so that
there are no obstacles, and so that in the future this Dharma teaching will be practiced in Jambudvīpa.”

At that point the Blessed One radiated a golden light from his body, which was so bright that it
illuminated the entire great trichiliocosm.

The Blessed One then said to youthful Mañjuśrī, “Mañjuśrī, this light of the Thus-Gone One reaches
everywhere. Just like that light, this Dharma teaching will also spread and pass into the hands of noble sons and
daughters who have unimpaired knowledge and concern for the Dharma of the buddhas.”

The Blessed One said to venerable Ānanda, “Ānanda, you should remember this Dharma teaching. You should
hold it, recite it, and master it. You should teach it to others on a vast scale. In that way you will be
worshipping the blessed buddhas of the past, the future, and the present.”

Ānanda inquired, “Blessed One, what is the name of this Dharma teaching and how should it be
remembered?”

The Blessed One declared, “Ānanda, you should remember this Dharma teaching as The
Teaching on the Indivisible Nature of the Realm of Phenomena. You should also remember it as The Inquiry of the God Ratnavara. You should also remember it as Youthful Mañjuśrī’s Instructions.”

When the Blessed One had spoken these words, venerable Ānanda, youthful Mañjuśrī, the bodhisattva
Ratnavara, the bodhisattvas who had arrived from all the various buddha realms, as well as the world with its gods,
humans, demigods, and gandharvas rejoiced and praised the words of the Blessed One.

This concludes The Teaching on the Indivisible Nature of the Realm of Phenomena, the
eighth of the one hundred thousand sections of the Dharma
discourse known as The Noble Great Heap of Jewels.

Colophon

Translated, edited, and finalized by the Indian preceptors Jinamitra and Surendrabodhi and the
translator-editor Bandé Yeshé Dé.

Notes

Bibliography

Tibetan Texts

Secondary Texts

realm of phenomena
chos kyi dbyings
ཆོས་ཀྱི་དབྱིངས།
dharmadhātu
A synonym for emptiness or the ultimate nature of things (see i.4). This term is
interpreted variously—given the many connotations of dharma
/ chos—as the sphere, element, or nature, of phenomena,
reality, or truth. In this text it is used with this general, Mahāyāna sense, not to be confused with its
rather different meaning in the Abhidharma as one of the twelve sense sources (āyatana) and eighteen elements (dhātu) related to mental perception.

factors of awakening
byang chub kyi phyogs kyi chos
བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས།
bodhipakṣyadharma
Thirty-seven practices that lead the practitioner to the awakened state: the four
applications of mindfulness, the four thorough relinquishments, the four bases of miraculous power, the five
faculties, the five powers, the eightfold path, and the seven branches of awakening.

disengagement
dben pa
དབེན་པ།
viveka
vivikta
viviktatā
This term usually has to do with a subjective state of ‘isolation,’ ‘separation,’ or
‘withdrawal,’ rather than a metaphysical idea. The Akṣayamatinirdeśa-sūtra
contains a more or less parallel discussion of dben pa nyid
in connection with diligence: “de la ’jug pa gang zhe na gang dge
ba’i rtsa ba thams cad rtsom pa’o/ gnas pa gang zhe na. gangs sems dben pa’o.” Jens Braarvig
translates this passage: “What then is activity? Undertaking all roots of good. What then is stillness?
Aloofness of thought.” (Braarvig, vol. 1, pp. 175-76; vol. 2, p. 50.) Here sems dben pa is glossed in the Akṣayamatinirdeśaṭīkā (of Vasubandhu or perhaps Sthiramati) as: sems dben pa ni mi dge ba spangs pa dang dge ba rtsom pa gang la yang mi rtog
pa’o. This can be translated as, “Disengagement of one’s thought is
not thinking at all about giving up the non-virtuous and undertaking the virtuous.” In any case, the term
viviktatā in this context and in the Akṣayamatinirdeśa does not seem to be about emptiness, but more about a type
of aloof or disengaged diligence that does not conceptualize the virtues and non-virtues of the actions
undertaken.

ascetic practices
sbyangs pa’i yon tan
སྦྱངས་པའི་ཡོན་ཏན།
dhūtaguṇa
An optional set of practices that monastics can adopt in order to cultivate greater
detachment. The list of practices varies in different sources. When thirteen practices are listed, they
consist of (1) wearing patched robes made from discarded cloth rather than from cloth donated by laypeople;
(2) wearing only three robes; (3) going for alms; (4) not omitting any house while on the alms round, rather
than begging only at those houses known to provide good food; (5) eating only what can be eaten in one
sitting; (6) eating only food received in the alms bowl, rather than more elaborate meals presented to the
Saṅgha; (7) refusing more food after indicating one has eaten enough; (8) dwelling in the forest; (9) dwelling
at the root of a tree; (10) dwelling in the open air, using only a tent made from one’s robes as shelter; (11)
dwelling in a charnel ground; (12) satisfaction with whatever dwelling one has; and (13) sleeping in a sitting
position without ever lying down.

seven bases of consciousness
rnam par shes pa’i gnas bdun
རྣམ་པར་ཤེས་པའི་གནས་བདུན།
sapta-vijñānasthiti
Seven categories that describe living beings in the higher realms, from humans up to the
formless realm: 1) those different in body and different in perception; 2) those different in body and equal
in perception; 3) those equal in body but different in perception; 4) those equal in body and equal in
perception; 5) those reborn in the sphere of boundless space; 6) those reborn in the sphere of boundless
consciousness; and 7) those reborn in the sphere of nothingness.

A prolific Tibetan translator active during the late 8th and early 9th centuries.