Teaching How All Phenomena Are without Origin

[B1] [F.267.a]

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was staying at Vulture Peak Mountain in Rājagṛha together with a great monastic assembly of five hundred monks. Also gathered there were twelve thousand bodhisattvas, including the bodhisattva great being Vyūha­pratimaṇḍita, the bodhisattva great being Siṃha­vikrānta­gāmin, the bodhisattva great being Anāvaraṇa­raśmi­nirdhauta­prabhā­tejo­rāśi, the bodhisattva great being Giri­śikhara­meru­svara­rāja, the bodhisattva great being Priya­prahasita­vimala­prabha, the bodhisattva great being Sūrya­candrābhibhūtārci, the bodhisattva great being Parama­vimala­paṭṭa­dhārin, the bodhisattva great being Niścarita­tejas­padma­praphullita­gātra, the bodhisattva great being Brahma­svara­nirghoṣa­svara, the bodhisattva great being Siṃha­rāja­gati­vikrīḍita­mati, the bodhisattva great being Kanakārci­śuddha­vimala­tejas, the bodhisattva great being Mṛdutaruṇa­sparśa­gātra, the bodhisattva great being Body That Expands Like a Golden Ornamented Victory Banner,3 the bodhisattva great being Daśa­raśmi­māra­bala­pramardin, the bodhisattva great being Śāntīndriyeryāpatha­praśānta­gāmin, [F.267.b] the bodhisattva great being Dharaṇīndharābhyudgata­rāja, the bodhisattva great being Singer of Divine Melodies, the bodhisattva great being Sarva­dharmeśvara­vaśa­vikrānta­gāmin, the bodhisattva great being Śrī­tejo­vimala­gātra, and the bodhisattva great being Mañjuśrī­kumāra­bhūta. Ninety-two thousand other bodhisattvas were also present.

While beholding this bodhisattva assembly, the bodhisattva great being Siṃha­vikrānta­gāmin stood up, draped his shawl over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and said in verse:

The Blessed One expressed his approval to the bodhisattva great being Siṃha­vikrānta­gāmin, saying, “Noble son, excellent, excellent! It is astonishing that you ask such questions that all worldly beings find difficult to grasp. Noble son, this is certainly acceptable, but why do you ask? This is not a subject fit for beginning bodhisattvas who possess the views of emptiness, signlessness, wishlessness, nonarising, the intangible, no attributes, buddhas, and awakening. Noble son, do not speak of this Dharma teaching in front of beginning bodhisattvas.

“Why? Because this teaching will entirely interrupt their roots of virtue. It might cause them to regress from the awakening of the buddhas and fall into eternalism or nihilism. It is possible they will not understand what realization the thus-gone ones base their teachings on.”

The bodhisattva great being Siṃha­vikrānta­gāmin replied, “Blessed One, please explain this. In the future there will be bodhisattvas who have the views of emptiness, signlessness, wishlessness, [F.269.a] nonarising, no attributes, buddhas, and awakening. They will conceptualize everything as emptiness and signlessness, be fond of speech, be attached to expressions, believe syllables to be pure, be inclined to conversation, and cling fondly to elegant expressions and names.

“If these bodhisattvas hear the Thus-Gone One teaching the Dharma beyond letters or words, they will abandon these views and teach the Dharma according to whatever interests beings have. Then, trained in skillful means, they will speak of having few desires but will not realize purity through it.

“They will speak of endeavoring in rituals but will not realize purity through it. They will speak of vows but will not realize purity because of them. They will criticize social obligations and become interested in complete disengagement from all phenomena. They will praise the delights of solitude where there are no social obligations but will not realize purity because of it. They will praise the mind of awakening and know the nature of the mind to be awakened.

“They will praise the extensive sūtra teachings and know all phenomena extensively. They will express the words of the bodhisattvas and will not regard hearers, solitary buddhas, and buddhas as different.

“They will praise generosity and realize the equality of generosity. They will praise discipline and realize natural discipline. They will praise patience and see the fact that all phenomena are exhausted, purified, and unborn. They will praise diligence [F.269.b] and realize that no phenomenon requires seeking or effort. They will show how millions of gateways of concentration and equilibrium are accomplished, and will know all phenomena to be naturally settled in equipoise. They will offer a thousand kinds of praise to knowledge, and thereby realize the nature of knowledge and deficient knowledge.

“They will reveal the faults of attachment and not see anything to be attached to. They will reveal the faults of aversion and not see anything to be averse to. They will reveal the faults of stupidity and be inspired to separate all phenomena from the obscuration of stupidity.

“They will teach beings the danger of passing into hell, the animal realm, and of realm of the lord of death, but they will not apprehend hell beings, the animal realm, or the realm of the lord of death. They will teach the Dharma that aligns with beings’ interests. There are those who are interested in the single principle of emptiness, and likewise there are those who are interested in the single principle of signlessness, wishlessness, nonarising, intangibility, and no attributes. Therefore, Blessed One, hearers, solitary buddhas, and bodhisattva great beings who have just entered this vehicle do not have a vocabulary for such skillful means. To remedy this, please provide a vocabulary for skillful means to those who are interested in the profound and in the single principle.”

Then the Blessed One said to the bodhisattva great being Siṃha­vikrānta­gāmin, “Noble son, listen well and bear what I say in mind. I will explain this topic to you.”

“Yes, Blessed One, I will.”

The bodhisattva great being Siṃha­vikrānta­gāmin [F.270.a] then listened as instructed as the Blessed One spoke the following verses:

Then the bodhisattva great being Siṃha­vikrānta­gāmin said to the Blessed One, “Blessed One, you have benefited all the beings who heard this teaching in verse.”

“Noble son, do you see this assembly?”

“Blessed One, I do. Blessed One, there are innumerable beings gathered here for this Dharma teaching. Blessed One, the sky above is filled with gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. Blessed One, many beings from other worlds also heard this teaching.”

Then the Blessed One said this to the bodhisattva great being Siṃha­vikrānta­gāmin: “Noble son, as I was giving this Dharma teaching, ninety-eight thousand gods developed the acceptance that phenomena are unborn, ninety-two thousand yakṣas aroused the intention to attain unsurpassed and perfect awakening, and thirty-six thousand nāgas aroused the intention to awaken. Five hundred arrogant monks who falsely presumed their own attainment came to trust that all phenomena are of a single principle when they heard this teaching, which is devoid of arrogance. Free from the causes that perpetuate cyclic existence, their minds were liberated from the defilements. Among this assembly of bodhisattvas, sixty-two thousand gained an unobscured understanding of all phenomena and then gained the acceptance that phenomena are unborn. Why was that?

“Noble son, this Dharma teaching is superb. [F.272.b] Noble son, previously I myself fully assimilated the single principle of all phenomena in the presence of the thus-gone, worthy, perfect Buddha Dīpaṅkara. Subsequently, I gained the acceptance that phenomena are unborn. Noble son, hearing this Dharma teaching is equivalent to mastering all the six perfections. Noble son, I have stated that in realizing this principle, one completes all six perfections of the bodhisattva great beings. Why is this?

“Noble son, even if bodhisattvas were to give generously, guard their discipline, practice patience, cultivate diligence, rest evenly in concentration, and authentically generate insight for as many eons as there are grains of sand in the Ganges, all their roots of virtue would eventually be exhausted if this Dharma principle was not understood. Noble son, consider what happened to the roots of virtue possessed by Devadatta. Noble son, Devadatta had thirty of the marks of a great person. He had such roots of virtue, but did not understand this Dharma principle, and so his roots of virtue expired and he was born in the great hell of Ceaseless Torment. Noble son, understand that the roots of virtue of those who have not fully assimilated this Dharma principle will expire, just as happened in his case.

“Noble son, in the past, many countless, limitless, vast, and immeasurable eons ago, the thus-gone, worthy, perfect Buddha Mervabhyudgata­rāja came to the world. He was a blessed buddha who was learned and virtuous, a sugata, a knower of the world, an unsurpassed being, a charioteer who guides beings, and a teacher of gods and humans. The lifespan of this thus-gone one was ninety-nine trillion years. His world was called Kanakārcis, [F.273.a] as that buddha realm was made entirely of gold. All its beings were in the process of attaining nirvāṇa through the three vehicles of the hearers, solitary buddhas, and bodhisattvas.

“All eighty trillion monks who were in the first assembly of that thus-gone one’s hearers were worthy ones. They had exhausted the defilements, put down their burdens, attained benefit for themselves, and eliminated what bound them to existence. Their minds had been completely liberated by authentic teachings. The second assembly consisted of seventy trillion monks, the third of sixty trillion monks, and the fourth of fifty trillion, all of whom were worthy ones, had exhausted the defilements, had put down their burdens, had attained benefit for themselves, and had eliminated what bound them to existence. Their minds had been completely liberated by authentic teachings. There were twice as many nuns in the assembly, as well as twice as many laymen and laywomen. There were also twice as many bodhisattvas in the assembly, all of whom were irreversible beings, had gained acceptance that phenomena are unborn, were skilled in accomplishing the ways of absorption, and had attained the dhāraṇī of the boundless gateways. Given that this entire assembly was comprised of those who could turn the wheel of Dharma of irreversibility, what need is there to mention the assembly of those who had newly entered the Bodhisattva Vehicle? Also in that assembly were a limitless number of followers of the vehicle of the solitary buddhas.

“Such was the limitless assembly, noble son, that had gathered around that blessed one. In the Kanakārcis world, all the plants and trees were made of jewels. [F.273.b] From these trees issued the sounds of emptiness, signlessness, wishlessness, nonarising, nonceasing, intangibility, and no attributes. The presence of these sounds liberated the minds of the beings living in that world. After that thus-gone one had passed completely beyond suffering, his sublime Dharma remained for a thousand years, after which those sounds stopped reverberating from the trees.

“Noble son, the thus-gone, worthy, perfect Buddha Mervabhyudgata­rāja appointed a monk and Dharma teacher named Viśuddha­cāritra as the holder of his sublime Dharma and then passed completely beyond suffering.

“At that time there was also a monk named Cāritramati. He had a great degree of pure discipline, had attained the five mundane superknowledges, and was well trained in the Vinaya. This monk engaged in intense austerities, was inclined toward frugality, and worked within the community. He built a monastery where he lived, and where everyone in the community was oriented to pure discipline and committed to the qualities of purification. This monk cultivated diligence and always maintained the mind of awakening. He inspired other bodhisattvas to live this way of life and to adopt views with a reference point. He caused them to accept that all karmic predispositions are impermanent, that all karmic predispositions are painful, and that all karmic predispositions lack a self. This monk was skilled in absorption and possessed roots of virtue, yet he was not learned in the conduct of bodhisattvas.

“The monk and Dharma teacher Viśuddha­cāritra was skilled in discerning those of superior and inferior faculties, [F.274.a] and everyone in his community was intent on their commitment to the ascetic practices, had patience beyond reference point, and was skilled in means. Noble son, the Dharma teacher Viśuddha­cāritra traveled with his community to the monastery where Cāritramati lived and took up residence there. From that monastery they went on regular alms rounds to villages, motivated by compassion for beings, and then returned to the monastery. In this way, he caused hundreds of thousands of families to develop faith in them. Everyone in the community behaved skillfully. They would also travel to the villages and teach beings the Dharma, and even established many hundreds of thousands of animals in unsurpassed and perfect awakening. The monk Cāritramati’s community, however, was focused on concentration and did not travel to the villages.

“Cāritramati lost his faith in these other bodhisattvas, and so struck the wooden beam to call the monastic saṅgha to assembly. ‘Who among us is properly maintaining their spiritual commitments? No one should travel to the villages. Your behavior is careless. You end up speaking too much, so what is accomplished by going to the villages? The Blessed One has instructed us to stay in monasteries, and indeed he has commended it. Therefore, you should not go to town but instead enjoy the bliss of concentration,’ he ordered. But they did not heed his advice and continued visiting the villages.

“Noble son, when those monks were returning from the villages, the monk Cāritramati once again struck the wooden beam and called the monastic saṅgha to assembly. He gave them an ultimatum: ‘If you are going to keep visiting the villages, you may not stay in this monastery.’

“Noble son, to protect the mind of Cāritramati, the monk and Dharma teacher Viśuddha­cāritra then summoned his community and commanded them, ‘Nobody shall go to the villages!’ [F.274.b] However, those monks were displeased that they were thenceforth unable to encounter any of the beings whom they were to ripen, and their roots of virtue waned.

“Noble son, after three months had passed, the monk and Dharma teacher Viśuddha­cāritra moved from that monastery to another temple. He also traveled to towns, villages, provinces, realms, and royal courts, teaching the Dharma to beings.

“Noble son, the monk Cāritramati then saw how the Dharma teacher Viśuddha­cāritra traveled repeatedly to the villages. He observed how those in Viśuddha­cāritra’s community persisted in their mundane conduct, and lost faith in them. He told many people, ‘This monk has lax and perverse discipline. How could he gain awakening? Awakening for this monk is far off indeed. This monk is far too indulgent.’

“Noble son, sometime later, the time of the monk Cāritramati’s death arrived. After he died, the ripening of this action caused him to plummet to the great hell of Ceaseless Torment, and he experienced the suffering of the great hells for nine hundred ninety billion eons. For another sixty lifetimes he encountered unpleasant speech, and for thirty-two thousand lifetimes he had no access to the renunciant’s life. The residual traces of that karmic obscuration allowed him to become a renunciant during the time of the teachings of the thus-gone, worthy, perfect Buddha Expanding Stainless Light. As a renunciant he did not attain even a semblance of patience, even though he practiced for sixty trillion years as if his head were on fire, and for many hundreds of thousands of lives his faculties remained dull.

“Noble son, if you believe that at that time, on that occasion, [F.275.a] the monk and Dharma teacher Viśuddha­cāritra was someone other than the Thus-Gone One Akṣobhya, you are mistaken. For at that time, on that occasion, the Thus-Gone One Akṣobhya was indeed the monk and Dharma teacher Viśuddha­cāritra. Noble son, if you believe that at that time, on that occasion, the monk and Dharma teacher Cāritramati was someone other than me, then you are mistaken. For at that time, on that occasion, I was indeed the monk and Dharma teacher Cāritramati, and it was I who, because of his subtle methods, had distrustful thoughts about him. And because of the karmic obscurations I accumulated, I fell into the realm of hell beings.

“Noble son, there are karmic obscurations that are as subtle as that; and therefore, noble son, whoever does not wish for such karmic obscurations should not become angry about the conduct of others. All such types of conduct are worthy of trust. One should think, ‘I do not know another person’s mind. The behavior of beings is difficult to fathom.’

“It is recognizing the importance of this matter that the Thus-Gone One has given this Dharma advice: People should not judge one another. If they do, they only harm themselves. Only I or someone like me can judge people.

“Noble son, those who wish to protect themselves should not scrutinize the behavior of others. They should not criticize others, saying, ‘They are like this and that, he or she is like this.’ Rather, they should endeavor in the teachings of the Buddha day and night. Noble son, a bodhisattva who sincerely practices with a mind accustomed to the Dharma will be assiduous in not judging others.

“Noble son, suppose a bodhisattva were to establish all beings living throughout the great trichiliocosm on the path of the ten virtuous actions. Compared to that, if another bodhisattva were to take to solitude and merely arouse trust in the single principle of all phenomena for a single instant, [F.275.b] or even just ask a question about it, inquire into it, teach on it, or recite it, then the merit of this would be far greater. Why is that?

“Noble son, when bodhisattvas fully assimilate this principle, they gain the purification of all karmic obscurations. They are then freed from all forms of attachment or anger toward beings and swiftly gain omniscience.”

Then Mañjuśrī­kumāra­bhūta asked the Blessed One, “Blessed One, when you say ‘karmic obscurations are purified,’ how are these karmic obscurations purified?”

The Blessed One responded, “Mañjuśrī, a bodhisattva who knows that all phenomena are devoid of karma and ripening gains the purification of karmic obscurations. Moreover, Mañjuśrī, a bodhisattva who sees the limit of attachment and the limit of reality as the same, the limit of anger and the limit of reality as the same, and the limit of ignorance and the limit of reality as the same gains the purification of karmic obscurations. Moreover, Mañjuśrī, a bodhisattva who sees all beings and all phenomena as nirvāṇa’s expanse gains the purification of karmic obscurations.

“Why is this, Mañjuśrī? If you hold a view, karma accumulates. Mañjuśrī, immature, ordinary, unlearned beings do not know all phenomena to be utterly beyond suffering. They therefore conceptualize self and other, and thus accumulate physical, verbal, and mental karma. Because of these mistaken imputations, they think, ‘I am attached, I am angry, I am stupid.’ If they become renunciants under the teachings of the Thus-Gone One, they go on to think, ‘I am disciplined, I am chaste, I should transcend saṃsāra, [F.276.a] I should attain nirvāṇa, and I should gain freedom from suffering.’

“Because of their mistaken imputations, they form concepts such as, ‘These phenomena are virtuous, these are nonvirtuous; these phenomena are to be known, these phenomena are to be avoided; these phenomena are to be actualized, these phenomena are to be cultivated; and suffering is to be understood, its origin is to be eliminated, cessation is to be actualized, and the path is to be cultivated. All karmic predispositions are impermanent, all karmic predispositions are painful, and all karmic predispositions are aflame. I must escape from karmic predispositions, whatever it takes!’

“When they conceptualize in this way, they form the perception that they are weary, and based on that indication, think, ‘To know these phenomena is to understand suffering. I will eliminate its origin, whatever it takes!’ They thus become deflated, worried, fearful, terrified, and horrified about everything, and think, ‘To feel ashamed about phenomena is to eliminate the origin.’ They will think, ‘I should actualize cessation, whatever it takes!’ They will impute labels on phenomena, and then form the perception of their cessation. They will think, ‘Actualizing phenomena is cessation.’ They will think, ‘I should cultivate the path, whatever it takes!’ They will go alone into solitude and focus on those practices, thus attaining tranquility. Their belief that they are weary and their attainment of tranquility will lead them to become disenchanted and disheartened with all phenomena. Their minds will turn away from them and they will become deflated, embarrassed, and reproachful. They will lose all excitement, [F.276.b] and will think, ‘I am free from all suffering. Compared to this, there is nothing more I need to do. I am a worthy one.’ Then when they reach the point of death and see that they will be reborn, they will become doubtful and suspicious of the Buddha’s awakening. The mind that falls into such doubt will be born in the great hell realms. All of this is because they have imputed labels onto unborn phenomena.” [B2]

Mañjuśrī­kumāra­bhūta then asked the Blessed One, “Blessed One, how should we view the four truths of noble beings?”

The Blessed One responded, “Mañjuśrī, whoever sees all karmic predispositions as unborn understands suffering. Whoever sees all phenomena as unoriginated eliminates the origin. Whoever sees all phenomena as utterly beyond suffering actualizes cessation. Whoever sees all phenomena as intangible cultivates the path.

“Mañjuśrī, whoever sees the four truths of noble beings in this way will not form concepts such as, ‘These phenomena are virtuous, and those are nonvirtuous; these are to be understood, these are to be eliminated, these are to be actualized, and these are to be cultivated; suffering is to be understood, the origin is to be eliminated, cessation is to be actualized, and the path is to be cultivated.’ Why is that?

“Any phenomenon toward which ordinary and immature beings become attached, angry, or ignorant is seen to be unborn, nonexistent, mistaken, imputed, and produced. Therefore, no phenomena are accepted or rejected. This type of mind is not attached to the three realms and correctly sees that the entirety of the three realms is unborn and [F.277.a] like an illusion, a dream, an echo, and a hallucination. That mind regards all virtuous and nonvirtuous phenomena to be like visual distortions. It sees the realm of attachment as the expanse of nirvāṇa. Likewise, the elements of anger and ignorance are seen as the expanse of nirvāṇa.

“By seeing phenomena as having this nature, one will no longer be attached or angry toward any being. Why is that? Because one will no longer apprehend any phenomena to which one could be attached or angry. With a mind equal to space, one does not even see the Buddha, nor does one see the Dharma or the Saṅgha. Because one does not see any phenomena, one does not have any doubt about phenomena. Without doubt, there is no perpetuation. With no perpetuation, one attains nirvāṇa free from perpetuation. Mañjuśrī, because the elder Subhūti understands phenomena in this way, he does not come to bow to the Thus-Gone One’s feet. Why is that? If one does not apprehend oneself, how could one apprehend the Thus-Gone One? He is not there.”

Then Mañjuśrī­kumāra­bhūta asked the Blessed One, “Blessed One, how should we relate to the four applications of mindfulness?”

The Blessed One responded, “Mañjuśrī, teach renunciants of the future the application of mindfulness that examines the body in terms of its repulsiveness. Teach the application of mindfulness that examines sensations in terms of their arising and ceasing. Teach the application of mindfulness that examines the mind in terms of the fact that mind arises and ceases. Teach the application of mindfulness that examines phenomena through the understanding that anything that is not perceived as whole is not perceived as a phenomenon.” [F.277.b]

Then Mañjuśrī­kumāra­bhūta asked the Blessed One, “Blessed One, in that case, how should we relate to the four applications of mindfulness?”

The Blessed One responded, “Mañjuśrī, it is acceptable that you ask this, for the thus-gone ones’ cryptic statements are hard to understand.”

Mañjuśrī then requested of the Blessed One, “Blessed One, well then, please give a teaching on how to cultivate the four applications of mindfulness.”

“Mañjuśrī,” said the Blessed One, “whoever sees the body as being the same as space cultivates the application of mindfulness that examines the body. Mañjuśrī, whoever does not apprehend sensations as being inner, outer, or neither cultivates the application of mindfulness that examines sensations. Mañjuśrī, whoever understands that mind is just a label cultivates the application of mindfulness that examines the mind. Mañjuśrī, whoever does not apprehend virtuous and nonvirtuous phenomena cultivates the application of mindfulness that examines phenomena. Mañjuśrī, this is how to relate to the four applications of mindfulness.”

Mañjuśrī asked the Blessed One, “Blessed One, how should we relate to the five faculties?”

The Blessed One responded, “Mañjuśrī, to see all phenomena as unborn because they are naturally nonarisen is the faculty of faith. Mañjuśrī, to not project the mind toward phenomena because they are free from notions of near or far is the faculty of diligence. Mañjuśrī, to not direct the mind toward phenomena or conceptualize them through mindfulness because they are free of reference point is the faculty of mindfulness. Mañjuśrī, to not think about any phenomena is the faculty of absorption. Mañjuśrī, because phenomena are free of birth and destruction, and of knowing and not knowing, to see that they are all naturally empty is the faculty of insight. [F.278.a] Mañjuśrī, this is how to relate to the five faculties.”

Mañjuśrī asked the Blessed One, “Blessed One, how should we relate to the seven limbs of awakening?”

The Blessed One responded, “Mañjuśrī, seeing that phenomena lack inherent nature and cannot be an object of the mind is the limb of authentic mindfulness. Mañjuśrī, because that which is virtuous, nonvirtuous, and neutral cannot be established once they have been dissected and examined, to not apprehend any phenomenon is the limb of authentic investigation. Mañjuśrī, to not accept or reject the three realms due to fully understanding the perception of realms is the limb of authentic diligence. Mañjuśrī, to not take joy in any of the karmic predispositions because joy and sorrow are thoroughly known is the limb of authentic joy. Mañjuśrī, to not apprehend apprehensible objects and to remain calm toward all phenomena is the limb of authentic calm. Mañjuśrī, to not apprehend the mind after meditating on and gaining realization about all phenomena is the limb of authentic absorption. Resting in equanimity without being based in, relying upon, being attached to, or knowing any phenomenon, and without closely examining any phenomena, is the limb of authentic equanimity. Mañjuśrī, this is how to relate to the seven limbs of awakening.”

Mañjuśrī asked, “Blessed One, how should we relate to the eightfold path of noble beings?”

The Blessed One responded, “Mañjuśrī, seeing that all phenomena are not unequal, are nondual, and are indivisible is right view. Mañjuśrī, seeing that there is nothing to examine, investigate, or scrutinize, insofar as all phenomena are imperceptible, is right thought. [F.278.b] Mañjuśrī, seeing that all phenomena are inexpressible, because of having grown deeply accustomed to equality and inexpressibility, is right speech. Mañjuśrī, seeing that all phenomena are without action and agent, because of not apprehending an agent, is right action. Mañjuśrī, maintaining the equality of livelihoods, and thus not amassing or diminishing any phenomena, is right livelihood. Mañjuśrī, doing absolutely nothing to phenomena, insofar as exertion and success do not exist, is right effort. Mañjuśrī, to not direct the mind toward or be mindful of any phenomena, because of avoiding any mindful action, is right mindfulness. Mañjuśrī, to not apprehend any phenomena, and thus rest naturally in equipoise, be without agitation, and recognize that there are no points of reference, is right absorption. Mañjuśrī, this is how to relate to the eightfold path of noble beings.

“Mañjuśrī, those who know the four truths of noble beings and see the four applications of mindfulness, the five faculties, the seven limbs of awakening, and the eightfold path of noble beings in this way are said to have transcended negativity, to have reached the far shore, and to stand on level ground. They are blissful and fearless, have set their burdens down, have stirred the dust, and are freed from everything. They are unafflicted, worthy ones, and both ascetics and brahmins. They are washed, perfected, and clean. They are children of the Śākyas and heirs to the buddhas. They have extracted the thorn, escaped the moat, leapt over the moat, removed the dart, and are free of fever. They are monks, noble ones, and perfect victory banners.

“Mañjuśrī, monks who possess this type of patience are objects of generosity for the world and its gods, fit for all gifts and honors. Therefore, Mañjuśrī, if a monk wishes to make the consumption of food gained in alms rounds meaningful [F.279.a] and seeks to tame the māras, pass beyond saṃsāra, attain nirvāṇa, be freed from suffering, and become an object of the generosity of the world and its gods, that monk should endeavor in these teachings as explained.”

When this Dharma teaching was given, thirty thousand gods attained11 realization of the Dharma and scattered many coral tree flowers on the Blessed One and Mañjuśrī. They said, “Blessed One, at the very least, whoever simply hears this teaching will go forth in the teachings of the Thus-Gone One. And further there are those who, hearing it, will become devoted to and confident in it and become assiduous in pursuing it correctly. Blessed One, whoever simply hears this teaching will no longer be arrogant.”

Then Mañjuśrī requested the Blessed One, “Blessed One, please teach the words of dhāraṇī taught by the thus-gone ones that causes bodhisattvas to attain unimpeded eloquence, the sound of which causes fearlessnes‍—a dhāraṇī that relates all phenomena with the qualities of a buddha and causes the realization that all phenomena come down to a single principle. Please teach us the words of such a dhāraṇī.”

The Blessed One said to Mañjuśrī, “Well then, Mañjuśrī, listen to this Dharma gateway. It is a Dharma gateway through which bodhisattvas obtain the illumination of all phenomena and swiftly attain the acceptance that phenomena are unborn. It is called teaching the words of the stake and the words of the seed.

“Mañjuśrī, what is this Dharma gateway called teaching the words of the stake and the words of the seed?

“Mañjuśrī, all beings are of one mind are seed words.” [F.279.b]

“Blessed One, why are these seed words?”

The Blessed One said, “Mañjuśrī, because there is no apprehension of reference points, there is no mind. Therefore, these are seed words.

“Mañjuśrī, all beings are of a single mode of being are seed words.”

“Blessed One, why are these seed words?”

The Blessed One said, “Mañjuśrī, all phenomena are inclined to be without attachment; they are space. Therefore, these are seed words.

“Mañjuśrī, all beings are a single being are seed words.”

“Blessed One, why are these seed words?”

The Blessed One said, “Mañjuśrī, because all beings are unborn, utterly unborn, unnamed, have only one path, and cannot be observed, they are taught to be a single being. Therefore, these are seed words.

“Mañjuśrī, attachment is a stake word.”

“Blessed One, why is this a stake word?”

The Blessed One said, “Mañjuśrī, attachment endures in the realm of reality in a manner of not enduring. It does not waver or move and is naturally discrete. It does not waver. Therefore, this is a stake word.

“Mañjuśrī, aggression is a vajra word.”

“Blessed One, why is this a vajra word?”

The Blessed One said, “Mañjuśrī, aggression is indivisible, as for instance a vajra is indivisible and indestructible. Likewise, Mañjuśrī, phenomena do not exist as material objects, thus they are indestructible and indivisible. Therefore, this is a vajra word.

“Mañjuśrī, stupidity is a wisdom word.”

“Blessed One, why is this a wisdom word?” [F.280.a]

The Blessed One said, “Mañjuśrī, all phenomena are established by wisdom and are not unknown. For example, Mañjuśrī, space is not something that knows or does not know. Likewise, Mañjuśrī, phenomena neither know nor do not know. Because knowable things are utter peace, they neither know nor do not know. Therefore, this is a wisdom word.

“Mañjuśrī, form is a stake word.”

“Blessed One, why is this a stake word?”

The Blessed One said, “Mañjuśrī, it is like this: because an iron bolt is rigid, it does not waver or move. Likewise, Mañjuśrī, all phenomena endure in the realm of reality in the manner of not enduring‍—they neither come nor go, cannot be appropriated, and are beyond effort. Because they are extremely stable, they do not endure. Therefore, this is a stake word.

“Mañjuśrī, feeling is a peace word.”

“Blessed One, why is this a peace word?”

The Blessed One said, “Mañjuśrī, all phenomena are naturally peaceful. Feelings do not exist internally, nor do they exist externally. They do not exist in the east, south, west, or north. They do not exist below or above, nor do they exist in any of the intermediate directions. Mañjuśrī, if the feeling of happiness existed internally, then happiness would bring all beings intense happiness. Conversely, Mañjuśrī, if the feeling of pain existed internally, then pain would cause all beings intense pain. Mañjuśrī, if feelings that are neither happiness nor pain existed internally, then all beings would experience intense dullness. [F.280.b]

“Mañjuśrī, given that no feelings exist internally, externally, in the east, south, west, north, above or below, or in any intermediate direction, all beings are like grass or a wall‍—equal in being unborn and unceasing by nature. Therefore, this is a peace word.

“Mañjuśrī, perception is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, perception arises from imputation. It arises from the mistaken and is like an empty discontinuity. Perceptions are essentially optical illusions and are naturally discrete. Therefore, this is a seed word.

“Mañjuśrī, karmic predisposition are seed words.”

“Blessed One, why are these seed words?”

The Blessed One said, “Mañjuśrī, all phenomena are uncountable, equal in terms of number, and like the center of the plantain tree. In that example, Mañjuśrī, the center of the plantain tree naturally does not grow, and therefore is totally nonexistent and cannot be apprehended. Likewise, Mañjuśrī, all phenomena are naturally discrete and have no labels. Therefore, these are seed words.

“Mañjuśrī, consciousness is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, consciousness is like an illusion. It is unborn, unarisen, empty, signless, essenceless, and without attributes. It is free of labels, just like space and the five fingers. Therefore, this is a seed word.

“Mañjuśrī, visible form12 are seed words.”

“Blessed One, why are these seed words?”

The Blessed One said, [F.281.a] “For example, visual distortions appear but do not exist. Likewise, Mañjuśrī, all phenomena appear but do not exist. The eye is deceived and the mind is deceived since visible forms are empty, hollow, false, and illusory. Therefore, these are seed words.

“Mañjuśrī, sound is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, phenomena cannot be separated and are nondual. The manifestation of their13 sound is like that of an echo. Therefore, this is a seed word.

“Mañjuśrī, smell is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, there are no phenomena that are apprehended as a nose, smell, or consciousness, thus there is no smelling; it is naturally dull, and like space. Therefore, this is a seed word.

“Mañjuśrī, taste is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, all phenomena are naturally and essentially discrete, therefore they are inconceivable. When the element of taste is not apprehended, taste cannot be apprehended. Therefore, this is a seed word.

“Mañjuśrī, touch is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, all phenomena are discrete, like space. Both our familiar body and what it touches do not arise and are discrete from touch, thus touch does not exist. Therefore, this is a seed word.

“Mañjuśrī, earth is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, all phenomena are without mind, have no mind, [F.281.b] are essenceless, unestablished, free of labels, and devoid of attributes, and have the nature of the realm of reality. Therefore, this is a seed word.

“Mañjuśrī, water is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, phenomena have no water, are not mixed with it, are not wet, and are like the water in a mirage Therefore, this is a seed word.

“Mañjuśrī, fire is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, all phenomena are without warmth, free of torment, naturally nonexistent, and essentially peaceful. Being erroneous conceptual designations, they never arise. Therefore, this is a seed word.

“Mañjuśrī, wind is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, because all phenomena are completely free of motion, they are unattached and unobscured. They completely transcend the path of the wind, have no attributes, and are essenceless. Therefore, this is a seed word.

“Mañjuśrī, buddha is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, phenomena do not cause awakening; they lack awakening, realization, and perfect buddhahood.14 They do not approach awakening, but are isolated from that which causes awakening. Therefore, this is a seed word.

“Mañjuśrī, dharma is a seed word.”

“Blessed One, why is this a seed word?”

The Blessed One said, “Mañjuśrī, all phenomena are indivisible and cannot be split apart. They are free from being cut, and isolated from being cut. [F.282.a] They are without labels, signless, without attributes, essenceless, and transcend language. Therefore, this is a seed word.

“Mañjuśrī, saṅgha is a stake word.”

“Blessed One, why is this a stake word?”

The Blessed One said, “Mañjuśrī, the noble saṅgha is firmly situated in reality itself. It is firmly situated in the realm of reality, the limit of reality, the equality of discipline and lax discipline, the equality of absorption and disturbance, the equality of insight and distorted insight, and the equality of liberation and defilement. Because it does not apprehend remaining or not remaining, it remains in all phenomena. Therefore, this is a stake word.

“Mañjuśrī, no phenomenon is an object are stake words.”

“Blessed One, why are they stake words?”

The Blessed One said, “Mañjuśrī, all phenomena are space-like objects, inconceivable objects, and not objects. They are completely interrupted, insubstantial, and free from being interrupted, and thus are powerless. Therefore, these are stake words.

“Mañjuśrī, no phenomena can be apprehended are stake words.”

“Blessed One, why are they stake words?”

The Blessed One said, “Mañjuśrī, all phenomena are without basis or support. Because they are isolated from apprehension, they are not apprehended, not observed, disconnected, and not encountered or met with. Therefore, these are stake words.

“Mañjuśrī, all phenomena are ungraspable are stake words.”

“Blessed One, why are they stake words?”

The Blessed One said, [F.282.b] “Mañjuśrī, all phenomena are wholly immersed in the realm of reality. They are not abandoned, received, or sought out. They are not aspired for; aspirations are entirely eradicated. They are naturally quelled and are equal and similar to space. Therefore, these are stake words.

“Mañjuśrī, all phenomena are free of the afflictions are stake words.”

“Blessed One, why are they stake words?”

The Blessed One said, “Mañjuśrī, all phenomena are stainless. They are nothing at all, yet are pure and luminous. Because space is completely pure, they are utterly pure. Because the afflictions are not apprehended, there are no afflictions. Therefore, these are stake words.

“Mañjuśrī, all phenomena are baseless are stake words.”

“Blessed One, why are they stake words?”

The Blessed One said, “Mañjuśrī, all phenomena are insubstantial and powerless, and thus do not have a foundation. Therefore, these are stake words.

“Mañjuśrī, all phenomena are beyond training are stake words.”

“Blessed One, why are they stake words?”

The Blessed One said, “Mañjuśrī, all phenomena are free from training. They are not something that can be trained in, cultivated, contemplated, thought about, maintained, gone to, persevered in, mistakenly persevered in, abandoned, actualized, disclosed, confessed, arranged, liberated, expressed, discussed, grasped at, cast aside, sent away, or forsaken. Why is this? [F.283.a] Mañjuśrī, all phenomena are completely rejected and naturally not grasped at. They are always cast aside. This is not understood through knowing, nor is it something to understand through not knowing. Therefore, these are stake words.”

Then Mañjuśrīkumārabhūta said to the Blessed One, “Blessed One, based on these stake words, I have discovered eloquence.”

The Blessed One said to Mañjuśrī, “Then please speak with eloquence, Mañjuśrī.”

Mañjuśrī replied, “Blessed One, all beings have attained awakening are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, no phenomenon is attained, authentically attained, or acquired. Phenomena are not attainable, and they cannot be understood or realized. Therefore, they are stake words.

“Blessed One, all beings have attained omniscience are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, no beings exist at all, and it follows that the omniscient state is also insubstantial by nature. Therefore, I say, ‘All beings have attained omniscience.’ Blessed One, omniscience is not viable as something that someone can attain. Why is this? Because, Blessed One, omniscience is the nature of beings. Therefore, they are stake words.

“Blessed One, all beings have omniscient wisdom are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, [F.283.b] all beings are without an essence; they are devoid of essence. Because they share the same essence, it follows that they are the same as the Thus-Gone One, and that they possess the nature of omniscient wisdom. Therefore, they are stake words.

“Blessed One, all beings have the essence of awakening are stake words.”

“Mañjuśrī, are they stake words?”

Mañjuśrī responded, “Blessed One, what is the meaning of the words the essence of awakening?”

The Blessed One said, “The essence of awakening means that all phenomena have an essence of peace; that all phenomena have an unborn essence; that all phenomena have an insubstantial essence; that all phenomena have an ungraspable essence; and that all phenomena have an essence with no intrinsic nature. Mañjuśrī, this is the meaning of the expression the essence of awakening.”

“Well then, Blessed One, is it not the case that beings always have this essence?”

“Yes, Mañjuśrī, that is the case,” answered the Blessed One.

“Blessed One, that teaching shows that all beings have the essence of awakening. Therefore, they are stake words.

“Blessed One, all beings have attained patience are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, all beings have the qualities of being inexhaustible, unobscured, and unborn. They possess an even patience that is devoid of linguistic designations. Therefore, they are stake words.

“Blessed One, all beings have unimpeded eloquence are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, every being who has eloquence, no matter who, [F.284.a] does not exist anywhere in the ten directions. Blessed One, considering that all beings are free of obscurations, are discrete, have attained equality, and that they maintain their own characteristics, they are nonexistent. Blessed One, this teaching shows that they are stake words.

“Blessed One, all beings have attained dhāraṇī are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, all beings perceive themselves as beings, but this is a false imputation, a mistaken concept that results in fixation on characteristics. And because of this, they cling to form, sound, smell, taste, and touch. Therefore, they are stake words.

“Blessed One, all beings have an affectionate mind are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, beings are not beings. They naturally have no malice, and have attained the equality in which malice and love are never present. Therefore, they are stake words.

“Blessed One, all beings have great compassion are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, all beings have uncontrived and unfabricated compassion. They have an essence of great compassion that is not beyond the scope of the thus gone ones’ equality. Therefore, they are stake words.

“Blessed One, all beings have meditative absorption are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, because beings are devoid of reference points, [F.284.b] they have a nature. Blessed One, a being’s consciousness that emerges based on reference points is not concerned by those reference points. Why is this? Because, Blessed One, the consciousnesses involved in reference points are momentary. Therefore, they are stake words.

“Blessed One, all buddhas are endowed with attachment are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, all buddhas have attachment. They have an essential nature of attachment, and in realizing this, do not part from equality. Thus they are glad, delighted, and joyful, and are free from afflictive emotions. Therefore, Blessed One, attachment itself is awakening. Why is this? Blessed One, realizing the essential nature of attachment is called awakening. Therefore, they are stake words.

“Blessed One, the blessed buddhas have aggression are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, the blessed buddhas remain in the equality of aggression, and correctly demonstrate the faults of all karmic predispositions. Because they realize the essential nature of aggression, it is said that they have aggression. Therefore, they are stake words.

“Blessed One, the blessed buddhas have stupidity are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, the blessed buddhas realize the essential nature of stupidity, and so remain in the equality of stupidity and can elucidate all terms. Therefore, they are stake words.

“Blessed One, the blessed buddhas have a real body are stake words.” [F.285.a]

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, the blessed buddhas reside in a real body, and because they understand that this real body is unborn and unarisen, phenomena do not increase, expand, or proliferate. They remain as if not remaining. Therefore, they are stake words.

“Blessed One, the blessed buddhas have wrong views are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, the blessed buddhas correctly demonstrate that composite phenomena are mistaken. They correctly demonstrate that composite phenomena are incorrect. They correctly demonstrate that composite phenomena are in error. They realize equality through the characteristics of the essential nature of wrong views, and thus demonstrate that conditioned phenomena are false, deceptive, and misleading. Therefore, they are stake words.

“Blessed One, the blessed buddhas persist in mistakenness and discover awakening and the blessed buddhas persist in the obscurations, in the five sense pleasures, in attachment, in aggression, and in stupidity and discover awakening: those are stake words.”

“Mañjuśrī, why are they stake words?”

Mañjuśrī answered, “Blessed One, this persisting expresses mistaken persisting.”

The Blessed One asked, “Mañjuśrī, what is the meaning of the expression mistaken persisting?”

Mañjuśrī answered, “Blessed One, mistaken persisting, debased persisting, wavering, and vacillating are all designations for ordinary beings. The blessed buddhas [F.285.b] completely and perfectly persist in the equality of attachment, aggression, stupidity, the five sense pleasures, obscuration, and mistakenness. While remaining in the essential nature of attachment, they fully awaken to unexcelled and perfect buddhahood. While remaining in the essential nature of aggression, stupidity, the five sense pleasures, obscuration, and mistakenness, they fully awaken to unexcelled and perfect buddhahood.”

Then the Blessed One asked Mañjuśrī­kumāra­bhūta, “Mañjuśrī, if someone were to ask you whether the thus-gone, worthy, perfect Buddha has abandoned everything nonvirtuous and possesses all that is virtuous, how would you answer?”

“Blessed One, if someone were to ask me whether the thus-gone, worthy, perfect Buddha has abandoned everything nonvirtuous and possesses all that is virtuous, I would give this answer: First, pay respect to spiritual teachers. Exert yourself in practice. Do not join or separate from anything. Do not accept or reject anything. Do not apprehend or focus on anything. Do not be indifferent toward or abandon anything. Do not seek out or aspire for anything. Do not look at anything as being the best, the worst, or as supreme. Then you will come to know the scope of the Thus-Gone One. [F.286.a] This scope of the Thus-Gone One is inconceivable. It lacks scope and has no scope. It is completely lacking a scope. Phenomena are eliminated.”

“Mañjuśrī, what are you trying to convey through such a statement?”

“Blessed One, in my statement I do not convey anything about any phenomena whatsoever. Blessed One, when the blessed thus-gone ones sit at the seat of awakening, do they see the arising or ceasing of any phenomena?”

“Mañjuśrī, they do not.”

“Blessed One, how could one know phenomena that neither arise nor manifest and that possess neither virtue nor nonvirtue? What could be abandoned? What could be cultivated? What could be actualized? What could be realized?”

Then from the sky above, ten thousand gods scattered many divine flowers, including water lilies, pink lotuses, white lotuses, coral tree flowers, great coral tree flowers, mañjūṣaka, and mahāmañjūṣaka flowers onto the Thus-Gone One and Mañjuśrī­kumāra­bhūta. They then bowed to the feet of the Thus-Gone One and Mañjuśrī and said, “Blessed One, the splendor of being without attachment is Mañjuśrī.15 Blessed One, the splendor of nonduality is Mañjuśrī. Blessed One, the splendor of insubstantiality is Mañjuśrī. Blessed One, the splendor of being without afflictive emotions is Mañjuśrī. Blessed One, the splendor of suchness is Mañjuśrī. Blessed One, the splendor of unerring suchness is Mañjuśrī. [F.286.b] Blessed One, the splendor of the realm of reality is Mañjuśrī. Blessed One, the splendor of the limit of reality is Mañjuśrī. Blessed One, sacred splendor is Mañjuśrī. Blessed One, supreme splendor is Mañjuśrī. Blessed One, exalted splendor is Mañjuśrī. Blessed One, unsurpassed splendor is Mañjuśrī.”

Then Mañjuśrī addressed the gods: “Divine beings, do not think about me and do not have preconceptions about me. I do not see any qualities that can be called sublime, supreme, or highest. Divine beings, I am the splendor of attachment, therefore I am Mañjuśrī. I am the splendor of aggression, therefore I am Mañjuśrī. I am the splendor of stupidity, therefore I am Mañjuśrī. Divine beings, I have not transcended attachment, aggression, or stupidity. Divine beings, it is ordinary immature beings who attempt to transcend, pass beyond, and escape; bodhisattvas do not transit, move, or transcend.”

The gods said, “Well then, Mañjuśrī, do bodhisattvas not develop the qualities of a buddha? Do they not progress through the ten grounds?”

Mañjuśrī responded, “Divine beings, what do you think? Do you think that a mind and its mental states that are illusorily emanated can develop the qualities of a buddha and progress through the ten grounds?”

The gods answered, “Mañjuśrī, if they are found in an illusory person they would not exist, so how could the qualities of a buddha be developed and progress be made through the grounds?”

Mañjuśrī responded, “Likewise, divine beings, all phenomena are illusory and cannot be developed, [F.287.a] mastered, or triumphed over. Therefore, they cannot be transcended.”

The gods said, “Well then, Mañjuśrī, have you not fully and perfectly awakened?”

Mañjuśrī replied, “What do you think? If an ordinary immature being, one who is caught up in attachment, were to sit at the seat of awakening, would they gain omniscient wisdom?”

The gods responded, “What? Mañjuśrī, are you an ordinary immature being who is caught up in attachment?”

Mañjuśrī answered, “Exactly, divine beings. I am caught up in attachment. I am caught up in aggression. I am caught up in stupidity. I am a rival tīrthika. I cling to the mistaken.”

The gods asked, “Mañjuśrī, what do you mean when you say, ‘I am caught up in attachment. I am caught up in aggression. I am caught up in stupidity’?”

Mañjuśrī answered, “Divine beings, I say so because I remain, without remaining, in the essence of attachment, aggression, and stupidity. I remain nowhere in the ten directions.”

The gods asked, “Mañjuśrī, how are you a rival tīrthika?”

Mañjuśrī answered, “Divine beings, I am a rival tīrthika because I do not frequent rival tīrthikas.”

The gods asked, “Mañjuśrī, how do you cling to the mistaken?”

Mañjuśrī answered, “Divine beings, I cling to the mistaken because I know all phenomena to be mistaken. I have realized them to be incorrect and erroneously imputed.”

When they had heard Mañjuśrī’s teaching, the ten thousand gods attained the acceptance that phenomena are unborn. They said, “If those who hear these vajra words, seed words, and stake words [F.287.b] are successful in their attainment, what need is there to speak of those who hear them, become inspired, feel trust, and transmit, chant, retain, read, teach, and likewise earnestly apply them? They will attain unimpeded eloquence, the illumination of all phenomena, and become skilled in teaching the single principle. They will relate all phenomena to the qualities of a buddha.” [B3]

Then the god Playful Clairvoyant Lotus said, “Blessed One, please teach the knowledge concerned with terminology and language so that when bodhisattvas of the future hear this mode of Dharma, they will become fearless and untroubled, be free of anxiety, seek the realization of all terminology, have unhindered understanding, and have no doubts.”

The Blessed One answered the god Playful Clairvoyant Lotus, saying, “Divine being, why are you asking about this subject? It is acceptable that you did, but the knowledge concerned with terminology and language is not something that beginning bodhisattvas understand, assimilate, contemplate, consider, or evaluate easily. It is not something to be discussed in the presence of beginning bodhisattvas.

“Divine being, even if bodhisattva great beings who have mastered their engagement with terminology and language are insulted or spoken to unpleasantly with perverse words and poor speech for as many eons as there are grains of sand in the Ganges, they will not get angry. Even if they are treated respectfully, honored, served, and venerated with pleasant items, food, bedding, medicines, and all sorts of provisions for as many eons as there are grains of sand in the Ganges, they will not develop attachment. [F.288.a]

“Divine being, consider this example: worthy ones who have exhausted all defilements will not become attached to any phenomenon toward which one could become attached, nor will they become averse toward any phenomenon toward which one could become averse.

“Likewise, divine being, even if bodhisattvas who have mastered their engagement with terminology and language are served with all sorts of pleasant items for as many eons as there are grains of sand in the Ganges, they will not become attached. Or if they are insulted or spoken to unpleasantly with perverse and poor language for as many eons as there are grains of sand in the Ganges, they will not become angry.

“Divine being, bodhisattvas who have mastered their engagement with terminology and language in this way will not be unsettled or disturbed by gain, loss, fame, infamy, praise, blame, happiness, or suffering. They will dominate all worldly phenomena and remain unmoving like the king of mountains.”

At that point, the god Playful Clairvoyant Lotus asked of the Blessed One, “Blessed One, please speak more on the knowledge concerned with terminology and language, if indeed in the future there are to be bodhisattvas who have refined and purified their perceptions and who hear about this knowledge concerned with terminology and language, realize their own faults, and instruct others.”

The Blessed One replied to the god Playful Clairvoyant Lotus, “Divine being, because you asked I will explain this subject to you. Listen well and keep what I say in mind.”

The god Playful Clairvoyant Lotus said, “Blessed One, I will do just that,” and he listened just as the Blessed One had instructed.

The Blessed One then said, “Divine being, if bodhisattvas [F.288.b] have a negative perception of the term attachment and have the perception of being drawn to the term free of attachment, then they are not trained in the qualities of the Buddha. If they have the perception of the term anger being unwholesome and a positive perception of the term free from anger, then they are not trained in the qualities of the Buddha. If they have the perception of the term stupidity as unwholesome and a positive perception of the term free from stupidity, then they are not trained in the qualities of the Buddha.

“If they are fond of the term minimal attachment and irritated by the term significant attachment, then they are not trained in the knowledge concerned with terminology and language. If they are fond of the term contentment and irritated by the term discontentment, then they are not trained in the knowledge concerned with terminology and language. If they are fond of the term restrained and irritated by the term unrestrained, then they are not trained in the knowledge concerned with terminology and language. If they are fond of the term delight in solitude, and irritated by the term general public, then they are not trained in the knowledge concerned with terminology and language. If they are fond of the term buddha and irritated by the term tīrthikas, then they are not trained in the knowledge concerned with terminology and language. If they are fond of the term chaste and irritated by the term unchaste, then they are untrained in the knowledge concerned with terminology and language.

“If they are irritated by the term pollution and fond of the term purification, then they are untrained in the knowledge concerned with terminology and language. If they are fond of the term reached maturity and irritated by the term immature person, then they are untrained in the knowledge concerned with terminology and language.

“If they are fond of the term bliss and irritated by the term suffering, then they are untrained in the knowledge concerned with terminology and language. If they are fond of the term renunciant and irritated by the term householder, then they are untrained in the knowledge concerned with terminology and language.

“If they are fond of the term transcendent and irritated by the term mundane, then they are untrained in the knowledge concerned with terminology and language. If they have a favorable perception of the term generosity [F.289.a] and a perception of irritation with the term stinginess, then they are untrained in the qualities of the Buddha.

“If they have a perception of fondness for the term discipline and a perception of irritation with the term lax discipline, then they are untrained in the qualities of the Buddha. If they have a favorable perception of the term patience and a perception of irritation with the term malice, then they are untrained in the qualities of the Buddha. If they have a favorable perception of the term diligence and a perception of irritation with the term laziness, then they are untrained in the qualities of the Buddha. If they have a favorable perception of the term concentration and a perception of irritation with the term agitation, then they are untrained in the qualities of the Buddha. If they have a favorable perception of the term insight and a perception of irritation with the term faulty insight, then they are untrained in the qualities of the Buddha.

“If they are fond of the term near and irritated with the term far, then they are untrained in the knowledge concerned with terminology and language. If they feel contempt for the term saṃsāra and a have a favorable perception of the term nirvāṇa, then they are untrained in the knowledge concerned with terminology and language. If they are irritated by the term near side and fond of the term far side, then they are untrained in the knowledge concerned with terminology and language.

“If they feel contempt for the term town and are fond of the term monastery, then they are untrained in the knowledge concerned with terminology and language. If they are fond of the term a life of solitude and irritated by the term social life, then they are untrained in knowledge concerned with terminology and language. If they are fond of the monastic life and irritated by the householder’s life, then they are untrained in the knowledge concerned with terminology and language.

“If they are fond of proper comportment and irritated by improper comportment, then they are untrained in the qualities of the Buddha. If they are fond of playfulness and irritated by a lack of playfulness, then they are untrained in the qualities of the Buddha. [F.289.b] If they are fond of disciplined conduct and irritated by undisciplined conduct, then they are untrained in the qualities of the Buddha. If they are fond of untainted conduct and irritated by tainted conduct, then they are untrained in the qualities of the Buddha.

“If they are fond of conduct free from attachment and irritated by conduct driven by attachment, then they are untrained in the qualities of the Buddha. If they are fond of the perception of not being aggressive and irritated by the perception of being aggressive, then they are untrained in the qualities of the Buddha. If they are fond of the perception of being free from stupidity and irritated by the perception of being stupid, then they are untrained in the qualities of the Buddha.

“If they are fond of emptiness and irritated by conceptual perception, then they are untrained in the qualities of the Buddha. If they are fond of the absence of attributes and irritated by attributes, then they are untrained in the qualities of the Buddha. If they are fond of the absence of wishes and irritated by wishes, then they are untrained in the qualities of the Buddha.

“If they are fond of the conduct of bodhisattvas and irritated by the conduct of hearers and solitary buddhas, then they are untrained in the qualities of the Buddha.

“If they criticize the faults of bodhisattvas, then they are far from awakening and take on karmic obscurations. If they chastise the conduct of bodhisattvas, they are far from awakening. If they criticize their behavior, they are far from awakening. If one bodhisattva perceives another bodhisattva as inferior, or perceives themselves as superior, then they will harm themselves and take on karmic obscurations. If one bodhisattva instructs and teaches another bodhisattva about this, they should maintain the perception of themselves as a teacher offering instruction and teachings. A bodhisattva should never find fault in another bodhisattva, wondering if they have abandoned awakening.

“Divine being, the manner in which a bodhisattva’s roots of virtue are severed in relation to another bodhisattva is unlike any other context. [F.290.a] Therefore, divine being, one who wishes to preserve all the roots of virtue of bodhisattvas, wash away all karmic obscurations, and swiftly become unobscured regarding all phenomena should prostrate three times a day and three times a night to those who follow the vehicle of the bodhisattvas.”

Then Mañjuśrī said to the Blessed One, “I will further pursue the meaning of what you, the Blessed One, have taught. The term attachment and the term buddha are equivalent. The term aggression and the term buddha are equivalent. The term stupidity and the term buddha are equivalent. The term tīrthika and the term buddha are equivalent.

“The term few desires and the term many desires are equivalent. The term content and the term discontent are equivalent. The term restrained and the term unrestrained are equivalent. The term delight in solitude and the term social life are equivalent. The term near side and the term far side are equivalent. The term far and the term near are equivalent. The term saṃsāra and the term nirvāṇa are equivalent. The term town and the term hermitage are equivalent.

“The term generosity and the term stinginess are equivalent. The term discipline and the term lack of discipline are equivalent. The term patience and the term malice are equivalent. The term diligence and the term laziness are equivalent. The term concentration and the term agitation are equivalent. The term insight and the term faulty insight are equivalent.”

Then the god Playful Clairvoyant Lotus asked Mañjuśrī, “Mañjuśrī, how are these terms equivalent?”

Mañjuśrī responded, “Divine being, how do you understand the term attachment?” [F.290.b]

“I know it to be like an echo.”

“In that case, divine being, how do you understand the term buddha?”

“Mañjuśrī, this is also precisely the same as an echo.”

“Divine being, know this entire teaching to be equivalent in the manner just described.”

Then the Blessed One said to Mañjuśrī, “Mañjuśrī, please tell us the story about how, when you were still a beginner and not yet fully assimilated this principle, you formed karmic obscurations. In the future, Mañjuśrī, that teaching will protect all those who pledge to be bodhisattvas from acquiring such karmic obscurations.”

Mañjuśrī answered the Blessed One, “How would this be of benefit? Blessed One, if they were to hear of these erroneous karmic obscurations, they would only become depressed and think, ‘Although Mañjuśrī has gained purification of karmic obscurations, he has acquired obscurations regarding all phenomena.’

“Blessed One, in the past, a countless, unreckonable, vast, limitless, and incomprehensible number of eons ago, the thus-gone, worthy, perfect Buddha King Rhythm of a Lion’s Roar appeared in the world. He was a person with proper knowledge and conduct, a well-gone one, a knower of the world, an unsurpassed guide who trains beings, a teacher of gods and humans, and a blessed buddha. The lifespan of this thus-gone one was trillions of years. He guided beings toward nirvāṇa through the three vehicles. The world was called Great Illumination, and all the trees and foliage in that world were all made of the seven precious jewels. [F.291.a] The native trees resounded with the sounds of emptiness, signlessness, wishlessness, no birth, immateriality, and the lack of attributes. These sounds brought the beings of that world realization.

“The Thus-Gone One’s first assembly of hearers consisted of nine hundred ninety million monks, all of whom were worthy ones who had exhausted the defilements, put down their burdens, attained their own benefit, and eliminated whatever bound them to existence. Their minds had been completely liberated by the authentic word.

“The second assembly consisted of nine hundred sixty million monks, the third was of nine hundred thirty million monks, and the fourth was of nine hundred million monks. All of them were worthy ones who had exhausted the defilements, put down their burdens, attained their own benefit, and eliminated what bound them to existence. Their minds had been completely liberated by the authentic word.

“The assembly of bodhisattvas was similar in number, and they had all gained acceptance that phenomena are unborn and were skilled in various styles of practice. Everyone in this bodhisattva assembly had served many billions of buddhas, were famed in many billions of buddha realms, had properly liberated many billions of beings, attained limitless gateways of dhāraṇī, and were skilled in the practice of billions of forms of absorption. This surely also applied to all the beginning bodhisattva great beings and those who had newly entered this vehicle. It would not be easy to describe in words these ornaments of the buddha realm of that thus-gone one. [F.291.b] After the Thus-Gone One had passed into parinirvāṇa, his teachings remained for sixty thousand years, after which the sounds stopped reverberating from the trees.

“Blessed One, at that time there was a bodhisattva, a monk and Dharma teacher named Joyful King. Blessed One, the bodhisattva Joyful King was stuck in his ways, did nothing to improve his conduct, and did not turn away from worldly phenomena. The people there were of sharp faculties, eager from the outset, and solely devoted to the profound. To these beings, Joyful King did not praise having few desires, being contented, showing restraint, delighting in solitude, or not being social. Instead, he taught them that all phenomena are in essence desire, all phenomena are in essence aggression, all phenomena are in essence stupidity, and that all phenomena are unobscured. Using this method, he taught that all kinds of behavior have the same characteristic, and because he taught with this method, beings did not disapprove of the bodhisattva’s conduct. They did not become angry, but attained a state of acceptance. They were confident and certain about the teachings of the Thus-Gone One.

“Also at that time there was a bodhisattva, a monk and Dharma teacher named Jayamati. Blessed One, that Dharma teacher Jayamati had attained the four concentrations. He had attained the four types of formless equipoise. He had taken up and maintained the twelve ascetic practices.

“However, Blessed One, the bodhisattva Jayamati found fault in those who needed training and criticized them. His mind was completely unstable. Blessed One, one time while the bodhisattva Jayamati was out on his alms round,16 [F.292.a] he unknowingly went to a village that had been adopted by the bodhisattva Joyful King. In that village, he noticed the home of a young householder, and he went there, sitting down on a seat that was already prepared. He gave the young householder a discourse on having few desires and being content. He talked about restraint, about the problems of being social. He praised the pleasures of solitude and of not being social. While in the presence of the young householder he described the bodhisattva Joyful King harshly: ‘That monk leads many people astray. That monk causes people to have wrong views. That monk moves in society and teaches that attachment does not obscure, aggression does not obscure, stupidity does not obscure, and that no phenomenon obscures.’

“That young householder was of sharp faculties and had attained acceptance, so he said to the monk, ‘Honorable one, how do you understand attachment?’

“ ‘Young householder, I know attachment to be polluting.’

“ ‘Well then, honorable one, is attachment inside or is it outside?’

“ ‘Attachment is not within, nor is it without.’

“ ‘Honorable one, given that attachment is not within or without, not in the east, the south, the west, the north, above, below, or in any other direction, it is unborn. When something is unborn, is it polluted, or is it purified?’

“When the monk Jayamati heard this teaching, he became disturbed and extremely unhappy. [F.292.b] He did not take the alms, got up from his seat, and left.

“He left the house saying, ‘Alas, this monk has led many people astray.’ He returned to the monastery, subsequently went to the temple, and summoned all the other monks. Seeing that the monk Joyful King was present in the assembly, he said, ‘This monk has led many people astray. This monk causes many people to have wrong view. He preaches that attachment does not obscure, that aggression does not obscure, that stupidity does not obscure, and that no phenomenon obscures.’

“The bodhisattva Joyful King thought to himself, ‘This monk has obviously accumulated karmic obscurations. Since this is beyond doubt, I will give him some profound advice. Even if I am not successful, it will at least serve as a catalyst for his cultivation of the qualities of awakening.’

“Then the bodhisattva Joyful King, addressing the entire monastic assembly, spoke the following verses:

“After the bodhisattva Joyful King had uttered these verses, thirty-two thousand gods developed the acceptance that phenomena are unborn, and the minds of eighty thousand monks, free of clinging, were liberated from defilements.

“When the bodhisattva Jayamati died, the earth opened up beneath him, and he fell to the great hell realms. Because of his karmic obscuration, he experienced the unending18 and unpleasant sensations of suffering, heat, and abuse for many billions of eons. For seven million four hundred thousand lifetimes, he heard only unpleasant speech. For many thousands of eons, he did not so much as hear the name of the thus-gone ones. Then after that, he met one thus-gone one after another, [F.295.a] but even though he renounced under their instructions, he was not much moved by them, and so for another seventy-six thousand lifetimes slipped from his renunciation. What remained of those karmic obscurations ensured that his spiritual faculties were dull for thousands of lifetimes.

“Blessed One, at that time the monk and Dharma teacher, the bodhisattva Joyful King, fully awakened to unsurpassed and perfect buddhahood. He still lives and thrives and teaches the Dharma to the east of here, past billions of worlds, in a pure land made of various precious jewels where he is known as the thus-gone, worthy, perfect Buddha Fine and Stainless Splendor That Outshines the Sun and the Moon.

“Blessed One, as for who that monk Jayamati was, I was at that time known as the monk Jayamati.

“Blessed One, at that time, because I did not understand this principle, I suffered in this way. Blessed One, that is what I had to go through. I underwent suffering, unchanging19 suffering, imputed suffering, and perverse suffering. Therefore, Blessed One, anyone who has set out in the vehicle of bodhisattvas or hearers and who does not wish for such karmic obscurations or for such suffering should not forsake the sacred Dharma. They should not criticize the sacred Dharma or become frustrated with any Dharma teaching.”

Then the Blessed One inquired of Mañjuśrī, “Mañjuśrī, what difference has studying these verses made for you?”

“Blessed One, by studying these verses, I have left behind those karmic obscurations. Wherever I am born, I have profound and certain patience. [F.295.b] I am skilled at teaching the profound Dharma.”

The Blessed One asked, “Mañjuśrī, through whose power have you remembered these karmic obscurations formed long ago?”

Mañjuśrī answered, “Blessed One, everything that bodhisattvas think, say, or remember is due to the power of the thus-gone ones. Why is this? Blessed One, it is because all phenomena originate with the thus-gone ones.”

The Blessed One said, “Mañjuśrī, hearing this is equivalent to attaining the ten powers of a thus-gone one. Hearing this is equivalent to developing the acceptance that phenomena are unborn.”

Mañjuśrī replied, “I understand the meaning of what the Blessed One has said. Hearing this Dharma teaching is inconceivable.”

“Yes, Mañjuśrī, exactly,” said the Blessed One. “Hearing this Dharma teaching is inconceivable. However, since the unprepared would lose interest from hearing it, the thus-gone ones do not teach it.”

Then Mañjuśrī­kumāra­bhūta and the bodhisattva great being Maitreya said to the Blessed One, “Blessed One, please grant your blessings so that in the final five hundred years of the latter days this Dharma teaching may spread, arrive in the hands of many beings, and not be challenged by Māra or demonic gods.”

Then the Blessed One shifted his gaze to the left and right in order to bless this Dharma teaching. As soon as he had gazed in this way, all the buddha realms in the ten directions, as many as there are grains of sand in the Ganges, trembled, shook, and quaked in six ways. At that time, the Blessed One blessed this Dharma teaching, as did other blessed buddhas from as many worlds as there are grains of sand in the Ganges. [F.296.a]

When the Blessed One delivered this Dharma teaching, more beings than there are grains of sand in the Ganges developed the acceptance that phenomena are unborn. Some reached the stage of the hearers, some the stage of training, and some the stage of being beyond training.

Then the venerable Ānanda asked the Blessed One, “Blessed One, what is the name of this Dharma teaching? How should we recall it?”

The Blessed One answered, “Ānanda, this Dharma teaching should be recalled as How All Phenomena Are without Origin.”

When the Blessed One had spoken, Mañjuśrī, the bodhisattva Maitreya, the god Playful Clairvoyant Lotus, the great assembly of bodhisattvas, the five hundred monks, the venerable Ānanda, and the world of gods, humans, asuras, and gandharvas rejoiced and were glad.