大般若波羅蜜多經

SEVENTH ASSEMBLY

THE MANJUSHRI SECTION

01

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Garden in Jeta Grove, in the city of Shravasti, together with a community of five thousand bhikshus, all of whom were arhats, with the sole exception of Ananda, who still remained at the stage of training. Shariputra and others were their leaders. He was also accompanied by ten thousand great bodhisattvas, all of whom had attained non-retrogression and were adorned with the armor of merit. Bodhisattva Maitreya, Bodhisattva Manjushri, Bodhisattva Unobstructed Eloquence, and Bodhisattva Never Abandoning the Wholesome Yoke were their leaders.

When the sun appeared, Bodhisattva Manjushri left his dwelling and went to the Tathagata’s abode, but remained standing outside. At the same time, the venerable Shariputra, Mahakatyayana, Mahakashyapa, Mahakaushthila, Purna Maitrayaniputra, Mahakoshthila, and the entire great Sangha of shravakas also left their dwellings and went to the Tathagata’s abode, but remained standing outside.

Then, knowing that the great assembly had gathered, the Blessed One left his dwelling, arranged his seat as usual, sat down cross-legged, and said to Shariputra:

“Why have you come at the first light of dawn today and stood outside my door?”

Shariputra replied:

“Blessed One, Bodhisattva Manjushri arrived here before us; we came afterward.”

Although the Blessed One already knew, he nevertheless asked Manjushri:

“Good man, is it true that you arrived here first because you wished to see the Buddha, bow before him, and draw near to him?”

Before the Buddha, Manjushri replied:

“Blessed One, it is so! Well-Gone One, it is so! Why is this? Because I never weary of beholding, bowing before, and drawing near to the Tathagata. Moreover, wishing to benefit sentient beings, I indeed came here first.

“Blessed One, I have now come here to draw near to, reverently bow before, and behold the Tathagata solely for the benefit of all sentient beings. I have not come for the attainment of the Buddha’s fruit of bodhi, nor because I delight in seeing the Tathagata’s body, nor to disturb the true dharma-dhatu, nor to discriminate the nature of dharmas, nor for any other purpose. I see the Tathagata as the mark of true suchness: unmoving, uncreated, free from discrimination and from any other discrimination; neither a place nor apart from place; neither existent nor nonexistent; neither permanent nor annihilated; neither identical with the three times nor apart from the three times; neither arising nor ceasing; neither coming nor going; neither defiled nor undefiled; neither dual nor nondual;

with the mind’s course and the path of words utterly cut off.

To contemplate the Tathagata through this mark of the equality of true suchness is called truly seeing the Buddha. It is also called reverently bowing before and drawing near to the Tathagata, and it truly benefits sentient beings.”

The Buddha said to the youth Manjushri:

“When you contemplate in this way, what do you see?”

Manjushri replied:

“Blessed One, although I contemplate in this way, I see absolutely nothing. Among the characteristics of all dharmas, there is not even a characteristic of a dharma that can be apprehended.”

The Buddha said:

“Excellent! Excellent, youth! You have contemplated the Tathagata in this manner. With regard to all dharmas, your mind neither apprehends nor fails to apprehend; they are neither assembled nor dispersed.”

At that time, Shariputra said to Manjushri:

“That you constantly draw near to, reverently bow before, and contemplate the Tathagata in this manner is truly rare! Although you constantly have compassion for sentient beings, you find sentient beings utterly unobtainable. Although you skillfully teach and transform beings, directing them toward nirvana, you have no attachment. Solely to benefit sentient beings, you don the great armor, yet within this you do not give rise to expedient means that gather or disperse.”

Manjushri said to Shariputra:

“It is so! It is so! It is exactly as the Venerable One has said. To benefit sentient beings, I don the great armor and lead them toward nirvana. Yet neither the sentient beings who are taught and transformed nor the realm of nirvana that is realized can be attained or apprehended.

“Shariputra, it is not that I truly wish to benefit sentient beings and therefore don the great armor. Why is this? Because the realm of sentient beings neither increases nor decreases.

Suppose that within this single buddha-land there were Buddhas as numerous as the sands of the Ganges, each Buddha abiding for great kalpas as numerous as the sands of the Ganges and constantly teaching, day and night, Dharma-gates as numerous as the sands of the Ganges. Through each Dharma-gate, sentient beings in that buddha-land as numerous as the sands of the Ganges were delivered, so that all entered nirvana without remainder.

Just as this would occur in this buddha-land, so too would it occur throughout worlds as numerous as the sands of the Ganges in the ten directions. Although innumerable Buddha-Blessed Ones, over innumerable periods of time, taught innumerable Dharma teachings and liberated innumerable sentient beings, all of whom realized and entered nirvana without remainder, the realm of sentient beings would neither increase nor decrease.

Why is this? Because the intrinsic nature of sentient beings is detached and without bounds; therefore, it can neither increase nor decrease.”

Shariputra said:

“Manjushri, if the intrinsic nature of sentient beings is detached, boundless, and neither increases nor decreases, then for what reason do bodhisattvas seek great bodhi and wish constantly to teach the sublime Dharma for the sake of sentient beings?”

Manjushri said:

“Shariputra, I say that sentient beings are all unobtainable; how, then, could there be bodhisattvas who seek great bodhi and wish constantly to teach the sublime Dharma for the sake of sentient beings? Why is this? Because all dharmas are ultimately unobtainable.”

The Buddha said to the youth Manjushri:

“If all sentient beings are unobtainable, how is the realm of sentient beings established?”

Manjushri replied:

“Blessed One, the realm of sentient beings is established only provisionally.”

The Buddha said:

“Manjushri, if someone were to ask you, ‘How numerous is this realm of sentient beings?’ how would you answer?”

“Blessed One, I would reply, ‘Its number is as great as the Buddhadharma.’”

“Manjushri, if someone were further to ask you, ‘What is the extent of that realm of sentient beings?’ how would you answer?”

“Blessed One, I would reply, ‘The extent of the realm of sentient beings is like the realm of the Buddhas.’”

“Manjushri, if someone were to ask, ‘To what does the realm of sentient beings belong?’ how would you answer?”

“Blessed One, I would reply, ‘That to which this realm belongs is, like the Buddha, exceedingly difficult to conceive.’”

“Manjushri, if someone were to ask, ‘Where does that realm of sentient beings abide?’ how would you answer?”

“Blessed One, I would reply, ‘Wherever one is far removed from the shore of defilement is where dharmas should abide, and that is where the realm of sentient beings should abide.’”

“Manjushri, when you cultivate prajnaparamita, where do you abide?”

“Blessed One, when I cultivate profound prajnaparamita, I have absolutely no abiding place.”

“Manjushri, if there is no abiding place, how can you cultivate profound prajnaparamita?”

“Blessed One, precisely because there is no abiding place, I am able to cultivate prajnaparamita.”

“Manjushri, as you cultivate prajnaparamita with regard to good and evil, which dharmas do you increase and which dharmas do you diminish?”

“Blessed One, as I cultivate prajnaparamita with regard to good and evil, I neither increase nor diminish anything.

“Blessed One, as I cultivate profound prajnaparamita with regard to all dharmas, I likewise neither increase nor diminish anything.

“Blessed One, prajnaparamita appears in the world not for the sake of increasing or diminishing any dharma.

“Blessed One, one trains in profound prajnaparamita neither to cast aside the dharmas of ordinary beings and so forth nor to acquire all the Buddha-dharmas. Why is this? Because profound prajnaparamita does not arise for the sake of abandoning one dharma and attaining another.”

Blessed One! One who cultivates and studies profound prajnaparamita does not do so out of aversion to the faults of samsara, nor out of delight in the merits of nirvana. Why? Because one who cultivates this Dharma does not even perceive samsara or nirvana; how much less could there be aversion or delight?

Blessed One! One who cultivates and studies profound prajnaparamita does not perceive any dharma as inferior or superior, as lost or gained, or as something to be abandoned or adopted.

Blessed One! One who cultivates and studies profound prajnaparamita does not apprehend any dharma as something that should be increased or diminished. Why? Because the true dharmadhatu is neither increased nor diminished.

Blessed One! Whoever can cultivate in this way is said to be truly cultivating and studying profound prajnaparamita.

Furthermore, Blessed One! If one cultivates prajnaparamita as neither increasing nor diminishing any dharma, this is called truly cultivating and studying profound prajnaparamita. If one cultivates prajnaparamita as neither producing nor extinguishing any dharma, this is called truly cultivating and studying profound prajnaparamita.

If one cultivates prajnaparamita without perceiving increase or decrease in any dharma, this is called truly cultivating and studying profound prajnaparamita.

If one cultivates prajnaparamita without perceiving the arising or cessation of any dharma, this is called truly cultivating and studying prajnaparamita.

Furthermore, Blessed One! If, when cultivating prajnaparamita, one entertains no thought concerning any dharma and has no desire for either much or little, and if what is desired, the one who desires, and the object of desire are all not grasped, this is called truly cultivating and studying profound prajnaparamita.

If one cultivates prajnaparamita without perceiving any dharma as good or bad, high or low, this is called truly cultivating and studying profound prajnaparamita.

Furthermore, Blessed One! When cultivating prajnaparamita, good men and others do not apprehend superiority or inferiority among dharmas; that is, they never perceive this dharma as superior or that dharma as inferior. This is true prajnaparamita. Why? Because suchness, the dharmadhatu, the Dharma-nature, and ultimate reality contain no superiority or inferiority. Cultivation in this way is called truly cultivating and studying profound prajnaparamita.

The Buddha said to the youth Manjusri:

– Is the wondrous Dharma of the Buddhas not supreme?

Manjusri asked in reply:

– Blessed One! The wondrous Dharma of the Buddhas cannot be apprehended; therefore, it cannot be said to be either superior or inferior. Has the Tathagata not realized the emptiness of all dharmas?

The Blessed One replied:

– So it is, youth!

Manjusri again addressed the Buddha:

– Blessed One! How could there be superiority or inferiority within the emptiness of all dharmas?

The Blessed One praised him:

– Excellent! Excellent! It is so! It is so! It is exactly as you have said. Manjusri! Is the Buddha-Dharma not unsurpassed?

– Blessed One! It is so! Although all Buddha-Dharmas are truly unsurpassed, no dharma can be apprehended within them; therefore, the Buddha-Dharma cannot be said to be unsurpassed.

Furthermore, Blessed One! When cultivating prajnaparamita, good men and others do not wish to grasp all Buddha-Dharmas, nor do they wish to subdue the dharmas of ordinary beings. Profound prajnaparamita does not seek to increase all Buddha-Dharmas or subdue the dharmas of ordinary beings, because it makes no distinctions among any dharmas. Cultivation in this way is called truly cultivating and studying profound prajnaparamita.

Furthermore, Blessed One! If good men and others cultivate prajnaparamita, they do not perceive any dharma that can be conceived or discriminated.

– Manjusri! Do you not contemplate the Buddha-Dharma?

– Blessed One! I do not contemplate it. If I perceived a truly existent Buddha-Dharma, I would contemplate it, but I perceive none. Blessed One! Prajnaparamita does not arise through discriminating among dharmas; that is, it does not discriminate: “This is the dharma of ordinary beings; this is the Dharma of sravakas; this is the Dharma of pratyekabuddhas; this is the Dharma of bodhisattvas; this is the Dharma of the Tathagata.” Good men and others who diligently cultivate and study profound prajnaparamita apprehend absolutely nothing among all dharmas, nor do they have anything to declare. That is, they do not declare that ordinary beings possess a Dharma-nature, nor do they declare that sravakas possess a Dharma-nature, and so forth up to the Dharma-nature of the Tathagata. Why? Because all these Dharma-natures are ultimately empty and cannot be perceived. Cultivation and study in this way are called truly cultivating and studying profound prajnaparamita.

Furthermore, Blessed One! Good men and others who diligently cultivate prajnaparamita do not think: “This is the desire realm; this is the form realm; this is the formless realm; this is the realm of cessation.” Why? Because profound prajnaparamita does not perceive any dharma that ought to be extinguished. Cultivation in this way is called truly cultivating and studying profound prajnaparamita.

Furthermore, Blessed One! If one cultivates prajnaparamita in relation to all dharmas, neither gratitude nor resentment arises. Why? Because profound prajnaparamita neither grasps all Buddha-Dharmas nor seeks to cast aside the dharmas of ordinary beings. Why? Because good men and others who diligently cultivate prajnaparamita neither seek realization within the Buddha-Dharma nor seek to destroy the dharmas of ordinary beings and so forth, for they clearly understand that the nature of all dharmas is equal. Cultivation in this way is called truly cultivating and studying profound prajnaparamita.

At that time, the Blessed One praised Manjusri, saying:

– Excellent! Excellent! You are now able to expound the profound Dharma and establish the true Dharma seal for the assembly of great bodhisattvas. You also establish the great Dharma seal for sravakas, pratyekabuddhas, those possessed of overweening pride, and others, enabling them to know in accordance with reality that the dharmas they previously comprehended were not the true ultimate state.

Manjusri! If good men, good women, and others hear this profound Dharma without their minds sinking or becoming frightened, you should know that they have not planted roots of virtue with only one Buddha, or even with a thousand Buddhas. They have certainly planted roots of virtue with immeasurable and boundless Buddhas; only then can they hear this profound prajnaparamita without their minds sinking or becoming frightened.

The youth Manjusri respectfully joined his palms and addressed the Buddha:

– Blessed One! I wish to speak further about profound prajnaparamita. I beseech the Blessed One to grant me permission.

The Buddha said to the youth Manjusri:

– If you wish to speak further, do so as you please.

Manjusri then addressed the Buddha:

– Blessed One! One who cultivates profound prajnaparamita does not apprehend any dharma in which one can abide, nor does one apprehend any dharma in which one cannot abide. You should know that this profound prajnaparamita does not take any abiding dharma as its object. Why? Because all dharmas are without an object of cognition. Blessed One! Whoever can cultivate in this way is said to be truly cultivating and studying profound prajnaparamita, because that person does not grasp the characteristics of any dharma.

Furthermore, Blessed One! Profound prajnaparamita should be contemplated in this way, yet without directly contemplating the nature and characteristics of any dharma. That is, one does not directly contemplate even the Buddha-Dharma, much less the Dharma of bodhisattvas; one does not directly contemplate even the Dharma of bodhisattvas, much less the Dharma of pratyekabuddhas; one does not directly contemplate even the Dharma of pratyekabuddhas, much less the Dharma of sravakas; one does not directly contemplate even the Dharma of sravakas, much less the dharmas of ordinary beings. Why? Because the nature and characteristics of all dharmas are utterly removed.

Furthermore, Blessed One! In cultivating this profound prajnaparamita, there is no discrimination among dharmas; that is, one does not discriminate between what is conceivable and what is inconceivable, nor among differences in the nature of dharmas. It should be known that great bodhisattvas who cultivate prajnaparamita make absolutely no discriminations among dharmas.

Furthermore, Blessed One! In cultivating such profound prajnaparamita, one sees absolutely nothing in any dharma that may be called: “This is a Buddha-dharma; this is not a Buddha-dharma; this is conceivable; this is inconceivable.” This is because all dharmas have no differences in their nature. If sentient beings are able to cultivate profound prajnaparamita in this way, they contemplate all dharmas as Buddha-dharmas because they accord with bodhi, and they contemplate all dharmas as inconceivable because they are ultimately empty. These sentient beings have formerly drawn near to, made offerings to, and reverently honored more than hundreds of thousands of Buddhas, and have planted roots of virtue; therefore, they are now able to cultivate prajnaparamita in this way.

Furthermore, Blessed One! If good men, good women, and others hear this profound prajnaparamita being taught, and their minds neither sink into despondency nor become frightened, it should be known that in the past they drew near to, reverently honored, and made offerings to more than hundreds of thousands of Buddhas, and planted roots of virtue; therefore, they are now able to respond in this way.

Furthermore, Blessed One! This profound prajnaparamita should be contemplated in this way: those who diligently cultivate it see neither defilement nor purity in any dharma. Although they see nothing whatsoever, if they diligently cultivate profound prajnaparamita, their minds will never become weary or fatigued.

Furthermore, Blessed One! If one cultivates profound prajnaparamita in this way, one entertains no perception of difference among the dharmas of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas, because one has understood that all these dharmas are ultimately empty. If one thoroughly comprehends this, it is called the true study and cultivation of profound prajnaparamita.

The Buddha said to the youth Manjusri:

– How many Buddhas have you drawn near to and made offerings to?

Manjusri replied:

– Blessed One! The number of Buddhas to whom I have drawn near and made offerings is equal to the mental states and mental factors of an illusory person, for all dharmas are like illusions.

– Manjusri! Do you not seek the Buddha-dharma?

– Blessed One! I now see no dharma that is not a Buddha-dharma; where, then, could I seek it?

– Manjusri! Have you already accomplished the Buddha-dharma?

– Blessed One! I now see absolutely no dharma that may be called a Buddha-dharma; what, then, could I accomplish?

– Manjusri! Have you realized the nature of nonattachment?

– Blessed One! I myself am the nature of nonattachment; how could the nature of nonattachment realize nonattachment?

– Manjusri! Will you not sit upon the seat of bodhi?

– Blessed One! Even the Buddhas do not sit upon the seat of bodhi, much less could I sit upon it. Why is this? Because all dharmas take the true limit as their measure. Within the true limit, neither the seat nor the one who sits can be apprehended.

– Manjusri! To what concept does this “true limit” refer?

– Blessed One! It should be known that the true limit is a concept referring to the illusory body.

– Manjusri! Why is the illusory body called the true limit?

– Blessed One! Because the true limit neither goes nor comes, is neither true nor false, and no characteristic of a body can be apprehended within it. The illusory body is likewise; therefore, the illusory body is itself the true limit.

At that time, Sariputra addressed the Buddha:

– Blessed One! If bodhisattvas hear such profound prajnaparamita being taught, and their minds neither sink into despondency nor become frightened, these great bodhisattvas will certainly advance to bodhi without ever regressing.

The Bodhisattva Maitreya then addressed the Buddha:

– Blessed One! If bodhisattvas hear such profound prajnaparamita being taught, and their minds neither sink into despondency nor become frightened, it should be known that these bodhisattvas are already near unsurpassed, complete enlightenment. Why is this? Because these bodhisattvas have clearly understood the nature of dharmas and have abandoned all discrimination, just as great bodhi is free from all discrimination.

Manjusri also addressed the Buddha:

– Blessed One! If bodhisattvas hear this profound prajnaparamita being taught, and their minds neither sink into despondency nor become frightened, these bodhisattvas, like the Buddha, the Blessed One, are worthy to receive the offerings and reverence of the world. Why is this? Because they have awakened to the true nature of all dharmas.

At that time, a woman named Free from Object-Directed Thought respectfully joined her palms and said:

– Blessed One! If sentient beings hear this profound prajnaparamita being taught, and their minds neither sink into despondency nor become frightened, these sentient beings do not direct their thought toward the dharmas of ordinary beings, the dharmas of shravakas, the dharmas of pratyekabuddhas, the dharmas of bodhisattvas, or the dharmas of the Tathagata. Why is this? Because they have thoroughly understood that all dharmas are entirely nonexistent, and that neither the thought directed toward an object nor the object toward which thought is directed can be apprehended.

The Buddha then said to Sariputra:

– So it is! So it is! It is exactly as you say. If good men, good women, and others hear this profound prajnaparamita being taught, and their minds neither sink into despondency nor become frightened, it should be known that these good men, good women, and others already abide on the stage of non-retrogression and will certainly advance to bodhi without regressing.

Sariputra! Sentient beings who hear this profound prajnaparamita being taught, whose minds neither sink into despondency nor become frightened, who moreover rejoice in it and accept it with faith, listen to and uphold it, and explain it to others without ever becoming weary—

These sentient beings can become the truest and most generous of all donors, capable of giving away all precious possessions, and they fully accomplish the paramita of generosity.

These sentient beings perfect pure ethical discipline, possess true pure ethical discipline, possess supreme pure ethical discipline, and fully perfect all the merits of pure ethical discipline; thus they fully accomplish the paramita of ethical discipline.

These sentient beings perfect patient endurance, possess true patient endurance, possess supreme patient endurance, and fully perfect all the merits of patient endurance; thus they fully accomplish the paramita of patient endurance.

These sentient beings perfect diligence, possess true diligence, possess supreme diligence, and fully perfect all the merits of diligence; thus they fully accomplish the paramita of diligence.

These sentient beings perfect meditative concentration, possess true meditative concentration, possess supreme meditative concentration, and fully perfect all the merits of meditative concentration; thus they fully accomplish the paramita of meditative concentration.

These sentient beings perfect wisdom, possess true wisdom, possess supreme wisdom, and fully perfect all the merits of wisdom; thus they fully accomplish the paramita of wisdom.

These sentient beings accomplish true and supreme loving-kindness, compassion, sympathetic joy, and equanimity, and they are also able to proclaim and reveal profound prajnaparamita to others.

The Buddha said to the youth Manjusri:

– If you wish to realize unsurpassed, complete enlightenment, what meaning should you contemplate?

Manjusri replied:

– Blessed One! With regard to unsurpassed, complete enlightenment, I do not even have a mind that abides in it, much less a wish to realize it. I do not seek to attain bodhi. Why is this? Because bodhi is myself and I am bodhi; what, then, is there to seek?

The Buddha said:

– Youth! Excellent! Excellent! You have perfectly expressed this profound meaning. In previous lives, you planted many roots of virtue in the presence of the Buddhas, made great and enduring vows, and constantly relied upon non-attainment while cultivating pure practices.

Manjusri then addressed the Buddha:

– With regard to dharmas in which there is attainment, if someone can rely upon non-attainment to cultivate pure brahmacarya, yet I see absolutely no dharma that can be attained, nor any non-attainment, then how can it be said that one relies upon non-attainment to cultivate pure brahmacarya?

The Buddha said to the youth Manjusri:

– Today, do you see my sravakas?

– Blessed One! I see them.

The Buddha said:

– Youth! How do you see them?

– Blessed One! I now see the sravakas as neither ordinary beings nor noble ones, neither trainees nor those beyond training, neither visible nor invisible, neither seers nor without seers, neither many nor few, neither small nor great, neither disciplined nor undisciplined. I see them thus, yet without any perception of seeing.

At that time, Sariputra asked Manjusri:

– If you see the Sravaka Vehicle in this way, how do you see the Vehicle of Perfect Enlightenment?

– Venerable One! I now see neither bodhisattvas nor the dharmas of bodhisattvas; I see neither bodhi nor any dharma leading toward bodhi; I see neither a practice leading toward bodhi nor a dharma through which bodhi is attained; nor do I see anyone who attains bodhi. Thus do I see the Vehicle of Perfect Enlightenment: within it, absolutely nothing whatsoever is seen.

Sariputra asked again:

– How do you see the Tathagata?

– Venerable One! Enough, enough! Do not raise discussions concerning the Tathagata, the King of Great Naga-Elephants.

– Manjusri! According to what you have said, what kind of concept is “Buddha”?

– I now ask the Venerable One: according to what you have said, what kind of concept is “self”?

Sariputra replied:

– The self is merely a provisionally established name; it is a concept of emptiness.

– Venerable One, you should know that the concept of Buddha is precisely the concept of self. Both self and Buddha are ultimately empty and are merely provisionally designated by name in accordance with worldly convention. The term bodhi is likewise a provisional designation; one cannot seek a real fruit of bodhi therein. The characteristic of bodhi is empty and cannot be indicated. Why? Because both bodhi and its name are empty. Since names are empty, words are also empty. One cannot use emptiness to indicate an empty dharma. Because bodhi is empty, Buddha is also empty; therefore it is said that Buddha is a concept of emptiness.

Furthermore, Venerable One! To speak of “Buddha” is to speak of neither coming nor going, neither arising nor ceasing, with no attainment, no accomplishment, no name, no characteristic, beyond discrimination, without language or speech, and incapable of being indicated; it is known inwardly only through self-realized wondrous wisdom. That is to say, the Tathagatas, having known that all dharmas are ultimately empty and quiescent, realized great bodhi. In accordance with worldly convention, a name was provisionally established, and thus they are called Buddhas. Yet they do not truly exist, for both existence and nonexistence are unobtainable.

Furthermore, Venerable One! The wondrous wisdom realized by the Tathagata is called bodhi, and because bodhi has been accomplished, he is called Buddha. Since bodhi is empty, Buddha is also empty. Therefore, the term Buddha is merely a concept of emptiness.

Sariputra then said to the Buddha:

– The profound Dharma expounded by Manjusri cannot be clearly understood by beginners.

The youth Manjusri then said to the Venerable Sariputra:

– What I have said cannot be clearly understood not only by beginners; even arhats whose tasks have been completed cannot understand it. No one can understand what I have spoken. Why? Because the characteristic of bodhi is neither that which knows nor that which is known; it is neither seen nor heard, neither attained nor recollected, neither arising nor ceasing; it cannot be clearly expressed or received through hearing. The nature and characteristics of this bodhi are empty and quiescent. Even great bodhisattvas have not yet understood it, how much less could those of the Two Vehicles understand it? Even the nature and characteristics of bodhi cannot be apprehended, much less could there be a person who truly realizes bodhi.

Sariputra said:

– Manjusri! Does the Buddha then not realize the dharmadhatu?

– Venerable One! It is not so. Why? Because the Buddha is the dharmadhatu, and the dharmadhatu is the Buddha. How could the dharmadhatu realize the dharmadhatu?

Furthermore, Sariputra! The emptiness of all dharmas is called the dharmadhatu. This very dharmadhatu is called bodhi. Both bodhi and the dharmadhatu are free from nature and characteristics. Therefore, it is said that all dharmas are empty. The emptiness of all dharmas, bodhi, and the dharmadhatu are all the Buddha’s domain, without duality or difference. Because they are without duality or difference, they cannot be comprehended. Because they cannot be comprehended, there are no words for them. Because there are no words, one cannot establish conditioned or unconditioned, existent or nonexistent, and so forth.

Furthermore, Sariputra! The nature of all dharmas is also without duality or difference. Because it is without duality or difference, it cannot be comprehended. Because it cannot be comprehended, there are no words. Because there is no speech, nothing can be established. Why? Because the fundamental nature of all dharmas is utterly devoid of anything whatsoever; one cannot establish here or there, this thing or that thing.

Furthermore, Sariputra! If one commits an offense of immediate retribution, you should know that this is itself to create the inconceivable and also to create ultimate reality. Why?

Sariputra! Because the inconceivable and the five offenses of immediate retribution are both ultimate reality, their nature being without difference. Since there is no one who creates ultimate reality, neither immediate retribution nor the inconceivable can be created.

For this reason, one who commits an offense of immediate retribution does not fall into hell. One who creates the inconceivable is not born in the heavens. One who commits an offense of immediate retribution does not remain submerged throughout the long night of samsara; one who creates the inconceivable does not ultimately attain nirvana.

Why? Sariputra! Because the inconceivable and the five offenses of immediate retribution both abide in ultimate reality, their nature being without difference: neither arising nor ceasing, neither coming nor going, neither cause nor effect, neither wholesome nor unwholesome, neither bringing about an evil realm nor resulting in birth in the realms of gods and humans, neither realizing nirvana nor remaining submerged in samsara.

Why? Because the true dharmadhatu is neither wholesome nor unwholesome, neither high nor low, having neither before nor after.

Furthermore, Sariputra! A bhiksu who commits a grave offense does not fall into hell, and one who observes the precepts purely does not attain rebirth in heaven. A bhiksu who commits a grave offense does not sink into samsara, and one who observes the precepts purely does not realize nirvana.

A bhiksu who commits a grave offense is not reviled, and one who observes the precepts purely is not praised. A bhiksu who commits a grave offense is not despised, and one who observes the precepts purely is not revered. A bhiksu who commits a grave offense is not opposed, and one who observes the precepts purely does not attain harmony.

A bhiksu who commits a grave offense should not be shunned, and one who observes the precepts purely should not be approached. A bhiksu who commits a grave offense does not suffer diminution, and one who observes the precepts purely does not gain increase. A bhiksu who commits a grave offense is not unworthy of offerings, and one who observes the precepts purely is not worthy of offerings.

A bhiksu who commits a grave offense does not increase the outflows, and one who observes the precepts purely does not diminish the outflows. A bhiksu who commits a grave offense is not impure, and one who observes the precepts purely is not necessarily pure. A bhiksu who commits a grave offense is not without pure faith, and one who observes the precepts purely does not possess pure faith.

A bhiksu who commits a grave offense is not unfit to receive the pure alms of the faithful, and one who observes the precepts purely is not necessarily fit to receive the pure alms of the faithful. Why is this? Sariputra!

Because within the true dharmadhatu, the natures of observing and violating the precepts are equal and without distinction.

Furthermore, Sariputra! Ordinary beings are called those who are united, whereas bhiksus who have exhausted the outflows are called those who are not united.

– Manjusri! On what meaning do you rely when speaking thus?

– Venerable Sir! Because ordinary beings are united with sentient beings, they are called those who are united. Arhats have no such meaning and are therefore called those who are not united. It is in reliance upon this meaning that I speak thus.

Furthermore, Sariputra! Ordinary beings are called those who have transcended fear, whereas bhiksus who have exhausted the outflows are called those who have not transcended fear.

– Manjusri! On what meaning do you rely when speaking thus?

– Venerable Sir! Ordinary beings do not fear what ought to be feared and are therefore called those who have transcended fear. Arhats know that what ought to be feared truly has no existence, and thus there is no fear for them to transcend. It is in reliance upon this meaning that I speak thus.

Furthermore, Sariputra! Ordinary beings attain the patient acceptance of non-cessation, whereas bodhisattvas attain the patient acceptance of non-arising.

– Manjusri! On what meaning do you rely when speaking thus?

– Venerable Sir! Ordinary beings do not delight in quiescent cessation and are therefore said to attain the patient acceptance of non-cessation. Bodhisattvas perceive no dharma arising and are therefore said to attain the patient acceptance of non-arising. It is in reliance upon this meaning that I speak thus.

Furthermore, Sariputra! Ordinary beings are called those who are disciplined, whereas bhiksus who have exhausted the outflows are called those who are not disciplined.

– Manjusri! On what meaning do you rely when speaking thus?

– Venerable Sir! Because ordinary beings are not yet disciplined and need to be disciplined, they are called those who are disciplined. Arhats have exhausted the outflows and fetters and need no discipline; therefore, they are called those who are not disciplined. It is in reliance upon this meaning that I speak thus.

Furthermore, Sariputra! Ordinary beings are called those whose minds are exalted and who have gone beyond cultivation. Bhiksus who have exhausted the outflows have lowly minds and have not gone beyond cultivation.

– Manjusri! On what meaning do you rely when speaking thus?

– Venerable Sir! The minds of ordinary beings are raised high, and their actions run counter to the dharmadhatu; therefore, they are called those whose minds are exalted and who have gone beyond cultivation. Arhats have humble minds, and their karmic conduct accords with the dharmadhatu; therefore, they are called those whose minds are lowly and who have not gone beyond cultivation. It is in reliance upon this meaning that I speak thus.

Sariputra praised Manjusri:

– Excellent! Excellent! You have perfectly explained this profound meaning to me.

Manjusri replied:

– So it is! So it is! Venerable Sir! Not only do I explain the meaning of these esoteric words, but I myself am also a true arhat who has exhausted all outflows. Why is this? Because I never give rise to any desire for the vehicles of the sravakas or pratyekabuddhas, I am called a true arhat who has exhausted the outflows.

The Buddha said to the youth Manjusri:

– Is there any reason why a bodhisattva seated upon the seat of enlightenment does not realize unsurpassed, complete, perfect enlightenment?

Manjusri replied:

– Blessed One! There is indeed a reason why a bodhisattva may sit upon the seat of enlightenment yet not realize unsurpassed, complete, perfect enlightenment. Namely, within enlightenment there is not the slightest dharma that may be called unsurpassed, complete, perfect enlightenment. Yet the nature of true enlightenment remains without distinction; it is not something that can be realized merely by sitting or abandoned merely by not sitting. For this reason, it may be said that a bodhisattva sits upon the seat of enlightenment yet does not realize enlightenment, for enlightenment has no characteristic and therefore cannot be realized.

Manjusri further addressed the Buddha:

– Blessed One! Unsurpassed, complete, perfect enlightenment is precisely the five acts of immediate retribution, and those five acts of immediate retribution are precisely this enlightenment. Why is this? Because both enlightenment and the acts of immediate retribution are merely provisional designations. The nature of enlightenment does not truly exist; it cannot be realized, cannot be cultivated, and cannot be directly perceived. Those five acts of immediate retribution are likewise so. Moreover, the original nature of all dharmas can ultimately never be directly perceived. Within it there is no awakening and no one who awakens; no seeing and no one who sees; no knowing and no one who knows; no discrimination and no one who discriminates. Because it is equal and free from characteristics, it is called enlightenment. The nature of the five acts of immediate retribution is likewise so. Therefore, enlightenment cannot be realized. Whoever claims that great enlightenment can be realized, cultivated, and clearly perceived is a person of overweening pride.

The Buddha said to the youth Manjusri:

– Do you now call me the Tathagata?

– Blessed One! No. Sugata! No. I do not call the Buddha a true Tathagata. Why is this? The Tathagata realizes true suchness through wondrous wisdom. Both wondrous wisdom and true suchness are free from characteristics. True suchness, being free from characteristics, is not called true suchness. Wondrous wisdom is likewise not called wondrous wisdom. Since there is neither wondrous wisdom nor true suchness, the Tathagata is also not true suchness. Why is this? Because true suchness and wondrous wisdom are merely provisional designations. The Tathagata is likewise so: neither dual nor nondual. Therefore, wondrous wisdom, true suchness, and the Tathagata are merely provisional names without any reality whatsoever; hence I do not call the Buddha a true Tathagata.

The Buddha said to the youth Manjusri:

– Do you not harbor doubts concerning the Tathagata?

– Blessed One! No. Sugata! It is not so. Why is this? I contemplate the Tathagata as truly unobtainable, neither arising nor ceasing; therefore, I harbor no doubt.

The Buddha said to the youth Manjusri:

– Could it be that the Tathagata does not appear in the world?

– Blessed One! No. Sugata! It is not so. If the true dharmadhatu appeared in the world, it could be said that the Tathagata appears in the world. Because the true dharmadhatu does not appear in the world, the Tathagata likewise does not appear.

– Manjusri! Do you hold that Buddhas as numerous as the sands of the Ganges have already entered nirvana?

– Blessed One! How could one fail to see that all Buddha-Tathagatas share a single characteristic, an inconceivable realm?

– Manjusri! So it is! So it is! It is exactly as you say: all Buddha-Tathagatas share a single characteristic, an inconceivable realm.

Mañjuśrī addressed the Buddha:

“Is the Buddha, the World-Honored One, now abiding in the world?”

The Buddha said:

“Indeed, he is!”

Mañjuśrī then addressed the Buddha:

“World-Honored One! If the Buddha, the World-Honored One, is now abiding in the world, then Buddhas, World-Honored Ones, as numerous as the sands of the Ganges are likewise abiding in the world. Why is this?

Because all Tathagatas share one characteristic—the inconceivable realm. Since the inconceivable characteristic neither arises nor ceases, how can it be said that the Buddhas enter nirvana? Therefore, World-Honored One, if a Buddha is to appear in the world in the future, then all Tathagatas will appear in the world.

If a Buddha of the past has entered nirvana, then all Tathagatas have passed into extinction. If a Buddha of the present is attaining bodhi, then all Tathagatas are attaining it. Why is this?

Within the inconceivable realm, all Buddhas of the past, present, and future are without difference. Yet because worldly beings, deluded and attached to various forms of conceptual proliferation, believe that the Buddha, the World-Honored One, undergoes birth, cessation, and the attainment of bodhi.”

The Buddha told the youth Mañjuśrī:

“The Dharma you have spoken can be clearly understood only by a Tathagata, a non-retrogressing bodhisattva, or a great arhat; no one else can comprehend it. Why is this? Because only Tathagatas and such beings, upon hearing this profound Dharma, understand it as it truly is. They neither praise nor disparage it, knowing that both mind and what is not mind are unobtainable. Why is this? Because the nature of all dharmas is uniformly equal, and both mind and what is not mind are unobtainable. Therefore, they neither praise nor disparage this Dharma.”

Mañjuśrī then addressed the Buddha:

“World-Honored One! With regard to this Dharma, who could praise or disparage it?”

The Buddha said:

“Youth! For those foolish ordinary beings, this mind is not truly the nature of mind; it is identical with the inconceivable nature of a Buddha’s mind.”

Mañjuśrī again addressed the Buddha:

“World-Honored One! For foolish ordinary beings, are the nature of mind and that which is not mind identical with the inconceivable nature of a Buddha’s mind?”

The Buddha told the youth Mañjuśrī:

“Indeed! Indeed! It is exactly as you say. Why is this? Because Buddhas, sentient beings, mind, and all dharmas are uniformly equal and inconceivable.”

Mañjuśrī again addressed the Buddha:

“World-Honored One! Since Buddhas, sentient beings, mind, and all dharmas are uniformly equal and inconceivable, do the noble sages who seek nirvana and diligently cultivate with vigor not labor in vain? Why is this? Since the inconceivable nature and the nature of nirvana are without difference, what is there to seek? If anyone says, ‘These dharmas of ordinary beings and these dharmas of noble ones have different characteristics,’ it should be known that such a person has never drawn near to a truly pure spiritual friend. By speaking in this way, that person causes sentient beings to cling to two different dharmas, sink into birth and death, and fail to realize nirvana.”

The Buddha told the youth Mañjuśrī:

“Do you wish the Tathagata to be supreme among sentient beings?”

“World-Honored One! If sentient beings truly existed, I would wish the Tathagata to be supreme among them. Yet sentient beings are truly unobtainable.”

The Buddha told the youth Mañjuśrī:

“Do you wish the Buddha to accomplish the inconceivable Dharma?”

“World-Honored One! If there truly were an inconceivable Dharma to be accomplished, I would wish the Tathagata to accomplish that Dharma, but no such thing exists.”

The Buddha told the youth Mañjuśrī:

“Do you wish the Tathagata to teach the Dharma and discipline his disciples?”

“World-Honored One! If there were a teaching of the Dharma capable of disciplining suchness, the Dharma realm, I would wish the Tathagata to teach the Dharma and discipline the assemblies of disciples. Yet the appearance in the world of the Buddha, the World-Honored One, confers no benefit whatsoever upon sentient beings. Why is this? Because all kinds of sentient beings abide in suchness, the Dharma realm, and are without defilement. Within this, neither ordinary beings nor noble ones, neither those to whom the Dharma is spoken nor those who hear it, can be apprehended.”

The Buddha told the youth Mañjuśrī:

“Do you wish the Tathagata to be the unsurpassed true field of merit for the world?”

Mañjuśrī replied:

“World-Honored One! If fields of merit truly existed, I too would wish the Buddha to be unsurpassed among them. Yet fields of merit are truly unobtainable.

Therefore, the Buddhas are neither fields of merit nor not fields of merit, because the nature of merit, non-merit, and all dharmas is uniformly equal. Nevertheless, one who serves as a field of merit for the world possesses inexhaustible capacity, and so the world conventionally calls such a one an unsurpassed field of merit. The Buddhas, the World-Honored Ones, have realized inexhaustible merit; therefore, they may be called unsurpassed fields of merit.

Moreover, one who serves as a field of merit for the world undergoes no change, and so the world conventionally calls such a one an unsurpassed field. The Buddhas, the World-Honored Ones, have realized merit that undergoes no change; therefore, they may be called unsurpassed fields of merit.

“Furthermore, one who serves as a field of merit for the world is difficult to conceive, and so the world conventionally calls such a one an unsurpassed field. The Buddhas, the World-Honored Ones, have realized this inconceivable merit; therefore, they are called unsurpassed fields of merit. Although the Buddhas truly are unsurpassed fields of merit, those who plant merit therein neither diminish nor increase.”

The Buddha told the youth Mañjuśrī:

“On the basis of what meaning do you say this?”

Mañjuśrī replied:

“World-Honored One! The characteristic of the Buddha as a field of merit is inconceivable. If anyone plants merit therein, that person immediately comprehends the equality of the Dharma-nature and fully realizes that all dharmas neither increase nor decrease. Therefore, the Buddha truly is an unsurpassed field of merit.”

At that time, through the Buddha’s spiritual power and the power of the Dharma, the great earth quaked in six ways. In the assembly, the outflows of 1.6 billion great bhikṣus were utterly exhausted, and their minds were liberated. Seven hundred bhikṣuṇīs, three thousand male lay devotees, forty thousand female lay devotees, and six hundred thousand kotis of devas of the Desire Realm became free from dust and defilement and attained the pure Dharma-eye.

Then Ānanda rose from his seat, bowed his head at the Buddha’s feet, drew his robe aside to bare his left shoulder, knelt with his right knee upon the ground, joined his palms reverently, and said:

“World-Honored One! For what cause and condition has the great earth today quaked in these six ways?”

The Buddha told Ānanda:

“Because Mañjuśrī explained the characteristics of the field of merit, and I have now confirmed his words, this sign has appeared. Buddhas of the past also explained the characteristics of the field of merit at this very place, causing the great earth to quake. Therefore, this event has now occurred.”

Fascicle 574

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