Translated by the Tripiṭaka Master Maṇḍala of the Liang Dynasty
Thus have I heard:
The Buddha was dwelling in the Jeta Grove of Anāthapiṇḍada’s Park in the kingdom of Śrāvastī, accompanied by eight thousand great bhikṣus. There were also twelve thousand great Bodhisattva-Mahāsattvas who had gathered from immeasurable Buddha-lands, along with thirty-two thousand devas, all inclined toward the Mahāyāna. At that time, among the assembly was a Bodhisattva-Mahāsattva named the Youth Mañjuśrī, as well as The deva Supreme Treasure.
Then, The deva Supreme Treasure thought thus in his mind, “If the World-Honored One were now to instruct Mañjuśrī to expound the Dharma, and if the World-Honored One were to command him to speak, then all the palaces of the Māra king would become dark and lose their majesty, causing the Māra Pāpīyas distress and anguish, subduing all the Māra hosts, breaking the arrogance of the arrogant, enabling diligent practitioners to attain the śramaṇa fruits, allowing those who have already attained the fruits to progress further, ensuring the continuous transmission of the Three Jewels—the Buddha, the Dharma, and the Saṅgha—inspiring sentient beings to generate the Bodhi-mind, and allowing the Bodhi virtues accumulated by the Tathāgata over immeasurable asaṃkhyeya kalpas to abide long in the world. Whether the Tathāgata is present in the world or after his Parinirvāṇa, sentient beings will always hear this Dharma and swiftly attain Nirvāṇa according to the vehicle they cultivate.”
Then, the World-Honored One, knowing the thoughts in the mind of The deva Supreme Treasure, said to the Youth Mañjuśrī, “You may expound some Dharma for this assembly, for all here now wish to hear you speak.”
The Youth Mañjuśrī then said to the Buddha, “World-Honored One, what Dharma should I speak?”
The Buddha said, “Speak on the intrinsic nature of the Dharma Realm and its causes and conditions.”
Mañjuśrī said, “World-Honored One, all dharmas are the intrinsic nature of the Dharma Realm. World-Honored One, beyond the Dharma Realm, there is no Dharma that can be heard. Why does the World-Honored One say that the Dharma should be expounded based on the Dharma Realm?”
The Buddha said, “Mañjuśrī, arrogant sentient beings, upon hearing this, will be astonished and doubtful.”
Mañjuśrī said, “World-Honored One, the intrinsic nature of the Dharma Realm is without astonishment or doubt. World-Honored One, what is called astonishment and doubt is itself the intrinsic nature of the Dharma Realm.”
At that time, the Venerable Śāriputra asked the Youth Mañjuśrī, “Mañjuśrī! If all dharmas are the intrinsic nature of the Dharma Realm, then where do sentient beings have defilement or purity? The intrinsic nature of the Dharma Realm is originally without defilement or purity.”
Mañjuśrī replied, “Venerable Śāriputra! Foolish ordinary beings are bound by the view of ‘self,’ clinging to deluded notions of ‘I’ and ‘mine.’ Once these ordinary beings give rise to the thought of ‘I,’ they then cling to notions of ‘self’ and ‘others,’ thereby generating mental formations and mental factors. These mental formations and factors create various karmas—whether wholesome or unwholesome—and according to the nature of their karmic force, they experience corresponding results. Venerable Śāriputra! As long as there is ‘birth,’ there is defilement, and this very defilement is itself the intrinsic nature of the Dharma Realm. Venerable Śāriputra! If one realizes that defilement is precisely the intrinsic nature of the Dharma Realm, this is called ‘purity.’ Yet, in the ultimate supreme truth, there is no distinction between defilement and purity—neither defiled dharmas nor pure dharmas.”
When Mañjuśrī finished speaking this Dharma, five hundred bhikṣus eradicated all their afflictions and attained the uncontaminated mind. Then, the Venerable Śāriputra said to the Youth Mañjuśrī, “Your explanation of the meaning of the Dharma Realm is without error. Merely by speaking this Dharma, over a hundred bhikṣus have eradicated their afflictions and attained the uncontaminated mind.”
Mañjuśrī asked, “Venerable Śāriputra! Was this Dharma Realm originally bound and now liberated?”
Śāriputra said, “Mañjuśrī! Was this Dharma Realm not originally bound and now liberated?”
“Venerable Śāriputra! Then from what have these bhikṣus’ minds been liberated?”
Śāriputra replied, “Mañjuśrī! The Tathāgata has tamed many Śrāvaka disciples, enabling them to eradicate afflictions and attain liberation of mind.”
Mañjuśrī asked, “Venerable Śāriputra! Are you a Śrāvaka disciple of the World-Honored One?”
Śāriputra answered,”Mañjuśrī! Indeed, indeed. As you say, I am a Śrāvaka disciple of the World-Honored One.”
Mañjuśrī asked,”Venerable Śāriputra! Have you eradicated all afflictions and attained the liberated, uncontaminated mind?”
Śāriputra replied, “I have indeed attained the liberated, uncontaminated mind.”
Mañjuśrī asked, “Venerable One! With what kind of mind have you attained liberation? Was it the past mind, the future mind, or the present mind? Venerable One! The mind of the past has already ceased, the mind of the future has not yet arrived, and the mind of the present does not abide even for an instant. Since this is so, how has your mind attained liberation?”
Śāriputra replied, “Mañjuśrī! It is not the past mind that attains liberation, nor the future mind, nor the present mind.”
Mañjuśrī asked, “Venerable One! Then why do you say that the mind has attained liberation?”
Śāriputra replied, “Mañjuśrī! This is spoken in accordance with conventional truth, but in the ultimate truth, there is no ‘mind’ that is bound or liberated.”
Mañjuśrī asked, “Venerable Śāriputra! Are you suggesting that the intrinsic nature of the Dharma Realm can be divided into conventional truth and ultimate truth?”
Śāriputra replied, “Mañjuśrī! The intrinsic nature of the Dharma Realm is originally undivided into conventional truth and ultimate truth.”
Mañjuśrī asked, “Venerable One! Then why did you say, ‘In accordance with conventional truth, the mind attains liberation’?”
Śāriputra said, “Mañjuśrī! Then does this mean there is no such thing as ‘the mind attaining liberation’?”
Mañjuśrī replied, “Venerable Śāriputra! If one could find a truly existent mind—whether inside, outside, or in between—then one could speak of the mind’s liberation. But in truth, no mind can be found inside, outside, or in between. Therefore, there is fundamentally no bondage and no liberation.”
At that moment, two hundred bhikṣus in the assembly, upon hearing Mañjuśrī’s words, immediately rose from their seats and exclaimed, “If there is no liberation, nor even a mind that attains liberation, then why should we renounce the household life and cultivate the path? If there is no transcendent Dharma, what meaning does spiritual practice have?”
After uttering these coarse words, they turned and left the assembly.
To tame these bhikṣus, the Youth Mañjuśrī, knowing the path of their departure, manifested a bhikṣu. When the departing bhikṣus encountered this manifested bhikṣu, they approached him and asked, “Venerable one! Where have you come from?”
The manifested bhikṣu replied, “Venerable ones! I listened to the Dharma from Mañjuśrī but could not comprehend it, could not realize it, could not accept it, and could not conform to it. Thus, I left that Dharma assembly.”
These bhikṣus immediately echoed, “Venerable one! We are the same—we could not comprehend it, could not realize it, could not accept it, and could not conform to it. That is why we left that Dharma assembly.”
The manifested bhikṣu asked, “Venerable ones! What exactly in Mañjuśrī’s Dharma discourse did not accord with your minds, causing you to leave the assembly?”
The bhikṣus replied, “Venerable one! Because Mañjuśrī said there is no progress toward fruition, no attainment of fruition, and no liberation. Upon hearing this, we thought, ‘If there is no progress toward fruition, no attainment of fruition, and no liberation, what meaning does our cultivation of the holy life have? If there is no transcendence, why should we practice the path?’ Reflecting thus, we departed.”
The manifested bhikṣu said, “Venerable ones! Because you failed to understand, you gave rise to slander and revilement—that is why you left the Dharma assembly.”
The bhikṣus said, “We did not intend to slander or revile. It is only because we saw no state of liberation that we departed.”
At that time, the manifested bhikṣu praised these bhikṣus, saying, “Excellent! Excellent, venerable ones! Now we should carefully contemplate and discuss this together. If it is not out of disparagement, then there is no dispute; where there is no dispute, that is the śramaṇa-dharma of ultimate meaning. What is the nature of your mind? Is it blue, yellow, red, white, purple, or like crystal? Is it real or unreal? Is it permanent or impermanent? Does it have form or is it formless?”
The bhikṣus replied, “Venerable one! The mind has no form—it cannot be seen, has no appearance, cannot be touched, has no location, and cannot be described in words.”
The manifested bhikṣu said, “Venerable ones! Indeed, this mind has no form, cannot be seen, has no appearance, cannot be touched, has no location, and cannot be described. Then does this mind abide within, abide without, or abide both within and without?”
The bhikṣus replied, “None of these.”
The manifested bhikṣu asked, “Venerable ones! Since your mind has no form, cannot be seen, has no appearance, cannot be touched, has no location, cannot be described, and does not abide within, without, or in between—can it be said to be truly established?”
The bhikṣus replied, “It cannot.”
The manifested bhikṣu asked, “Venerable ones! If the mind is unreal and unestablished, how can there be any talk of liberation?”
The bhikṣus replied, “Indeed, there cannot.”
The manifested bhikṣu said, “Venerable ones! Precisely for this reason, Mañjuśrī declared that the intrinsic nature of the Dharma Realm is without distinction between defilement and purity. Venerable ones! You ordinary beings, due to inversion, cling to notions of ‘self’ and ‘mine,’ giving rise to thoughts that grasp at various objects. Yet all such grasping, arising and ceasing, non-abiding, and changing phenomena will ultimately cease. It is this very mind that leaves home, receives full ordination, cultivates the path, and attains fruition. But the nature of this mind is also empty and without substance—it merely arises from deluded thoughts. If deluded thoughts themselves are unreal, then they are unarisen, unceasing, and unextinguished. If the mind neither arises, abides, nor ceases, then there is neither bondage nor liberation, neither progress toward fruition nor attainment of it. Venerable ones! It is because of this principle that Mañjuśrī taught that the intrinsic nature of the Dharma Realm is without defilement or purity, without progress, attainment, or liberation.”
When the manifested bhikṣu expounded this teaching, all these bhikṣus attained uncontaminated liberation. Having attained liberation, they returned to where Mañjuśrī was. Upon arriving, they each removed their monastic robes and offered them to Mañjuśrī, saying, “Mañjuśrī! You have now truly and skillfully protected us. It was because we did not accept or accord with such profound taming Dharma that we turned away and departed.”
At that time, the Venerable Subhūti asked, “Venerable ones! What have you attained or realized that you each removed your monastic robes to make offerings to Mañjuśrī?”
The bhikṣus replied, “Venerable Subhūti! We have truly attained nothing and realized nothing—precisely for this reason we pay homage to the Youth Mañjuśrī. Venerable Subhūti! Previously, because we harbored the notion of ‘attaining something,’ we arose from the Dharma assembly and departed. Now that we have relinquished attachment to ‘attainment,’ we have returned here.”
Subhūti pressed further, “Why do you say this?”
The bhikṣus said, “Venerable Subhūti! The meaning of attachment is agitation and clinging. Where there is agitation and clinging, there can be no progress and no attainment. Venerable Subhūti! Only one who truly attains nothing can sever all agitation and clinging.”
Subhūti asked, “Who tamed you?”
The bhikṣus replied, “Venerable Subhūti! What tamed us is the one who is without attainment or realization, without birth or cessation, neither meditative absorption nor distraction. This one neither arises nor passes into Nirvāṇa, neither dwells in Samādhi nor in scattered thought.”
Subhūti asked again, “Who tamed you?”
The bhikṣus said, “You should ask the Youth Mañjuśrī.”
Then the Venerable Ānanda asked Mañjuśrī, “By whom were these bhikṣus tamed?”
Mañjuśrī replied, “Venerable Ānanda! What instructed them was the one that is not the five aggregates, not the eighteen elements, not the twelve sense bases, not ordinary beings, not Pratyekabuddhas, not Śrāvakas, not Bodhisattvas, not Tathāgatas, not corresponding to body, not corresponding to speech, not corresponding to mind, the one that is without body, speech, or thought.”
Ānanda said, “Mañjuśrī! Then who exactly are you referring to?”
Mañjuśrī replied, “Venerable Ānanda! If the Tathāgata manifests an illusionary body, can this illusionary body be said to ‘correspond’ to anything?”
Ānanda answered, “Mañjuśrī! An illusionary body has no object to which it corresponds or does not correspond.”
Mañjuśrī said, “Venerable Ānanda! The intrinsic nature of all dharmas is fundamentally like an illusion.”
Ānanda responded, “Mañjuśrī! As you say, the intrinsic nature of all dharmas is indeed like an illusion.”
Mañjuśrī said, “Venerable Ānanda! It is precisely this illusion that has tamed these bhikṣus. Venerable Ānanda! All Śrāvakas who attain liberation are liberated through illusion. Venerable Ānanda! Such taming is true taming. Those who fail to understand this taming should be known as the arrogantly complacent.”
Then, the Venerable Ānanda asked the Youth Mañjuśrī, “Mañjuśrī! Can these arrogantly complacent bhikṣus be recognized?”
Mañjuśrī replied, “Venerable Ānanda! If a bhikṣu considers himself pure because of his precept-keeping, this is agitation—know that this is arrogance. Clinging to the purity of meditation, wisdom, liberation, or knowledge of liberation is agitation—know that this is arrogance. Harboring thoughts like ‘I have attained’ or ‘I have realized,’ such conceptualizations are agitated delusions—know that this is arrogance. Fearing the view of self while clinging to ’emptiness’ itself, thinking ‘entering the right path is also emptiness, this principle is correct’—know that this is arrogance.
“Furthermore, Venerable Ānanda! If a bhikṣu says, ‘The view of self is empty, and even the Dharma-gates of the right path are empty—these two emptinesses are equal emptiness,’ know that this is arrogance. Why? Venerable Ānanda! Emptiness and the view of self are neither different nor identical—the view of self is emptiness; emptiness and the right path are neither different nor identical—the right path is emptiness.
“Moreover, Venerable Ānanda! If one fears ignorance and craving but delights in wisdom and liberation, know that this is arrogance. Why? As long as there is dualistic discrimination, there is no liberation.
“Furthermore, Venerable Ānanda! If a bhikṣu fears greed, hatred, and delusion but delights in the three liberations; fears the four perverted views but delights in the four right mindfulnesses; fears the five hindrances but delights in the five faculties; fears the six sense-bases but delights in the six supernormal powers; fears the seven stations of consciousness but delights in the seven factors of awakening; fears the eight wrong paths but delights in the eightfold holy paths; fears the nine abodes of beings but delights in the nine successive meditative absorptions; fears the ten unwholesome deeds but delights in the ten uncontaminated virtues; fears the conditioned realm but delights in the unconditioned Dharma—know that these are all arrogance. Why? Venerable Ānanda! All these are agitation and mere conceptual proliferation.
“Venerable Ānanda! Where there is agitation and conceptual proliferation, the mind becomes conceited. Those who freely grasp at either ‘dwelling in deluded thoughts’ or ‘abiding in accomplished patience’—such dharmas are called ‘self-mastery’. Because of this self-mastery, arrogance arises. Venerable Ānanda! Such bhikṣus should be recognized as having arrogance. Why? Venerable Ānanda! If a bhikṣu cannot contemplate with perfect equality that ‘the emptiness of conditioned dharmas’ and ‘the emptiness of unconditioned dharmas’ are fundamentally non-different—know that such a bhikṣu has arrogance.”
The Venerable Ānanda then asked Mañjuśrī, “What kind of bhikṣu is free from arrogance?”
Mañjuśrī replied, “Venerable Ānanda! If a bhikṣu’s mind is utterly unmoving, then all external phenomena naturally become still. Facing all realms—whether equal or unequal, existent or nonexistent, conditioned or unconditioned—his mind remains unshaken. He neither indulges in delusion nor clings to ‘non-delusion,’ neither dwells in extremes nor fixates on a middle, neither adorns nor rejects adornment. Having transcended all verbal proliferation and attachment, he realizes the equality of all dharmas—yet in truth, there is no ‘equality’ or ‘inequality,’ nor any dharma that establishes equality or inequality. His mind, thus immovable, is free from both deluded thoughts and the notion of ‘absence of delusion.’ He does not grasp, nor does he perceive any grasping. In such a state of mind, if one claims there could still be agitation regarding ‘progress toward liberation’ or ‘attainment of fruition,’ this is impossible.
“Venerable Ānanda! Such a bhikṣu has no habit-energy of arrogance, no verbal proliferation. He transcends self-other distinctions and abandons all clinging, knowing all attachments to be fundamentally illusory. He surpasses grasping, perception, and discursive thought—not even seizing notions like ‘contemplating liberation’ or ‘progressing toward liberation.’ All is wholly tranquil.
Through this tranquility, ‘my body’ and ‘the body I claim’ have reached the far shore. He perceives no dharma to ‘liberate,’ ‘progress toward,’ ‘abandon,’ or ‘realize.’ A bhikṣu who cultivates thus is free from arrogance, having fully realized the equality of emptiness. He knows all dharmas as equal—without superiority or inferiority, whether wholesome or unwholesome, permissible or impermissible, defiled or undefiled, worldly or transcendent, conditioned or unconditioned. All such differentiating marks of agitation neither give rise to delusion nor become objects of cognition. He regards all dharmas as equal to empty space.
Venerable Ānanda! A bhikṣu who comprehends thus is called ‘well-liberated.’ Such a bhikṣu has no arrogance. Therefore, the Tathāgata declared: ‘A bhikṣu who realizes all dharmas as equal to space—like moving through emptiness without touching anything—such is the way of the śramaṇa.’”
When Mañjuśrī spoke these words, two hundred bhikṣus eradicated their defilements and attained the benefit of uncontaminated liberation.
At that time, The deva Supreme Treasure asked Mañjuśrī, “How can a Bodhisattva avoid giving rise to a mind of arrogance? Please explain truthfully.”
Mañjuśrī replied, “Deva! If there is such a Bodhisattva who harbors a mind seeking omniscience, a peerless mind, a mind surpassing the three realms as the most supreme, superior to all Śrāvakas and Pratyekabuddhas, who maintains a tranquil mind toward external objects while cultivating all roots of virtue—for the sake of increasing wholesome dharmas, liberating sentient beings, upholding the true Dharma, and also for the sake of other beings, expounding to others the mind of omniscience—this mind can truly comprehend the truth of primordial equality. Just as, in accordance with the intrinsic nature of the mind as it is heard, he comprehends the intrinsic nature of all sentient beings; because he comprehends the intrinsic nature of all sentient beings, he comprehends the intrinsic nature of all dharmas; because he comprehends the intrinsic nature of all dharmas, he comprehends the intrinsic nature of all roots of virtue; because he comprehends the intrinsic nature of all roots of virtue, he comprehends and expounds the intrinsic nature of a Bodhisattva. Deva! Such a Bodhisattva is truthfully said to have received prediction.
“Furthermore, Deva! If a Bodhisattva practices generosity—whether giving something, giving as wished, or engaging in various other kinds of giving—he encounters no obstructions. When giving, he is free from reliance, free from attachment, free from perception, and free from discrimination. Because it is free from discrimination, it is emptiness. If he can thus comprehend the intrinsic nature of generosity, because he comprehends the intrinsic nature of generosity, he comprehends the intrinsic nature of the true primordial state; because he comprehends the intrinsic nature of the true primordial state, he comprehends the intrinsic nature of all dharmas; because he comprehends the intrinsic nature of all dharmas, he comprehends the intrinsic nature of all sentient beings; because he comprehends the intrinsic nature of all sentient beings, he reveals the intrinsic nature of a Bodhisattva. Deva! This is called the purity of a Bodhisattva’s generosity, and thus he is truthfully said to have received prediction.
Furthermore, Deva! If a Bodhisattva comprehends the body, he comprehends precepts; if he comprehends speech, he comprehends precepts; if he comprehends the mind, he comprehends precepts. Comprehending body and speech, he comprehends the tranquility of awakening; because he comprehends the tranquility of awakening, he comprehends the tranquility of sentient beings; because he comprehends the tranquility of sentient beings, he comprehends the tranquility of all dharmas; because he comprehends the tranquility of all dharmas, he comprehends the tranquility of the true primordial state; because he comprehends the tranquility of the true primordial state, he attains the Dharma of tranquility—with tranquility as cause, tranquility as condition—and whatever dharmas he hears, he expounds them as tranquility. Deva! This is called the purity of a Bodhisattva’s precepts, and thus he is truthfully said to have received prediction.
“Furthermore, Deva! If a Bodhisattva comprehends that the nature of all dharmas is ultimately empty and tranquil, comprehends that the nature of dharmas is ultimately free, and can patiently endure the various misdeeds of sentient beings without giving rise to thoughts of patience, without dwelling on external objects, without turning away from sentient beings, and can extinguish all evil karma. Just as the nature of sentient beings is such, so too is the nature of patience; just as the nature of patience is such, so too is the nature of Bodhi; just as the nature of Bodhi is such, so too is the nature of all dharmas; and just as he comprehends the nature of all dharmas, so too does he comprehend the true reality of all dharmas. All dharmas return to the nature of Dharma, and the realm of Dharma-nature is ultimately empty and tranquil. Because he comprehends that the nature of dharmas is ultimately empty, he can expound the practice of patience in accordance with this truth. Deva! This is called the true purity of a Bodhisattva’s patience, and thus he is truthfully said to have received prediction.
“Furthermore, Deva! A Bodhisattva who comprehends diligence in all dharmas, who is free from all discursive thoughts, who accomplishes relinquishing diligence without adornment, who, though acting, does nothing—his wisdom is steadfast, able to transcend all things, inwardly tranquil yet outwardly transforming sentient beings. Because he comprehends that diligence is fundamentally tranquil, he comprehends that Bodhi is fundamentally tranquil; because he comprehends that Bodhi is fundamentally tranquil, he comprehends that all dharmas are fundamentally tranquil; because he comprehends that all dharmas are fundamentally tranquil, he comprehends that the Dharma Realm is fundamentally tranquil; and because the nature of diligence is fundamentally tranquil, he can expound all things. Deva! This is called the purity of a Bodhisattva’s diligence, and thus he is truthfully said to have received prediction.
Furthermore, Deva! If a Bodhisattva enters into meditation, where all dharmas are equal—neither increasing nor decreasing—then by the power of meditation, his mind abides in stability; because his mind abides in stability, his consciousness does not dwell on anything; because his consciousness does not dwell on anything, the mind of the seven factors of enlightenment becomes equal; because the mind of the seven factors of enlightenment is equal, he attains equality in meditation; because meditation is equal, he comprehends the equality of Bodhi; because he comprehends the equality of Bodhi, he comprehends the equality of all sentient beings; because he comprehends the equality of all sentient beings, he comprehends the equality of all dharmas. If he can thus comprehend the equality of all dharmas, then whatever dharma he hears, he can expound the equality of the intrinsic nature of all dharmas. Deva! This is called the purity of a Bodhisattva’s meditation, and thus he is truthfully said to have received prediction.
Furthermore, Deva! If a Bodhisattva has purified wisdom-eye and truly knows and sees all dharmas, then whatever dharma he perceives, he perceives nothing, without any wavering—attaining immovable wisdom, actionless, causeless, and conditionless. He neither acts nor refrains from acting in accordance with dignified conduct; he does not seek causes and conditions, comprehending the equality of all dharmas, neither deliberately saving nor clinging to action. Why? Because where there is no action, there is no discrimination. He severs all delusions, cravings, and attachments. Such a Bodhisattva transcends all existence, yet dwells wherever sentient beings dwell, in order to teach and transform them, to gather all dharmas that aid in attaining Bodhi, to uphold the true Dharma, and to ensure the unbroken lineage of the Three Jewels. The practice of the Tathāgata lies in non-discrimination toward the pure intrinsic nature of all dharmas. Because the intrinsic nature of Prajñā is pure, he comprehends the purity of the intrinsic nature of Bodhi; because he comprehends the purity of the intrinsic nature of Bodhi, he comprehends the purity of the intrinsic nature of sentient beings; because he comprehends the purity of the intrinsic nature of sentient beings, he comprehends the purity of the intrinsic nature of all dharmas; because he comprehends the purity of the intrinsic nature of all dharmas, he attains true knowledge of the intrinsic nature of all dharmas; because he attains true knowledge, whatever he hears, he can expound the non-discriminatory nature of the Dharma Realm. Deva! This is called the purity of a Bodhisattva’s wisdom-eye, and thus he is truthfully said to have received prediction.
“Furthermore, Deva! The Bodhisattva contemplates the body and practices mindfulness of the body, fully realizing that past bodies have disappeared, future bodies are not coming yet, and present bodies are like grass, trees, tiles, stones, walls, or fences. When contemplating and practicing mindfulness of the body in this way, one thoroughly perceives that the intrinsic nature of the body returns to stillness, and even thoughts and parallel mental activities do not arise. In this way, without thinking or giving rise to self-mastery, this is called liberation from self. Consciousness abides nowhere, and while cultivating the practice of mindfulness of the body, there is also no dharma to cultivate, yet it is not non-cultivation. One fully realizes that all dharmas have no intrinsic nature, yet they are not without nature. Thus, one contemplates the body and cultivates bodily practice; observes the mind’s thoughts as illusory transformations, knows the mind’s thoughts are like sounds, and truly understands the mind’s thoughts; experiences pleasure without craving, experiences pain without aversion, experiences neither-pain-nor-pleasure without losing right mindfulness, does not cling to ignorance, and is free from sensations without being bound by them. This is called true knowledge and perception of mindfulness of sensations.
“If one can contemplate sensations and practice in this way, the mind does not follow the flow of sensations, does not abide, does not abandon all minds, and neither loses mindfulness of the Bodhi-mind nor strays from it. This is called contemplating the mind activities and practicing mindfulness.
Skillfully understanding the Dharma, seeing the Dharma, and practicing the Dharma—free from thought and deliberation—one enters the Dharma-nature. Without clinging to body, sensations, or mental formations, one thus enters the Dharma-nature; it is not by observing the marks of dharmas and thereby giving rise to insight and practice that one enters the Dharma-nature. This is called observing the practice of dharmas and cultivating mindfulness of dharmas.
The intrinsic nature of all these dharmas is harmonious and assembled, yet without substance, like empty space. Toward what is heard, one is without thought or deliberation, and naturally expounds mindfulness of dharmas. Deva! This is called fully understanding the pure mindfulness of dharmas and bestowing prophecies.”
“Moreover, Deva! The Bodhisattva’s all-knowing mind has attained complete mastery. As instructed, they abide steadfastly on the right path—free from negligence, distraction, or loss of mindfulness. From the very beginning, they give rise to the pure mental activity of all uncontaminated roots of virtue, renouncing everything regardless of circumstances. They reproach the mind that violates precepts yet remain unattached to the marks of precepts, endure without contention, and ensure their body, speech, and mind never give rise to anger toward sentient beings. They neither arouse the diligence of Śrāvakas or Pratyekabuddhas, nor dwell in conceptual attachment to wholesome dharmas. Without relying on the stages of meditative absorption, their mind abides in non-activity, perceiving no views to practice. Unfettered by dharmas, they enter all dharmas—like the saints who cling to no realm. Though associating with ordinary beings, their bodily, verbal, and mental karma is never reproached, for they do not believe in worldly ways. Seeking wholesome dharmas, they walk alone without companions, striving diligently to transcend worldly conduct, eternally severing the bonds of greed, hatred, and delusion. Their mind is free from afflictions and never violates the precepts.
“He does not associate with those who practice evil, for his mind is pure and free from deceit;
His speech is not scattered, for his verbal karma is pure;
He has no covetous desires, for he is content with his own wealth;
He is not driven by others, for he has abandoned wrong livelihood;
He does not accumulate possessions, for he is satisfied with what he obtains;
He has no cravings, for he has transcended the desires of the triple world;
He is content, for he has forsaken evil pursuits;
He is tranquil, for he realizes all dharmas are originally still;
Though he may display anger or ignorance, he has truly renounced worldly conduct;
He is free from frivolous debate, for he has severed all idle speculation;
He is a non-returner, for he has cut off desire, anger, and delusion;
He craves the true Dharma, for he has subdued arrogance;
He is easy to understand, for he has well-tamed his mind;
He is well-guarded, for he upholds the aggregates of precepts;
His mind is well-liberated, for his wisdom is pure;
He does not abandon, for he practices the holy practices;
He is irreversible, for his Bodhi-mind is utterly firm;
He is without worldly use, for he transcends all worldly conduct;
He is free from disputes, for he treats all beings equally;
He is skilled in self-protection, for he also protects others’ minds;
He has tamed his own mind, for he does not seek others’ faults;
He is free from expectations, for he upholds pure precepts;”
“He expounds the Dharma widely, for he has no stinginess;
He is loving and protective, for he safeguards the minds of all beings;
He is a beginner in aspiration, for he accumulates all wholesome dharmas;
He is without divergent conduct, for he attains the single taste in all dharmas;
He is unshakable, for he has ceased all shaking;
He does not observe family lineage, for he teaches and transforms beings;
He regards all beings equally, for he embraces all beings;
He is the first to contemplate emptiness, for he realizes all dharmas are empty;
He tames all views, for he skillfully guides others;
He is a practitioner free from conceptualization, for he subdues the delusions of beings;
He knows the wishless, for his aspirations are fulfilled;
He is all-knowing, for he contemplates the non-created;
He practices goodness, for he is never satisfied;
He perceives things as non-things, for he reveals their provisional designations;
He does not engage in conceptual contemplation, for he knows the self is originally still;
He is without self, for he observes the non-self of beings;
He does not tread the non-path, for he guides beings to abandon the fetters;
His skillful means are perfected, for he cultivates prajñā;
He abides without going, for he does not realize the Śrāvaka or Pratyekabuddha vehicles;
He transcends the path and the non-path, for he dwells in the supreme meaning;
He transcends practice and non-practice, for even ordinary beings can realize right practice;
He is without adornment and yet not without adornment, for he does not seek any dharma;
He does not praise himself, for he does not engage in frivolous debate about others;
He is the unequaled and equal knower, for he is endowed with the Buddha-dharma;
He is the patient one of the non-arising of dharmas, for he endures that all dharmas neither arise nor cease.
Deva! This is called the great liberation attained by a Bodhisattva.”
“Deva! A Bodhisattva is not born into the world out of ignorance, but out of perfect knowledge. This Bodhisattva takes up the cycle of birth and death yet attains great liberation, while also perfectly accomplishing the Buddha-dharma. The Bodhisattva is not bound by birth and death but, by the power of vows, freely takes rebirth wherever needed, attaining liberated wisdom. This is called the Bodhisattva’s liberated wisdom.
The Bodhisattva is not called ‘liberated wisdom’ because of reaching some ultimate limit, but because of never severing all wholesome roots—this is called the Bodhisattva obtained liberated wisdom.
The Bodhisattva is not called ‘liberated wisdom’ because of acquiring wholesome roots, but because of never being satisfied with wholesome roots—this is called the liberated wisdom.
The Bodhisattva is not called ‘liberated’ because of not being born in the triple world, but because of willingly taking birth in the triple world to liberate beings—this is called liberation.
The Bodhisattva is not called ‘liberated’ because of severing his own afflictions, but because of diligently striving to sever the fetters of afflictions for the sake of beings—this is called the Bodhisattva obtained liberated wisdom.
The Bodhisattva is not called ‘liberated’ because of his own peace and happiness, but because of leading all beings to abandon suffering, attain joy, and return to stillness—this is called liberation.”
“The Bodhisattva is not liberated because of abandoning rebirth, but because of embracing and teaching beings—this is called liberation.
The Bodhisattva is not called ‘liberated’ because of cutting off his own greed, anger, and delusion, but because of eradicating the fetters of greed, anger, and delusion for beings—this is called liberation.
The Bodhisattva is not called ‘liberated’ because of personally realizing the dharma of cessation, but because of enabling beings to realize the dharma of cessation—this is called liberation.
The Bodhisattva is not called ‘liberated’ because of exhausting his own defilements, but because of increasing wholesome roots without severing the nature of afflictions—this is called liberation.
The Bodhisattva is not called ‘liberated’ because of attaining the three liberations, but because of fully comprehending the three liberations—this is called liberation.
The Bodhisattva is not called ‘liberated’ because of the cessation of the five aggregates, but because of bearing the heavy burden for all beings—this is called liberation.
The Bodhisattva is not called ‘liberated’ because of extinguishing the six sense faculties, but because of understanding the sharp and dull faculties of beings—this is called liberation.
The Bodhisattva is not called ‘liberated’ because of having exhausted birth and death. The Bodhisattva does not regard the annihilation of birth and death as liberation. The Bodhisattva is not called ‘liberated’ because of transcending the liberation of Śrāvakas and Pratyekabuddhas, but because of attaining the fruit of liberation at the seat of enlightenment, benefiting all beings—this is called liberation.”
When this Chapter on Liberation was expounded, thirty-two thousand Devas in attendance aroused the mind of unsurpassed, true, and perfect enlightenment.
At that time, the World-Honored One praised the youth Mañjuśrī, saying: “Excellent, excellent! You have skillfully expounded the Dharma of all Bodhisattvas receiving predictions. Mañjuśrī! If there are Bodhisattvas who hear such a Dharma of receiving predictions and can believe it without doubt, without fear or astonishment, the Buddhas, the World-Honored Ones, will assuredly confer upon them the prediction of the unsurpassed, true fruit of the Path.”
Then, The deva Supreme Treasure said to the youth Mañjuśrī, “You spoke the Dharma of receiving predictions.”
Mañjuśrī replied, “Deva! Though I spoke of receiving predictions, there must be an object that perceives this Dharma before one can say, ‘I spoke of receiving predictions.’ Yet, Deva, at present, not a single dharma can be apprehended, not a single perceiver exists! How, then, can one speak of receiving predictions?”
The deva asked, “Mañjuśrī! Have the Buddhas, the World-Honored Ones, as numerous as the sands of the Ganges, not attained fruition through cultivation and realization?”
Mañjuśrī replied, “Deva! The Buddhas, the World-Honored Ones, do not ‘attain fruition through cultivation and realization.’ Deva, the Buddhas do not teach the Dharma based on ‘attaining fruition through cultivation and realization.’”
The deva asked, “Mañjuśrī! How, then, do the Buddhas, the World-Honored Ones, teach the Dharma?”
Mañjuśrī replied, “Deva! The Buddhas, the World-Honored Ones, teach the Dharma without differentiating intrinsic nature. What is called ‘intrinsic nature’ is neither born nor extinguished, without cause or condition, without coming or going, without beings yet not without beings, without defilement or purity, without birth-and-death or Nirvāṇa. Deva! Thus do the Buddhas, the World-Honored Ones, teach the Dharma.”
The deva asked Mañjuśrī:”If the Buddhas, the World-Honored Ones, do not teach the Dharma for the sake of Nirvāṇa, then why do the Buddhas appear in the world?”
Dharma Torch 