佛說未曾有正法經

Thus have I heard: At one time, the Buddha was on Vulture Peak near Rajagrha together with twelve thousand five hundred great bhiksus. At that time, eighty-four thousand great bodhisattvas from various Buddha lands also came to assemble. These great bodhisattvas all possessed great wisdom, had attained great dharanis and unobstructed eloquence, had realized the acceptance of the non-arising of dharmas, had entered the samadhi gateway of dharani wisdom, clearly understood the inclinations of sentient beings, expounded the essentials of Dharma with perfect clarity, and attained liberation in accordance with the Dharma.

There were also the Four Great Heavenly Kings; Sakra, Lord of the Gods; the Great Brahma King, lord of the Saha world; and immeasurable hundreds of thousands of devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans, who all came to assemble.

At that time, the great bodhisattva Manjusri was on the slope of that mountain together with twenty-five great bodhisattvas. Their names were: the great bodhisattva Dragon Auspiciousness, the great bodhisattva Nagarjuna, the great bodhisattva Auspicious Birth, the great bodhisattva Treasury of Auspiciousness, the great bodhisattva Supreme Lotus Auspiciousness, the great bodhisattva Lotus Auspicious Birth, the great bodhisattva Upholder of the World, the great bodhisattva Upholder of the Earth, the great bodhisattva Jewel Hand, the great bodhisattva Hand of the Jewel Seal, the great bodhisattva Lion’s Resolve, the great bodhisattva Lion’s Fearless Voice, the great bodhisattva Akashagarbha, the great bodhisattva Equal-Minded Turner of the Dharma Wheel,

the great bodhisattva Great Eloquence in Discerning the Meaning of Every Phrase, the great bodhisattva Accumulation of Eloquence, the great bodhisattva Oceanic Resolve, the great bodhisattva King of Mount Sumeru, the great bodhisattva Loving Vision, the great bodhisattva Ocean King, the great bodhisattva Boundless Vision, the great bodhisattva Boundless Conduct, the great bodhisattva Destroyer of All Maras, the great bodhisattva Sorrowless Tree, and the great bodhisattva Accomplisher of Every Meaning.

There were also four devaputras from Tusita Heaven, whose names were: the devaputra Universally Blossoming Flower, the devaputra Radiant Flower, the devaputra Mandarava Flower, and the devaputra Diligent Dharma Practice. Because they had faith and delight in the Dharma, these devaputras brought their retinues to the bodhisattva Manjusri to hear and receive the true Dharma. After arriving at the great assembly, the great bodhisattvas and the assembly of devaputras sat down in order.

At that time, the entire assembly thought: “The Buddha’s omniscience is exceedingly profound and immeasurable, vast and boundless, inconceivable, unequaled, supreme and unsurpassed, and impossible to comprehend. How, then, can the great bodhisattvas don the armor of diligence in order to realize unsurpassed awakening?”

The great bodhisattva Dragon Auspiciousness said to the bodhisattvas:

“If a bodhisattva plants roots of goodness, remains unattached in mind, and dedicates them to the reality-limit, this is called donning the armor of diligence and securely abiding in the Dharma of roots of goodness. Such a great bodhisattva can realize the Buddha’s omniscience.”

The bodhisattva Nagarjuna said:

“If a bodhisattva gives rise to a mind of equality, a disciplined mind, a mind of delight, a joyful mind, a gentle mind, and a nondiscriminating mind, this is called firmly donning the armor of diligence. Such a bodhisattva can realize the Buddha’s omniscience.”

The bodhisattva Auspicious Birth said:

“If, throughout many kalpas, a bodhisattva desires to know the Buddha’s omniscience, then for immeasurable kalpas that bodhisattva should don the armor of diligence and, for the sake of sentient beings, perform painful and difficult deeds without becoming conceited or arrogant. Such a bodhisattva can realize the Buddha’s omniscience.”

The bodhisattva Treasury of Auspiciousness said:

“If bodhisattvas have minds set upon benefiting others, are unattached to their own pleasures, do not become dependent upon delight in meditative concentration, constantly bring great benefit to sentient beings, and dedicate immeasurable roots of goodness to all sentient beings, they can realize the Buddha’s omniscience.”

The bodhisattva Supreme Lotus Auspiciousness said:

“As the Buddha has taught, if bodhisattvas perceive neither self nor person in any dharma, neither reveal nor conceal, can discipline beings everywhere while doing nothing at all, and, though practicing among all things, see nothing that is practiced, then they abide in a Dharma corresponding to samatha. They can practice it themselves and teach others to practice it. Such bodhisattvas can realize the Buddha’s omniscience.”

The bodhisattva Lotus Auspicious Birth said:

“If bodhisattvas cling to worldly dharmas, they cannot understand the Buddha’s omniscience. If they have neither delight nor attachment toward worldly dharmas—neither gain nor loss, neither censure nor praise, neither acclaim nor disparagement, neither suffering nor happiness—then they see neither increase nor decrease in any dharma. Such bodhisattvas are said to have gone beyond the world. They can realize the Buddha’s omniscience.”

The bodhisattva Upholder of the World said:

“If bodhisattvas use supreme practices to benefit all sentient beings and thereby accomplish their own benefit, yet give rise to no discrimination between self and others; if they dedicate their roots of goodness to all, generate great diligence, and constantly plant roots of goodness for sentient beings, they are called bodhisattvas abiding in supreme practices. They can realize the Buddha’s omniscience.”

The bodhisattva Upholder of the Earth said:

“Just as the earth produces trees, medicinal plants, grasses, and so forth, causing them to flourish and bear fruit, and all things depend upon the earth for their existence, yet the earth does not think, ‘I produce the trees and grasses and cause them to grow; all things depend upon me for support,’ so all sentient beings rely upon the earth-like dharmadhatu to be born and grow, yet it does not think that it produces sentient beings. Great bodhisattvas are likewise. They generate minds of equality like the earth and constantly benefit all sentient beings, yet do not think, ‘I am able to benefit all sentient beings.’ By transcending such discrimination, they realize the Buddha’s omniscience.”

The bodhisattva Jewel Hand said:

“The armor of diligence is worn to perform vast and immeasurable supreme practices. One who lacks great roots of goodness cannot perform them. If bodhisattvas abide in a mind of equality, are free from discriminative thought, and harbor neither pleasure nor anger toward any sentient being even in dreams, wishing all sentient beings to don the armor of the Mahayana, realize the Buddha’s wisdom, and abide in equality, while never entertaining the resolve of a sravaka or pratyekabuddha, they can realize the Buddha’s omniscience.”

The bodhisattva Hand of the Jewel Seal said:

“One should generate great compassion toward all realms of sentient beings and universally bestow the seal of Dharma. Those without faith should be led to right faith; those who have not heard should be led to extensive learning; the miserly should be led to practice giving; those who violate the precepts should be led to fulfill discipline; the angry should be led to practice patience; the lazy should be inspired to diligence; the distracted should be led to abide in meditative concentration; and the deluded should be led to perfect wisdom. They should be taught constantly to cultivate wholesome dharmas so that all may completely perfect their roots of goodness.

“One should constantly practice the bodhisattva’s three kinds of jewel seals. What are the three jewel seals? First, one should cause sentient beings to perfect the Buddha’s wisdom and dedicate however many roots of goodness one possesses to all sentient beings. This is the first jewel seal. Second, every good deed one performs should benefit all sentient beings and bring their roots of goodness to accomplishment. This is the second jewel seal. Third, one should contemplate the realm of sentient beings as being like space, pure in intrinsic nature. This is the third jewel seal. If bodhisattvas constantly practice these things without ever ceasing, they will realize the Buddha’s omniscience.”

The bodhisattva Lion’s Resolve said:

“If bodhisattvas are firm in diligence, utterly fearless, indestructible, free from laziness and thoughts of terror, courageous and irreversible, neither trembling nor afraid before the sufferings of samsara but able to transcend them and realize nirvana, and always remain equal toward the dharmas of suffering and happiness without perceiving dual characteristics, then they have donned the armor of diligence and can realize the Buddha’s omniscience.”

The bodhisattva Lion’s Fearless Voice said:

“Suppose there is a strong man in the world who is never defeated and completes every task. He is called a noble being. Such a noble being constantly practices the true Dharma, keeps far from the stains of wrongdoing, gives rise to no wrong views, diligently cultivates great practices, has a gentle mind without harsh characteristics, and keeps far from violent people. He is called a noble being.

“He always speaks perfectly, draws near to spiritual friends, sincerely honors and reveres his teachers, and follows the right path without the slightest deviation. He is called a noble being.

“He keeps far from craving, cultivates right livelihood, uses pure karma to eliminate transgressions, and employs the mind of wisdom to eradicate wrong views, delusion, and ignorance. His three kinds of karma always abide in purity; he causes no disturbance to others, does not discuss their merits or faults, and neither condemns nor praises. He is called a noble being.

“He has compassion for the poor and suffering and bestows kindness upon them. He does not discriminate between enemies and loved ones. Inwardly, his mind is honest and simple; outwardly, he displays a gentle appearance. He keeps far from flattery, always maintains truthful conduct, and delights his tranquil and steadfast mind with the unsurpassed Dharma, dwelling in equality. He is called a noble being.

“He removes the hindrances of sentient beings. Without stinginess, he gives his body, life, wealth, and the Dharma of ultimate meaning. When he sees sentient beings deficient in merit and wisdom, he finds ways to eliminate their unwholesome dharmas and then bestows upon them the treasury of the wondrous Dharma.

To impoverished beings he gives precious treasures; to the sick he gives medicine; to the fearful he gives security and joy; for those without refuge he becomes a shelter; those fallen into samsara he rescues; for those in a dark house he becomes a light that illuminates and guides their way; those on false paths he instructs to follow the right path. He constantly uses the teaching to instruct and guide all sentient beings and does not become angry upon seeing the faults of others.

He is called a noble being.

“Bodhisattvas should cultivate such practices. They will then abide in the Dharma corresponding to samatha and can realize the Buddha’s omniscience.”

The bodhisattva Akashagarbha said:

“When bodhisattvas see sentient beings, they should cultivate the contemplation of great loving-kindness, boundless like space. Their contemplation of great compassion should likewise be vast and boundless. They should constantly give rise to joy, preserve their roots of goodness, keep far from defiling attachments, and continually practice the six paramitas without negligence. They should practice giving like space, unobstructed by anything. Discipline, patience, diligence, meditative concentration, and wisdom should likewise be practiced. Bodhisattvas who practice in this way can realize the Buddha’s omniscience.”

The bodhisattva Equal-Minded Turner of the Dharma Wheel said:

“If bodhisattvas practice the path to awakening and no longer perceive characteristics or discriminations in any dharma, Mara cannot afflict them. They are constantly remembered by the Buddhas and always protected by devas, nagas, and spirits. Whatever roots of goodness they create are genuine and never lost. If bodhisattvas still perceive characteristics in dharmas and give rise to conceptual discrimination, they dwell in Mara’s domain, are disturbed by Mara, are not protected by the Buddhas, and are not guarded by the devas.

“If they remain steadfast and unmoving, perceiving neither characteristics nor discrimination, they are bodhisattvas who turn the unsurpassed Dharma wheel and bestow it upon all. Why? Because bodhisattvas clearly understand that dharmas neither arise nor are created. Although bodhisattvas continue to generate various states of mind, they do not cling to them. With a signless mind they realize the Buddha’s awakening, and so too do they turn the wheel of wondrous Dharma. This is called the great bodhisattva’s donning the armor of diligence and realizing the Buddha’s omniscience.”

The bodhisattva Great Eloquence in Discerning the Meaning of Every Phrase said:

“Noble beings, you should know: every place is awakening. Afflictions are awakening. All deeds are awakening. Conditioned dharmas are awakening. Unconditioned dharmas are awakening. Contaminated dharmas are awakening. Uncontaminated dharmas are awakening. The attached mind is awakening. The unattached mind is awakening. Wholesome roots are awakening. Unwholesome roots are awakening. Worldly dharmas are awakening. Supramundane dharmas are awakening. Samsaric dharmas are awakening. The realm of nirvana is awakening. The false is awakening. The true is awakening. The skandhas, ayatanas, and dhatus are awakening. Earth, fire, water, wind, and space are awakening.

“Great bodhisattvas clearly understand that the intrinsic nature of all dharmas is empty and that all created things lack intrinsic nature. They comprehend every meaning exactly as it is. Just as space pervades every place, the Dharma of awakening is likewise present everywhere. If bodhisattvas clearly understand the dharmas, they will perfect eloquence, attain right wisdom, and discern the meanings of phrases. They can realize the Buddha’s omniscience.”

The bodhisattva Accumulation of Eloquence said:

“If bodhisattvas possess the wisdom of liberation, they do not grasp anything they do, because their minds perceive no characteristics. They neither increase nor diminish and are neither shaken nor moved. Everything they say is definitively in accord with reason, and neither condemnation nor praise moves them. All the teachings of non-Buddhists and all the teachings of the Tathagata, whether internal or external, concealed or manifest, are equal and without difference. They know that all dharmas return to quiescence. Their minds cling to no object and remain firm and unmoving like Mount Sumeru. If bodhisattvas possess the wisdom of liberation and their minds return to quiescence, they can realize the Buddha’s omniscience.”

The bodhisattva Oceanic Resolve said:

“If bodhisattvas possess wisdom like the great ocean, they know that the myriad dharmas all return to the single taste of equality. Learned bodhisattvas retain the nature of all dharmas as one undifferentiated taste. They clearly know that the true intrinsic nature of dharmas is not sheer nonexistence, but that dharmas arising through conditions constitute the true meaning. They know that these dharmas neither increase nor decrease, that the nature of their roots and branches yields inexhaustible benefit, and that they are ultimately quiescent, neither annihilated nor eternal. They know this exactly as it is.

“Moreover, they generate an immeasurable mind toward sentient beings, neither forgetting nor abandoning them. They constantly regard them with respect, explain the Dharma clearly to them, instruct them equally in the distinctive Dharma, and plant roots of goodness universally for sentient beings. Such bodhisattvas don the armor of diligence and realize the Buddha’s omniscience.”

The bodhisattva King of Mount Sumeru said:

“Noble beings, you should know! The Buddha’s omniscience cannot be known easily. It is difficult to fathom; how could it be realized? If bodhisattvas transcend all the mental activities of worldly sentient beings, transcend all the seeing and hearing of worldly sentient beings, and even surpass worldly sentient beings in faith, delight, and knowledge, while practicing giving, discipline, patience, diligence, meditative concentration, and wisdom and attaining merit greater than Mount Sumeru, then they can realize the Buddha’s omniscience.”

The bodhisattva Loving Vision said:

“Great bodhisattvas contemplate the six sensory objects, yet there is nothing to contemplate; they engage with conditions, yet there is nothing with which to engage. Why? Because the intrinsic natures of both form and mind are pure. Because forms are pure, the eye has nothing to see. Because sounds are pure, the ear has nothing to hear. Because odors are pure, the nose has nothing to smell. Because flavors are pure, the tongue has nothing to taste. Because tangible objects are pure, the body has nothing to feel. Because dharmas are pure, the mind has nothing with which to engage.

“Why is this? Because the faculties are pure, their intrinsic natures are all empty. There is neither self nor person, neither love nor aversion. Their intrinsic nature is equality, and one contemplates sentient beings without high or low, all being equal. One has decisive faith in the Buddha-Dharma and gives rise to no doubt. One delights in the Dharma without weariness; having attained it, one gives it to others, and having given it, one feels no regret. Gradually, one brings all Buddha-dharmas to complete perfection. Bodhisattvas who act exactly in this way can realize the Buddha’s omniscience.”

The bodhisattva King of Joy said:

“Great bodhisattvas abide in giving and patience. If people come to insult, rebuke, despise, or beat them, the bodhisattvas do not become angry but instead give rise to joy. They always act as spiritual friends to sentient beings. They perceive neither self nor others, neither one who humiliates nor one who is humiliated, for all dharmas are empty. Because the internal is empty and the external is empty, the characteristics of self and person are also empty. They therefore constantly give rise to joy and practice giving.

“If someone were to ask for their heads, eyes, hands, feet, wives, children, relatives, or even their own lives, they would not begrudge them but would give joyfully. Bodhisattvas delight in seeking the wondrous Dharma. If they could hear a single verse, they would not cling even to the throne of a wheel-turning king in exchange for it.

If they could lead all sentient beings to generate the aspiration for awakening, they would not delight even in the station of Sakra. If they could hear a rare Dharma, they would not delight even in the station of a Brahma king. If they could see the Tathagatas, then even if the trichiliocosm were filled with precious treasures, they would cast them aside like rubble and tiles.

Delighting in beholding the Buddhas with hearts filled with joy and perfecting the faculties and the factors of awakening, they can realize the Buddha’s omniscience.”

The bodhisattva Boundless Vision said:

“Great bodhisattvas who no longer perceive the characteristic of self and contemplate all dharmas as pure, without any doubt, can see all Buddhas. They contemplate forms without attachment and without the perception of form. They see sentient beings without the perception of sentient beings, and likewise contemplate all the forms and characteristics of the world.

All Buddha lands seen with the physical eye are pure. Because their karmic results are pure, they perfect the divine eye. Because they possess great spiritual powers, they perfect the wisdom eye.

Because the distinctive qualities of a Buddha are fulfilled, they perfect the Dharma eye. Because they are free from afflictions, they perfect the Buddha eye. These bodhisattvas will perfect the ten powers and can realize the Buddha’s omniscience.”

The bodhisattva Boundless Conduct said:

“Everything done by the Buddhas is awakening. Why? Because awakening arises from omniscience and contains no conception of inside, outside, or an interval between them. Therefore, by clinging to no dharma, bodhisattvas utterly extinguish the afflictions, become free from the works of Mara, and leave Mara’s domain. These bodhisattvas can realize the Buddha’s omniscience.”

The bodhisattva Destroyer of All Maras said:

“If bodhisattvas no longer give rise to the view of self, they are free from all views. If views no longer arise, they can transcend the works of Mara and have thus comprehended the skandhas. The skandhas are all empty, and the characteristic of self is completely extinguished. Once the characteristic of self has been extinguished, Mara can do nothing. If karma has been extinguished, they are liberated from all hindrances. If they are free from all hindrances, they attain awakening. This is called realizing the Buddha’s omniscience.”

The bodhisattva Sorrowless Tree said:

“One who creates unwholesome karma is constantly afraid, remorseful, and self-reproaching. One who creates wholesome karma has no fear. Therefore, bodhisattvas constantly practice wholesome dharmas without interruption, continuously in the present. These bodhisattvas are not harmed by the poisoned arrow of sorrow. They can don the armor of diligence and realize the Buddha’s omniscience.”

The bodhisattva Accomplisher of Every Meaning said:

“Good men who perfectly possess the Dharma of discipline and fulfill their practices and vows can abide in the foundation of discipline. Just as fragrance permeates everything, they can transcend faults and evils and thereby perfect the factors of awakening. When the factors of awakening are perfected, omniscience is accomplished. Therefore, one should know that true discipline is the root. Bodhisattvas who correctly understand that the factors of awakening are accomplished in this way can realize the Buddha’s omniscience.”

After the bodhisattvas had finished teaching the Dharma, the devaputra Universally Blossoming Flower from Tusita Heaven said in the assembly:

“Bodhisattvas, suppose that in the world there is a beautiful flowering tree in full and luxuriant bloom, lovely in color and fragrance and pleasing to everyone. Great bodhisattvas are likewise. The dharmas of liberation are like blossoming flowers that enhance their beauty and delight all great bodhisattvas. They are also like a tree growing in the garden of the palace of the Heaven of the Thirty-Three. That tree is tall and luxuriant, and its beautiful blossoms are delightful to behold.

“Great bodhisattvas, those who perfectly possess the Dharma of liberation are like blossoms whose beauty has increased, delighting all bodhisattvas, devas, and humans. They are also like a supreme and precious great mani jewel, transparent, flawless, and possessing the virtues of wish fulfillment. Great bodhisattvas whose minds are pure, free from all defilements, and endowed with the qualities of Dharma can realize the Buddha’s omniscience.”

The devaputra Radiant Blossoming Flower said:

“Bodhisattvas are like the sun, whose radiance dispels all darkness and reveals every form. Great bodhisattvas are likewise: fully endowed with the light of wisdom, they become torches of the wondrous Dharma that illuminate sentient beings and eliminate the darkness of delusion. Through the penetrating light of wisdom, all things are revealed; no darkness remains, and they are no longer obscured by ignorance but always follow the luminous path. Therefore, bodhisattvas guide sentient beings who have lost their way and lead them back to the right path. Such bodhisattvas can realize the Buddha’s omniscience.”

The devaputra Fragrant Mandarava Flower said:

“Bodhisattvas, the fragrance of the mandarava flower travels for a hundred yojanas. Great bodhisattvas who fully possess discipline, samadhi, and wisdom are likewise. The fragrance of discipline, the fragrance of samadhi, and the fragrance of wisdom spread far and wide throughout the world. If sentient beings smell these fragrances, all their afflictions are eliminated. Great bodhisattvas who fully possess such fragrances of the meritorious Dharma can realize the Buddha’s omniscience.”

The devaputra Diligent Dharma Practice said:

“If bodhisattvas are lazy and retreat, they cannot advance in supreme practices or attain the fruit of the Buddha’s awakening. If their minds are diligent without reckoning the number of kalpas, if they remain constantly courageous, plant roots of goodness, never grow weary, and continually practice the eight dharmas assisting the path, they can progress. What are the eight?

1. Diligently increasing the dharmas corresponding to supreme practices.

2. Constantly cultivating the four immeasurable practices: loving-kindness, compassion, sympathetic joy, and equanimity.

3. Cultivating the five dharmas of wisdom belonging to the higher knowledges.

4. Constantly practicing the four means of gathering beings: giving, loving speech, beneficial action, and cooperation.

5. Perfecting acceptance regarding the three gateways of liberation.

6. Extensively expounding the wondrous Dharma to everyone.

7. Generating the aspiration for unsurpassed, great awakening.

8. Skillfully dedicating merit so that everyone may abide in the true Dharma.

“Bodhisattvas who practice these eight dharmas can realize the Buddha’s omniscience.”

At that time, the great bodhisattva Manjusri said to the bodhisattvas and the assembly of devas:

“Great bodhisattvas, you should transcend all discrimination regarding dharmas; then you can realize the Buddha’s wisdom. How does one transcend discrimination? One does not discriminate among the three realms or among views.

One does not discriminate, ‘This is internal and that is external’; ‘this is the station of a sravaka, that the station of a pratyekabuddha, and another the station of an ordinary sentient being’; ‘this is samsara and that is affliction’; ‘this is the observer and that the observed’; ‘this is cause and that is result’; ‘this is a realm and that is not a realm’; ‘this is increase and that is decrease’; ‘that is the view of self and this is what is viewed by the self’; ‘this is miserliness and that is giving’; ‘this is breaking discipline and that is observing discipline’; ‘this is anger and that is patience’; ‘this is laziness and that is diligence’; ‘this is distraction and that is meditative concentration’; or ‘this is delusion and that is wisdom.’

“One also does not discriminate, ‘These roots of goodness produce wholesome dharmas, while those unwholesome roots produce unwholesome dharmas.’ One does not discriminate, ‘This is a worldly dharma and that is a supramundane dharma,’ but abides in the Dharma of equality. One does not discriminate between the unconditioned and the conditioned, between a mind with attachment and a mind without attachment, or between the contaminated and the uncontaminated.

“Great bodhisattvas, you should know: this Dharma is free from discrimination. By abiding in correspondence with equality, one can realize the Buddha’s omniscience.

“Furthermore, great bodhisattvas, the unsurpassed awakening of the Buddhas is fundamentally unobtainable. Why? Because it is not an object with which the mind can engage, nor is it something wisdom can know; only a Buddha realizes it. One who is equal to the Buddhas is also equal to omniscience. When omniscience is contemplated, it is entirely nonexistent. Because it is nonexistent, one does not cling to omniscience. It cannot be grasped as form, and feeling, perception, formations, and consciousness also cannot be grasped. This is called omniscience. It has neither the characteristic of dharma nor the characteristic of non-dharma; this is called the emptiness of omniscience.

“The paramita of giving can realize it. The paramita of discipline can realize it. The paramita of patience can realize it. The paramita of diligence can realize it. The paramita of meditative concentration can realize it. Yet the paramita of wisdom cannot realize it. Why? Because no dharma can be attained; therefore, omniscience also cannot be attained.

“Furthermore, bodhisattvas, omniscience cannot be attained in the three times: it cannot be attained in the past, present, or future. Because it does not cling to the three times, it is not an object contemplated by eye consciousness, nor is it an object contemplated by ear, nose, tongue, body, or mind consciousness. Why? Because it is free from all sensory domains.

“Great bodhisattvas who wish to accomplish omniscience should abide in this way. Why? Because all dharmas also abide in this way. Since all dharmas are equal, omniscience is also equal. Even the dharmas of the Buddhas and the dharmas of ordinary beings are all equal. This is called omniscience. Great bodhisattvas should abide in this way and train in this way.

“Just as the intrinsic natures of the four great elements do not exist, and even if they were originally said to possess natures those natures could not be attained—why? because their intrinsic natures are empty—so the intrinsic natures of worldly wholesome and unwholesome dharmas are all empty and therefore cannot be attained. Why? Because there is no discrimination. When discrimination itself is empty, that is the true meaning.”

When the bodhisattva Manjusri taught this Dharma, two thousand devaputras in the assembly attained the acceptance of the non-arising of dharmas. Twelve thousand devaputras generated the aspiration for unsurpassed awakening.

End of Fascicle One.