THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Assembly Seven
VOLUME 574
Chapter: MAÑJUŚRĪ (1)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika’s Park in the city of Śrāvastī, together with one hundred thousand Bhikṣus, all of whom were Arhats, with the exception of Ānanda, who was still a learner. Śāriputra… was the chief among them. He was also together with ten thousand Great Bodhisattvas, all of whom had reached the stage of non-retrogression, adorned with the great armor and helmet of merit, including Bodhisattva Maitreya, Bodhisattva Wonderful Auspiciousness (Mañjuśrī), Bodhisattva Unobstructed Eloquence, and Bodhisattva Never Abandoning Goodness as their leaders.
When the sign of dawn appeared, Bodhisattva Mañjuśrī left his own dwelling place and went to where the Tathāgata was, but stood outside. At the same time, the Venerable Śāriputra, Mahā-Kātyāyana, Mahā-Kāśyapa, Mahā-Tai-Shu-Thi, Pūrṇa Maitrāyaṇīputra, the Holder of the Great Treasury, and all the Great Śrāvaka Saṅgha also came from their dwelling places to meet the Tathāgata, but stood outside.
At that time, the World-Honored One knew that all the great assemblies had gathered. He left his dwelling place, spread out his seat as usual, sat cross-legged, and said to Śāriputra:
“Today, for what reason have you been standing outside the door so early at dawn?”
At that time, Śāriputra replied:
“World-Honored One, Bodhisattva Mañjuśrī arrived here first; we came afterward.”
At that time, the World-Honored One, knowing already, still asked Mañjuśrī:
“Good man, is it true that you came here first because you wished to meet the Buddha, pay homage, and draw near to the Buddha?”
Before the Buddha, Mañjuśrī replied:
“World-Honored One, it is so. Sugata, it is so. Why? Because when beholding, bowing to, and drawing near the Tathāgata, I never become weary. In order to bring benefit and happiness to sentient beings, I truly came here first.
World-Honored One, now I have come here to draw near, pay respects to, and behold the Tathāgata solely for the benefit and happiness of all sentient beings, not because of attaining the Buddha’s Bodhi fruition, not because of delighting in seeing the body of the Tathāgata, not because of disturbing the true Dharma-realm, not because of discriminating among the natures of phenomena, and not because of any other matter.
I see the Tathāgata as the mark of true suchness: unmoving, uncreated, without discrimination, not separate from discrimination, not a direction, not apart from directions, neither existent nor nonexistent, neither eternal nor annihilated, neither precisely within the three times nor apart from the three times, neither arising nor ceasing, neither coming nor going, neither defiled nor undefiled, neither two nor not-two. The mind has no path of words.
If, by this equal mark of true suchness, one contemplates the Tathāgata, this is called truly seeing the Buddha. It is also called respecting and drawing near the Tathāgata, bringing benefit and happiness to sentient beings.”
The Buddha said to the youth Mañjuśrī:
“You raise this contemplative observation in order to see what?”
Mañjuśrī replied:
“World-Honored One, when I practice this contemplation, I completely see nothing; regarding the characteristics of all phenomena, there is also nowhere to grasp.”
The Buddha said:
“Excellent, excellent, youth! If you are able to contemplate the Tathāgata in this way, then regarding all phenomena, the mind has neither grasping nor non-grasping, neither gathering together nor dispersing.”
At that time, Śāriputra said to Mañjuśrī:
“You constantly draw near, pay homage to, and contemplate the Tathāgata. To be able to do so is truly rare. Although you always have compassion for sentient beings, toward sentient beings you completely have nothing to attain. Although you are able to teach and transform beings, leading them toward Nirvāṇa, you have no attachment to it. Solely for the benefit and happiness of sentient beings, you wear the great armor and helmet, yet within that you do not give rise to any means of accumulating or destroying.”
At that time, Mañjuśrī said to Śāriputra:
“Indeed, indeed, just as the Venerable One has said! For the benefit and happiness of sentient beings, I wear the great armor and helmet, causing them to proceed toward Nirvāṇa. Regarding the sentient beings I have taught and transformed and the Nirvāṇa realm that is realized, there is no attainment and no grasping.
Śāriputra, it is not that I truly wish to benefit sentient beings and therefore wear the great armor and helmet. Why? Because the realm of sentient beings neither increases nor decreases.
Suppose that within a single Buddha-land there were as many Buddhas as the sands of the Ganges River, and each Buddha dwelt for as many great kalpas as the sands of the Ganges River, constantly day and night expounding as many Dharma-gates as the sands of the Ganges River. Each Dharma-gate liberated as many kinds of sentient beings in that Buddha-land as the sands of the Ganges River, causing all of them to enter into Non-residual Nirvāṇa.
If this Buddha-land had such events, then all the countless worlds throughout the ten directions would likewise be so. Although there are countless Buddhas and World-Honored Ones, who pass through countless times, teach countless Dharmas, and liberate countless sentient beings, all attaining entry into Non-residual Nirvāṇa, the realm of sentient beings still neither increases nor decreases. Why? Because the self-nature of all sentient beings is apart from all limits, without boundaries, and therefore cannot be increased or decreased.”
Śāriputra said:
“Mañjuśrī, if the self-nature of all sentient beings is separate and without boundaries, and therefore neither increases nor decreases, then by what reason do Bodhisattvas seeking great Bodhi wish to constantly teach sublime Dharma for the sake of sentient beings?”
Mañjuśrī said:
“Śāriputra, I say that sentient beings cannot be grasped at all. How then could there be Bodhisattvas seeking great Bodhi who wish to constantly teach sublime Dharma for sentient beings? Why? Śāriputra, because all phenomena are ultimately impossible to grasp.”
The Buddha said to the youth Mañjuśrī:
“If all sentient beings cannot be grasped, then why is there the display of the realm of sentient beings?”
Mañjuśrī replied:
“World-Honored One, that realm of sentient beings is merely a false designation.”
“Mañjuśrī, if someone asks you: ‘How many are there in this realm of sentient beings?’ If you were asked this, how would you answer?”
“World-Honored One, I would answer: ‘The number of those realms is as numerous as the Buddha-Dharmas.’”
“Mañjuśrī, if someone again asks you: ‘How many are the sentient-being realms?’ If asked this, how would you answer?”
“World-Honored One, I should answer: ‘The number of sentient-being realms is like the realms of the Buddhas.’”
“Mañjuśrī, if someone asks: ‘To what do the sentient-being realms belong?’ If asked this, how would you reply?”
“World-Honored One, I would answer: ‘The place to which those realms belong is like the Buddha, extremely inconceivable.’”
“Mañjuśrī, if someone again asks: ‘Where do those sentient-being realms abide?’ If asked this, how would you answer?”
“World-Honored One, I would answer: ‘If being free from the shore of defilement is the place where Dharma should abide, then the realm of sentient beings is the place where Dharma should abide.’”
“Mañjuśrī, where do you abide when cultivating Prajñāpāramitā?”
“World-Honored One, when I cultivate profound Prajñāpāramitā, I completely have no place of abiding.”
“Mañjuśrī, if there is no place of abiding, how can you cultivate profound Prajñāpāramitā?”
“World-Honored One, because there is no place of abiding, I am able to cultivate Prajñāpāramitā.”
“Mañjuśrī, when you cultivate Prajñāpāramitā, among wholesome and unwholesome phenomena, which increases and which decreases?”
“World-Honored One, when I cultivate Prajñāpāramitā, regarding wholesome and unwholesome, there is neither increase nor decrease.
World-Honored One, when I cultivate profound Prajñāpāramitā, regarding all phenomena, there is also neither increase nor decrease.
World-Honored One, the arising of Prajñāpāramitā in the world is not for the increase or decrease of all phenomena.
World-Honored One, cultivating and learning profound Prajñāpāramitā is not for abandoning the phenomena of ordinary beings… nor for accepting all Buddha-Dharmas. Why? Because profound Prajñāpāramitā does not arise from abandoning one phenomenon and obtaining another.
World-Honored One, cultivating and learning profound Prajñāpāramitā is not because of becoming weary of the faults of birth and death, nor because of delighting in the virtues of Nirvāṇa. Why? Because the practitioner of this Dharma does not even see birth and death, so how could there be weariness and abandonment? One does not see Nirvāṇa, so how could there be delight in it?
World-Honored One, cultivating and learning profound Prajñāpāramitā does not see phenomena as inferior or superior, lost or gained, to be abandoned or taken.
World-Honored One, cultivating and learning profound Prajñāpāramitā does not attain phenomena that increase or decrease. Why? Because the true Dharma-realm is neither something that increases nor something that decreases.
World-Honored One, one who cultivates in this way is called one who truly cultivates and learns profound Prajñāpāramitā.
Furthermore, World-Honored One, if one cultivates Prajñāpāramitā and regarding all phenomena there is neither addition nor reduction, this is called truly cultivating and learning profound Prajñāpāramitā. If one cultivates Prajñāpāramitā and regarding all phenomena there is neither arising nor ceasing, this is called truly cultivating and learning profound Prajñāpāramitā.
If one cultivates Prajñāpāramitā and regarding all phenomena does not see increase or decrease, this is called truly cultivating and learning profound Prajñāpāramitā.
If one cultivates Prajñāpāramitā and regarding all phenomena does not see arising or ceasing, this is called truly cultivating Prajñāpāramitā.
Furthermore, World-Honored One, when cultivating Prajñāpāramitā, among all phenomena, virtuous sons do not obtain superiority or inferiority; that is, they completely do not see this phenomenon as superior and that phenomenon as inferior. This is the true Prajñāpāramitā. Why? Because true suchness, the Dharma-realm, Dharma-nature, and ultimate reality have no superiority or inferiority. If one cultivates in this way, it is called truly cultivating and learning profound Prajñāpāramitā.”
The Buddha said to the Youth Mañjuśrī:
“Is the wondrous Dharma of all Buddhas not superior?”
Mañjuśrī replied:
“World-Honored One, the wondrous Dharma of all Buddhas cannot be grasped, and therefore it cannot be said to be superior or inferior. Is it not true that the Tathāgata has realized the emptiness of all dharmas?”
The World-Honored One answered:
“Indeed, it is so, Youth.”
Mañjuśrī again said to the Buddha:
“Among empty dharmas, where could there be superiority or inferiority?”
The World-Honored One praised him:
“Excellent, excellent! Indeed, indeed, just as you have said!
Mañjuśrī, is the Buddha’s Dharma not unsurpassed?”
He replied:
“World-Honored One, indeed it is so! All the Buddha’s Dharmas are truly unsurpassed, yet within them there is no dharma that can be grasped. Therefore, one cannot say that the Buddha’s Dharma is unsurpassed.
Furthermore, World-Honored One, when cultivating Prajñāpāramitā, virtuous sons do not wish to grasp all Buddha-dharmas, nor do they wish to tame the dharmas of ordinary beings. The profound Prajñāpāramitā does not wish to increase or tame either the Buddha-dharmas or the dharmas of ordinary beings; with regard to all dharmas, it makes no distinctions. If one cultivates in this way, it is called truly cultivating and learning the profound Prajñāpāramitā.
Furthermore, World-Honored One, if one cultivates Prajñāpāramitā, virtuous sons do not see any dharmas as things that can be contemplated or differentiated.
Mañjuśrī, with regard to the Buddha’s Dharma, do you not contemplate it?”
He replied:
“World-Honored One, I do not contemplate it. If I saw that there were a truly real Buddha-dharma, then I would need to contemplate it, but I do not see such a thing. World-Honored One, Prajñāpāramitā does not arise through discriminating among dharmas. This means it does not distinguish: ‘This is the dharma of ordinary beings; this is the dharma of Śrāvakas; this is the dharma of Pratyekabuddhas; this is the dharma of Bodhisattvas; this is the dharma of Tathāgatas.’
Virtuous sons who diligently cultivate the profound Prajñāpāramitā have absolutely nothing to attain among all dharmas, and there is also nothing to proclaim. That is, they do not say that there is the dharma-nature of ordinary beings, nor do they say that there is the dharma-nature of Śrāvakas, up to and including the dharma-nature of Tathāgatas. Why? Because all these dharma-natures are ultimately empty and cannot be seen. If one cultivates in this way, it is called truly cultivating and learning the profound Prajñāpāramitā.
Furthermore, World-Honored One, virtuous sons who diligently cultivate Prajñāpāramitā do not think: ‘This is the Desire Realm, this is the Form Realm, this is the Formless Realm, this is the Realm of Cessation.’ Why? Because the profound Prajñāpāramitā does not see any dharma that is worthy of being extinguished. If one cultivates in this way, it is called truly cultivating and learning the profound Prajñāpāramitā.
Furthermore, World-Honored One, if one cultivates Prajñāpāramitā, one does not generate affection or resentment toward any dharmas. Why? Because the profound Prajñāpāramitā does not arise from accepting and holding onto all Buddha-dharmas, nor from abandoning the dharmas of ordinary beings. Why? Virtuous sons who diligently cultivate Prajñāpāramitā do not wish to attain the Buddha-dharmas, nor do they wish to destroy the dharmas of ordinary beings, because they understand the equality of the nature of all dharmas. If one cultivates in this way, it is called truly cultivating and learning the profound Prajñāpāramitā.”
At that time, the World-Honored One praised Mañjuśrī:
“Excellent, excellent! Now you are able to expound this profound Dharma for the assembly of great Bodhisattvas as the true Dharma seal, and also for Śrāvakas and Pratyekabuddhas who are afflicted with excessive pride as the great Dharma seal, causing them to know truly that the teachings they previously understood are not the genuine ultimate truth.
Mañjuśrī, if virtuous sons and virtuous daughters hear this profound Dharma, and their minds neither become stagnant nor frightened, then you should know that such people have not merely planted wholesome roots in the presence of one Buddha or even a thousand Buddhas; rather, they must certainly have planted wholesome roots in the presence of countless, limitless Buddhas. Only then can they hear this profound Prajñāpāramitā and have minds that neither become stagnant nor frightened.”
At that time, the Youth Mañjuśrī placed his palms together respectfully and said to the Buddha:
“World-Honored One, I wish to expound again the profound Prajñāpāramitā. I humbly request your permission.”
The Buddha said to the Youth Mañjuśrī:
“If you wish to speak further, do so as you wish.”
Mañjuśrī then said to the Buddha:
“World-Honored One, those who cultivate the profound Prajñāpāramitā should neither abide in dharmas nor fail to abide in dharmas. They should know that this profound Prajñāpāramitā does not depend upon any abiding dharma. Why? Because all dharmas have no object of reliance. World-Honored One, if a person can cultivate in this way, it is called truly cultivating and learning the profound Prajñāpāramitā, because they do not cling to the marks of any dharmas.
Furthermore, World-Honored One, one should contemplate the profound Prajñāpāramitā in this way, yet one should not manifestly contemplate the nature and characteristics of dharmas. This means that even the Buddha-dharmas are not manifestly contemplated, much less the Bodhisattva-dharmas; the Bodhisattva-dharmas are not manifestly contemplated, much less the Pratyekabuddha-dharmas; the Pratyekabuddha-dharmas are not manifestly contemplated, much less the Śrāvaka-dharmas; the Śrāvaka-dharmas are not manifestly contemplated, much less the dharmas of ordinary beings. Why? Because the nature and characteristics of all dharmas are completely apart from such distinctions.
Furthermore, World-Honored One, relying on this practice of the profound Prajñāpāramitā, there is no discrimination among dharmas. That is, one does not discriminate whether the differences in the nature of dharmas are conceivable or inconceivable. You should know that great Bodhisattvas who practice Prajñāpāramitā make absolutely no discriminations among dharmas.
Furthermore, World-Honored One, relying on cultivating the profound Prajñāpāramitā in this way, among all dharmas one completely does not see: ‘This is Buddha-dharma; this is not Buddha-dharma; this is conceivable; this is inconceivable.’ This is because all dharmas have no differing nature.
If sentient beings are able to cultivate such profound Prajñāpāramitā and contemplate all dharmas as Buddha-dharmas because they accord with Bodhi, and contemplate all dharmas as inconceivable because they are ultimately empty, then these sentient beings have previously drawn near to, made offerings to, and honored more than hundreds of thousands of Buddhas. They have planted wholesome roots, and only then can they practice Prajñāpāramitā in this way.
Furthermore, World-Honored One, if virtuous sons and virtuous daughters hear the profound Prajñāpāramitā taught in this way and their minds neither become stagnant nor frightened, then you should know that in the past they have drawn near to, honored, and made offerings to more than hundreds of thousands of Buddhas. They have planted wholesome roots, and therefore they are able to be this way.”
Again, O World-Honored One, one should contemplate the profound Prajñāpāramitā in this way. If one diligently cultivates it, then regarding all phenomena one does not see defilement, nor does one see purity. Although one sees nothing, one can diligently cultivate the profound Prajñāpāramitā at all times, with the mind never becoming weary or fatigued.
Again, O World-Honored One, if one cultivates the profound Prajñāpāramitā in this way, then regarding the phenomena of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas, one does not perceive any marks of distinction, because one has clearly understood that these phenomena are ultimately empty. If one can be thus, then this is called truly studying and practicing the profound Prajñāpāramitā.
The Buddha said to the Youth Mañjuśrī:
“How many Buddhas have you previously approached and made offerings to?”
Mañjuśrī replied:
“O World-Honored One, the number of Buddhas whom I have approached and made offerings to is equal to the number of thoughts and mental factors of an illusory person. This is because all phenomena are like illusions.”
“Mañjuśrī, regarding the Dharma of the Buddha, do you not seek it?”
“O World-Honored One, now I do not see any phenomenon that is not the Buddha’s Dharma. Where then would I seek it?”
“Mañjuśrī, regarding the Dharma of the Buddha, have you already accomplished it?”
“O World-Honored One, now I completely do not see any phenomenon that can be called the Buddha’s Dharma. What then is there to accomplish?”
“Mañjuśrī, have you realized the nature of non-attachment?”
“O World-Honored One, I myself am the nature of non-attachment. How could the nature of non-attachment realize non-attachment?”
“Mañjuśrī, will you not sit upon the seat of Bodhi?”
“O World-Honored One, with regard to the seat of Bodhi, even the Buddhas do not possess the meaning of sitting there; how much less could I sit there? Why? Because all phenomena take ultimate reality as their measure. Within ultimate reality, neither sitting nor the one who sits can be apprehended.”
“Mañjuśrī, what concept is this so-called ultimate reality?”
“O World-Honored One, you should know that ultimate reality is the concept of the illusory body.”
“Mañjuśrī, why is the illusory body called ultimate reality?”
“O World-Honored One, ultimate reality neither comes nor goes, is neither true nor false. The marks of the body and of what is not the body cannot be apprehended. The illusory body is likewise so; therefore, the illusory body itself is ultimate reality.”
At that time, Śāriputra immediately said to the Buddha:
“O World-Honored One, if those Bodhisattvas who hear this profound exposition of Prajñāpāramitā have minds that do not sink away and are not frightened, then these great Bodhisattvas will certainly reach Bodhi and will never regress.”
Bodhisattva Maitreya again said to the Buddha:
“O World-Honored One, if any Bodhisattvas hear this profound exposition of Prajñāpāramitā and their minds neither abandon it nor become frightened, then these Bodhisattvas are already close to the supreme unsurpassed Enlightenment. Why? Because these Bodhisattvas have already understood that the nature of phenomena is free from all conceptual discrimination, just like great Bodhi.”
Mañjuśrī also said to the Buddha:
“O World-Honored One, if Bodhisattvas hear this profound Prajñāpāramitā and their minds do not abandon it and are not frightened, then these Bodhisattvas, like the World-Honored Buddha, are worthy of receiving the offerings and respect of the world. Why? Because they have awakened to the true nature of all phenomena.”
At that time, there was a woman named Free-from-Discernment who joined her palms respectfully and said:
“O World-Honored One, if sentient beings hear this profound Prajñāpāramitā, and their minds do not abandon it and are not frightened, then these sentient beings do not conceptualize or contemplate the phenomena of ordinary beings, the phenomena of Śrāvakas, the phenomena of Pratyekabuddhas, the phenomena of Bodhisattvas, or the phenomena of the Tathāgata. Why? Because they have thoroughly understood that all phenomena are completely without possession; neither the one who contemplates nor that which is contemplated can be apprehended.”
Then the Buddha said to Śāriputra:
“Indeed, indeed, it is just as you have said! If good men and good women hear this profound Prajñāpāramitā, and their minds do not abandon it and are not frightened, then you should know that these faithful good men and women have already abided in the stage of non-retrogression and will certainly reach irreversible Bodhi.
Śāriputra, those sentient beings who hear this profound Prajñāpāramitā, whose minds do not abandon it and are not frightened, who rejoice in faith and delight, listen to it, receive and uphold it, teach it to others, and whose minds do not become weary—these sentient beings can become all true, vast, and supreme donors, able to give away all the most precious treasures, thereby fully accomplishing the perfection of generosity.
These sentient beings have perfected pure discipline, possess true pure discipline, possess supreme pure discipline, and the merits of pure discipline have all been perfected; they fully possess the perfection of discipline.
These sentient beings have perfected patience, possess true patience, possess supreme patience, and the merits of patience have all been perfected; they fully possess the perfection of patience.
These sentient beings have perfected diligence, possess true diligence, possess supreme diligence, and the merits of diligence have all been perfected; they fully possess the perfection of diligence.
These sentient beings have perfected meditative concentration, possess true meditative concentration, possess supreme meditative concentration, and the merits of meditative concentration have all been perfected; they fully possess the perfection of meditation.
These sentient beings have all perfected wisdom, possess true wisdom, possess supreme wisdom, and the merits of wisdom have all been perfected; they fully possess the perfection of Prajñā.
These sentient beings have accomplished true and supreme loving-kindness, compassion, sympathetic joy, and equanimity, and they are also able to proclaim and reveal the profound Prajñāpāramitā for others.”
The Buddha said to the Youth Mañjuśrī:
“What meaning and principle do you contemplate when you wish to realize the supreme unsurpassed Enlightenment?”
Mañjuśrī replied:
“O World-Honored One, regarding the supreme unsurpassed Enlightenment, I do not even have a mind that abides in it; how much less would I wish to attain it. Regarding Bodhi, I do not seek to realize or reach it. Why? Because Bodhi is myself, and I am Bodhi. What then is there to seek?”
The Buddha said:
“Youth! Excellent, excellent! You have perfectly expressed the profound meaning and principle. Before the Buddha, you have planted many roots of goodness, made great long-lasting vows, and have always relied upon non-attainment while cultivating various kinds of pure conduct.”
Mañjuśrī immediately said to the Buddha:
“O World-Honored One, if within phenomena there were something obtainable and one could rely upon non-attainment to cultivate pure conduct, then I completely do not see any phenomenon that can be grasped, nor do I see non-attainment. In such a case, how can it be said that one relies upon non-attainment to cultivate pure conduct?”
The Buddha said to the Youth Mañjuśrī:
“Today, do you see my Śrāvaka disciples?”
“O World-Honored One, I see them.”
The Buddha said:
“Youth! How do you see them?”
“O World-Honored One, now I see the Śrāvakas as neither ordinary beings nor noble ones, neither trainees nor non-trainees, neither something that can be seen nor something that cannot be seen, neither a person who sees nor not a person who sees, neither many nor few, neither small nor great, neither already tamed nor not yet tamed. I see them in this way, but I do not have the notion of seeing.”
At that time, Śāriputra immediately asked the Youth Mañjuśrī:
“If you see the Śrāvaka vehicle in this way, then how do you see the vehicle of Right and Equal Enlightenment?”
Mañjuśrī replied:
Venerable One, now I do not see Bodhisattvas, nor do I see the Dharma of the Bodhisattvas; I do not see Bodhi, nor do I see the Dharma that leads toward Bodhi; I do not see that there is a practice of Bodhi to be directed toward, nor do I see that there is a Dharma of Bodhi to be attained; I do not see anyone who attains Bodhi. I see the Vehicle of Right and Equal Enlightenment in this way: within it, there is absolutely nothing whatsoever to be seen.
At that time, Śāriputra again asked him:
How should one see the Tathāgata?
Mañjuśrī replied:
Venerable One, stop, stop! Do not raise conceptual discourse regarding the Tathāgata, the King among Nāgas and Elephants.
Śāriputra asked: How so?
Mañjuśrī, according to what you say, is the Buddha merely a concept?
Mañjuśrī said:
Now I ask you, Venerable One: according to what you have said, what kind of concept is there regarding the self?
Śāriputra said:
The self is merely a falsely established designation, a concept of emptiness.
Venerable One, you should know that the concept of Buddha is precisely the concept of emptiness. The self and the Buddha are both ultimately empty, merely falsely established designations according to worldly convention. The term “Bodhi” is also a falsely established designation; one cannot seek here for a truly existent fruit of Bodhi. The characteristic of Bodhi is emptiness and cannot be pointed out. Why? Because both Bodhi and designation are empty. Since designation is empty, speech should also be empty. One cannot use emptiness to express the Dharma of emptiness. Since Bodhi is empty, the Buddha is also empty; therefore, it is said that the Buddha is the concept of emptiness.
Furthermore, Venerable One, speaking of the Buddha: he does not come, does not go, is not born, does not cease, has no attainment, has no accomplishment, has no name, has no characteristics, cannot be differentiated, has no language, has no speech, cannot be expressed. Only the wondrous wisdom realized internally by oneself knows it. This means that the Tathāgatas have known that all phenomena are ultimately empty and quiescent; therefore, they realize great Bodhi. Following worldly conventions, they establish names and are therefore called Buddhas, but they do not truly exist, because neither existence nor non-existence can be grasped.
Furthermore, Venerable One, the Tathāgata has realized wondrous wisdom, which is called Bodhi; having accomplished Bodhi, he is called a Buddha. Because Bodhi is empty, the Buddha is also empty. Therefore, the designation “Buddha” is merely the concept of emptiness.
At that time, Śāriputra immediately said to the Buddha:
World-Honored One, Mañjuśrī has spoken a profound Dharma; those who are beginners cannot clearly understand it.
At that time, the youth Mañjuśrī said to Venerable Śāriputra:
What I have said is not something only beginners cannot clearly understand; even those who are Arhats, whose tasks have been completed, cannot understand it. What I have spoken is not something meant for someone to understand.
Why? Because the characteristic of Bodhi is neither subject nor object within the cognition of consciousness, nor is it something cognized. It is not seen, not heard, not attained, not remembered, not born, not destroyed, cannot be explained clearly, cannot be heard and accepted. The nature and characteristics of this Bodhi are emptiness and quiescence. Even great Bodhisattvas have not yet understood it; how much less can the understanding of the two vehicles comprehend it? The nature and characteristics of Bodhi cannot even be grasped; how then could there be someone who truly attains Bodhi?
Śāriputra said:
Mañjuśrī, does the Buddha not realize the Dharma Realm?
Mañjuśrī replied:
Venerable One, it is not so. Why? Because the Buddha is the Dharma Realm, and the Dharma Realm is the Buddha. Could the Dharma Realm realize the Dharma Realm?
Furthermore, Śāriputra, all phenomena should not be spoken of as the Dharma Realm; this very Dharma Realm is called Bodhi. Bodhi and the Dharma Realm are both free from inherent nature and characteristics; therefore, all phenomena are said to be empty. All phenomena being empty, or Bodhi and the Dharma Realm, are the realm of the Buddha, without two and without distinction. Because they are without two and without distinction, they cannot be clearly understood; because they cannot be clearly understood, there is no verbal expression; because there is no verbal expression, one cannot display conditioned or unconditioned, existence or non-existence…
Furthermore, Śāriputra, the nature of all phenomena is without two and without distinction. Because there is no two and no distinction, it cannot be clearly understood; because it cannot be clearly understood, there is no verbal expression; because there is no verbal expression, it cannot be displayed. Why? Because the original nature of phenomena completely possesses nothing and cannot be expressed as being here or there, as this thing or that thing.
Furthermore, Śāriputra, if one creates an uninterrupted (heinous) offense, one should know that this is also creating the inconceivable, and is also creating ultimate reality. Why? Śāriputra, the inconceivable and the five uninterrupted offenses are both ultimate reality, their nature without difference, because there is ultimately no person who can create ultimate reality. Therefore, neither an uninterrupted offense nor the inconceivable can be created. For this reason, one who commits an uninterrupted offense does not fall into hell. One who creates the inconceivable does not attain rebirth in heaven. One who creates an uninterrupted offense is not submerged in the long night of birth and death; one who creates the inconceivable does not ultimately attain Nirvāṇa. Why? Śāriputra, the inconceivable and the five uninterrupted offenses both abide in ultimate reality, their nature without difference, unborn, undying, neither coming nor going, neither cause nor effect, neither good nor evil, neither summoning an evil realm, nor summoning the realms of heaven or humans, neither attaining Nirvāṇa nor being immersed in saṃsāra. Why? Because the true Dharma Realm is neither good nor evil, neither high nor low, without before and without after.
Furthermore, Śāriputra, a Bhikṣu who commits a grave offense does not fall into hell; one who maintains pure precepts does not attain rebirth in heaven. A Bhikṣu who commits a grave offense is not drowned in saṃsāra; one who keeps pure precepts does not attain Nirvāṇa. A Bhikṣu who commits a grave offense should not be reviled; one who keeps pure precepts should not be praised. A Bhikṣu who commits a grave offense should not be despised; one who keeps pure precepts should not receive respect. A Bhikṣu who commits a grave offense should not be opposed; one who keeps pure precepts should not attain harmony. A Bhikṣu who commits a grave offense should not be abandoned; one who keeps pure precepts should not be approached. A Bhikṣu who commits a grave offense does not suffer loss; one who keeps pure precepts does not gain benefit. A Bhikṣu who commits a grave offense is not unworthy of offerings; one who keeps pure precepts is not worthy of offerings. A Bhikṣu who commits a grave offense does not increase defilements; one who keeps pure precepts does not diminish defilements. A Bhikṣu who commits a grave offense is not impure; one who keeps pure precepts is not certainly pure. A Bhikṣu who commits a grave offense does not lack pure faith; one who keeps pure precepts does not possess pure faith. A Bhikṣu who commits a grave offense is not someone who need not receive pure faithful offerings; one who keeps pure precepts is not someone who necessarily should receive pure faithful offerings. Why? Śāriputra, because within the true Dharma Realm, the nature of keeping precepts and breaking precepts is equal, without difference.
Furthermore, Śāriputra, ordinary beings are called those who are in harmony; Bhikṣus who have exhausted the outflows are called those who are not in harmony.
Mañjuśrī, based on what meaning do you say this?
Venerable One, ordinary beings and sentient beings are called those in harmony because of their being in union; Arhats do not have this meaning, therefore they are called those who are not in harmony. I speak in this way based on this meaning.
Furthermore, Śāriputra, ordinary beings are called those who have crossed beyond fear, while Bhikṣus who have exhausted the outflows are called those who have not crossed beyond fear.
Mañjuśrī, based on what meaning do you say this?
Venerable One, ordinary beings do not fear things that should be feared, therefore they are called those who have crossed beyond fear. Arhats know that the things that should be feared are truly nonexistent, and there is no fear to be crossed beyond. I speak in this way based on this meaning.
Furthermore, Śāriputra, ordinary beings attain the patience of non-extinction, while the assemblies of Bodhisattvas attain the patience of non-arising.
Mañjuśrī, based on what meaning do you say this?
Venerable One, ordinary beings do not delight in quiescence, therefore they are called those who attain the patience of non-extinction. The assemblies of Bodhisattvas do not see phenomena as arising, therefore they are called those who attain the patience of non-arising. I speak in this way based on this meaning.
Furthermore, Śāriputra, ordinary beings are called those who are disciplined, while Bhikṣus who have exhausted the outflows are called those who are not disciplined.
Mañjuśrī, based on what meaning do you say this?
Venerable One, because ordinary beings have not yet been disciplined, they require discipline, and therefore are called those who are disciplined. Arhats have exhausted the outflows and bonds, and do not require discipline, therefore they are called those who are not disciplined. I speak in this way based on this meaning.
Furthermore, Śāriputra, ordinary beings are called those of superior mind, surpassing practice. Bhikṣus who have exhausted the outflows, with inferior minds, are not those who surpass practice.
Mañjuśrī, based on what meaning do you say this?
Venerable One, the minds of ordinary beings are arrogant and their actions go against the Dharma Realm; therefore they are called those with superior minds, surpassing practice. Arhats have humble minds and their actions accord with the Dharma Realm; therefore they are called those with inferior minds, not surpassing practice. I speak in this way based on this meaning.
At that time, Śāriputra praised Mañjuśrī, saying:
Excellent, excellent! You have skillfully explained for me this profound and hidden meaning.
Mañjuśrī replied:
That is correct, that is correct! Great One, not only do I explain the meaning of this secret phrase, but I myself am also a true Arhat who has exhausted all outflows. Why? Because I will never again give rise to desire or inclination toward the Śrāvakas and Pratyekabuddhas; therefore I am called a true Arhat who has exhausted the outflows.
The Buddha said to the youth Mañjuśrī: Is there any reason to say that a Bodhisattva who sits upon the Bodhi seat does not attain the supreme Enlightenment?
Mañjuśrī replied:
World-Honored One, there is indeed a reason why a Bodhisattva sits upon the Bodhi seat but does not attain the supreme Enlightenment. That is to say, within Bodhi there is not even the slightest dharma that can be called the supreme Enlightenment, yet the nature of true Bodhi remains without difference. It is not that by merely sitting one can attain it, and by not sitting one immediately abandons it. For this reason, one may say that a Bodhisattva sits upon the Bodhi seat but does not attain Bodhi, because Bodhi has no characteristics and therefore cannot be attained.
Mañjuśrī again said to the Buddha:
World-Honored One, unsurpassed Bodhi is precisely the five acts of immediate retribution, and those five acts of immediate retribution are precisely this Bodhi. Why? Because Bodhi and the acts of immediate retribution are merely designations and do not truly possess an inherent nature. Bodhi cannot be attained, cannot be cultivated, and cannot be directly perceived; the five acts of immediate retribution are likewise so. Furthermore, the fundamental nature of all dharmas is ultimately impossible to perceive. Within it there is no enlightenment and no one who is enlightened; no seeing and no one who sees; no knowing and no one who knows; no discrimination and no one who discriminates. It is equality, free from characteristics, and therefore it is called Bodhi. The nature of the five acts of immediate retribution is also like this. Therefore, it is said that Bodhi cannot be attained. Anyone who says that this great Bodhi can be attained, cultivated, and clearly perceived is one who has excessive pride.
The Buddha said to the youth Mañjuśrī:
Do you now call me the Tathāgata?
World-Honored One, no! Well-Gone One, no! I do not call the Buddha the true Tathāgata. Why? Because the Tathāgata uses wondrous wisdom to realize suchness. Wondrous wisdom and suchness are both free from characteristics. Suchness, being free from characteristics, cannot be called suchness; wondrous wisdom is the same and cannot be called wondrous wisdom. Since there is no wondrous wisdom and no suchness, the Tathāgata is also not truly suchness. Why? Because suchness and wondrous wisdom are merely designations. The Tathāgata is likewise neither two nor not-two. Therefore, wondrous wisdom, suchness, and the Tathāgata have only false names and no actual reality whatsoever; therefore I do not call the Buddha the true Tathāgata.
The Buddha said to the youth Mañjuśrī:
Do you not have doubts regarding the Tathāgata?
Mañjuśrī said to the Buddha:
World-Honored One, no! Well-Gone One, no! Why? Because I contemplate that the Tathāgata truly cannot be grasped, neither arising nor ceasing, and therefore there is no doubt.
The Buddha said to the youth Mañjuśrī:
Has the Tathāgata not appeared in the world?
Mañjuśrī said to the Buddha:
World-Honored One, no! Well-Gone One, no! If the true dharma realm appeared in the world, then one could say that the Tathāgata appeared in the world. But the true dharma realm does not appear in the world; therefore the Tathāgata also does not appear.
The Buddha said:
Mañjuśrī, do you think that the countless Buddhas equal in number to the sands of the Ganges have already entered Nirvāṇa?
Mañjuśrī said to the Buddha:
World-Honored One, are not all Buddhas and Tathāgatas of the same inconceivable-character realm?
The Buddha said:
Mañjuśrī, that is correct, that is correct, exactly as you have said! All Buddhas and Tathāgatas share the same inconceivable-character realm.
Mañjuśrī said to the Buddha:
World-Honored One, is the Buddha, the World-Honored One, now abiding in the world?
The Buddha said:
That is correct!
Mañjuśrī immediately said to the Buddha:
World-Honored One, if the Buddha, the World-Honored One, is abiding in the world, then the countless Buddhas and World-Honored Ones equal in number to the sands of the Ganges are also abiding in the world. Why? Because all Tathāgatas share the same inconceivable-character realm. The inconceivable characteristic neither arises nor ceases, so how could Buddhas have the event of entering Nirvāṇa? Therefore, World-Honored One, if in the future there will be a Buddha who appears in the world, then all Tathāgatas will appear in the world. If the Buddhas of the past have already entered Nirvāṇa, then all Tathāgatas have already passed into extinction. If the present Buddha is now attaining Bodhi, then all Tathāgatas are attaining it as well. Why? Within the inconceivable realm, however many Buddhas of the past, present, and future there are, they are not different from one another. But because worldly beings are deluded and attached to various kinds of conceptual fabrications, they believe that the Buddha, the World-Honored One, has birth, has death, and attains Bodhi.
The Buddha said to the youth Mañjuśrī:
“The Dharma that you have spoken of can only be clearly understood by the Tathāgata, or by non-retrogressing Bodhisattvas or great Arhats; apart from these, no one can understand it. Why? Because only the Tathāgata… upon hearing this profound Dharma, understands it exactly as it is, neither praising nor criticizing it, knowing that mind and what is not mind are both impossible to apprehend. Why? Because the nature of all phenomena is equal, and both mind and what is not mind cannot be grasped. Therefore, there is neither praise nor criticism regarding this Dharma.”
Mañjuśrī immediately addressed the Buddha, saying:
“World-Honored One, regarding this Dharma, who would praise or criticize it?”
The Buddha taught:
“Child, for those foolish ordinary beings, this mind is not truly the nature of mind; it is identical with the inconceivable nature of the Buddha’s mind.”
Mañjuśrī again said to the Buddha:
“World-Honored One, for foolish ordinary beings, are the nature of mind and what is not mind identical with the inconceivable nature of the Buddha’s mind?”
The Buddha said to the youth Mañjuśrī:
“Yes, indeed! Just as you have said. Why? Because the Buddha, sentient beings, mind, and all phenomena are equal and inconceivable.”
Mañjuśrī again said to the Buddha:
“World-Honored One, if the Buddha, sentient beings, mind, and all phenomena are all equal, would this not make the noble ones who seek Nirvāṇa and diligently practice with great effort waste their efforts? Why? If the inconceivable nature and the nature of Nirvāṇa are not different, then why should they seek it? If someone says that the phenomena of ordinary beings and the phenomena of the noble ones have different characteristics, one should know that this person has never associated with true and pure spiritual friends. Speaking in this way causes sentient beings to cling to two different phenomena, becoming immersed in birth and death and failing to attain Nirvāṇa.”
The Buddha said to the youth Mañjuśrī:
“Do you wish the Tathāgata to be the Supreme One among sentient beings?”
Mañjuśrī said to the Buddha:
“World-Honored One, if sentient beings truly existed, I would wish for the Tathāgata to be the Supreme One. But sentient beings truly cannot be apprehended.”
The Buddha said to the youth Mañjuśrī:
“Do you wish the Buddha to accomplish the inconceivable Dharma?”
Mañjuśrī said to the Buddha:
“World-Honored One, if there truly were an inconceivable Dharma to be accomplished, I would wish that the Tathāgata accomplish that Dharma. But such a thing does not exist.”
The Buddha said to the youth Mañjuśrī:
“Do you wish the Tathāgata to teach the Dharma and discipline his disciples?”
Mañjuśrī said to the Buddha:
“World-Honored One, if there were a teaching of Dharma that could discipline suchness and the Dharma realm, then I would wish that the Tathāgata teach the Dharma to discipline the assembly of disciples. But the Buddha, the World-Honored One, who appears in the world, completely has no acts of kindness or benefit toward sentient beings. Why? Because all sentient beings abide in suchness and the Dharma realm and are without defilement. Within this, ordinary beings or noble ones, those who speak and those who hear, are all impossible to apprehend.”
The Buddha said to the youth Mañjuśrī:
“Do you wish the Tathāgata to be the true and unsurpassed field of merit of the world?”
Mañjuśrī replied:
“World-Honored One, if fields of merit truly existed, then I would also wish that the Buddha be the Supreme One among them. But fields of merit truly cannot be apprehended. Therefore, all Buddhas are neither fields of merit nor not fields of merit. This is because the nature of merit, non-merit, and all phenomena are equal. However, because the field of merit for the world has the capacity to be inexhaustible, the world speaks of the Buddhas as unsurpassed fields of merit. The Buddhas, the World-Honored Ones, have realized inexhaustible merit, and therefore it can be said that They are unsurpassed fields of merit.
Moreover, those who serve as fields of merit for the world do not undergo regression, so the world calls such persons unsurpassed fields. The Buddhas, the World-Honored Ones, have realized non-retrogressive merit, and therefore it can be said that They are unsurpassed fields of merit.
Furthermore, the wondrous functions of the fields of merit for the world are difficult to conceive, so the world calls the Buddhas unsurpassed fields of merit. The Buddhas, the World-Honored Ones, have realized inconceivable merit, and therefore They are called unsurpassed fields of merit. Although the Buddhas are truly unsurpassed fields of merit, those who cultivate merit do not decrease or increase.”
The Buddha said to the youth Mañjuśrī:
“Based on what meaning do you speak in this way?”
Mañjuśrī replied:
“World-Honored One, the characteristics of the Buddha’s field of merit are inconceivable. If there are people who cultivate merit within it, they can immediately understand the equal nature of phenomena and penetrate all phenomena as neither increasing nor decreasing. Therefore, the Buddha truly is the unsurpassed field of merit.”
At that time, due to the Buddha’s spiritual power and Dharma power, the great earth moved in six ways. At that moment, within the assembly there were sixteen billion great Bhikṣus who brought an end to all outflows and attained liberation of mind. Seven hundred Bhikṣuṇīs, three thousand Upāsakas, forty thousand Upāsikās, and six hundred trillion celestial beings of the Desire Realm were freed from dust and defilement and attained the pure Dharma eye.
At that time, Ānanda immediately rose from his seat, paid homage at the Buddha’s feet, placed his robe over his left shoulder, knelt with his right knee touching the ground, joined his palms respectfully, and said:
“World-Honored One, what cause and condition has caused this great earth to move in six ways today?”
At that time, the Buddha said to Ānanda:
“Because Wonderful Auspiciousness (Mañjuśrī) spoke of the characteristics of the field of merit, and I now confirm it, this sign has appeared. The Buddhas of the past also spoke of the characteristics of the field of merit at this place, causing the great earth to move. Therefore, such an event has manifested at this time.”