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 Park in the Jeta Grove at Shravasti, together with an assembly of five thousand bhikshus, all of whom were arhats, with the sole exception of Ananda, who was still a learner. Shariputra and others were their leaders. He was also accompanied by ten thousand great bodhisattvas, all irreversible from unsurpassed enlightenment and adorned with the great armor of merit, led by the Bodhisattva Maitreya, the Bodhisattva Manjushri, the Bodhisattva Unhindered Eloquence, and the Bodhisattva Never Abandoning the Wholesome Yoke.

When the sun appeared, the Bodhisattva Manjushri left his dwelling and went to the Tathagata’s residence, but remained standing outside. At the same time, the Venerable Shariputra, Mahakatyayana, Mahakashyapa, Mahakaushthila, Purna Maitrayaniputra, Mahakotthita, and the entire great Sangha of shravakas also left their dwellings and went to the Tathagata’s residence, 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 to stand outside my door so early today, just as dawn was breaking?”

Shariputra replied:

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

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

“Good son, did you indeed arrive 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! Sugata, it is so! Why? Because I never weary of beholding, bowing before, and drawing near to the Tathagata. Moreover, wishing to benefit sentient beings, I did indeed arrive here first.

“Blessed One, I have now come to draw near, pay homage, and behold the Tathagata solely for the benefit of all sentient beings. I have not come for the sake of attaining the Buddha’s fruit of enlightenment, nor because I delight in gazing upon the Tathagata’s body, nor to disturb the true dharmadhatu, nor to discriminate the nature of dharmas, nor for any other purpose. I see the Tathagata as precisely the characteristic of true suchness: unmoving, uncreated, without discrimination and without any other discrimination; neither a location nor apart from location; 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; where the mind’s activity and the path of language are utterly cut off.

To contemplate the Tathagata through this characteristic of the equality of true suchness is called truly seeing the Buddha. It is also called paying homage to and drawing near to the Tathagata, and truly benefiting 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, ultimately I see nothing at all. Among the characteristics of all dharmas, there is no characteristic of any dharma that can be apprehended.”

The Buddha said:

“Excellent! Excellent, youth! You contemplate the Tathagata in this way. Regarding all dharmas, your mind neither apprehends nor does not apprehend; it neither gathers nor disperses.”

Shariputra then said to Manjushri:

“It is exceedingly rare that you are able constantly to draw near, pay homage to, and contemplate the Tathagata in this way! Although you always have compassion for sentient beings, you ultimately apprehend no sentient being whatsoever. Although you skillfully teach and transform beings, leading them toward nirvana, you have no attachment. Solely to benefit sentient beings, you don the great armor, yet within this you give rise to no expedient conception of gathering or dispersing.”

Manjushri said to Shariputra:

“It is so! It is so! It is just as the Venerable One has said. To benefit sentient beings, I don the great armor and lead them toward nirvana. Yet regarding the sentient beings who are taught and transformed and the realm of nirvana that is realized, there is neither attainment nor attachment.

“Shariputra, it is not because I truly wish to benefit sentient beings that I don the great armor. Why? 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, and each Buddha were to abide for great kalpas as numerous as the sands of the Ganges, constantly teaching, day and night, Dharma gateways as numerous as the sands of the Ganges. Each Dharma gateway would liberate sentient beings in that buddha land as numerous as the sands of the Ganges, causing all of them to enter nirvana without remainder.

As it would be in this buddha land, so too would it be throughout worlds as numerous as the sands of the Ganges in all ten directions. Although innumerable Buddhas, the Blessed Ones, over innumerable periods of time, taught innumerable Dharmas and liberated innumerable sentient beings, causing them all to realize and enter nirvana without remainder, the realm of sentient beings would neither increase nor decrease. Why?

Because the intrinsic nature of sentient beings is detached and boundless; therefore, it cannot increase or decrease.”

Shariputra said:

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

Manjushri said:

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

The Buddha said to the youth Manjushri:

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

Manjushri replied:

“Blessed One, the realm of sentient beings is established merely by provisional designation.”

The Buddha said:

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

“Blessed One, I would answer, ‘Their number is as great as that of the Buddhadharmas.’”

“Manjushri, if someone were again to ask you, ‘How numerous are the beings in that realm of sentient beings?’ how would you answer?”

“Blessed One, I would answer, ‘The number of beings in 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 answer, ‘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 answer, ‘The place where dharmas should abide when separated from the shore of defilement is precisely 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, regarding good and evil, when you cultivate prajnaparamita, which dharmas do you increase and which dharmas do you diminish?”

“Blessed One, regarding good and evil, when I cultivate prajnaparamita, I neither increase nor diminish anything.

“Blessed One, regarding all dharmas, when I cultivate profound prajnaparamita, 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 cultivates and studies profound prajnaparamita not in order to cast aside the dharmas of ordinary beings and so forth, nor in order to acquire all the Buddhadharmas. Why? Because profound prajnaparamita does not arise for the sake of abandoning one dharma to attain 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, much less feel aversion toward one or delight in the other.

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 to be increased or diminished. Why? Because the true dharmadhatu neither increases nor diminishes.

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 arising or cessation in any dharma, this is called truly cultivating and studying prajnaparamita.

Furthermore, Blessed One! If, when cultivating prajnaparamita, one entertains no thought concerning any dharma, has no desire for either much or little, and clings neither to what is desired, the one who desires, nor the object of desire, 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 do not perceive this dharma as superior and that dharma as inferior. This is true prajnaparamita. Why? Because true suchness, the dharmadhatu, the Dharma-nature, and ultimate reality contain no superiority or inferiority. To cultivate 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 superior?

Manjusri asked:

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

The Blessed One replied:

– So it is, O 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! So it is! So it is! It is exactly as you have said. Manjusri! Is the Buddha-Dharma not unsurpassed?

– Blessed One! So it is! Although all Buddha-dharmas are indeed unsurpassed, within them there is no dharma that can be apprehended; therefore, it cannot be said that the Buddha-Dharma is unsurpassed.

Furthermore, Blessed One! When cultivating prajnaparamita, good men and others do not seek to grasp all Buddha-dharmas, nor do they seek to subdue the dharmas of ordinary beings. With regard to all Buddha-dharmas and the dharmas of ordinary beings, profound prajnaparamita seeks neither to increase the former nor to subdue the latter, because it makes no distinctions among any dharmas. To cultivate 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 any true 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 Tathagatas.’ Good men and others who diligently cultivate and study profound prajnaparamita apprehend absolutely nothing among all dharmas, nor do they have anything to assert. That is, they do not assert that there is a Dharma-nature of ordinary beings, nor do they assert that there is a Dharma-nature of sravakas, and so forth up to the Dharma-nature of Tathagatas. Why? Because all these Dharma-natures are ultimately empty and cannot be perceived. To cultivate and study in this way is called truly cultivating and studying profound prajnaparamita.

Furthermore, Blessed One! Good men and others who diligently cultivate prajnaparamita do not think: ‘This is the Realm of Desire; this is the Realm of Form; this is the Formless Realm; this is the Realm of Cessation.’ Why? Because profound prajnaparamita does not perceive any dharma that should be extinguished. To cultivate in this way is called truly cultivating and studying profound prajnaparamita.

Furthermore, Blessed One! If one cultivates prajnaparamita with regard to all dharmas, neither attachment nor hostility arises. Why? Because profound prajnaparamita neither grasps all Buddha-dharmas nor abandons 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 fully understand that the nature of all dharmas is equal. To cultivate in this way is called truly cultivating and studying profound prajnaparamita.

The Blessed One then praised Manjusri:

– 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 things as they truly are: the dharmas they previously comprehended were not the true ultimate end.

Manjusri! If good men, good women, and others hear this profound Dharma without becoming discouraged or frightened, you should know that they have not planted roots of virtue with merely 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 becoming discouraged or frightened.

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

– Blessed One! I wish to speak further on 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. One should know that this profound prajnaparamita does not take an 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 one does not directly contemplate the natures and characteristics of dharmas. 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 natures and characteristics of all dharmas are utterly detached.

Furthermore, Blessed One! In cultivating this profound prajnaparamita, there is no discrimination among dharmas; that is, there is no discrimination concerning whether the differences in the nature of dharmas are conceivable or inconceivable. It should be known that great bodhisattvas who cultivate prajnaparamita make absolutely no distinctions among dharmas.

Furthermore, Blessed One! In cultivating profound prajnaparamita in this way, one sees absolutely nothing in any dharma that can be designated: “This is a Buddha-dharma; this is not a Buddha-dharma; this is conceivable; this is inconceivable.” This is because all dharmas are without differences in their nature. If sentient beings are able to cultivate profound prajnaparamita in this way, they contemplate all dharmas as Buddha-dharmas, because all are in 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; only for this reason are they 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 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; only for this reason are they now able to be thus.

Furthermore, Blessed One! Profound prajnaparamita should be contemplated in this way: if one diligently cultivates it, one sees neither defilement nor purity in any dharma. Although one sees nothing whatsoever, if one diligently cultivates profound prajnaparamita, one’s mind never becomes 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 clearly understood that all these dharmas are ultimately empty. If one penetrates them in this way, this is called the true cultivation and study of profound prajnaparamita.

The Buddha said to the youth Manjushri:

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

Manjushri replied:

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

“Manjushri! 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?”

“Manjushri! Have you already accomplished the Buddha-dharma?”

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

“Manjushri! Have you realized the nature of nonattachment?”

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

“Manjushri! 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? 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.”

“Manjushri! To what concept does the expression ‘true limit’ refer?”

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

“Manjushri! Why is the illusory body called the true limit?”

“Blessed One! The true limit neither goes nor comes, and is neither true nor false; all characteristics of a body are entirely unapprehendable. The illusory body is likewise; therefore, the illusory body is itself the true limit.”

At that time, Shariputra addressed the Buddha:

“Blessed One! If bodhisattvas hear profound prajnaparamita taught in this way and their minds neither sink nor become frightened, these great bodhisattvas will certainly reach bodhi without ever turning back.”

The Bodhisattva Maitreya also addressed the Buddha:

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

Manjushri also addressed the Buddha:

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

At that time, a woman named Free from Conceptualization respectfully joined her palms and said:

“Blessed One! If sentient beings hear this profound prajnaparamita being taught and their minds neither sink nor become frightened, these sentient beings do not take as objects of thought the dharmas of ordinary beings, the dharmas of shravakas, the dharmas of pratyekabuddhas, the dharmas of bodhisattvas, or the dharmas of the Tathagata. Why? Because they have penetrated the truth that all dharmas are utterly nonexistent, and neither the act of taking an object nor the object taken can be apprehended.”

Then the Buddha said to Shariputra:

“So it is! So it is! It is exactly as you have said. If good men, good women, and others hear this profound prajnaparamita being taught and their minds neither sink nor become frightened, it should be known that these good men, good women, and others already abide on the stage of nonretrogression and will certainly reach bodhi without turning back.

“Shariputra! Those sentient beings who hear this profound prajnaparamita being taught, whose minds neither sink nor become frightened, who moreover rejoice, believe, and delight in it, who listen to and retain it, and who expound it to others without becoming weary in mind—

“These sentient beings are able to become the truest and most generous of all donors, able to give away all precious possessions, and are endowed with the paramita of generosity.

“These sentient beings perfect pure morality, possess true pure morality, possess supreme pure morality, and have fully perfected all the merits of pure morality; they are endowed with the paramita of morality.

“These sentient beings perfect patient acceptance, possess true patient acceptance, possess supreme patient acceptance, and have fully perfected all the merits of patient acceptance; they are endowed with the paramita of patient acceptance.

“These sentient beings perfect diligence, possess true diligence, possess supreme diligence, and have fully perfected all the merits of diligence; they are endowed with the paramita of diligence.

“These sentient beings perfect meditative concentration, possess true meditative concentration, possess supreme meditative concentration, and have fully perfected all the merits of meditative concentration; they are endowed with the paramita of meditative concentration.

“These sentient beings have fully perfected wisdom, possess true wisdom, possess supreme wisdom, and have fully perfected all the merits of wisdom; they are endowed with the paramita of wisdom.

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

The Buddha said to the youth Manjushri:

“If you wish to realize unsurpassed, complete and perfect enlightenment, what meaning should you contemplate?”

Manjushri replied:

“Blessed One! With regard to unsurpassed, complete and perfect 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? 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 former lives, you planted many roots of virtue in the presence of the Buddhas, formed great and enduring vows, and, always relying upon nonattainment, cultivated pure practices.”

Manjushri then addressed the Buddha:

– With regard to dharmas involving attainment, if someone can rely upon non-attainment to cultivate pure conduct, I see absolutely no dharma that can be attained, nor any non-attainment. How, then, can it be said that one relies upon non-attainment to cultivate pure conduct?

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 that the sravakas are 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 no bodhisattvas, nor do I see any dharmas of bodhisattvas. I see no bodhi, nor any dharma leading toward bodhi. I see no practice leading toward bodhi, nor any dharma by which bodhi is attained, nor anyone who attains bodhi. I see the Vehicle of Perfect Enlightenment in this way: within it, I see absolutely nothing whatsoever.

Sariputra asked again:

– How do you see the Tathagata?

– Venerable One, enough, enough! Do not give rise to discourse concerning the Tathagata, the King of Great 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:

– “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 established as names in accordance with worldly convention. The term “bodhi” is likewise provisionally established; one cannot seek here for any real fruit of bodhi. The characteristic of bodhi is empty and cannot be indicated. Why? Because bodhi and its name are both empty. Since the name is empty, speech is also empty. Emptiness cannot be used to indicate an empty dharma. Because bodhi is empty, Buddha is also empty; therefore, Buddha is said to be a concept of emptiness.

Moreover, Venerable One, that which is called “Buddha” neither comes nor goes, neither arises nor ceases; it has no attainment, no accomplishment, no name, and no characteristic. It cannot be discriminated, has no language or speech, and cannot be 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, realize great bodhi. In accordance with worldly convention, a name is provisionally established, and thus they are called Buddhas. Yet they do not truly exist, for both existence and nonexistence are unobtainable.

Moreover, Venerable One, the wondrous wisdom realized by the Tathagata is called bodhi, and because he has accomplished bodhi, he is called Buddha. Since bodhi is empty, Buddha is also empty. For this reason, the term “Buddha” is merely a concept of emptiness.

Sariputra then said to the Buddha:

– The profound Dharma spoken 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 who have completed all that was to be done cannot comprehend it. No one can understand what I have spoken. Why? Because the characteristic of bodhi is neither cognition nor that which is cognized; 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 it be comprehended through the understanding of the Two Vehicles? Even the nature and characteristics of bodhi cannot be apprehended, much less could there be anyone 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 precisely the dharmadhatu, and the dharmadhatu is precisely the Buddha. How could the dharmadhatu realize the dharmadhatu?

Moreover, Sariputra, the emptiness of all dharmas is called the dharmadhatu. This very dharmadhatu is called bodhi. Both bodhi and the dharmadhatu are free from inherent 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 sphere: neither two nor different. Because they are neither two nor different, they cannot be clearly understood. Because they cannot be clearly understood, there are no words for them. Because there are no words, one cannot establish the conditioned or the unconditioned, existence or nonexistence, and so forth.

Moreover, Sariputra, the nature of all dharmas is also neither two nor different. Because it is neither two nor different, it cannot be clearly understood. Because it cannot be clearly understood, there are no words for it. Because there are no words, it cannot be established. Why? Because the original nature of all dharmas is utterly devoid of anything whatsoever; one cannot establish herein this or that, this thing or that thing.

Moreover, Sariputra, if one commits an act of immediate retribution, one should know that this is precisely to perform the inconceivable and also to perform ultimate reality. Why? Sariputra, because the inconceivable and the five acts of immediate retribution are all ultimate reality, their natures being without difference.

Since there is no one who creates ultimate reality, neither the acts of immediate retribution nor the inconceivable can be created. For this reason, one who commits an act of immediate retribution does not fall into hell. One who performs the inconceivable is not reborn in heaven.

One who commits an act of immediate retribution does not remain submerged throughout the long night of birth and death; one who performs the inconceivable does not ultimately attain nirvana. Why? Sariputra, because the inconceivable and the five acts of immediate retribution both abide in ultimate reality, their natures being without difference: neither arising nor ceasing, neither coming nor going, neither cause nor effect, neither wholesome nor unwholesome.

They neither bring about an evil realm nor result in birth among gods or humans; they neither attain nirvana nor remain submerged in birth and death. Why? Because the true dharmadhatu is neither wholesome nor unwholesome, neither high nor low, having neither before nor after.

Furthermore, Śāriputra, a bhikṣu who commits a grave offense does not fall into hell, while one who purely observes the precepts does not attain rebirth in heaven. A bhikṣu who commits a grave offense does not sink into samsara, while one who purely observes the precepts does not realize nirvana. A bhikṣu who commits a grave offense is not reviled, while one who purely observes the precepts is not praised.

A bhikṣu who commits a grave offense is not despised, while one who purely observes the precepts is not revered. A bhikṣu who commits a grave offense is not opposed, while one who purely observes the precepts does not attain harmony. A bhikṣu who commits a grave offense should not be shunned, while one who purely observes the precepts should not be approached.

A bhikṣu who commits a grave offense is not diminished, while one who purely observes the precepts is not increased. A bhikṣu who commits a grave offense is not unworthy of offerings, while one who purely observes the precepts is not worthy of offerings. A bhikṣu who commits a grave offense does not increase the outflows, while one who purely observes the precepts does not diminish the outflows.

A bhikṣu who commits a grave offense is not impure, while one who purely observes the precepts is not certainly pure. A bhikṣu who commits a grave offense is not devoid of pure faith, while one who purely observes the precepts does not possess pure faith. A bhikṣu who commits a grave offense is not unfit to receive the pure gifts of the faithful, while one who purely observes the precepts is not necessarily fit to receive the pure gifts of the faithful.

Why is this? Śāriputra, it is because within the true dharma-dhatu, the natures of observing and violating the precepts are equal and without distinction.

Furthermore, Śāriputra, ordinary beings are called those who are united, while bhikṣus whose outflows have been exhausted are called those who are not united.

– Mañjuśrī, upon what meaning do you base this statement?

– Venerable sir, ordinary beings are united with sentient beings and are therefore called those who are united. Arhats, however, have no such condition and are therefore called those who are not united. It is upon this meaning that I make this statement.

Furthermore, Śāriputra, ordinary beings are called those who have transcended fear, while bhikṣus whose outflows have been exhausted are called those who have not transcended fear.

– Mañjuśrī, upon what meaning do you base this statement?

– 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 is truly nonexistent; hence there is no fear for them to transcend. It is upon this meaning that I make this statement.

Furthermore, Śāriputra, ordinary beings attain the acceptance of non-cessation, while bodhisattvas attain the acceptance of non-arising.

– Mañjuśrī, upon what meaning do you base this statement?

– Venerable sir, ordinary beings do not delight in quiescent cessation and are therefore said to attain the acceptance of non-cessation. Bodhisattvas do not perceive any dharma as arising and are therefore said to attain the acceptance of non-arising. It is upon this meaning that I make this statement.

Furthermore, Śāriputra, ordinary beings are called those who are disciplined, while bhikṣus whose outflows have been exhausted are called those who are not disciplined.

– Mañjuśrī, upon what meaning do you base this statement?

– Venerable sir, because ordinary beings have not yet been disciplined and need to be disciplined, they are called those who are disciplined. Arhats have exhausted their outflows and fetters and no longer need to be disciplined; therefore, they are called those who are not disciplined. It is upon this meaning that I make this statement.

Furthermore, Śāriputra, ordinary beings are called those of an exalted mind who have gone beyond cultivation. Bhikṣus whose outflows have been exhausted are of a lowly mind and have not gone beyond cultivation.

– Mañjuśrī, upon what meaning do you base this statement?

– Venerable sir, the minds of ordinary beings are elevated, and their actions run contrary to the dharma-dhatu; therefore, they are called those of an exalted mind who have gone beyond cultivation. Arhats are humble in mind, and their actions accord with the dharma-dhatu; therefore, they are called those of a lowly mind who have not gone beyond cultivation. It is upon this meaning that I make this statement.

Śāriputra praised Mañjuśrī:

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

Mañjuśrī 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 aspiration for the state of a śrāvaka or pratyekabuddha, I am called a true arhat who has exhausted the outflows.

The Buddha said to the youth Mañjuśrī:

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

Mañjuśrī replied:

– Blessed One, there is indeed a reason one might say that a bodhisattva is seated upon the seat of enlightenment yet does not realize unsurpassed, complete, perfect enlightenment. That is, within enlightenment there is not the slightest dharma 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, nor something that is abandoned as soon as one ceases to sit. For this reason, it may be said that a bodhisattva sits upon the seat of enlightenment yet does not realize enlightenment, for enlightenment is without attributes and therefore cannot be realized.

Mañjuśrī again addressed the Buddha:

– Blessed One, unsurpassed, complete, perfect enlightenment is precisely the five anantarya offenses, and those five anantarya offenses are precisely this enlightenment. Why is this? Because both enlightenment and the anantarya offenses are merely provisionally established. The nature of enlightenment does not truly exist; it cannot be realized, cannot be cultivated, and cannot be directly perceived. Those five anantarya offenses are likewise. Furthermore, the fundamental nature of all dharmas is ultimately incapable of being directly perceived. Within it, there is no enlightenment and no one who becomes enlightened; 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 attributes, it is called enlightenment. The nature of the five anantarya offenses is likewise. Therefore, enlightenment cannot be realized. Whoever claims that great enlightenment can be realized, cultivated, and clearly perceived is possessed of overweening pride.

The Buddha said to the youth Mañjuśrī:

– Do you now call me the Tathagata?

– No, Blessed One. No, Sugata. I do not call the Buddha a real Tathagata. Why is this? The Tathagata realizes true suchness by means of subtle wisdom. Both subtle wisdom and true suchness are free from attributes. True suchness, being free from attributes, is not called true suchness. Subtle wisdom is likewise and is not called subtle wisdom. Since there is no subtle wisdom and no true suchness, the Tathagata is also not true suchness. Why is this? Because true suchness and subtle wisdom are merely provisionally established. The Tathagata is likewise: neither dual nor nondual. Therefore, subtle wisdom, true suchness, and the Tathagata are merely conventional names without any reality whatsoever; hence I do not call the Buddha a real Tathagata.

The Buddha said to the youth Mañjuśrī:

– Do you not have doubts concerning the Tathagata?

– No, Blessed One. No, Sugata. Why is this? I contemplate the Tathagata as truly unobtainable, neither arising nor ceasing; therefore, I have no doubts.

The Buddha said to the youth Mañjuśrī:

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

– No, Blessed One. No, Sugata. If the true dharma-dhatu appeared in the world, one could say that the Tathagata appears in the world. Since the true dharma-dhatu does not appear in the world, the Tathagata likewise does not appear.

– Mañjuśrī, 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 have the same single attribute, an inconceivable domain?

– Mañjuśrī, so it is! So it is! Just as you have said, all Buddha-Tathagatas have the same single attribute, an inconceivable domain.

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 a single characteristic: the inconceivable realm. Since the inconceivable characteristic neither arises nor ceases, how could the Buddhas enter nirvana? Therefore, World-Honored One, if a Buddha will appear in the world in the future, all Tathagatas will appear in the world.

If a Buddha of the past has entered nirvana, all Tathagatas have passed into extinction. If a Buddha of the present is attaining bodhi, 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 are deluded and cling to various conceptual proliferations, they maintain that a Buddha, the World-Honored One, undergoes birth and cessation and attains 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 a Tathagata and others such as these, upon hearing this profound Dharma, understand it as it truly is, neither praising nor disparaging it, and know that both mind and what is not mind are unobtainable. Why is this? Because the nature of all dharmas is equal, and both mind and what is not mind are unobtainable. For this reason, they neither praise nor disparage this Dharma.”

Mañjuśrī then addressed the Buddha:

“World-Honored One! Who would praise or disparage this Dharma?”

The Buddha said:

“Youth! As for those foolish ordinary beings, this mind is not truly the nature of mind; it is identical with the inconceivable nature of the 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 the 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 equally inconceivable.”

Mañjuśrī again addressed the Buddha:

“World-Honored One! If Buddhas, sentient beings, mind, and all dharmas are equally inconceivable, would not the sages and worthies who seek nirvana and diligently cultivate with vigor be laboring 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, ‘This dharma of ordinary beings and this dharma of noble ones have different characteristics,’ it should be known that such a person has never drawn near to a genuinely pure spiritual friend. By speaking in this way, that person causes sentient beings to cling to two different dharmas, remain submerged in 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 it, 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 and the dharmadhatu, I would wish the Tathagata to teach the Dharma and discipline the assembly of disciples. Yet the appearance in the world of a Buddha, the World-Honored One, bestows no beneficence whatsoever upon sentient beings. Why is this? Because all kinds of sentient beings abide in suchness and the dharmadhatu, free from defilement. Within this, neither ordinary beings nor noble ones, neither that which is spoken nor those who hear it, can be apprehended.”

The Buddha told the youth Mañjuśrī:

“Do you wish the Tathagata to be the world’s unsurpassed, genuine field of merit?”

Mañjuśrī replied:

“World-Honored One! If fields of merit truly existed, I too would wish the Buddha to be supreme 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 equal. Nevertheless, because one who serves as a field of merit for the world possesses inexhaustible capacity, the world conventionally calls that person an unsurpassed field of merit. The Buddhas, the World-Honored Ones, have realized inexhaustible merit; therefore, they may be called unsurpassed fields of merit.

Furthermore, one who serves as a field of merit for the world undergoes no change; therefore, the world conventionally calls that person an unsurpassed field. The Buddhas, the World-Honored Ones, have realized merit that does not 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; therefore, the world conventionally calls that person 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 speak thus?”

Mañjuśrī replied:

“World-Honored One! The characteristics of the Buddha’s field of merit are inconceivable. If anyone plants merit therein, that person immediately clearly comprehends the equality of the Dharma-nature and thoroughly realizes that all dharmas neither increase nor diminish. 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 that assembly, 1.6 billion great bhikshus exhausted all outflows and attained liberation of mind. Seven hundred bhikshunis, three thousand male lay devotees, forty thousand female lay devotees, and six hundred trillion devas of the Desire Realm became free from dust and defilement and attained the pure Dharma-eye.

Thereupon, Ānanda rose from his seat, bowed at the Buddha’s feet, arranged his robe to bare his left shoulder, knelt with his right knee upon the ground, joined his palms respectfully, and said:

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

The Buddha told Ānanda:

“Because Mañjuśrī spoke of the characteristics of a field of merit, I have now confirmed his words and therefore manifested this sign. Buddhas of the past also spoke of the characteristics of a field of merit at this very place, causing the great earth to quake; thus, such an event has now appeared.”

Fascicle 574

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