思益梵天所問經

Chapter 7: DISCOURSE

At that time, Brahma Thinker of Benefit said to the Buddha:

“World-Honored One! Does the Dharma prince Manjusri, who is present in this great assembly, have nothing to say?”

The Buddha then said to Bodhisattva Manjusri:

“Can a bodhisattva remain silent in an assembly where this Dharma is being expounded?”

Bodhisattva Manjusri said to the Buddha:

“World-Honored One! Can the Dharma realized by the Buddha be known?”

The Buddha said:

“It cannot be known.”

Bodhisattva Manjusri said:

“World-Honored One! Can that Dharma be spoken, expounded, or discussed?”

The Buddha said:

“It cannot be spoken, expounded, or discussed.”

Bodhisattva Manjusri said:

“World-Honored One! If that Dharma cannot be spoken, expounded, or discussed, then it cannot be revealed.”

At that time, Brahma Thinker of Benefit said to Bodhisattva Manjusri:

“Great Being, do you not expound the Dharma for sentient beings?”

Bodhisattva Manjusri asked:

“O Brahma! Are there two characteristics within the Dharma-nature?”

The Brahma replied:

“There are not.”

Bodhisattva Manjusri asked:

“Do not all dharmas enter the Dharma-nature?”

The Brahma replied:

“Indeed, they do.”

Bodhisattva Manjusri said:

“If the Dharma-nature has no two characteristics and all dharmas enter the Dharma-nature, why should the Dharma be expounded for sentient beings?”

The Brahma asked:

“Is the expounding of the Dharma also without two characteristics?”

Bodhisattva Manjusri replied:

“If it were definitively established that there is an exposition and an understanding by which the Dharma could be expounded, even then there would be no two characteristics.”

The Brahma asked:

“Bodhisattva Manjusri! Does the Tathagata not expound the Dharma?”

Bodhisattva Manjusri replied:

“Although the Buddha expounds the Dharma, he does not do so through two characteristics. Why? Because the nature of the Tathagata is nondual; although there is exposition, there is no duality.”

The Brahma asked:

“If all dharmas are nondual, what then are the two characteristics?”

Bodhisattva Manjusri replied:

“Because ordinary beings give rise to attachment to a self, they discriminate two characteristics. Nonduality is the Dharma-nature and is utterly devoid of two characteristics. Although countless discriminations create two characteristics, in ultimate reality there are no two characteristics.”

The Brahma asked:

“How can the nonduality of dharmas be known?”

Bodhisattva Manjusri replied:

“If nonduality could be known, it would not be nonduality. Why? Because the characteristic of nonduality cannot be cognized.

“O Brahma! Duality is the activity of consciousness and cannot know the Dharma taught by the Buddha. That Dharma is not as it is spoken. Why? Because that Dharma is without written words.”

The Brahma said:

“Bodhisattva Manjusri! Where does the Dharma expounded by the Buddha ultimately lead?”

Bodhisattva Manjusri replied:

“The Dharma expounded by the Buddha leads to where there is nowhere to arrive.”

The Brahma asked:

“Does the Dharma expounded by the Buddha not lead to nirvana?”

Bodhisattva Manjusri said:

“Is there anywhere in nirvana that can be reached?”

The Brahma replied:

“In nirvana there is nowhere to arrive and nowhere to depart.”

Bodhisattva Manjusri said:

“Thus, the Dharma expounded by the Buddha leads to where there is no arrival.”

The Brahma asked:

“Who can hear this Dharma?”

Bodhisattva Manjusri replied:

“Such as that which has been expounded.”

The Brahma asked:

“What does it mean to be such as that which has been expounded?”

Bodhisattva Manjusri replied:

“Suchness cannot be known and cannot be heard.”

The Brahma asked:

“Who can hear such Dharma of the Tathagata?”

Manjusri replied:

“One who is not bound by the six sense objects.”

The Brahma asked:

“Who can know that Dharma?”

Bodhisattva Manjusri replied:

“One who does not cling to what is known, does not discriminate, and does not dispute.”

The Brahma asked:

“What is a bhiksu who engages in much disputation?”

Bodhisattva Manjusri replied:

“To discriminate, ‘This is good; this is bad,’ is called disputation. ‘This accords with principle; this does not accord with principle,’ is called disputation. ‘This is defiled; this is pure,’ is called disputation. ‘This is wholesome; this is unwholesome,’ is called disputation. ‘This is observing the precepts; this is breaking the precepts,’ is called disputation. ‘This should be done; this should not be done,’ is called disputation. ‘Through this Dharma one realizes the Way; through this Dharma one attains the fruit,’ is called disputation.

“O Brahma! If, with regard to the Dharma, one harbors thoughts of high and low, clings, or grasps, all of this is disputation. The Dharma expounded by the Buddha is free from contention. Those who delight in disputation do not follow the Dharma of the sramana. Those who delight in the Dharma of the sramana completely extinguish all deluded thoughts and attachments.”

The Brahma asked:

“What is a bhiksu who accords with the Buddha’s words and follows the Buddha’s instructions?”

Bodhisattva Manjusri replied:

“If a bhiksu’s mind remains entirely unmoved whether he is praised or disparaged, this is called following the Buddha’s instructions. If a bhiksu is not bound by spoken or written words, this is called according with the Buddha’s words.

“Furthermore, if a bhiksu extinguishes all characteristics, this is following the Buddha’s instructions. Not contradicting the meaning and principle is according with the Buddha’s words. If a bhiksu safeguards the teaching, this is following the Buddha’s instructions. Not contradicting the Buddha’s words is called according with the Buddha’s words.”

The Brahma asked:

“What is a bhiksu who is able to safeguard the teaching?”

Bodhisattva Manjusri replied:

“If a bhiksu does not oppose equality and does not destroy the Dharma-nature, he is said to be able to safeguard the teaching.”

The Brahma asked:

“What is a bhiksu who draws near to the Buddha?”

Bodhisattva Manjusri replied:

“If, within the Dharma, a bhiksu sees no dharma as near or far, he is said to draw near to the Buddha.”

The Brahma asked:

“What is a bhiksu who makes offerings to and attends upon the Buddha?”

Bodhisattva Manjusri replied:

“If a bhiksu’s body, speech, and mind engage in no fabrication, he is said to make offerings to and attend upon the Buddha.”

The Brahma asked:

“Who can make offerings to the Buddha?”

Bodhisattva Manjusri replied:

“One who does not produce meritorious karma and does not produce ‘imperturbable’ karma.”

The Brahma asked:

“Who can see the Buddha?”

Bodhisattva Manjusri replied:

“One who does not cling to the physical eye, the divine eye, or the wisdom eye is said to be able to see the Buddha.”

The Brahma asked:

“Who can see the Dharma?”

Bodhisattva Manjusri replied:

“One who does not contradict dharmas of causes and conditions.”

The Brahma asked:

“Who can perceive dharmas of causes and conditions?”

Bodhisattva Manjusri replied:

“One who does not give rise to equality and does not perceive the characteristic of equality arising.”

The Brahma asked:

“Who attains true wisdom?”

Bodhisattva Manjusri replied:

“One who sees that the outflows neither arise nor cease.”

The Brahma asked:

“Who can study under the Tathagata?”

Bodhisattva Manjusri replied:

“One who neither gives rise to, accepts, clings to, nor abandons any dharma.”

The Brahma asked:

“Who is said to practice rightly?”

Bodhisattva Manjusri replied:

“One who is no longer bound by the three realms.”

The Brahma asked:

“Who is a good person?”

Bodhisattva Manjusri replied:

“One who will no longer assume a future body.”

The Brahma asked:

“Who is a person at peace and ease?”

Bodhisattva Manjusri replied:

“One who does not cling to self or what belongs to self.”

The Brahma asked:

“Who is liberated?”

Bodhisattva Manjusri replied:

“One who does not destroy bondage.”

Brahma asked:

“Who is delivered?”

Bodhisattva Manjusri replied:

“One who abides neither in samsara nor in nirvana.”

Brahma asked:

“When a bhiksu exhausts all outflows, what is exhausted?”

Bodhisattva Manjusri replied:

“If there is anything to be exhausted, it is not called the exhaustion of all outflows. To know that the characteristics of the outflows are empty, and to know them accordingly, is called the exhaustion of all outflows.”

Brahma asked:

“Who speaks truthful words?”

Bodhisattva Manjusri replied:

“One who has transcended all paths of discourse.”

Brahma asked:

“Who enters the path?”

Bodhisattva Manjusri replied:

“If an ordinary person enters the course of practice of the noble ones and knows that all conditioned dharmas come from nowhere and go nowhere, that person is one who enters the path.”

Brahma asked:

“Who can see the Noble Truths?”

Bodhisattva Manjusri replied:

“No one sees the Noble Truths. Why? Because whatever is seen is false and illusory. Only one who sees nothing is said to see the truths.”

Brahma asked:

“How can seeing no dharma whatsoever be called seeing the truths?”

Bodhisattva Manjusri replied:

“Not seeing any of the various views is called seeing the truths.”

Brahma asked:

“Where should those truths be sought?”

Bodhisattva Manjusri replied:

“They should be sought within the four inversions.”

Brahma asked:

“Why do you say this?”

Bodhisattva Manjusri replied:

“To seek within the four inversions is not to grasp purity, permanence, bliss, or self. Not grasping purity means impurity; not grasping permanence means impermanence; not grasping bliss means suffering; and not grasping self means non-self.

“O Brahma! All dharmas are empty and devoid of self; this is the Noble Truth. If one can seek the ‘truth’ in this way, one does not perceive suffering, does not eliminate its origin, does not realize its cessation, and does not cultivate the path.”

Brahma asked:

“What is meant by cultivating the path?”

Bodhisattva Manjusri replied:

“If one does not discriminate, ‘This is Dharma; this is not Dharma,’ and transcends these two characteristics, this is called cultivating the path. To seek all dharmas by means of this path and find them unobtainable—this is called the path. This path does not cause people to leave samsara and attain nirvana. Why? Because neither departing nor attaining is called the Noble Path.”

At that time, a Mahallaka Brahma named Equal Conduct asked Manjusri, Prince of the Dharma:

“How does an upasaka take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha?”

Bodhisattva Manjusri replied:

“If an upasaka does not give rise to two views—that is, does not give rise to the view of self or the view of what belongs to self; does not give rise to a view of self or a view of the Buddha; does not give rise to a view of self or a view of the Dharma; and does not give rise to a view of self or a view of the Sangha—this is called taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha.

“Furthermore, if an upasaka does not see the Buddha through form, nor see the Buddha through feeling, perception, formations, or consciousness, this is called taking refuge in the Buddha. If an upasaka makes no discriminations regarding dharmas and also does not practice what is contrary to Dharma, this is called taking refuge in the Dharma. If an upasaka does not depart from conditioned dharmas in order to see the unconditioned Dharma, nor depart from the unconditioned Dharma in order to see conditioned dharmas, this is called taking refuge in the Sangha.

“Furthermore, if an upasaka does not grasp the Buddha, does not grasp the Dharma, and does not grasp the Sangha, this is called taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha.”

At that time, Bodhisattva Equal Conduct asked Bodhisattva Manjusri:

“Toward what do these bodhisattvas who arouse the aspiration for bodhi advance?”

Bodhisattva Manjusri replied:

“They advance toward empty space. Why? Because unsurpassed, complete, perfect enlightenment is identical to empty space.”

Bodhisattva Equal Conduct asked:

“What is meant by a bodhisattva arousing the aspiration for unsurpassed, complete, perfect enlightenment?”

Bodhisattva Manjusri replied:

“If a bodhisattva knows that every arousing of aspiration is not an arousing of aspiration, that all dharmas are not dharmas, and that all sentient beings are not sentient beings, this is called a bodhisattva arousing the aspiration for unsurpassed, complete, perfect enlightenment.”

Then Bodhisattva Equal Conduct addressed the Buddha:

“World-Honored One! As for one called a bodhisattva, what is that bodhisattva?”

The Buddha said:

“Good man! If a bodhisattva arouses great compassion for sentient beings fixed in wrongness, yet sees no difference whatsoever between them and sentient beings fixed in rightness, that one is called a bodhisattva. Why? A bodhisattva does not arouse the aspiration for sentient beings fixed in rightness, nor for sentient beings who are not fixed. A bodhisattva arouses great compassion solely to guide and deliver sentient beings fixed in wrongness, and therefore arouses the aspiration for unsurpassed, complete, perfect enlightenment. For this reason, that one is called a bodhisattva.”

At that time, Bodhisattva Bodhi addressed the Buddha:

“World-Honored One! We too wish to explain why one is called a bodhisattva.”

The Buddha said:

“Speak as you wish.”

Bodhisattva Bodhi said:

“Just as a man or woman who undertakes the precepts for one day neither violates nor falls short of them, if a bodhisattva, from the initial arousing of the aspiration until attaining Buddhahood, constantly practices the pure conduct throughout that interval, that one is called a bodhisattva.”

Bodhisattva Firm Resolve said:

“If a bodhisattva perfects a profound, vast, and steadfast mind of loving-kindness, that one is called a bodhisattva.”

Bodhisattva Deliverer of Sentient Beings said:

“Just as a bridge or boat carries people across tirelessly and without discrimination, one whose mind is thus is called a bodhisattva.”

Bodhisattva Eradicator of Evil Destinies said:

“If, wherever a bodhisattva sets foot within the lands of the Buddhas, all evil destinies are immediately eradicated, that one is called a bodhisattva.”

Bodhisattva Avalokitesvara said:

“If sentient beings who see a bodhisattva immediately become assured of unsurpassed, complete, perfect enlightenment, and if those who invoke that bodhisattva’s name are freed from all suffering, that one is called a bodhisattva.”

Bodhisattva Mahasthamaprapta said:

“If wherever a bodhisattva sets foot, the entire trichiliocosm and the palaces of Mara quake, that one is called a bodhisattva.”

Bodhisattva Indefatigable said:

“Suppose one day and night were equal to kalpas as numerous as the sands of the Ganges; thirty such days constituted one month; and twelve such months constituted one year. Suppose that, after hundreds of thousands of myriads of kotis of such years, one encountered a single Buddha, and in this manner practiced pure conduct and cultivated merit in the presence of Buddhas as numerous as the sands of the Ganges, only afterward receiving the prediction of unsurpassed, complete, perfect enlightenment. If one’s mind never stops and never grows weary, that one is called a bodhisattva.”

Bodhisattva Guide said:

“If a bodhisattva arouses great compassion for sentient beings who have fallen onto wrong paths, leads them to enter the right path, and seeks no repayment, that one is called a bodhisattva.”

Bodhisattva Mount Sumeru said:

“If a bodhisattva makes no discrimination among any dharmas, just as Mount Sumeru does not discriminate among all colors, that one is called a bodhisattva.”

Bodhisattva Narayana said:

“If a bodhisattva cannot be destroyed by any affliction, that one is called a bodhisattva.”

Bodhisattva Power of Mind said:

“If a bodhisattva contemplates all dharmas with a mind free from error, that one is called a bodhisattva.”

Bodhisattva Lion’s Unhindered Roaming said:

“If a bodhisattva is neither fearful nor terrified amid all doctrines and debates, has attained profound patience with dharmas, and can cause all adherents of non-Buddhist paths to be afraid, that one is called a bodhisattva.”

Bodhisattva Inconceivable said:

—If a bodhisattva knows that the characteristics of mind are inconceivable and are beyond thought and discrimination, that one is called a bodhisattva.

The deva son Good Tranquillity said:

—If a bodhisattva can be born in all heavenly palaces without becoming attached or defiled, and yet does not cling to that undefiled Dharma, that one is called a bodhisattva.

Bodhisattva True Speech said:

—If whatever a bodhisattva says is always expressed in truthful words, and that bodhisattva does not speak falsely even in dreams, that one is called a bodhisattva.

Bodhisattva Joyful Vision said:

—If a bodhisattva can see all forms as forms of the Buddha, that one is called a bodhisattva.

Bodhisattva Ever Sorrowful said:

—If a bodhisattva sees sentient beings fallen into birth and death, takes no delight in worldly pleasures, and wishes to liberate both himself and sentient beings, that one is called a bodhisattva.

Bodhisattva Unobstructed Mind said:

—If a bodhisattva harbors no anger or obstruction toward any affliction or demon, that one is called a bodhisattva.

Bodhisattva Ever Joyful Faculties said:

—If a bodhisattva always uses roots of goodness to fulfill his own practices and vows, also fulfills the aspirations of others, and brings every undertaking to completion, that one is called a bodhisattva.

Bodhisattva Dispeller of Doubt and Regret said:

—If a bodhisattva gives rise to neither doubt nor regret concerning any dharma, that one is called a bodhisattva.

Bodhisattva Lion Maiden said:

—If a bodhisattva perceives that there is neither a male dharma nor a female dharma, yet manifests innumerable physical forms in order to bring sentient beings to accomplishment, that one is called a bodhisattva.

Bodhisattva Precious Woman said:

—If a bodhisattva gives rise to no fondness for precious objects and delights only in the Three Jewels, that one is called a bodhisattva.

The upasika Visakha-datta said:

—If a bodhisattva has anything to attain, there is no bodhi. If that bodhisattva grasps no dharma, produces no dharma, and extinguishes no dharma, that one is called a bodhisattva.

The householder Bhadrapala said:

—If, whenever sentient beings hear a bodhisattva's name, they are certain to abide upon the path to the fruit of unsurpassed, complete, perfect enlightenment, that one is called a bodhisattva.

The youth Precious Moon said:

—If a bodhisattva constantly cultivates the pure conduct of a youth, to the point that he does not even mentally recollect the five sensual desires, much less physically experience them, that one is called a bodhisattva.

The Trayastrimsa deva son Bodhisattva Mandala Flower Fragrance said:

—If a bodhisattva observes the precepts and perfumes the mind with them, always diffusing the fragrance of wholesome dharmas and no other fragrance, that one is called a bodhisattva.

Bodhisattva Creator of Joy said:

—If a bodhisattva delights in three dharmas—making offerings to the Buddha, expounding the Dharma, and teaching and transforming sentient beings—that one is called a bodhisattva.

Brahma Sikhin said:

—If every dharma seen by a bodhisattva is a Buddha-dharma, that one is called a bodhisattva.

Bodhisattva Maitreya said:

—If sentient beings attain the samadhi of loving-kindness as soon as they see a bodhisattva, that one is called a bodhisattva.

Manjusri, Prince of the Dharma, said:

—If a bodhisattva expounds the dharmas without giving rise to the perception of dharma or the perception of non-dharma, that one is called a bodhisattva.

Bodhisattva Radiant Net said:

—If a bodhisattva's radiance can eliminate all the afflictions of sentient beings, that one is called a bodhisattva.

Bodhisattva Universal Flower said:

—If a bodhisattva sees the Tathagatas filling all the worlds of the ten directions like a forest covered with flowers, that one is called a bodhisattva.

Thus, after each of the bodhisattvas had spoken according to his own inclination, the Buddha addressed Bodhisattva Equanimous Conduct:

—If a bodhisattva can undergo every kind of suffering and distress in place of all sentient beings, and can also relinquish all meritorious deeds for the sake of sentient beings, that one is called a bodhisattva.

Chapter 8: DISCOURSE ON TRANQUILLITY

At that time, Brahma Sikhin asked Bodhisattva Equanimous Conduct:

—Bodhisattva! What conduct do you now take as your practice?

Bodhisattva Equanimous Conduct replied:

—I take as my practice the conduct that accords with all the conditioned dharmas of sentient beings.

Brahma asked:

—What kind of practice is the conduct that accords with all the conditioned dharmas of sentient beings?

The bodhisattva replied:

—The course of conduct followed by the Buddhas is the practice that accords with all the conditioned dharmas of sentient beings.

He further asked:

—What do the Buddhas take as their practice?

The bodhisattva replied:

—The Buddhas take the emptiness of the ultimate truth as their practice.

He further asked:

—If the Buddhas also take the course of conduct followed by ordinary beings as their practice, what difference is there?

Bodhisattva Equanimous Conduct said:

—Would you have there be distinctions within emptiness?

Brahma replied:

—No.

Bodhisattva Equanimous Conduct asked:

—Does the Tathagata not teach that all dharmas are empty?

Brahma replied:

—Indeed, he does!

The bodhisattva said:

—Brahma! Therefore, all dharmas are without distinction, and those modes of conduct are likewise so. Why is this? Because the Tathagata does not teach that dharmas possess distinctions.

At that time, Brahma Sikhin asked Bodhisattva Manjusri:

—Conduct has now been discussed, but what is conduct?

Bodhisattva Manjusri replied:

—Among all forms of conduct, there are four pure practices, which are called “conduct within conduct.” One who departs from these four pure practices is not said to engage in “conduct within conduct.” One who can practice these four pure practices is said to engage in “conduct within conduct.”

Brahma! If a person perfects the four pure practices, then even while practicing in a tranquil and secluded place, that person is said to engage in “conduct within conduct.” If one does not perfect the four pure practices, then even if one practices in towers and palaces, upon golden beds and silver mats, and while wearing fine garments, it is not called “conduct within conduct”; nor can one skillfully discern the characteristics of conduct.

He further asked:

—Through what conduct does a bodhisattva attain pure vision and knowledge?

Bodhisattva Manjusri replied:

—Amid all forms of conduct, one can purify the view of self.

He further asked:

—If one realizes the true nature of the self, does one attain true knowledge and vision?

Bodhisattva Manjusri replied:

—If one sees the true nature of the self, that itself is true cognition. It is like the keeper of a king's treasury of gold, who knows how much remains by calculating the gold that has been disbursed for expenditure. In the same way, by knowing the true nature of the self, one attains true cognition.

Brahma further asked:

—What does it mean to attain the true nature of the self?

Bodhisattva Manjusri replied:

—If one realizes the dharma of no-self, one attains the true nature. Why is this? Because the self is utterly without any source and has no fixed reality. If anyone can know this, that person is said to have attained the true nature of the self.

Brahma further asked:

—As I understand the meaning expounded by the Great Being, it is by seeing the self that one then sees the Buddha. Why is this? Because the nature of the self is precisely Buddha-nature. Great Being! Who can see the Buddha?

Bodhisattva Manjusri replied:

—One who does not destroy the view of self. Why is this? Because the view of self is itself the view of dharmas, and through the view of dharmas one can see the Buddha.

Brahma further asked:

—Is there also a practice without an object of practice that is called right practice?

Bodhisattva Manjusri replied:

—There is! If one does not practice in accordance with any conditioned dharma, that is called right practice.

Brahma further asked:

—What manner of practice is called right practice?

Bodhisattva Manjusri replied:

—If one practices neither for the sake of knowing, nor for the sake of eliminating, nor for the sake of attaining, nor for the sake of cultivating, that is called right practice.

Brahma further asked:

—What dharma does the wisdom-eye clearly see?

Bodhisattva Manjusri replied:

—If there is an object that is seen, it is not called the wisdom eye. The wisdom eye does not see conditioned dharmas, nor does it see the unconditioned Dharma. Why is this? Because all conditioned dharmas are false discriminations. Not falsely discriminating is called the wisdom eye. The unconditioned Dharma is empty, has no true existence, and transcends the cognition of the eyes; therefore, the wisdom eye also does not see the unconditioned Dharma.

Brahma then asked:

—Are there also bhiksus of the Tathagata who follow right practice yet do not realize the fruit of the path?

Bodhisattva Manjusri replied:

—Yes! Within right practice there is no path, no fruit, no practice, no attainment, and no distinction among fruits of realization.

Brahma! It is because there is no object of attainment that it is called attainment. If there were an object to be attained, you should know that this would be the state of one possessed of overweening pride. One who practices rightly puts an end to all overweening pride. To be without overweening pride is to have neither practice nor acquisition.

Brahma then asked:

—What Dharma is realized for it to be called realization of the path?

Bodhisattva Manjusri replied:

—If a dharma does not arise from itself, does not arise from another, and also does not arise from conditions, but from the beginning has always been unborn, then realizing that dharma is called attaining the path.

Brahma asked:

—If the dharma is unborn, where is there anything to realize?

Bodhisattva Manjusri replied:

—Knowing that dharmas are unborn is itself called realization. Therefore, the Buddha taught: “If one sees that conditioned dharmas have no characteristic of arising, one thereby enters the true position.”

Brahma asked:

—What is called the true position?

Bodhisattva Manjusri replied:

—The self and nirvana are equal and nondual; this is called the true position.

Furthermore, because one practices equality, it is called the true position. Because through equality one emerges from all suffering and affliction, it is called the true position. Because one enters the ultimate meaning, it is called the true position. Because one eliminates every kind of recollection and thought, it is called the true position.

At that time, the Blessed One praised Bodhisattva Manjusri:

—Excellent, excellent! Great Being, what you have taught is most wondrous, precisely as you have said.

When Bodhisattva Manjusri taught this Dharma, seven thousand bhiksus clearly perceived all dharmas, completely ended the outflows, and attained liberation of mind; thirty-two thousand devas became free from all afflictions, cast off defilements, and attained the pure Dharma eye; ten thousand people, having transcended sensual desire, attained meditative concentration; two hundred people generated the aspiration to seek unsurpassed, complete, perfect enlightenment; and five hundred bodhisattvas attained the patience regarding the non-arising of dharmas.

At that time, Brahma Sikhin addressed the Buddha:

—Blessed One! This Dharma Prince Manjusri is able to carry out the work of the Buddha and bring immense benefit to sentient beings.

Bodhisattva Manjusri said:

—The Buddha manifests a body in the world neither for the sake of beneficial dharmas nor for the sake of harmful dharmas.

Brahma said:

—Has the Buddha not brought liberation to immeasurable sentient beings? And have you, Venerable One, not also benefited immeasurable sentient beings?

Bodhisattva Manjusri asked:

—Do you wish to apprehend sentient beings where there are no sentient beings?

Brahma replied:

—No.

Bodhisattva Manjusri asked:

—Brahma! Do you wish to apprehend a fixed characteristic of sentient beings?

Brahma replied:

—No.

Bodhisattva Manjusri asked:

—Brahma! Do you wish to apprehend the characteristic of the Buddhas appearing in the world?

Brahma replied:

—No.

Bodhisattva Manjusri asked:

—Brahma! What sentient beings are liberated through transformation by the Buddhas?

Brahma said:

—According to the meaning taught by the Great Being, where there is no samsara, there is no nirvana.

Bodhisattva Manjusri said:

—So it is. The Buddhas, the Blessed Ones, neither cling to samsara nor acquire nirvana. The disciples of the Buddhas who attain liberation also neither cling to samsara nor acquire nirvana. Why is this? Because nirvana and samsara are merely provisional names and therefore are spoken of. In truth, there is no birth and death and no transmigration that, when completely extinguished, results in the attainment of nirvana.

Brahma then asked:

—Who can believe this Dharma?

Bodhisattva Manjusri replied:

—Those who have no attachment to any dharma.

Brahma then asked:

—If there is attachment, to what are they attached?

Bodhisattva Manjusri replied:

—They are attached to falsehood. Brahma! If attachment were real, there would certainly be no one possessed of overweening pride. Because attachment is false, practitioners clearly recognize it and do not crave it. If there is no attachment, there is no current of samsara. If there is no current of samsara, there is no transmigration through birth and death. If there is no transmigration through birth and death, that is liberation.

Brahma asked:

—What is called liberation?

Bodhisattva Manjusri replied:

—Liberation means that conditions do not unite. If ignorance does not unite with the causes and conditions of formations, formations do not arise. If formations do not arise, this is called cessation; the non-arising of characteristics is complete liberation. Realization of that path is the realm of the Unborn. This is called the Four Noble Truths.

At that time, Bodhisattva Equal Conduct said to Bodhisattva Manjusri:

—Are all the words taught by the Great Being true?

Bodhisattva Manjusri replied:

—All words are true.

Bodhisattva Equal Conduct asked:

—Are false words also true?

Bodhisattva Manjusri replied:

—Yes. Why is this? Because all words are false, without location and without direction. Since dharmas are all false, without location and without direction, all words are true.

Great Being! The words of Devadatta and the words of the Tathagata are not different. Why is this? Because all words are the words of the Tathagata and do not depart from Suchness. All words that speak of matters can be spoken precisely because there is nothing that is spoken. Therefore, all words are equal; written characters are alike, written characters have no recollection or thought, and written characters are empty.

Bodhisattva Equal Conduct asked:

—Does the Tathagata not teach the language of ordinary beings and the language of noble sages?

Bodhisattva Manjusri replied:

—Indeed. The Tathagata uses written characters to teach the language of ordinary beings and also uses written characters to teach the language of noble sages. Thus, Great Being, do these written characters make the discrimination, “This is the language of ordinary beings; this is the language of noble sages”?

Bodhisattva Equal Conduct replied:

—No, they do not.

Bodhisattva Manjusri said:

—Just as written characters do not discriminate, all noble sages likewise do not discriminate. Therefore, noble sages have no speech. Why is this? Because noble sages do not take the characteristics of written characters, the characteristics of sentient beings, or the characteristics of dharmas as objects to be

taught. It is like bells and drums: when various conditions unite, sounds arise, yet those bells and drums make no discriminations. In the same way, noble sages skillfully understand all causes and conditions; therefore, toward spoken teachings they have neither attachment nor obstruction.

Bodhisattva Equal Conduct asked:

—As the Buddha taught: “When you assemble, you should do one of two things: either expound the Dharma or remain silent like a noble one.” What is expounding the Dharma, and what is remaining silent like a noble one?

Bodhisattva Manjushri replied:

—If one expounds the Dharma without contradicting the Buddha, the Dharma, or the Sangha, this is called expounding the Dharma. If one knows that the Dharma itself is the Buddha, that freedom from characteristics is the Dharma, and that the unconditioned is the Sangha, this is called noble silence.

Furthermore, Great Being, when there is something expounded on the basis of the four foundations of mindfulness, this is called expounding the Dharma. To have no recollection or thought concerning any dharma is called noble silence.

When there is something expounded on the basis of the four right efforts, this is called expounding the Dharma. Since all dharmas are originally equal, neither producing equality nor producing inequality, and engaging in no fabrication, is called noble silence.

When there is something expounded on the basis of the four bases of spiritual power, this is called expounding the Dharma. If neither body nor mind arises, this is called noble silence.

When there is something expounded on the basis of the five faculties and five powers, this is called expounding the Dharma. If one's faith does not depend upon the words of others, one neither grasps nor rejects, discerning all dharmas and dwelling in them with wholehearted resolve; within mindfulness and non-mindfulness, one clearly comprehends all dharmas, one's nature remains ever firmly settled, and one eliminates every form of conceptual proliferation—this is called noble silence.

When there is something expounded on the basis of the seven factors of enlightenment, this is called expounding the Dharma. If one constantly cultivates equanimity, without discrimination, increase, or decrease, this is called noble silence.

When there is something expounded on the basis of the Noble Eightfold Path, this is called expounding the Dharma. If one recognizes that the characteristics of Dharma teaching are like a raft, and clings neither to dharmas nor to what is contrary to Dharma, this is called noble silence.

If one can reveal, explain, and expound these thirty-seven aids to enlightenment, this is called expounding the Dharma. If one personally realizes this Dharma, one does not see the Dharma apart from the body, nor the body apart from the Dharma. In such contemplation of the Dharma, one sees neither dual characteristics nor nondual characteristics. In this way, one does not cling even to any cognition presently manifest; this is called noble silence.

Furthermore, Great Being, if one does not falsely conceive or cling to a self, does not falsely conceive or cling to what belongs to a self, and does not falsely conceive or cling to dharmas, yet there is something expounded, this is called expounding the Dharma. If one realizes the characteristic that cannot be expounded, can transcend every sound of speech, reaches the unmoving ground, and enters the mind free from characteristics, this is called noble silence.

Furthermore, Great Being, if one knows all the keen and dull faculties of sentient beings and teaches and transforms them accordingly, this is called expounding the Dharma. Constantly entering meditative concentration, with the mind undistracted, is called noble silence.

Bodhisattva Equal Practice said:

—As I understand the meaning expounded by the Great Being, none of the shravakas or pratyekabuddhas expounds the Dharma or possesses noble silence. Why? Because they do not clearly understand the keen and dull faculties of all sentient beings, nor can they constantly abide in meditative concentration.

Great Being, if someone were to ask truthfully, “Who in the world expounds the Dharma, and who in the world possesses noble silence?” one should answer that it is the Buddhas. Why? Because the Buddhas can completely discern the keen and dull faculties of sentient beings and also constantly abide in meditative concentration.

The Buddha said to Bodhisattva Manjushri:

—So it is, so it is! It is just as Bodhisattva Equal Practice has said. Only the Buddha Tathagatas possess these two qualities.

At that time, Venerable Subhuti addressed the Buddha:

—Blessed One, I personally heard the Buddha say, “Those assembled should perform two activities: either expound the Dharma or maintain noble silence.”

Blessed One, if shravakas are unable to practice these activities, why did the Tathagata instruct the bhikshus to practice these two activities?

The Buddha said to Venerable Subhuti:

—What do you think? Without receiving and comprehending another's teaching, can shravakas expound the Dharma or maintain noble silence?

Venerable Subhuti replied:

—No, they cannot.

The Buddha said:

—Subhuti, for this reason you should know that none of the shravakas or pratyekabuddhas expounds the Dharma or maintains noble silence.

At that time, Bodhisattva Manjushri said to Venerable Subhuti:

—Elder Subhuti, the Tathagata clearly understands the eighty-four thousand modes of conduct of sentient beings. Among those gathered here, you, Elder, are foremost in wisdom. Can you expound the Dharma to sentient beings in accordance with the capacities suited to them?

Venerable Subhuti replied:

—No, I cannot.

The Bodhisattva asked:

—Elder Subhuti, can you now enter samadhi and examine the thoughts of all sentient beings, abiding in that samadhi so as to thoroughly know the minds and every course of mental activity of all sentient beings, with neither your own mind nor the minds of others presenting any obstruction?

Elder Subhuti replied:

—No, I cannot.

Bodhisattva Manjushri said:

—Venerable Subhuti, with regard to the eighty-four thousand modes of conduct of sentient beings, the Tathagata expounds the Dharma and administers medicine in accordance with the capacities suited to them. Moreover, he constantly abides in the characteristic of equality within concentration; without his mind wavering, he thoroughly comprehends every thought and every course of mental activity of all sentient beings.

Elder Subhuti, you should therefore know that none of the shravakas or pratyekabuddhas can equal this.

Venerable Subhuti, there may be sentient beings of intense lust who attain liberation through contemplation of purity rather than through contemplation of impurity; only the Buddha can know this. There may be sentient beings of intense anger who attain liberation through contemplation of faults rather than through contemplation of loving-kindness and compassion; only the Buddha can know this. There may be sentient beings of great delusion who attain liberation through the method of “not speaking together,” rather than through the exposition of the Dharma; only the Buddha can know this.

There may also be sentient beings who practice the foregoing methods yet attain liberation neither through contemplation of purity nor contemplation of impurity, neither through contemplation of faults nor contemplation of loving-kindness, neither through “not speaking together” nor through the exposition of the Dharma. In accordance with their faculties and dispositions, the Dharma is expounded to them by means of various methods of equality, thereby enabling them to attain liberation; only the Buddha can know this.

Therefore, among those who expound the Dharma, the Tathagata is foremost in expounding the Dharma; and among those who practice meditative concentration, he is also foremost in meditative concentration.

At that time, Elder Subhuti asked Manjushri, Prince of the Dharma:

—If shravakas and pratyekabuddhas cannot expound the Dharma in this way and cannot maintain noble silence in this way, then can bodhisattvas who have perfected such merit expound the Dharma and maintain noble silence?

Bodhisattva Manjushri replied:

—Only the Buddha can know this.

The Buddha said to Elder Subhuti:

—There is a samadhi called Entering All Speech with an Undistracted Mind. If a bodhisattva perfects this samadhi, that bodhisattva attains such merit.

Then Bodhisattva Manjushri said to Bodhisattva Equal Practice:

“Great Being, because sentient beings have eighty-four thousand kinds of karmic conduct, the Buddha teaches eighty-four thousand Dharma gates; this is called expounding the Dharma. Constantly abiding in all samādhis of the cessation of sensation, perception, and mental formations is called noble silence.

“Great Being, even if I were to expound this meaning for a kalpa or somewhat less than a kalpa—namely, the characteristics of expounding the Dharma and the characteristics of noble silence—I still could not recount them all.”

The Buddha told Bodhisattva Equal Conduct:

“Good man, in the past, immeasurable, boundless, countless, inconceivable kalpas ago, a Buddha named Universal Light appeared in the world. The kalpa was named Renown, and the land was named Joyful Seeing. That land was pure and magnificently adorned, prosperous, peaceful, and joyful, and was densely populated by devas and humans. Its ground was adorned with many kinds of precious substances, soft and smooth, and produced precious lotus flowers and many varieties of fragrant trees, which constantly emitted subtle fragrances that spread everywhere.

“Bodhisattva Equal Conduct, the land of Joyful Seeing contained forty billion worlds of four continents. Each world of four continents was eighty-four thousand yojanas in length and breadth. Every city within that realm was one yojana in length and breadth and was adorned with many kinds of precious substances.

Each city was surrounded by fifteen thousand towns, villages, and settlements, and every town, village, and settlement was densely inhabited by immeasurable hundreds of thousands of people. At that time, whenever the people saw any color, shape, or image, their minds were delighted, and they never felt contempt or aversion. They all also attained the samādhi of mindfulness of the Buddha.

Therefore, that land was called Joyful Seeing. If bodhisattvas from other worlds came there, they too attained every kind of sublime joy, such as could not be obtained in other lands.

“Bodhisattva Equal Conduct, that Buddha Universal Light taught the Dharma of the Three Vehicles to his disciples. He also constantly delighted in proclaiming this Dharma teaching: ‘Bhikshus, you should perform two activities: either expound the Dharma or remain in noble silence.’

“Bodhisattva Equal Conduct, at that time, in the land of the Buddha Medicine King in the upper direction, there were two bodhisattvas. One was named Inexhaustible Intention, and the other was named Increasing Intention. They went to the place of the Buddha Universal Light, bowed their heads at the Buddha’s feet, circumambulated him three times to the right, respectfully joined their palms, withdrew, and stood to one side. The Buddha Universal Light then expounded the Samādhi of Pure Illumination for these two bodhisattvas. It is called the Samādhi of Pure Illumination because, when a bodhisattva enters this samādhi, he is immediately liberated from the bonds of all characteristics and afflictions and also attains pure illumination with respect to all the Buddha-Dharmas.

“Furthermore, all dharmas of the past, present, and future are pure. Thus, the three periods of time are completely pure and cannot be rendered impure, because the intrinsic nature of all dharmas is eternally pure. Therefore, it is said that the nature of all dharmas is always pure.

“What does it mean for the nature of dharmas to be pure? It means that the characteristic of all dharmas is emptiness and is free from every kind of grasping. The characteristic of all dharmas is signlessness and is therefore far removed from every recollection, conception, and discrimination. The characteristic of all dharmas is non-action; therefore, there is neither grasping nor relinquishing, neither seeking nor any object of aspiration, and it is utterly free from intrinsic nature. This is called the eternally pure nature. Because their characteristics are eternally pure, one should know that the nature of samsara is nirvana, and the nature of nirvana is the nature of all dharmas. Therefore, it is said that the nature of mind is eternally pure.

“Bodhisattva Equal Conduct, it is like empty space: it is impossible for it to acquire defilement. The nature of mind is likewise; it is impossible for it to possess defilement.

“Again, it is like empty space: although obscured by smoke, dust, clouds, and mist and thus appearing neither clear nor clean, the nature of empty space cannot be defiled. If the nature of empty space were defiled, it could never become pure again. Because empty space is in truth undefiled, it is seen to become pure again. The minds of ordinary beings are likewise. Although erroneous thoughts arise in them and produce afflictions, the nature of mind is never defiled. If the nature of mind were defiled, it could never become pure again. Because the nature of mind is in truth free from defilement, it is always luminous and pure; therefore, the mind attains liberation.

“Bodhisattva Equal Conduct, this is called entering the Dharma of the Samādhi of Pure Illumination.”

When the two bodhisattvas heard this samādhi expounded, they immediately realized the inconceivable illumination of the Dharma within all dharmas.

At that time, Bodhisattva Inexhaustible Intention addressed the Buddha Universal Light:

“World-Honored One, now that we have received and understood the Dharma of the Samādhi of Pure Illumination, how should we uphold and practice this Dharma gate?”

The Buddha told Bodhisattva Inexhaustible Intention:

“Bodhisattvas, you should perform two activities: either expound the Dharma or remain in noble silence.”

The two bodhisattvas accepted the Buddha’s instruction, bowed their heads at the Buddha’s feet, circumambulated him three times, and withdrew. They went to a forest, where, through their own spiritual power, they manifested a precious tower and practiced within it. At that time, a Brahmā named Wondrous Light, accompanied by seventy-two thousand Brahmā devas, went to that forest. They respectfully bowed to the two bodhisattvas and asked:

“Great Beings, the Buddha Universal Light has taught: ‘When bhikshus assemble, they should perform two activities: either expound the Dharma or remain in noble silence.’ Bodhisattvas, what does it mean to expound the Dharma, and what does it mean to remain in noble silence?”

The two bodhisattvas replied:

“Now listen attentively. We shall explain a small part of this, for only the Tathagata fully comprehends it all.”

The two bodhisattvas then analyzed and expounded the meaning of these two statements for the assembly of Brahmā devas. At that time, all seventy-two thousand Brahmā devas attained the patience regarding the non-arising of dharmas. Brahmā Wondrous Light attained the Samādhi of Universal Radiance. For seventy-six thousand years, those two bodhisattvas used the sublime power of unobstructed eloquence to answer the questions of those Brahmā devas without ever growing indolent or pausing to rest. They analyzed the meaning and principles of the two statements, questioning and answering one another without end. The Buddha Universal Light then spoke from empty space:

“Bodhisattvas, do not give rise to disputes over written words and verbal expressions. All speech is empty, like an echo; these questions and answers are likewise. You both have attained unobstructed eloquence and inexhaustible dhāraṇī. Even if you were to expound these two statements for one kalpa or a hundred kalpas, your discussion could never be exhausted.

“You two, the Buddha-Dharma is the ultimate meaning and bears the characteristic of quiescence. Within it there are no written words, and it cannot be expressed. All verbal expressions are devoid of meaning and benefit. Therefore, you should accord with that sublime meaning and should not cling to written words.”

After hearing the Buddha’s teaching, the two bodhisattvas silently accepted it.

The Buddha told Bodhisattva Equal Conduct:

“Therefore, you should know that if a bodhisattva expounds the Dharma through eloquence, it could not be exhausted even in hundreds of thousands of myriads of kalpas, or in more than hundreds of thousands of myriads of kalpas.”

He further said to Bodhisattva Equal Conduct:

“What do you think? Were those two bodhisattvas at that time strangers to you? You should not think so. Bodhisattva Inexhaustible Intention is now Bodhisattva Mañjuśrī. Bodhisattva Increasing Intention is now none other than you, and Brahmā Wondrous Light is now Brahmā Special Thought.”

Chapter 9: THE POWER OF PRACTICE

At that time, Bodhisattva Equal Conduct addressed the Buddha:

“Blessed One! This is truly unprecedented. The Buddhas and bodhisattvas are those who bring great benefit, enabling sentient beings to practice diligently in accordance with what has been taught.

“Blessed One! Those who are indolent cannot practice in accordance with what has been taught; therefore, even if they encounter hundreds of thousands of millions of Buddhas, they will still be unable to accomplish it. One should know that only through diligence and vigor can awakening and liberation be attained.”

At that time, Bodhisattva Manjusri said to Bodhisattva Equal Conduct:

“Bodhisattva! Do you know how a bodhisattva practices so as to be called diligent and vigorous?”

Bodhisattva Equal Conduct replied:

“If a bodhisattva is able to realize the noble path, he is called diligent and vigorous.”

Bodhisattva Manjusri asked again:

“How should one practice in order to realize the noble path?”

Bodhisattva Equal Conduct replied:

“If one makes no discriminations regarding any dharma, one who practices in this way can attain the noble path.”

Bodhisattva Manjusri asked again:

“What is meant by attaining the noble path?”

Bodhisattva Equal Conduct replied:

“If, while abiding in equality, a practitioner sees all dharmas as equal, this is called realizing the noble path.”

He asked again:

“Can equality be seen?”

Bodhisattva Equal Conduct replied:

“It cannot be seen! Why? If equality could be seen, it would not be equality.”

Brahma Thinker of Benefit said to Bodhisattva Manjusri:

“If, while abiding in equality, a practitioner does not see any dharmas, this is called realizing the noble path.”

Bodhisattva Manjusri asked:

“Why does one not see them?”

Brahma Thinker of Benefit replied:

“Because one has departed from the two characteristics, one does not see. Not seeing is right view.”

Bodhisattva Manjusri asked:

“Who can attain right view concerning the world?”

The Brahma replied:

“One who does not destroy the characteristic of the world.”

Bodhisattva Manjusri asked:

“What is meant by not destroying the characteristic of the world?”

The Brahma replied:

“The suchness of form is neither separate nor different. The suchness of feeling, perception, formations, and consciousness is likewise neither separate nor different. If a practitioner sees the five skandhas as equal to the characteristic of suchness, this is called right view concerning the world.”

Bodhisattva Manjusri asked:

“What is the characteristic of the world?”

The Brahma replied:

“Extinction is the characteristic of the world.”

Bodhisattva Manjusri asked:

“Can the characteristic of extinction itself be extinguished?”

The Brahma replied:

“That characteristic of extinction cannot be extinguished.”

Bodhisattva Manjusri asked:

“Why is the characteristic of the world said to be the characteristic of extinction?”

The Brahma replied:

“The characteristic of the world’s complete extinction is an inexhaustible characteristic. Why? Once it has been extinguished, there is nothing further to extinguish.”

Bodhisattva Manjusri asked:

“Did the Buddha not teach that all conditioned dharmas bear the characteristic of extinction?”

The Brahma replied:

“The world bears the characteristic of extinction, yet ultimately it cannot be extinguished. Therefore, the Buddha taught that all conditioned dharmas bear the characteristic of extinction.”

Bodhisattva Manjusri asked:

“What are called conditioned dharmas?”

The Brahma replied:

“Because they bear the characteristic of extinction, they are called conditioned dharmas.”

Bodhisattva Manjusri asked:

“Where do conditioned dharmas abide?”

The Brahma replied:

“They abide within the nature of the unconditioned.”

Bodhisattva Manjusri asked:

“What difference is there between conditioned and unconditioned dharmas?”

The Brahma replied:

“There is a difference in the written words and verbal expressions used for conditioned and unconditioned dharmas. Why? Through written words and verbal expressions, this is designated conditioned and that is designated unconditioned. Yet when the true characteristic of conditioned and unconditioned dharmas is examined, there is no difference between them, for the true characteristic is without distinction.”

Bodhisattva Manjusri asked:

“What is the meaning of the true characteristic of all dharmas?”

The Brahma replied:

“All dharmas are equal and without difference. This is the meaning of the true characteristic of all dharmas.”

Bodhisattva Manjusri asked:

“What is meant by ‘meaning’?”

The Brahma replied:

“Written words are used to expound it so that people may clearly understand; therefore, it is called ‘meaning.’ Why? The meaning of the true characteristic is not the same as the written words through which it is expressed. Although the Buddhas employ written words to give verbal teachings, the meaning of the true characteristic neither increases nor diminishes. Bodhisattva Manjusri! All verbal teachings are not verbal teachings. Therefore, the Buddha’s speech is called ‘inexpressible.’ The Buddhas cannot expound it through the characteristics of speech.”

Bodhisattva Manjusri asked:

“How can the true characteristic of the Buddha be described?”

The Brahma replied:

“The Buddhas, the Tathagatas, cannot be characterized in terms of their form bodies, cannot be characterized in terms of the thirty-two marks, and cannot be characterized in terms of dharmas of merit and virtue.”

Bodhisattva Manjusri asked:

“Can the Buddhas be characterized apart from the thirty-two marks of their form bodies and the dharmas of merit and virtue?”

The Brahma replied:

“They cannot. Why? The form body is suchness, the thirty-two marks are suchness, and the dharmas of merit and virtue are suchness. The Buddhas are emptiness and suchness, and yet they are not apart from suchness. In this way, one may speak of the Buddha’s true characteristic without departing from suchness.”

Bodhisattva Manjusri asked:

“What dharmas have the Buddhas, the World-Honored Ones, realized that they bear the designation ‘Buddha’?”

The Brahma replied:

“Because the Buddhas, the World-Honored Ones, have fully penetrated the nature and characteristics of all dharmas as suchness, they are called Tathagatas, Perfectly and Completely Awakened Ones.”

CHAPTER 10: ASPIRING TOWARD THE MAHAYANA

At that time, Bodhisattva Equal Conduct addressed the Buddha:

“Blessed One! How does a bodhisattva make vows and practice the Mahayana?”

The Blessed One replied in verse:

A bodhisattva does not destroy form,

But practices with the mind of bodhi;

Knowing that form itself is bodhi—

This is called practicing bodhi.

Knowing that form itself is bodhi,

All enters the characteristic of suchness;

Not destroying the nature of any dharma—

This is called practicing bodhi.

Not destroying the nature of any dharma

Is precisely the meaning of bodhi;

Within this meaning of bodhi,

There is likewise no bodhi.

Rightly practicing the ultimate meaning—

This is called practicing bodhi.

Within the skandhas, dhatus, and ayatanas,

The foolish seek bodhi;

The skandhas, dhatus, and ayatanas themselves are it—

Apart from them, there is no bodhi.

If there are bodhisattvas who,

Regarding higher, middle, and lower dharmas,

Neither grasp nor reject them—

This is called practicing bodhi.

Right Dharma and what is not Dharma

Are not discriminated as two;

Nor does one grasp at nonduality—

This is called practicing bodhi.

If there are two, that is the conditioned;

If there are not two, that is the unconditioned;

Departing from both of these views—

This is called practicing bodhi.

Such a one surpasses ordinary beings,

Yet does not enter the fixed state of Dharma;

Not yet having realized the fruit of the noble ones,

Such a one is a field of merit for the world.

Practicing the dharmas of the world,

Yet within them like a lotus blossom,

Adorning the unsurpassed path—

This is called practicing bodhi.

Whatever paths the world follows,

One practices within them all;

Amid what the world craves and clings to,

Therein one attains liberation.

The bodhisattva knows no fear,

And does not sink into the abyss of samsara;

Neither weary nor distressed,

One practices the path of bodhi.

Such a one skillfully knows

The true characteristics and nature of dharmas;

Thus one no longer discriminates

Between right Dharma and what is not Dharma.

When practicing the World-Honored One’s path,

There is no dharma to be abandoned,

Nor any dharma to be accepted;

This is the characteristic of bodhi.

All dharmas are without characteristics,

Just like empty space;

Ultimately, no thought arises—

That characteristic is itself the characteristic.

Knowing the paths followed by the world

And penetrating the power of skillful means,

One is able to fulfill

All the aspirations of sentient beings.

Ever abiding in equality,

One preserves and upholds the Buddha’s true Dharma;

Regarding all things, no thought arises—

This is the Dharma of the Tathagata.

Whether a Buddha appears or does not appear,

This Dharma constantly abides in the world;

To penetrate all these characteristics

Is called preserving and upholding the Dharma.

The true characteristic of all dharmas—

Clearly understanding this meaning,

One peacefully abides therein.

And expounds it for others,

Practicing the profound Dharma;

Mara cannot disturb him.

With regard to the Dharma,

He is no longer bound;

He seeks to attain the Buddha’s wisdom

Without attachment to that seeking.

That wisdom throughout the ten directions

Cannot be grasped through seeking;

The Buddha’s wisdom is unobstructed,

Clinging neither to Dharma nor non-Dharma.

If one does not cling to these,

One then accomplishes the Buddha Way.

Those who delight in doing good

Become noble through giving;

They relinquish all possessions,

Yet their minds remain unmoved.

Dharmas cannot be relinquished,

Nor can they be grasped;

All worldly dharmas

Are originally ungraspable.

Understanding all dharmas clearly,

Neither cognizing nor abandoning their characteristics,

One is called a great donor

Who does not cling to any dharma.

Such are the bodhisattvas:

They do not cling to self or what belongs to self;

Therefore, when practicing giving,

Their minds give rise to no regretful attachment.

They give away all their possessions

And dedicate everything to the Buddha Way;

Giving and bodhi

Do not abide as two characteristics.

Neither arising nor ceasing,
They constantly abide therein,

And they do not give rise to the thought,

“I abide in keeping the precepts.”

Those who abide thus know that the characteristics of the precepts

Neither arise nor are fabricated;

This is the purity of precepts,

Like empty space.

The body is like an image in a mirror,

Speech is like an echo,

And the mind is like an illusion;

They are not arrogant because of their precepts.

Their minds are always gentle and accommodating,

Abiding in the nature of quiescence;

They eliminate all evil

And thoroughly comprehend all wholesome dharmas.

Keeping and breaking the precepts—

They cling to neither of these two characteristics;

Seeing the nature of dharmas in this way,

Their keeping of the precepts is undefiled.

Having reached the far shore of patience,

They patiently endure every evil deed;

Toward all kinds of sentient beings,

Their minds always remain impartial.

Dharmas cease from thought to thought;

Their nature never abides.

Within them there is neither insult

Nor any reverence.

Even if their bodies are cut apart and cast away,

Their minds remain entirely unmoved;

They know that mind is neither within

Nor without.

Enemies, loved ones, blades, and staves

All arise from the four great elements;

Within earth, water, wind, and fire,

There has never been any injury.

Comprehending all these matters,

They constantly practice the Dharma of patience.

Bodhisattvas who practice in this way

Cannot be equaled by sentient beings.

Courageous and diligent in their vigor,

They abide firmly in the Mahayana;

The bodies and minds of such beings

Have nowhere upon which to depend.

Although they know the root of samsara

Cannot be apprehended in this realm,

For the sake of all sentient beings

They adorn themselves with great vows.

Dharmas do not arise in any fixed way;

How, then, could they possess a characteristic of cessation?

The original limit cannot be grasped;

It is only because of delusion that it is spoken of.

The nature of dharmas is inconceivable,

Ever present within the world;

If one knows it in this way,

There is neither arising nor cessation.

Bodhisattvas reflect that sentient beings

Do not clearly understand the characteristics of dharmas;

For their sake, they practice diligently,

Causing them to leave the three inversions far behind.

The Buddhas never cling

To any fixed characteristic of sentient beings,

Yet they make vast and great vows,

Contemplating the power of diligent vigor.

Contemplating all dharmas,

They know that everything is illusory,

Without any solid characteristic;

They contemplate them as empty space.

Discrimination arises from falsity;

Attachment to the body gives rise to suffering.

For this reason, they reveal the Dharma,

Causing beings to enter nirvana.

For their sake, they practice diligent vigor

Without destroying any dharma;

Apart from Dharma and non-Dharma,

They practice right diligence.

Far removed from such activities,

They clearly understand concentration free from contention;

Dwelling alone in secluded places,

They are ever wary of samsara.

They delight in dwelling in solitude,

Like a one-horned rhinoceros;

Masterful in meditative concentration,

They clearly understand the supernormal powers.

Their minds constantly abide in equality,

Dwelling in peaceful stillness;

Their deportment remains unchanged,

And they always delight in meditative concentration.

They faithfully understand the Dharma’s constant stability

And undefiled nirvana;

Their minds have attained liberation,

Therefore they are called those constantly in concentration.

They themselves abide in the Dharma of equality,

And from there guide sentient beings;

Because they do not depart from the practice of equality,

They are called those constantly in concentration.

Their resolve is always firm,

And they never forget the mind of bodhi;

They also teach and transform sentient beings,

Therefore they are called those constantly in concentration.

They continually recollect the Buddhas

And the true Dharmakaya of their nature,

Far removed from the characteristics of the physical body;

Therefore they are called those constantly in concentration.

They constantly cultivate mindfulness of the Dharma,

In accord with the true characteristics of all dharmas;

Yet there is no recollection at all,

Therefore they are called those constantly in concentration.

They constantly cultivate mindfulness of the Sangha;

The Sangha itself is unconditioned,

Beyond number and the absence of number;

They constantly enter this concentration.

They see all the Buddhas of the ten directions

And every kind of sentient being,

Yet the eye, with regard to forms,

Never gives rise to dual characteristics.

They receive and uphold

All the Dharma taught by the Buddhas,

Yet the ear, with regard to sounds,

Likewise gives rise to no dual characteristics.

Single-minded within meditative concentration,

They know the minds of sentient beings;

Their own minds and the minds of others—

Between the two they make no distinction.

They recollect past lives

For kalpas as numerous as the sands of the Ganges;

Between what came before and what comes after,

They likewise make no distinction.

They journey throughout immeasurable lands,

Manifesting the power of supernormal abilities,

Yet within body and mind

They entertain no thought of weariness.

They clearly discern all dharmas

And teach with inexhaustible eloquence;

Throughout immeasurable kalpas,

They reveal the nature and characteristics of dharmas.

Their wisdom reaches the other shore;

They skillfully understand the skandhas, dhatus, and ayatanas.

They constantly teach sentient beings

Without attachment or frivolous speculation.

They skillfully know dharmas arising through causes and conditions,

Far removed from the characteristics of the two extremes;

They know the conditions of affliction

And also know the causes of purity.

Those who faithfully understand dependent origination

Hold no wrong views;

All dharmas depend upon causes and conditions

And have no fixed root.

Views concerning self and Buddha,

Views concerning emptiness and samsara,

And views concerning nirvana—

All such views are incorrect.

The immeasurable light of wisdom

Clearly illuminates the true characteristics of all dharmas;

Without darkness or obstruction,

This is the practice of the path to bodhi.

This vehicle is called the Mahayana,

The inconceivable vehicle;

Because it encompasses all sentient beings,

Its capacity is inexhaustible.

Among all vehicles,

This vehicle is foremost;

In this way, the Mahayana

Gives rise to all other vehicles.

The other vehicles are limited

And cannot encompass everyone;

Only this unsurpassed vehicle

Can deliver all sentient beings.

If one practices this Mahayana,

Immeasurable as empty space,

Then toward all sentient beings

One harbors no stinginess.

Empty space has no limits

And possesses no shape or form;

The Mahayana is likewise so,

Without boundaries or obstructions.

If all sentient beings

Rely upon this Mahayana,

One should behold the characteristics of that vehicle

And the vastness of what it encompasses.

Even throughout immeasurable, innumerable kalpas,

Were one to proclaim the merits of the Mahayana

And of those who rely upon that vehicle,

One could never exhaust them.

If anyone hears this sutra

And retains even a single verse,

That person will forever escape all calamities

And reach a place of peace and security.

Those who reverently recollect this sutra,

After relinquishing their lives and bodies,

Will not fall into the evil destinies,

But will always be born among devas and humans.

In the evil age to come,

If anyone hears this sutra,

The Tathagata will bestow a prediction upon that person,

Who will ultimately accomplish the Buddha Way.

In one who receives and upholds this sutra,

The Buddhadharma is present;

That person abides in the Buddha’s Dharma

And is able to turn the Dharma wheel.

One who receives and upholds this sutra,

Though passing through immeasurable kalpas

And wandering within samsara,

Will draw near to the Buddha Way.

One who receives and upholds this sutra

Attains wisdom and diligent vigor;

Such a person is called greatly courageous

And destroys all the armies of Mara.

In the time of Dipankara Buddha,

I attained patience and received a prediction;

If anyone delights in this sutra,

I shall likewise bestow a prediction upon that person.

After the Blessed One has passed from the world,

Those who can clearly expound this sutra,

Although the Buddha no longer abides in the world,

Will be able to perform the work of a Buddha.

When the Buddha spoke these verses, five thousand deva sons all aroused the resolve to seek unsurpassed, complete, perfect enlightenment; two thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas; ten thousand bhiksus thoroughly comprehended all dharmas, exhausted all defilements, and attained liberation of mind; and thirty-two thousand people became free from every stain of affliction and attained the pure Dharma-eye with regard to all dharmas.

Chapter 11: PRACTICING THE WAY

At that time, Manjusri, the Dharma Prince and Bodhisattva, addressed the Buddha:

“World-Honored One! According to my understanding of the meaning taught by the Buddha, if someone makes a vow to attain bodhi, that is a mistaken vow. Why? Because any notion of attainment with regard to any dharma is entirely mistaken. If someone makes a vow believing that bodhi can be attained, then everything that person practices is regarded as mistaken. Why? Because bodhi is not within the Desire Realm, does not abide in the Form Realm, and does not dwell in the Formless Realm. Since bodhi has no abiding place, no vow can be made for it.

“World-Honored One! Suppose someone vows to attain empty space. Could that person attain empty space?”

The Buddha said:

“No.”

“World-Honored One! The same is true of a bodhisattva. When a bodhisattva makes a vow to attain bodhi, whose characteristic is identical to empty space, that is a vow made for something like empty space. Bodhi transcends the three realms and is not a characteristic that can be apprehended; therefore, no vow can be made for it. If a bodhisattva gives rise to dualistic characteristics when generating the mind of bodhi and believes that samsara is other than bodhi, wrong views are other than bodhi, or nirvana is other than bodhi, that bodhisattva is not practicing the path of bodhi.”

At that time, Brahma Thinker of Benefit said to Bodhisattva Manjushri:

“How must a bodhisattva practice for it to be called the practice of bodhi?”

Bodhisattva Manjushri replied:

“If a bodhisattva practices all dharmas while having nothing to practice with regard to those dharmas, this is called practicing the conduct of bodhi. Why? Because transcending every course of practice is called practicing bodhi.”

The Brahma asked again:

“How is transcending every course of practice the practice of bodhi?”

Bodhisattva Manjushri replied:

“To be free from the characteristics of conditions associated with the eye, ear, nose, tongue, body, and mind is called transcending every course of practice.”

He asked again:

“What does ‘transcending’ mean?”

Bodhisattva Manjushri replied:

“It means not transcending equality. Why? Because the equality of all dharmas is itself bodhi.”

The Brahma asked:

“What does it mean to make a vow for bodhi?”

Bodhisattva Manjushri replied:

“One should accord with bodhi.”

He asked again:

“What is bodhi?”

Bodhisattva Manjushri replied:

“Bodhi is neither past, future, nor present. Therefore, a bodhisattva should make the vow for bodhi with a mind purified of the three times.

“O Brahma! Dharmas of the past, present, and future have always been unborn from the beginning. Because they are unborn, they cannot be expressed. To make such a vow while there is no object for which the vow is made is to make all vows. Why? Because by practicing the path in this manner, one realizes the wisdom of all modes.”

The Brahma asked:

“What is called the wisdom of all modes?”

Bodhisattva Manjushri replied:

“It is called the wisdom of all modes because it knows all true wisdom.”

He asked again:

“What is true wisdom?”

Bodhisattva Manjushri said:

“Just as the characteristic of sentient beings has no characteristic of change, true wisdom likewise has no characteristic of change.”

The Brahma asked:

“What is the characteristic of sentient beings?”

Bodhisattva Manjushri replied:

“Complete freedom from conventionally designated words is the characteristic of sentient beings. Such a characteristic is unchanging. If one holds that sentient beings are other than bodhi, that is change. Just as the characteristic of bodhi is, so too is the characteristic of sentient beings; therefore, it is unchanging. Bodhi cannot be realized by any other path. It is only through the equality of self that bodhi is equal; the nature of sentient beings is equal and without self, and in this way bodhi can be realized. Therefore, bodhi is unchanging. Why? Just as empty space has no characteristic of change, so too the characteristics of all dharmas are unchanging.”

At that time, Brahma Thinker of Benefit said to Bodhisattva Manjushri:

“Can the Tathagata’s true speech teach such a Dharma?”

Bodhisattva Manjushri said:

“With regard to all dharmas, the Tathagata has nothing that is taught. Why? The Tathagata does not even apprehend any dharma, much less teach the Dharma.”

Brahma Thinker of Benefit asked:

“Has the Tathagata not taught that dharmas are mundane or supramundane, conditioned or unconditioned?”

Bodhisattva Manjushri asked:

“What do you think? Can empty space be expressed or distinguished?”

Brahma Thinker of Benefit replied:

“No.”

Bodhisattva Manjushri asked:

“When the name ‘empty space’ is now spoken, does empty space arise or cease because it is spoken of?”

Brahma Thinker of Benefit replied:

“No, it does not.”

Bodhisattva Manjushri said:

“The Tathagata’s teaching of the Dharma is likewise: dharmas do not arise or cease because they are taught. Teaching the Dharma in this way is to teach no expressible characteristic; and although this Dharma conveys instruction, there is no object of instruction. Why? Because whether the Dharma-nature is taught or not taught, the Dharma-nature remains just so. Therefore, it is taught that all dharmas abide in Suchness, yet that Suchness itself abides nowhere.”