The Seal of Engagement in Awakening the Power of Faith is made up of two lengthy orations—one by the Buddha, and one by the bodhisattva Samantabhadra—delivered in response to questions by the bodhisattva Mañjuśrī. The Buddha’s teaching consists of numerous sets of five principles related to bodhisattva practice, each item of which is subsequently defined. These come together to teach Mañjuśrī how bodhisattvas can be inspired and thereby prepare themselves for the first bodhisattva level. In the latter part of the sūtra Samantabhadra teaches on the topic of buddha activity with a rich account of the expansive ways in which buddhas act to benefit beings.
Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Zachary Beer produced the translation and wrote the introduction. Andreas Doctor compared the translation with the original Tibetan and edited the text. Mattia Salvini provided Sanskrit assistance. The translators are grateful to Khenpo Urgyen Tenpel from Ka-Nying Shedrub Ling Monastery for his assistance in resolving several difficult passages.
The generous sponsorship of Shakya Dewa, which helped make the work on this translation possible, is most gratefully acknowledged.
The Seal of Engagement in Awakening the Power of Faith consists of two lengthy discourses that address two separate inquiries voiced by the bodhisattva Mañjuśrī. At the beginning of the sūtra, the bodhisattva Mañjuśrī requests the Buddha to show how his followers should practice in order to attain the first bodhisattva level. This inspires the Buddha to embark on an extensive discourse that centers on the topic of how bodhisattvas can be inspired (Tib. dbugs ’byin pa, Skt. āśvasta) in their spiritual practice. The term āśvasta also means “encouragement” or “relief,” and, specifically in the context of the Great Vehicle, has the connotation of being revived from the complacent goal of individual quiescence that is said to characterize the Lesser Vehicle. Here, however, it evidently refers to a wide range of factors that support the altruistic practice of a bodhisattva. Still, the one thing shared by all the ways of finding inspiration mentioned by the Buddha is the necessity of first committing oneself to the practice in order to inspire others to pursue these trainings. The explanations given by the Buddha in this part of the sūtra all take the form of instructions presented in sets of five.
In the second part of the sūtra, Mañjuśrī reappears as the interlocutor, this time to ask the bodhisattva Samantabhadra a series of questions regarding the activity of buddhas. This shifts the topic of discussion from the realm of bodhisattvas to that of buddhas, and change of topic brings with it a different style of discourse. Samantabhadra’s reply breaks with the preceding pattern of recurring quintuples and offers an inspired portrait of how awakened beings manifest throughout the universe. This description of how buddhas enact their activity in manifold ways for manifold beings makes liberal use of analogies and metaphors, and is clearly meant to inspire in the listener a sense of profound awe at the magnificent activities of buddhas, activities which are altruistic to the highest degree while at the same time being utterly spontaneous and unpremeditated.
No complete Sanskrit manuscript of the sūtra remains, but the text is cited several times in Indian works. Its citations in the Sūtrasamuccaya1 suggest an affinity to the Buddhāvataṃsaka family of scriptures, since three of the five citations are made under the title Buddhāvataṃsaka, while the other two are made under the sūtra’s own specific title.2 In the Chinese Taishō canon, too, the sūtra (Taishō 305) is grouped together with the Buddhāvataṃsaka collection of scriptures. Indeed, the setting, the fact that Mañjuśrī and Samantabhadra are the principal interlocutors, and some other features of the sūtra do suggest an affinity with the Buddhāvataṃsaka scriptures, while the giving of teachings by the Buddha himself suggests otherwise. Whatever the case, in the Degé Kangyur the sūtra is found not in the Buddhāvataṃsaka section, but rather in the General Sūtra section (mdo sde), and unlike several other sūtras in the section that wholly or partly correspond to chapters of the Buddhāvataṃsaka3 it has no direct parallels with it.
The inclusion of the sūtra in the Sūtrasamuccaya might tentatively suggest that the text was in circulation by Nāgārjuna’s lifetime (often thought to be circa 150-250
In producing this translation, we have primarily based our work on the Degé xylograph while also consulting the Comparative Edition (dpe bsdur ma).
Thus did I hear at one time. The Blessed One was dwelling in an abode of the thus-gone ones, a secluded Dharma hermitage, a luminous mansion. This mansion had amassed gatherings of ornaments of great merit. It was beyond reproach, possessed boundless qualities, and was built as solid as vajra. The indestructible ground was ornamented with flowers studded with every type of precious gem and decorated with a lattice of jewels that shone immaculately. A vast ocean of precious gems of myriad colors glimmered brilliantly; it was made up of the kings of precious gems that rained down in an unceasing shower.[F.2.a] There were rivers swirling with a variety of flowers with jeweled stems and branches. The land was arrayed with webs of every kind of flower, incense, and gemstone. Resplendent with all these adornments, this environment had been emanated by the blessings of the Buddha.
It was a vast seat of awakening, pure and adorned with an immense amount of gold and jewels in every direction. Its vast mass was adorned with beryl gemstones and encircled by a ring made of the king of precious gems. It was decorated with heaps of precious pearls, and arrayed with parasols, victory banners, flags on poles, and canopies made of a lattice of large and small bells. It was perfumed with uragasāra sandalwood, covered in precious wish-fulfilling gemstones, arrayed as a pure oceanic abode, filled with a network of luminous pillars of jewels, and overlaid with planks made of precious “lion’s mane” jewels. This mansion was adorned with vestibules made of precious “lion’s banner” jewels, architraves, and windows, and decorated with tufts of silk. There were also many scattered flowers of various types: mandārava, mahāmandārava, mañjuṣaka, mahāmañjuṣaka, roca, mahāroca, cakra, mahācakra, jasmine, agarwood, aloe, valla aloe, surabhi, dhanuṣkārika, ravishing divine blue lotus flowers, pink lotuses,[F.2.b] water lilies, and white lotuses, and other large flowers.
On a lion throne at the center of this arrangement sat the Blessed One, unattached and with utterly pure mind. He was without duplicity in his behavior and entirely immersed in the Dharma free of characteristics. He was grounded in the way of the buddhas and had attained a level on a par with all buddhas. As he had no obscurations, he had achieved realization. He possessed the qualities of non-regression and his domain was inalienable. He rested in an inconceivable manner. He had reached the full measure of the equality of the three times. He had a body that pervaded every universe. He possessed wisdom that harbored no doubts about anything, and intelligence regarding every behavior. He had no uncertainty about awakened wisdom and possessed a non-conceptual body. He had genuinely perfected the wisdom of all bodhisattvas. He had reached the true transcendence of the non-dual way of the buddhas. He had brought to culmination the unshared liberating wisdom of the thus-gone ones. He had comprehended the equality of the state of buddhahood that is without center or periphery. He was as limitless as the realm of phenomena. He had gone to the limit of space. Through spontaneous wisdom, all of his awakened activities unfolded unceasingly. He blessed all the numerous future eons with the turning of the Dharma wheel of non-regression. He demonstrated the essential, boundless display. He possessed boundless wisdom. He never parted from, nor dwelled in, the knowledge that is supreme in every respect. He was skilled in displaying, simultaneously within all the infinite universes, the processes of dwelling in the supreme Heaven of Joy, dying and passing on, being born, departing, practicing austerities, going to the seat of awakening, vanquishing the demons,[F.3.a] fully awakening, turning the wheel of Dharma, and passing into parinirvāṇa, as well as the remaining and eventual waning of the Dharma.
Moreover, all of the assembled bodhisattva great beings, as numerous as the atoms in all the ineffably, inexpressibly many trillions of buddha realms, were sporting in the absorption of the heroic progress. They attained a form that actualized the perfection of limitless bodily hues. They were skilled in displaying the emergence of a buddha in worlds where otherwise there were none. Each one of them had purified the defiled worlds. Together with them was an unfathomable, countless number of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakras, Brahmās, world protectors, humans, and non-human beings.
Then Mañjuśrīkumārabhūta rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and requested him, “Will the Blessed One please teach the ways of gaining inspiration, which prepares one for the first bodhisattva level?”
The Blessed One replied to Mañjuśrīkumārabhūta, “Mañjuśrī, there are five ways to gain inspiration that prepares one for the first bodhisattva level. What are the five, you may ask? They are as follows.
“(1) One can find inspiration by thinking, ‘I will live by a motivation, thereby inspiring others toward that motivation.’ In this case, motivation means to have undivided trust in specific aspects of the different roots of virtue undertaken.[F.3.b]
“(2) One can find inspiration by thinking, ‘I will live by a higher motivation, thereby inspiring others toward such motivation.’ In this case, higher motivation means to focus intensively on the qualities that distinguish the Buddha’s greatness.
“(3) One can find inspiration by thinking, ‘I will live by trust, thereby inspiring others toward such trust.’ In this case trust means to be involved in actions that stem from the root of insight.
“(4) One can find inspiration by thinking, ‘I will live by sublime joy, thereby inspiring others toward such joy.’ In this case, sublime joy means to have thoroughly purified body and mind.
“(5) One can find inspiration by thinking, ‘I will live by buddha activity—which is no different from demonic activity—thereby inspiring others toward buddha activity, which is no different from demonic activity.’ In this case, demonic activity refers to any viewpoint that arises due to error, as well as the demonic actions that arise due to such a viewpoint. Such demonic activity is no different from buddha activity. Why? Because buddha activity is inseparable from the nature of demonic activity. And therefore, since there is no buddha activity apart from the nature of demonic activity, the nature of demonic activity is buddha activity.
“Mañjuśrī, these are five ways of finding inspiration that prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding emptiness—which is no different from a viewpoint—thereby inspiring others to understand emptiness, which is no different from a viewpoint.’ In this case, emptiness, which is no different from a viewpoint, refers to the nature of viewpoints. Why? Because emptiness is nothing other than the nature of any viewpoint.[F.4.a] Since there is no other nature of viewpoints apart from emptiness, emptiness is the nature of any viewpoint. By knowing that the nature of any viewpoint is emptiness, one knows the emptiness of all phenomena.
“(2) One can find inspiration by thinking, ‘I will live by understanding non-imputation—which is no different from imputation—thereby inspiring others to understand non-imputation, which is no different from imputation.’ In this case, non-imputation, which is no different from imputation, refers to the nature of imputation. Why? Because non-imputation is nothing other than the nature of imputation. Therefore, since non-imputation is nothing other than the nature of imputation, the nature of imputation is non-imputation. By recognizing that the nature of imputation is non-imputation, it is known that all phenomena are without imputation.
“(3) One can find inspiration by thinking, ‘I will live by understanding what it means to be free from exaggeration—which is no different from exaggeration—thereby inspiring others to be free from exaggeration, which is no different from exaggeration.’ In this case, being free from exaggeration, which is no different from exaggeration, refers to the nature of exaggeration. Why? Because being free from exaggeration is nothing other than the nature of exaggeration. Therefore, since being free from exaggeration is nothing other than the nature of exaggeration, the nature of exaggeration is being free from exaggeration. By recognizing that the nature of exaggeration is non-exaggeration, it is known that all phenomena are without exaggeration.
“(4) One can find inspiration by thinking, ‘I will live by understanding the absence of subtracting and adding—which is no different from subtracting and adding—thereby inspiring others to understand the absence of subtracting and absence of adding, which are no different from subtracting and adding.’[F.4.b] In this case, the absence of subtracting and adding, which is no different from subtracting and adding, refers to the nature of subtracting and adding. Why? Because the absence of subtracting and the absence of adding are nothing other than the nature of subtracting and adding. Therefore, since the absence of subtracting and the absence of adding are nothing other than the nature of subtracting and adding, the nature of subtracting and adding is non-subtraction and non-addition. By recognizing that the nature of subtracting and adding is non-subtraction and non-addition, it is known that all phenomena are without addition or subtraction.
“(5) One can find inspiration by thinking, ‘I will live by understanding the absence of acceptance and rejection—which is no different from acceptance and rejection—thereby inspiring others to understand the absence of acceptance and rejection, which is no different from acceptance and rejection.’ In this case, the absence of acceptance and rejection, which is no different from acceptance and rejection, refers to the nature of acceptance and rejection. Why? Because the absence of acceptance and rejection is nothing other than the nature of acceptance and rejection. Therefore, since the absence of acceptance and rejection is nothing other than the nature of acceptance and rejection, the nature of acceptance and rejection is non-acceptance and non-rejection. By recognizing that the nature of acceptance and rejection is non-acceptance and non-rejection, it is known that all phenomena are without acceptance and rejection.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the unconditioned—which is no different from the conditioned—thereby inspiring others to understand the unconditioned, which is no different from the conditioned.’[F.5.a] In this case, the unconditioned, which is no different from the conditioned, refers to the nature of the conditioned. Why? Because the unconditioned is nothing other than the nature of the conditioned. Therefore, since the unconditioned is nothing other than the nature of the conditioned, the nature of the conditioned is the unconditioned. By recognizing that the nature of the conditioned is the unconditioned, it is known that all phenomena are unconditioned.
“(2) One can find inspiration by thinking, ‘I will live by understanding non-existence—which is no different from existence—thereby inspiring others to understand non-existence, which is no different from existence.’ In this case, non-existence, which is no different from existence, refers to the nature of existence. Why? Because non-existence is nothing other than the nature of existence. Therefore, since non-existence is nothing other than the nature of existence, the nature of existence is non-existence. By recognizing that the nature of existence is non-existence, it is known that all phenomena are without existence.
“(3) One can find inspiration by thinking, ‘I will live by understanding non-abiding—which is no different from abiding—thereby inspiring others to understand non-abiding, which is no different from abiding. In this case, non-abiding, which is no different from abiding, refers to the nature of abiding. Why? Because non-abiding is nothing other than the nature of abiding. Therefore, since non-abiding is nothing other than the nature of abiding, the nature of abiding is non-abiding. By recognizing that the nature of abiding is non-abiding, it is known that all phenomena are without abiding.
“(4) One can find inspiration by thinking, ‘I will live by understanding non-apprehension—which is no different from apprehension—thereby inspiring others to understand non-apprehension, which is no different from apprehension.’ In this case, non-apprehension, which is no different from apprehension, refers to the nature of apprehension. Why? Because non-apprehension is nothing other than the nature of apprehension.[F.5.b] Therefore, since non-apprehension is nothing other than the nature of apprehension, the nature of apprehension is non-apprehension. By recognizing that the nature of apprehension is non-apprehension, it is known that all phenomena are without apprehension.
“(5) One can find inspiration by thinking, ‘I will live by understanding impartiality—which is no different from being partial—thereby inspiring others to understand impartiality, which is no different from being partial.’ In this case, impartiality, which is no different from being partial, refers to the nature of being partial. Why? Because impartiality is nothing other than the nature of being partial. Therefore, since impartiality is nothing other than the nature being partial, the nature of being partial is impartiality. By recognizing that the nature of being partial is impartiality, it is known that all phenomena are without partiality.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways to find inspiration to prepare for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the absence of characteristics—which is no different from characteristics—thereby inspiring others to understand the absence of characteristics, which is no different from characteristics.’ In this case, the absence of characteristics, which is no different from characteristics, refers to the nature of characteristics. Why? Because the absence of characteristics is nothing other than the nature of characteristics. Therefore, since the absence of characteristics is nothing other than the nature of characteristics, the nature of characteristics is the absence of characteristics. By recognizing that the nature of characteristics is the absence of characteristics, it is known that all phenomena have no characteristics.
“(2) One can find inspiration by thinking, ‘I will live by understanding non-existence—which is no different from existence—thereby inspiring others to understand non-existence, which is no different from existence.’ In this case, non-existence, which is no different from existence, refers to the nature of existence. Why?[F.6.a] Because non-existence is nothing other than the nature of existence. Therefore, since non-existence is nothing other than the nature of existence, the nature of existence is non-existence. By recognizing that the nature of existence is non-existence, it is known that all phenomena are without existence.7
“(3) One can find inspiration by thinking, ‘I will live by understanding non-duality—which is no different from duality—thereby inspiring others to understand non-duality, which is no different from duality.’ In this case, non-duality, which is no different from duality, refers to the nature of duality. Why? Because non-duality is nothing other than the nature of duality. Therefore, since non-duality is nothing other than the nature of duality, the nature of duality is non-duality. By recognizing that the nature of duality is non-duality, it is known that all phenomena are without duality.
“(4) One can find inspiration by thinking, ‘I will live by understanding non-form—which is no different from form—thereby inspiring others to understand non-form, which is no different from form.’ In this case, non-form, which is no different from form, refers to the nature of form. Why? Because non-form is nothing other than the nature of form. Therefore, since non-form is nothing other than the nature of form, the nature of form is non-form. By recognizing that the nature of form is non-form, it is known that all phenomena are without form.
“(5) One can find inspiration by thinking, ‘I will live by understanding nirvāṇa—which is no different from saṃsāra—thereby inspiring others to understand nirvāṇa, which is no different from saṃsāra.’ In this case, nirvāṇa, which is no different from saṃsāra, refers to the nature of saṃsāra. Why? Because nirvāṇa is nothing other than the nature of saṃsāra. Therefore, since nirvāṇa is nothing other than the nature of saṃsāra, the nature of saṃsāra is nirvāṇa.[F.6.b] By recognizing that the nature of saṃsāra is nirvāṇa, it is known that all phenomena are nirvāṇa.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding non-attachment—which is no different from attachment—thereby inspiring others to understand non-attachment, which is no different from attachment.’ In this case, non-attachment, which is no different from attachment, refers to the nature of attachment. Why? Because non-attachment is nothing other than the nature of attachment. Therefore, since non-attachment is nothing other than the nature of attachment, the nature of attachment is non-attachment. By recognizing that the nature of attachment is non-attachment, it is known that all phenomena are without attachment.
“(2) One can find inspiration by thinking, ‘I will live by understanding the absence of conceit—which is no different from conceit—thereby inspiring others to understand the absence of conceit, which is no different from conceit.’ In this case, the absence of conceit, which is no different from conceit, refers to the nature of conceit. Why? Because the absence of conceit is nothing other than the nature of conceit. Therefore, since the absence of conceit is nothing other than the nature of conceit, the nature of conceit is the absence of conceit. By recognizing that the nature of conceit is the absence of conceit, it is known that all phenomena are without conceit.
“(3) One can find inspiration by thinking, ‘I will live by knowing—which is no different from unknowing—thereby inspiring others toward knowing, which is no different from unknowing.’ In this case, knowing, which is no different from unknowing, refers to the nature of unknowing. Why?[F.7.a] Because knowing is nothing other than the nature of unknowing. Therefore, since knowing is nothing other than the nature of unknowing, the nature of unknowing is knowing. By understanding that the nature of unknowing is knowing, one knows all phenomena.
“(4) One can find inspiration by thinking, ‘I will live by understanding non-being—which is no different from being—thereby inspiring others to understand non-being, which is no different from being.’ In this case, non-being, which is no different from being, refers to the nature of being. Why? Because the nature of non-being is nothing other than the nature of being. Therefore, since non-being is nothing other than the nature of being, the nature of being is non-being. By recognizing that the nature of being is non-being, it is known that all phenomena are without being.
“(5) One can find inspiration by thinking, ‘I will live by understanding the absence of cognition—which is no different from cognition—thereby inspiring others to understand the absence of cognition, which is no different from cognition.’ In this case, the absence of cognition, which is no different from cognition, refers to the nature of cognition. Why? Because the absence of cognition is nothing other than the nature of cognition. Therefore, since the absence of cognition is nothing other than the nature of cognition, the nature of cognition is the absence of cognition. By recognizing that the nature of cognition is the absence of cognition, it is known that all phenomena are without cognition.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the absence of names—which is no different from names—thereby inspiring others to understand the absence of names, which is no different from names.’ In this case,[F.7.b] the absence of names, which is no different from names, refers to the nature of names. Why? Because the absence of names is nothing other than the nature of names. Therefore, since the absence of names is nothing other than the nature of names, the nature of names is the absence of names. By recognizing that the nature of names is the absence of names, it is known that all phenomena are without names.
“(2) One can find inspiration by thinking, ‘I will live by the wisdom of no self—which is no different from self—thereby inspiring others toward the wisdom of no self, which is no different from self.’ In this case, no self, which is no different from self, refers to the nature of self. Why? Because no self is nothing other than the nature of self. Therefore, since no self is nothing other than the nature of self, the nature of self is no self. By recognizing that the nature of self is no self, it is known that all phenomena lack a self.
“(3) One can find inspiration by thinking, ‘I will live by understanding the absence of the functioning of the conjunction of causes and conditions—which is no different from the functioning of the conjunction of causes and conditions—thereby inspiring others to understand the absence of the functioning of the conjunction of causes and conditions, which is no different from the functioning of the conjunction of causes and conditions.’ In this case, the absence of the functioning of the conjunction of causes and conditions, which is no different from the functioning of the conjunction of causes and conditions, refers to the nature of the functioning of the conjunction of causes and conditions. Why? Because the absence of the functioning of the conjunction of causes and conditions is nothing other than the nature of the functioning of the conjunction of causes and conditions. Therefore, since the absence of the functioning of the conjunction of causes and conditions is nothing other than the nature of the functioning of the conjunction of causes and conditions, the nature of the functioning of the conjunction of causes and conditions is the absence of the functioning of the conjunction of causes and conditions. By recognizing that the nature of the functioning of the conjunction of causes and conditions is the absence of the functioning of the conjunction of causes and conditions, it is known that all phenomena are without the functioning of the conjunction of causes and conditions.
“(4) One can find inspiration by thinking, ‘I will live by understanding the indivisibility of divisions, thereby inspiring others to understand the indivisibility of divisions.’[F.8.a] In this case, the indivisibility of divisions refers to the nature of divisions. Why? Because indivisibility is nothing other than the nature of divisions. Therefore, since indivisibility is nothing other than the nature of divisions, the nature of divisions is indivisibility. By recognizing that the nature of divisions is indivisibility, it is known that all phenomena are indivisible.
“(5) One can find inspiration by thinking, ‘I will live by understanding the absence of letters—which is no different from letters—thereby inspiring others to understand the absence of letters, which is no different from letters.’ In this case, the absence of letters, which is no different from letters, refers to the nature of letters. Why? Because the absence of letters is nothing other than the nature of letters. Therefore, since the absence of letters is nothing other than the nature of letters, the nature of letters is the absence of letters. By recognizing that the nature of letters is the absence of letters, it is known that all phenomena are without letters.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the absence of excessive pride—which is no different from excessive pride—thereby inspiring others to understand the absence of excessive pride, which is no different from excessive pride.’ In this case, the absence of excessive pride, which is no different from excessive pride, refers to the nature of excessive pride. Why? Because the absence of excessive pride is nothing other than the nature of excessive pride. Therefore, since the absence of excessive pride is nothing other than the nature of excessive pride, the nature of excessive pride is the absence of excessive pride. By recognizing that the nature of excessive pride is the absence of excessive pride, it is known that all phenomena are without excessive pride.[F.8.b]
“(2) One can find inspiration by thinking, ‘I will live by understanding the absence of self-praise—which is no different from self-praise—thereby inspiring others to understand the absence of self-praise, which is no different from self-praise.’ In this case, the absence of self-praise, which is no different from self-praise, refers to the nature of self-praise. Why? Because the absence of self-praise is nothing other than the nature of self-praise. Therefore, since the absence of self-praise is nothing other than the nature of self-praise, the nature of self-praise is the absence of self-praise. By recognizing that the nature of self-praise is the absence of self-praise, it is known that all phenomena are without self-praise.
“(3) One can find inspiration by thinking, ‘I will live by understanding the definitive meaning—which is no different from the provisional meaning—thereby inspiring others to understand the definitive meaning, which is no different from provisional meaning.’ In this case, the definitive meaning, which is no different from the provisional meaning, refers to the nature of the provisional meaning. Why? Because the definitive meaning is nothing other than the nature of the provisional meaning. Therefore, since the definitive meaning is nothing other than the nature of the provisional meaning, the nature of the provisional meaning is the definitive meaning. By recognizing that the nature of the provisional meaning is the definitive meaning, it is known that all phenomena are of definitive meaning.
“(4) One can find inspiration by thinking, ‘I will live by understanding the nature of phenomena—which is no different from the person—thereby inspiring others to understand the nature of phenomena, which is no different from the person.’ In this case, the nature of phenomena, which is no different from the person, refers to the nature of the person. Why? Because the nature of phenomena is nothing other than the nature of the person. Therefore, since the nature of phenomena is nothing other than the nature of the person, the nature of the person is the nature of phenomena. By recognizing that the nature of the person is the nature of phenomena, it is known that all phenomena have the nature of phenomena.
“(5) One can find inspiration by thinking, ‘I will live by the true view—which is no different from wrong view—[F.9.a] thereby inspiring others toward the true view, which is no different from wrong view.’ In this case, the true view, which is no different from wrong view, refers to the nature of wrong view. Why? Because the true view is nothing other than the nature of wrong view. Therefore, since the true view is nothing other than the nature of wrong view, the nature of wrong view is the true view. By recognizing that the nature of wrong view is the true view, it is known that all phenomena are the true view.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding equality—which is no different from extremes—thereby inspiring others to understand equality, which is no different from extremes.’ In this case, equality, which is no different from extremes, refers to the nature of extremes. Why? Because equality is nothing other than the nature of extremes. Therefore, since equality is nothing other than the nature of extremes, the nature of extremes is equality. By recognizing that the nature of extremes is equality, it is known that all phenomena are equal.
“(2) One can find inspiration by thinking, ‘I will live by knowledge—which is no different from the object of knowledge—thereby inspiring others toward knowledge, which is no different from the object of knowledge.’ In this case, knowledge, which is no different from the object of knowledge, refers to the nature of the object of knowledge. Why? Because knowledge is nothing other than the nature of the object of knowledge. Therefore, since knowledge is nothing other than the nature of the object of knowledge, the nature of the object of knowledge is knowledge. By the knowledge that is the nature of the object of knowledge, all phenomena are known.
“(3) One can find inspiration by thinking, ‘I will live by understanding non-clinging—which is no different from clinging—thereby establishing others[F.9.b] in non-clinging, which is no different from clinging.’ In this case, non-clinging, which is no different from clinging, refers to the nature of clinging. Why? Because non-clinging is nothing other than the nature of clinging. Therefore, since non-clinging is nothing other than the nature of clinging, the nature of clinging is non-clinging. By recognizing that the nature of clinging is non-clinging, it is known that all phenomena are without clinging.
“(4) One can find inspiration by thinking, ‘I will live by understanding the absence of marks—which is no different from marks—thereby inspiring others to understand the absence of marks, which is no different from marks.’ In this case, the absence of marks, which is no different from marks, refers to the nature of marks. Why? Because the absence of marks is nothing other than the nature of marks. Therefore, since the absence of marks is nothing other than the nature of marks, the nature of marks is the absence of marks. By recognizing that the nature of marks is the absence of marks, it is known that all phenomena are devoid of marks.
“(5) One can find inspiration by thinking, ‘I will live by non-meditation—which is no different from meditation—thereby inspiring others toward non-meditation, which is no different from meditation.’ In this case, non-meditation, which is no different from meditation, refers to the nature of meditation. Why? Because non-meditation is nothing other than the nature of meditation. Therefore, since non-meditation is nothing other than the nature of meditation, the nature of meditation is non-meditation. By recognizing that the nature of meditation is non-meditation, it is known that all phenomena are without meditation.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level.[F.10.a] What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the middle way—which is no different from extremes—thereby inspiring others toward the middle way, which is no different from extremes.’ In this case, the middle way, which is no different from extremes, refers to the nature of extremes. Why? Because the middle way is nothing other than the nature of extremes. Therefore, since the middle way is nothing other than the nature of extremes, the nature of extremes is the middle way. By recognizing that the nature of extremes is the middle way, it is known that all phenomena are the middle way.
“(2) One can find inspiration by thinking, ‘I will live by understanding space—which is no different from what is not space—thereby inspiring others to understand space, which is no different from what is not space.’ In this case, space, which is no different from what is not space, refers to the nature of what is not space. Why? Because space is nothing other than the nature of what is not space. Therefore, since space is nothing other than the nature of what is not space, the nature of what is not space is space. By recognizing that the nature of what is not space is space, it is known that all phenomena are space.
“(3) One can find inspiration by thinking, ‘I will live by understanding the barren woman’s child—which is no different from what is not the barren woman’s child—thereby inspiring others to understand the barren woman’s child, which is no different from what is not the barren woman’s child.’ In this case, the barren woman’s child, which is no different from what is not the barren woman’s child, refers to the nature of what is not the barren woman’s child. Why? Because the barren woman’s child is nothing other than the nature of what is not the barren woman’s child. Therefore, since what is not the barren woman’s child is nothing other than the nature of the barren woman’s child, the nature of the barren woman’s child is what is not the barren woman’s child. By recognizing that the nature of what is not the barren woman's child is the barren woman's child,[F.10.b] it is known that all phenomena are like a barren woman’s child.
“(4) One can find inspiration by thinking, ‘I will live by understanding mirages—which are no different from non-mirages—thereby inspiring others to understand mirages, which are no different from non-mirages.’ In this case, mirages, which are no different from non-mirages, refers to the nature of what is not a mirage. Why? Because what is not a mirage is nothing other than the nature of a mirage. Therefore, since what is not a mirage is nothing other than the nature of a mirage, the nature of a mirage is what is not a mirage. By recognizing that the nature of what is not a mirage is a mirage, it is known that all phenomena are like a mirage.
“(5) One can find inspiration by thinking, ‘I will live by understanding the true view—which is no different from wrong view—thereby inspiring others to understand the true view, which is no different from wrong view.’ In this case, the true view, which is no different from wrong view, refers to the nature of wrong view. Why? Because the true view is nothing other than the nature of wrong view. Therefore, since the true view is nothing other than the nature of wrong view, the nature of wrong view is the true view. By recognizing that the nature of wrong view is the true view, it is known that all phenomena are the true view.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding awareness—which is no different from ignorance—thereby inspiring others to understand awareness, which is no different from ignorance.’ In this case, awareness, which is no different from ignorance, refers to the nature of ignorance. Why? Because awareness is nothing other than the nature of ignorance.[F.11.a] Therefore, since awareness is nothing other than the nature of ignorance, the nature of ignorance is awareness. By recognizing that the nature of ignorance is awareness, it is known that all phenomena are awareness.
“(2) One can find inspiration by thinking, ‘I will live by understanding freedom from desire—which is no different from desire—thereby inspiring others to understand freedom from desire, which is no different from desire.’ In this case, freedom from desire, which is no different from desire, refers to the nature of desire. Why? Because freedom from desire is nothing other than the nature of desire. Therefore, since freedom from desire is nothing other than the nature of desire, the nature of desire is freedom from desire. By recognizing that the nature of desire is freedom from desire, it is known that all phenomena are without desire.
“(3) One can find inspiration by thinking, ‘I will live by understanding freedom from anger—which is no different from anger—thereby inspiring others to understand freedom from anger, which is no different from anger.’ In this case, freedom from anger, which is no different from anger, refers to the nature of anger. Why? Because freedom from anger is nothing other than the nature of anger. Therefore, since freedom from anger is nothing other than the nature of anger, the nature of anger is freedom from anger. By recognizing that the nature of anger is freedom from anger, it is known that all phenomena are without anger.
“(4) One can find inspiration by thinking, ‘I will live by understanding freedom from delusion—which is no different from delusion—thereby inspiring others to understand freedom from delusion, which is no different from delusion.’ In this case, freedom from delusion, which is no different from delusion, refers to the nature of delusion. Why? Because freedom from delusion is nothing other than the nature of delusion. Therefore, since freedom from delusion is nothing other than the nature of delusion, the nature of delusion is freedom from delusion. By recognizing that the nature of delusion is freedom from delusion,[F.11.b] it is known that all phenomena are without delusion.
“(5) One can find inspiration by thinking, ‘I will live by understanding freedom from rebirth—which is no different from rebirth—thereby inspiring others to understand freedom from rebirth, which is no different from rebirth.’ In this case, freedom from rebirth, which is no different from rebirth, refers to the nature of rebirth. Why? Because freedom from rebirth is nothing other than the nature of rebirth. Therefore, since freedom from rebirth is nothing other than the nature of rebirth, the nature of rebirth is freedom from rebirth. By recognizing that the nature of rebirth is freedom from rebirth, it is known that all phenomena are without rebirth.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the way of magnetizing that emerges from generosity, thereby inspiring others toward the way of magnetizing that emerges from generosity.’ In this case, the way of magnetizing that emerges from generosity refers to giving and dedication.
“(2) One can find inspiration by thinking, ‘I will live by understanding kind speech as a way of magnetizing, thereby inspiring others toward kind speech as a way of magnetizing.’ In this case, kind speech as a way of magnetizing refers to the motivation as well as the act.
“(3) One can find inspiration by thinking, ‘I will live by understanding meaningful behavior as a way of magnetizing, thereby inspiring others toward meaningful behavior as a way of magnetizing.’ In this case, meaningful behavior as a way of magnetizing refers to love and compassion.[F.12.a]
“(4) One can find inspiration by thinking, ‘I will live by understanding practicing what one preaches as a way of magnetizing, thereby inspiring others toward practicing what one preaches as a way of magnetizing.’ In this case, practicing what one preaches as a way of magnetizing refers to means and knowledge.
“(5) One can find inspiration by thinking, ‘I will live by composition, thereby inspiring others to compose.’ In this case, composition refers to the motivation as well as the act carried out.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by freedom from desire, thereby inspiring others to be free of desire.’ In this case, freedom from desire refers to not dwelling on anything.
“(2) One can find inspiration by thinking, ‘I will live by freedom from anger, thereby inspiring others to be free of anger. In this case, freedom from anger refers to an attitude free of animosity toward any being.
“(3) One can find inspiration by thinking, ‘I will live by physical restraint, thereby inspiring others to have physical restraint.’ In this case, physical restraint refers to giving up the three faults of physical behavior.
“(4) One can find inspiration by thinking, ‘I will live by verbal restraint, thereby inspiring others to have verbal restraint.’ In this case, verbal restraint refers to giving up the four faults of verbal behavior.
“(5) One can find inspiration by thinking, ‘I will live by mental restraint, thereby inspiring others to have mental restraint.’ In this case, mental restraint refers to giving up covetousness, ill will, and wrong view.[F.12.b]
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by recollection of the Buddha, thereby inspiring others to recollect the Buddha.’ In this case, recollection of the Buddha refers to pure perception of the Buddha.
“(2) One can find inspiration by thinking, ‘I will live by recollection of the Dharma, thereby inspiring others to recollect the Dharma.’ In this case, recollection of the Dharma refers to pure perception of the Dharma.
“(3) One can find inspiration by thinking, ‘I will live by recollection of the Saṅgha, thereby inspiring others to recollect the Saṅgha.’ In this case, recollection of the Saṅgha refers to being unfaltering.
“(4) One can find inspiration by thinking, ‘I will live by recollection of generosity, thereby inspiring others to recollect generosity.’ In this case, recollection of generosity refers to giving away all material things.
“(5) One can find inspiration by thinking, ‘I will live by recollection of discipline, thereby inspiring others to recollect discipline.’ In this case, recollection of discipline refers to engaging with everything as equal.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.[B2]
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by discernment of impermanence, thereby inspiring others toward discernment of impermanence.’[F.13.a] In this case, discernment of impermanence refers to transcending all desire associated with the desire, form, and formless realms.
“(2) One can find inspiration by thinking, ‘I will live by discernment of the absence of self, thereby inspiring others toward discernment of the absence of self.’ In this case, discernment of the absence of self refers to being without fixation toward anything.
“(3) One can find inspiration by thinking, ‘I will live by the truth, thereby inspiring others toward the truth.’ In this case, the truth refers to not deceiving gods or humans.
“(4) One can find inspiration by thinking, ‘I will live by the genuine, thereby inspiring others toward the genuine.’ In this case, the genuine refers to not deceiving the gods or oneself.
“(5) One can find inspiration by thinking, ‘I will live by Dharma practice, thereby inspiring others to practice the Dharma.’ In this case, Dharma practice refers to relying on the Dharma.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by not slacking in discipline, thereby inspiring others to not be overly lax in their discipline.’ In this case, not slacking in discipline means to avoid even the slightest unwholesome thing.
“(2) One can find inspiration by thinking, ‘I will live by keeping my discipline intact, thereby inspiring others to keep their discipline intact.’ In this case, keeping one’s discipline intact means not to idealize other vehicles.
“(3) One can find inspiration by thinking, ‘I will live by flawless discipline,[F.13.b] thereby inspiring others to have flawless discipline.’ In this case, flawless discipline means to have abandoned all faults.
“(4) One can find inspiration by thinking, ‘I will live by unblemished discipline, thereby inspiring others to have unblemished discipline.’ In this case, unblemished discipline means to assist all bodhisattvas.
“(5) One can find inspiration by thinking, ‘I will live by well-kept discipline, thereby inspiring others to keep their discipline well.’ In this case, well-kept discipline means to perceive all bodhisattvas as guides.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
The Seal of Engagement in Awakening the Power of Faith is made up of two lengthy orations—one by the Buddha, and one by the bodhisattva Samantabhadra—delivered in response to questions by the bodhisattva Mañjuśrī. The Buddha’s teaching consists of numerous sets of five principles related to bodhisattva practice, each item of which is subsequently defined. These come together to teach Mañjuśrī how bodhisattvas can be inspired and thereby prepare themselves for the first bodhisattva level. In the latter part of the sūtra Samantabhadra teaches on the topic of buddha activity with a rich account of the expansive ways in which buddhas act to benefit beings.
Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Zachary Beer produced the translation and wrote the introduction. Andreas Doctor compared the translation with the original Tibetan and edited the text. Mattia Salvini provided Sanskrit assistance. The translators are grateful to Khenpo Urgyen Tenpel from Ka-Nying Shedrub Ling Monastery for his assistance in resolving several difficult passages.
The generous sponsorship of Shakya Dewa, which helped make the work on this translation possible, is most gratefully acknowledged.
The Seal of Engagement in Awakening the Power of Faith consists of two lengthy discourses that address two separate inquiries voiced by the bodhisattva Mañjuśrī. At the beginning of the sūtra, the bodhisattva Mañjuśrī requests the Buddha to show how his followers should practice in order to attain the first bodhisattva level. This inspires the Buddha to embark on an extensive discourse that centers on the topic of how bodhisattvas can be inspired (Tib. dbugs ’byin pa, Skt. āśvasta) in their spiritual practice. The term āśvasta also means “encouragement” or “relief,” and, specifically in the context of the Great Vehicle, has the connotation of being revived from the complacent goal of individual quiescence that is said to characterize the Lesser Vehicle. Here, however, it evidently refers to a wide range of factors that support the altruistic practice of a bodhisattva. Still, the one thing shared by all the ways of finding inspiration mentioned by the Buddha is the necessity of first committing oneself to the practice in order to inspire others to pursue these trainings. The explanations given by the Buddha in this part of the sūtra all take the form of instructions presented in sets of five.
In the second part of the sūtra, Mañjuśrī reappears as the interlocutor, this time to ask the bodhisattva Samantabhadra a series of questions regarding the activity of buddhas. This shifts the topic of discussion from the realm of bodhisattvas to that of buddhas, and change of topic brings with it a different style of discourse. Samantabhadra’s reply breaks with the preceding pattern of recurring quintuples and offers an inspired portrait of how awakened beings manifest throughout the universe. This description of how buddhas enact their activity in manifold ways for manifold beings makes liberal use of analogies and metaphors, and is clearly meant to inspire in the listener a sense of profound awe at the magnificent activities of buddhas, activities which are altruistic to the highest degree while at the same time being utterly spontaneous and unpremeditated.
No complete Sanskrit manuscript of the sūtra remains, but the text is cited several times in Indian works. Its citations in the Sūtrasamuccaya1 suggest an affinity to the Buddhāvataṃsaka family of scriptures, since three of the five citations are made under the title Buddhāvataṃsaka, while the other two are made under the sūtra’s own specific title.2 In the Chinese Taishō canon, too, the sūtra (Taishō 305) is grouped together with the Buddhāvataṃsaka collection of scriptures. Indeed, the setting, the fact that Mañjuśrī and Samantabhadra are the principal interlocutors, and some other features of the sūtra do suggest an affinity with the Buddhāvataṃsaka scriptures, while the giving of teachings by the Buddha himself suggests otherwise. Whatever the case, in the Degé Kangyur the sūtra is found not in the Buddhāvataṃsaka section, but rather in the General Sūtra section (mdo sde), and unlike several other sūtras in the section that wholly or partly correspond to chapters of the Buddhāvataṃsaka3 it has no direct parallels with it.
The inclusion of the sūtra in the Sūtrasamuccaya might tentatively suggest that the text was in circulation by Nāgārjuna’s lifetime (often thought to be circa 150-250
In producing this translation, we have primarily based our work on the Degé xylograph while also consulting the Comparative Edition (dpe bsdur ma).
Thus did I hear at one time. The Blessed One was dwelling in an abode of the thus-gone ones, a secluded Dharma hermitage, a luminous mansion. This mansion had amassed gatherings of ornaments of great merit. It was beyond reproach, possessed boundless qualities, and was built as solid as vajra. The indestructible ground was ornamented with flowers studded with every type of precious gem and decorated with a lattice of jewels that shone immaculately. A vast ocean of precious gems of myriad colors glimmered brilliantly; it was made up of the kings of precious gems that rained down in an unceasing shower.[F.2.a] There were rivers swirling with a variety of flowers with jeweled stems and branches. The land was arrayed with webs of every kind of flower, incense, and gemstone. Resplendent with all these adornments, this environment had been emanated by the blessings of the Buddha.
It was a vast seat of awakening, pure and adorned with an immense amount of gold and jewels in every direction. Its vast mass was adorned with beryl gemstones and encircled by a ring made of the king of precious gems. It was decorated with heaps of precious pearls, and arrayed with parasols, victory banners, flags on poles, and canopies made of a lattice of large and small bells. It was perfumed with uragasāra sandalwood, covered in precious wish-fulfilling gemstones, arrayed as a pure oceanic abode, filled with a network of luminous pillars of jewels, and overlaid with planks made of precious “lion’s mane” jewels. This mansion was adorned with vestibules made of precious “lion’s banner” jewels, architraves, and windows, and decorated with tufts of silk. There were also many scattered flowers of various types: mandārava, mahāmandārava, mañjuṣaka, mahāmañjuṣaka, roca, mahāroca, cakra, mahācakra, jasmine, agarwood, aloe, valla aloe, surabhi, dhanuṣkārika, ravishing divine blue lotus flowers, pink lotuses,[F.2.b] water lilies, and white lotuses, and other large flowers.
On a lion throne at the center of this arrangement sat the Blessed One, unattached and with utterly pure mind. He was without duplicity in his behavior and entirely immersed in the Dharma free of characteristics. He was grounded in the way of the buddhas and had attained a level on a par with all buddhas. As he had no obscurations, he had achieved realization. He possessed the qualities of non-regression and his domain was inalienable. He rested in an inconceivable manner. He had reached the full measure of the equality of the three times. He had a body that pervaded every universe. He possessed wisdom that harbored no doubts about anything, and intelligence regarding every behavior. He had no uncertainty about awakened wisdom and possessed a non-conceptual body. He had genuinely perfected the wisdom of all bodhisattvas. He had reached the true transcendence of the non-dual way of the buddhas. He had brought to culmination the unshared liberating wisdom of the thus-gone ones. He had comprehended the equality of the state of buddhahood that is without center or periphery. He was as limitless as the realm of phenomena. He had gone to the limit of space. Through spontaneous wisdom, all of his awakened activities unfolded unceasingly. He blessed all the numerous future eons with the turning of the Dharma wheel of non-regression. He demonstrated the essential, boundless display. He possessed boundless wisdom. He never parted from, nor dwelled in, the knowledge that is supreme in every respect. He was skilled in displaying, simultaneously within all the infinite universes, the processes of dwelling in the supreme Heaven of Joy, dying and passing on, being born, departing, practicing austerities, going to the seat of awakening, vanquishing the demons,[F.3.a] fully awakening, turning the wheel of Dharma, and passing into parinirvāṇa, as well as the remaining and eventual waning of the Dharma.
Moreover, all of the assembled bodhisattva great beings, as numerous as the atoms in all the ineffably, inexpressibly many trillions of buddha realms, were sporting in the absorption of the heroic progress. They attained a form that actualized the perfection of limitless bodily hues. They were skilled in displaying the emergence of a buddha in worlds where otherwise there were none. Each one of them had purified the defiled worlds. Together with them was an unfathomable, countless number of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakras, Brahmās, world protectors, humans, and non-human beings.
Then Mañjuśrīkumārabhūta rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and requested him, “Will the Blessed One please teach the ways of gaining inspiration, which prepares one for the first bodhisattva level?”
The Blessed One replied to Mañjuśrīkumārabhūta, “Mañjuśrī, there are five ways to gain inspiration that prepares one for the first bodhisattva level. What are the five, you may ask? They are as follows.
“(1) One can find inspiration by thinking, ‘I will live by a motivation, thereby inspiring others toward that motivation.’ In this case, motivation means to have undivided trust in specific aspects of the different roots of virtue undertaken.[F.3.b]
“(2) One can find inspiration by thinking, ‘I will live by a higher motivation, thereby inspiring others toward such motivation.’ In this case, higher motivation means to focus intensively on the qualities that distinguish the Buddha’s greatness.
“(3) One can find inspiration by thinking, ‘I will live by trust, thereby inspiring others toward such trust.’ In this case trust means to be involved in actions that stem from the root of insight.
“(4) One can find inspiration by thinking, ‘I will live by sublime joy, thereby inspiring others toward such joy.’ In this case, sublime joy means to have thoroughly purified body and mind.
“(5) One can find inspiration by thinking, ‘I will live by buddha activity—which is no different from demonic activity—thereby inspiring others toward buddha activity, which is no different from demonic activity.’ In this case, demonic activity refers to any viewpoint that arises due to error, as well as the demonic actions that arise due to such a viewpoint. Such demonic activity is no different from buddha activity. Why? Because buddha activity is inseparable from the nature of demonic activity. And therefore, since there is no buddha activity apart from the nature of demonic activity, the nature of demonic activity is buddha activity.
“Mañjuśrī, these are five ways of finding inspiration that prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding emptiness—which is no different from a viewpoint—thereby inspiring others to understand emptiness, which is no different from a viewpoint.’ In this case, emptiness, which is no different from a viewpoint, refers to the nature of viewpoints. Why? Because emptiness is nothing other than the nature of any viewpoint.[F.4.a] Since there is no other nature of viewpoints apart from emptiness, emptiness is the nature of any viewpoint. By knowing that the nature of any viewpoint is emptiness, one knows the emptiness of all phenomena.
“(2) One can find inspiration by thinking, ‘I will live by understanding non-imputation—which is no different from imputation—thereby inspiring others to understand non-imputation, which is no different from imputation.’ In this case, non-imputation, which is no different from imputation, refers to the nature of imputation. Why? Because non-imputation is nothing other than the nature of imputation. Therefore, since non-imputation is nothing other than the nature of imputation, the nature of imputation is non-imputation. By recognizing that the nature of imputation is non-imputation, it is known that all phenomena are without imputation.
“(3) One can find inspiration by thinking, ‘I will live by understanding what it means to be free from exaggeration—which is no different from exaggeration—thereby inspiring others to be free from exaggeration, which is no different from exaggeration.’ In this case, being free from exaggeration, which is no different from exaggeration, refers to the nature of exaggeration. Why? Because being free from exaggeration is nothing other than the nature of exaggeration. Therefore, since being free from exaggeration is nothing other than the nature of exaggeration, the nature of exaggeration is being free from exaggeration. By recognizing that the nature of exaggeration is non-exaggeration, it is known that all phenomena are without exaggeration.
“(4) One can find inspiration by thinking, ‘I will live by understanding the absence of subtracting and adding—which is no different from subtracting and adding—thereby inspiring others to understand the absence of subtracting and absence of adding, which are no different from subtracting and adding.’[F.4.b] In this case, the absence of subtracting and adding, which is no different from subtracting and adding, refers to the nature of subtracting and adding. Why? Because the absence of subtracting and the absence of adding are nothing other than the nature of subtracting and adding. Therefore, since the absence of subtracting and the absence of adding are nothing other than the nature of subtracting and adding, the nature of subtracting and adding is non-subtraction and non-addition. By recognizing that the nature of subtracting and adding is non-subtraction and non-addition, it is known that all phenomena are without addition or subtraction.
“(5) One can find inspiration by thinking, ‘I will live by understanding the absence of acceptance and rejection—which is no different from acceptance and rejection—thereby inspiring others to understand the absence of acceptance and rejection, which is no different from acceptance and rejection.’ In this case, the absence of acceptance and rejection, which is no different from acceptance and rejection, refers to the nature of acceptance and rejection. Why? Because the absence of acceptance and rejection is nothing other than the nature of acceptance and rejection. Therefore, since the absence of acceptance and rejection is nothing other than the nature of acceptance and rejection, the nature of acceptance and rejection is non-acceptance and non-rejection. By recognizing that the nature of acceptance and rejection is non-acceptance and non-rejection, it is known that all phenomena are without acceptance and rejection.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the unconditioned—which is no different from the conditioned—thereby inspiring others to understand the unconditioned, which is no different from the conditioned.’[F.5.a] In this case, the unconditioned, which is no different from the conditioned, refers to the nature of the conditioned. Why? Because the unconditioned is nothing other than the nature of the conditioned. Therefore, since the unconditioned is nothing other than the nature of the conditioned, the nature of the conditioned is the unconditioned. By recognizing that the nature of the conditioned is the unconditioned, it is known that all phenomena are unconditioned.
“(2) One can find inspiration by thinking, ‘I will live by understanding non-existence—which is no different from existence—thereby inspiring others to understand non-existence, which is no different from existence.’ In this case, non-existence, which is no different from existence, refers to the nature of existence. Why? Because non-existence is nothing other than the nature of existence. Therefore, since non-existence is nothing other than the nature of existence, the nature of existence is non-existence. By recognizing that the nature of existence is non-existence, it is known that all phenomena are without existence.
“(3) One can find inspiration by thinking, ‘I will live by understanding non-abiding—which is no different from abiding—thereby inspiring others to understand non-abiding, which is no different from abiding. In this case, non-abiding, which is no different from abiding, refers to the nature of abiding. Why? Because non-abiding is nothing other than the nature of abiding. Therefore, since non-abiding is nothing other than the nature of abiding, the nature of abiding is non-abiding. By recognizing that the nature of abiding is non-abiding, it is known that all phenomena are without abiding.
“(4) One can find inspiration by thinking, ‘I will live by understanding non-apprehension—which is no different from apprehension—thereby inspiring others to understand non-apprehension, which is no different from apprehension.’ In this case, non-apprehension, which is no different from apprehension, refers to the nature of apprehension. Why? Because non-apprehension is nothing other than the nature of apprehension.[F.5.b] Therefore, since non-apprehension is nothing other than the nature of apprehension, the nature of apprehension is non-apprehension. By recognizing that the nature of apprehension is non-apprehension, it is known that all phenomena are without apprehension.
“(5) One can find inspiration by thinking, ‘I will live by understanding impartiality—which is no different from being partial—thereby inspiring others to understand impartiality, which is no different from being partial.’ In this case, impartiality, which is no different from being partial, refers to the nature of being partial. Why? Because impartiality is nothing other than the nature of being partial. Therefore, since impartiality is nothing other than the nature being partial, the nature of being partial is impartiality. By recognizing that the nature of being partial is impartiality, it is known that all phenomena are without partiality.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways to find inspiration to prepare for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the absence of characteristics—which is no different from characteristics—thereby inspiring others to understand the absence of characteristics, which is no different from characteristics.’ In this case, the absence of characteristics, which is no different from characteristics, refers to the nature of characteristics. Why? Because the absence of characteristics is nothing other than the nature of characteristics. Therefore, since the absence of characteristics is nothing other than the nature of characteristics, the nature of characteristics is the absence of characteristics. By recognizing that the nature of characteristics is the absence of characteristics, it is known that all phenomena have no characteristics.
“(2) One can find inspiration by thinking, ‘I will live by understanding non-existence—which is no different from existence—thereby inspiring others to understand non-existence, which is no different from existence.’ In this case, non-existence, which is no different from existence, refers to the nature of existence. Why?[F.6.a] Because non-existence is nothing other than the nature of existence. Therefore, since non-existence is nothing other than the nature of existence, the nature of existence is non-existence. By recognizing that the nature of existence is non-existence, it is known that all phenomena are without existence.7
“(3) One can find inspiration by thinking, ‘I will live by understanding non-duality—which is no different from duality—thereby inspiring others to understand non-duality, which is no different from duality.’ In this case, non-duality, which is no different from duality, refers to the nature of duality. Why? Because non-duality is nothing other than the nature of duality. Therefore, since non-duality is nothing other than the nature of duality, the nature of duality is non-duality. By recognizing that the nature of duality is non-duality, it is known that all phenomena are without duality.
“(4) One can find inspiration by thinking, ‘I will live by understanding non-form—which is no different from form—thereby inspiring others to understand non-form, which is no different from form.’ In this case, non-form, which is no different from form, refers to the nature of form. Why? Because non-form is nothing other than the nature of form. Therefore, since non-form is nothing other than the nature of form, the nature of form is non-form. By recognizing that the nature of form is non-form, it is known that all phenomena are without form.
“(5) One can find inspiration by thinking, ‘I will live by understanding nirvāṇa—which is no different from saṃsāra—thereby inspiring others to understand nirvāṇa, which is no different from saṃsāra.’ In this case, nirvāṇa, which is no different from saṃsāra, refers to the nature of saṃsāra. Why? Because nirvāṇa is nothing other than the nature of saṃsāra. Therefore, since nirvāṇa is nothing other than the nature of saṃsāra, the nature of saṃsāra is nirvāṇa.[F.6.b] By recognizing that the nature of saṃsāra is nirvāṇa, it is known that all phenomena are nirvāṇa.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding non-attachment—which is no different from attachment—thereby inspiring others to understand non-attachment, which is no different from attachment.’ In this case, non-attachment, which is no different from attachment, refers to the nature of attachment. Why? Because non-attachment is nothing other than the nature of attachment. Therefore, since non-attachment is nothing other than the nature of attachment, the nature of attachment is non-attachment. By recognizing that the nature of attachment is non-attachment, it is known that all phenomena are without attachment.
“(2) One can find inspiration by thinking, ‘I will live by understanding the absence of conceit—which is no different from conceit—thereby inspiring others to understand the absence of conceit, which is no different from conceit.’ In this case, the absence of conceit, which is no different from conceit, refers to the nature of conceit. Why? Because the absence of conceit is nothing other than the nature of conceit. Therefore, since the absence of conceit is nothing other than the nature of conceit, the nature of conceit is the absence of conceit. By recognizing that the nature of conceit is the absence of conceit, it is known that all phenomena are without conceit.
“(3) One can find inspiration by thinking, ‘I will live by knowing—which is no different from unknowing—thereby inspiring others toward knowing, which is no different from unknowing.’ In this case, knowing, which is no different from unknowing, refers to the nature of unknowing. Why?[F.7.a] Because knowing is nothing other than the nature of unknowing. Therefore, since knowing is nothing other than the nature of unknowing, the nature of unknowing is knowing. By understanding that the nature of unknowing is knowing, one knows all phenomena.
“(4) One can find inspiration by thinking, ‘I will live by understanding non-being—which is no different from being—thereby inspiring others to understand non-being, which is no different from being.’ In this case, non-being, which is no different from being, refers to the nature of being. Why? Because the nature of non-being is nothing other than the nature of being. Therefore, since non-being is nothing other than the nature of being, the nature of being is non-being. By recognizing that the nature of being is non-being, it is known that all phenomena are without being.
“(5) One can find inspiration by thinking, ‘I will live by understanding the absence of cognition—which is no different from cognition—thereby inspiring others to understand the absence of cognition, which is no different from cognition.’ In this case, the absence of cognition, which is no different from cognition, refers to the nature of cognition. Why? Because the absence of cognition is nothing other than the nature of cognition. Therefore, since the absence of cognition is nothing other than the nature of cognition, the nature of cognition is the absence of cognition. By recognizing that the nature of cognition is the absence of cognition, it is known that all phenomena are without cognition.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the absence of names—which is no different from names—thereby inspiring others to understand the absence of names, which is no different from names.’ In this case,[F.7.b] the absence of names, which is no different from names, refers to the nature of names. Why? Because the absence of names is nothing other than the nature of names. Therefore, since the absence of names is nothing other than the nature of names, the nature of names is the absence of names. By recognizing that the nature of names is the absence of names, it is known that all phenomena are without names.
“(2) One can find inspiration by thinking, ‘I will live by the wisdom of no self—which is no different from self—thereby inspiring others toward the wisdom of no self, which is no different from self.’ In this case, no self, which is no different from self, refers to the nature of self. Why? Because no self is nothing other than the nature of self. Therefore, since no self is nothing other than the nature of self, the nature of self is no self. By recognizing that the nature of self is no self, it is known that all phenomena lack a self.
“(3) One can find inspiration by thinking, ‘I will live by understanding the absence of the functioning of the conjunction of causes and conditions—which is no different from the functioning of the conjunction of causes and conditions—thereby inspiring others to understand the absence of the functioning of the conjunction of causes and conditions, which is no different from the functioning of the conjunction of causes and conditions.’ In this case, the absence of the functioning of the conjunction of causes and conditions, which is no different from the functioning of the conjunction of causes and conditions, refers to the nature of the functioning of the conjunction of causes and conditions. Why? Because the absence of the functioning of the conjunction of causes and conditions is nothing other than the nature of the functioning of the conjunction of causes and conditions. Therefore, since the absence of the functioning of the conjunction of causes and conditions is nothing other than the nature of the functioning of the conjunction of causes and conditions, the nature of the functioning of the conjunction of causes and conditions is the absence of the functioning of the conjunction of causes and conditions. By recognizing that the nature of the functioning of the conjunction of causes and conditions is the absence of the functioning of the conjunction of causes and conditions, it is known that all phenomena are without the functioning of the conjunction of causes and conditions.
“(4) One can find inspiration by thinking, ‘I will live by understanding the indivisibility of divisions, thereby inspiring others to understand the indivisibility of divisions.’[F.8.a] In this case, the indivisibility of divisions refers to the nature of divisions. Why? Because indivisibility is nothing other than the nature of divisions. Therefore, since indivisibility is nothing other than the nature of divisions, the nature of divisions is indivisibility. By recognizing that the nature of divisions is indivisibility, it is known that all phenomena are indivisible.
“(5) One can find inspiration by thinking, ‘I will live by understanding the absence of letters—which is no different from letters—thereby inspiring others to understand the absence of letters, which is no different from letters.’ In this case, the absence of letters, which is no different from letters, refers to the nature of letters. Why? Because the absence of letters is nothing other than the nature of letters. Therefore, since the absence of letters is nothing other than the nature of letters, the nature of letters is the absence of letters. By recognizing that the nature of letters is the absence of letters, it is known that all phenomena are without letters.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the absence of excessive pride—which is no different from excessive pride—thereby inspiring others to understand the absence of excessive pride, which is no different from excessive pride.’ In this case, the absence of excessive pride, which is no different from excessive pride, refers to the nature of excessive pride. Why? Because the absence of excessive pride is nothing other than the nature of excessive pride. Therefore, since the absence of excessive pride is nothing other than the nature of excessive pride, the nature of excessive pride is the absence of excessive pride. By recognizing that the nature of excessive pride is the absence of excessive pride, it is known that all phenomena are without excessive pride.[F.8.b]
“(2) One can find inspiration by thinking, ‘I will live by understanding the absence of self-praise—which is no different from self-praise—thereby inspiring others to understand the absence of self-praise, which is no different from self-praise.’ In this case, the absence of self-praise, which is no different from self-praise, refers to the nature of self-praise. Why? Because the absence of self-praise is nothing other than the nature of self-praise. Therefore, since the absence of self-praise is nothing other than the nature of self-praise, the nature of self-praise is the absence of self-praise. By recognizing that the nature of self-praise is the absence of self-praise, it is known that all phenomena are without self-praise.
“(3) One can find inspiration by thinking, ‘I will live by understanding the definitive meaning—which is no different from the provisional meaning—thereby inspiring others to understand the definitive meaning, which is no different from provisional meaning.’ In this case, the definitive meaning, which is no different from the provisional meaning, refers to the nature of the provisional meaning. Why? Because the definitive meaning is nothing other than the nature of the provisional meaning. Therefore, since the definitive meaning is nothing other than the nature of the provisional meaning, the nature of the provisional meaning is the definitive meaning. By recognizing that the nature of the provisional meaning is the definitive meaning, it is known that all phenomena are of definitive meaning.
“(4) One can find inspiration by thinking, ‘I will live by understanding the nature of phenomena—which is no different from the person—thereby inspiring others to understand the nature of phenomena, which is no different from the person.’ In this case, the nature of phenomena, which is no different from the person, refers to the nature of the person. Why? Because the nature of phenomena is nothing other than the nature of the person. Therefore, since the nature of phenomena is nothing other than the nature of the person, the nature of the person is the nature of phenomena. By recognizing that the nature of the person is the nature of phenomena, it is known that all phenomena have the nature of phenomena.
“(5) One can find inspiration by thinking, ‘I will live by the true view—which is no different from wrong view—[F.9.a] thereby inspiring others toward the true view, which is no different from wrong view.’ In this case, the true view, which is no different from wrong view, refers to the nature of wrong view. Why? Because the true view is nothing other than the nature of wrong view. Therefore, since the true view is nothing other than the nature of wrong view, the nature of wrong view is the true view. By recognizing that the nature of wrong view is the true view, it is known that all phenomena are the true view.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding equality—which is no different from extremes—thereby inspiring others to understand equality, which is no different from extremes.’ In this case, equality, which is no different from extremes, refers to the nature of extremes. Why? Because equality is nothing other than the nature of extremes. Therefore, since equality is nothing other than the nature of extremes, the nature of extremes is equality. By recognizing that the nature of extremes is equality, it is known that all phenomena are equal.
“(2) One can find inspiration by thinking, ‘I will live by knowledge—which is no different from the object of knowledge—thereby inspiring others toward knowledge, which is no different from the object of knowledge.’ In this case, knowledge, which is no different from the object of knowledge, refers to the nature of the object of knowledge. Why? Because knowledge is nothing other than the nature of the object of knowledge. Therefore, since knowledge is nothing other than the nature of the object of knowledge, the nature of the object of knowledge is knowledge. By the knowledge that is the nature of the object of knowledge, all phenomena are known.
“(3) One can find inspiration by thinking, ‘I will live by understanding non-clinging—which is no different from clinging—thereby establishing others[F.9.b] in non-clinging, which is no different from clinging.’ In this case, non-clinging, which is no different from clinging, refers to the nature of clinging. Why? Because non-clinging is nothing other than the nature of clinging. Therefore, since non-clinging is nothing other than the nature of clinging, the nature of clinging is non-clinging. By recognizing that the nature of clinging is non-clinging, it is known that all phenomena are without clinging.
“(4) One can find inspiration by thinking, ‘I will live by understanding the absence of marks—which is no different from marks—thereby inspiring others to understand the absence of marks, which is no different from marks.’ In this case, the absence of marks, which is no different from marks, refers to the nature of marks. Why? Because the absence of marks is nothing other than the nature of marks. Therefore, since the absence of marks is nothing other than the nature of marks, the nature of marks is the absence of marks. By recognizing that the nature of marks is the absence of marks, it is known that all phenomena are devoid of marks.
“(5) One can find inspiration by thinking, ‘I will live by non-meditation—which is no different from meditation—thereby inspiring others toward non-meditation, which is no different from meditation.’ In this case, non-meditation, which is no different from meditation, refers to the nature of meditation. Why? Because non-meditation is nothing other than the nature of meditation. Therefore, since non-meditation is nothing other than the nature of meditation, the nature of meditation is non-meditation. By recognizing that the nature of meditation is non-meditation, it is known that all phenomena are without meditation.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level.[F.10.a] What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the middle way—which is no different from extremes—thereby inspiring others toward the middle way, which is no different from extremes.’ In this case, the middle way, which is no different from extremes, refers to the nature of extremes. Why? Because the middle way is nothing other than the nature of extremes. Therefore, since the middle way is nothing other than the nature of extremes, the nature of extremes is the middle way. By recognizing that the nature of extremes is the middle way, it is known that all phenomena are the middle way.
“(2) One can find inspiration by thinking, ‘I will live by understanding space—which is no different from what is not space—thereby inspiring others to understand space, which is no different from what is not space.’ In this case, space, which is no different from what is not space, refers to the nature of what is not space. Why? Because space is nothing other than the nature of what is not space. Therefore, since space is nothing other than the nature of what is not space, the nature of what is not space is space. By recognizing that the nature of what is not space is space, it is known that all phenomena are space.
“(3) One can find inspiration by thinking, ‘I will live by understanding the barren woman’s child—which is no different from what is not the barren woman’s child—thereby inspiring others to understand the barren woman’s child, which is no different from what is not the barren woman’s child.’ In this case, the barren woman’s child, which is no different from what is not the barren woman’s child, refers to the nature of what is not the barren woman’s child. Why? Because the barren woman’s child is nothing other than the nature of what is not the barren woman’s child. Therefore, since what is not the barren woman’s child is nothing other than the nature of the barren woman’s child, the nature of the barren woman’s child is what is not the barren woman’s child. By recognizing that the nature of what is not the barren woman's child is the barren woman's child,[F.10.b] it is known that all phenomena are like a barren woman’s child.
“(4) One can find inspiration by thinking, ‘I will live by understanding mirages—which are no different from non-mirages—thereby inspiring others to understand mirages, which are no different from non-mirages.’ In this case, mirages, which are no different from non-mirages, refers to the nature of what is not a mirage. Why? Because what is not a mirage is nothing other than the nature of a mirage. Therefore, since what is not a mirage is nothing other than the nature of a mirage, the nature of a mirage is what is not a mirage. By recognizing that the nature of what is not a mirage is a mirage, it is known that all phenomena are like a mirage.
“(5) One can find inspiration by thinking, ‘I will live by understanding the true view—which is no different from wrong view—thereby inspiring others to understand the true view, which is no different from wrong view.’ In this case, the true view, which is no different from wrong view, refers to the nature of wrong view. Why? Because the true view is nothing other than the nature of wrong view. Therefore, since the true view is nothing other than the nature of wrong view, the nature of wrong view is the true view. By recognizing that the nature of wrong view is the true view, it is known that all phenomena are the true view.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding awareness—which is no different from ignorance—thereby inspiring others to understand awareness, which is no different from ignorance.’ In this case, awareness, which is no different from ignorance, refers to the nature of ignorance. Why? Because awareness is nothing other than the nature of ignorance.[F.11.a] Therefore, since awareness is nothing other than the nature of ignorance, the nature of ignorance is awareness. By recognizing that the nature of ignorance is awareness, it is known that all phenomena are awareness.
“(2) One can find inspiration by thinking, ‘I will live by understanding freedom from desire—which is no different from desire—thereby inspiring others to understand freedom from desire, which is no different from desire.’ In this case, freedom from desire, which is no different from desire, refers to the nature of desire. Why? Because freedom from desire is nothing other than the nature of desire. Therefore, since freedom from desire is nothing other than the nature of desire, the nature of desire is freedom from desire. By recognizing that the nature of desire is freedom from desire, it is known that all phenomena are without desire.
“(3) One can find inspiration by thinking, ‘I will live by understanding freedom from anger—which is no different from anger—thereby inspiring others to understand freedom from anger, which is no different from anger.’ In this case, freedom from anger, which is no different from anger, refers to the nature of anger. Why? Because freedom from anger is nothing other than the nature of anger. Therefore, since freedom from anger is nothing other than the nature of anger, the nature of anger is freedom from anger. By recognizing that the nature of anger is freedom from anger, it is known that all phenomena are without anger.
“(4) One can find inspiration by thinking, ‘I will live by understanding freedom from delusion—which is no different from delusion—thereby inspiring others to understand freedom from delusion, which is no different from delusion.’ In this case, freedom from delusion, which is no different from delusion, refers to the nature of delusion. Why? Because freedom from delusion is nothing other than the nature of delusion. Therefore, since freedom from delusion is nothing other than the nature of delusion, the nature of delusion is freedom from delusion. By recognizing that the nature of delusion is freedom from delusion,[F.11.b] it is known that all phenomena are without delusion.
“(5) One can find inspiration by thinking, ‘I will live by understanding freedom from rebirth—which is no different from rebirth—thereby inspiring others to understand freedom from rebirth, which is no different from rebirth.’ In this case, freedom from rebirth, which is no different from rebirth, refers to the nature of rebirth. Why? Because freedom from rebirth is nothing other than the nature of rebirth. Therefore, since freedom from rebirth is nothing other than the nature of rebirth, the nature of rebirth is freedom from rebirth. By recognizing that the nature of rebirth is freedom from rebirth, it is known that all phenomena are without rebirth.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by understanding the way of magnetizing that emerges from generosity, thereby inspiring others toward the way of magnetizing that emerges from generosity.’ In this case, the way of magnetizing that emerges from generosity refers to giving and dedication.
“(2) One can find inspiration by thinking, ‘I will live by understanding kind speech as a way of magnetizing, thereby inspiring others toward kind speech as a way of magnetizing.’ In this case, kind speech as a way of magnetizing refers to the motivation as well as the act.
“(3) One can find inspiration by thinking, ‘I will live by understanding meaningful behavior as a way of magnetizing, thereby inspiring others toward meaningful behavior as a way of magnetizing.’ In this case, meaningful behavior as a way of magnetizing refers to love and compassion.[F.12.a]
“(4) One can find inspiration by thinking, ‘I will live by understanding practicing what one preaches as a way of magnetizing, thereby inspiring others toward practicing what one preaches as a way of magnetizing.’ In this case, practicing what one preaches as a way of magnetizing refers to means and knowledge.
“(5) One can find inspiration by thinking, ‘I will live by composition, thereby inspiring others to compose.’ In this case, composition refers to the motivation as well as the act carried out.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by freedom from desire, thereby inspiring others to be free of desire.’ In this case, freedom from desire refers to not dwelling on anything.
“(2) One can find inspiration by thinking, ‘I will live by freedom from anger, thereby inspiring others to be free of anger. In this case, freedom from anger refers to an attitude free of animosity toward any being.
“(3) One can find inspiration by thinking, ‘I will live by physical restraint, thereby inspiring others to have physical restraint.’ In this case, physical restraint refers to giving up the three faults of physical behavior.
“(4) One can find inspiration by thinking, ‘I will live by verbal restraint, thereby inspiring others to have verbal restraint.’ In this case, verbal restraint refers to giving up the four faults of verbal behavior.
“(5) One can find inspiration by thinking, ‘I will live by mental restraint, thereby inspiring others to have mental restraint.’ In this case, mental restraint refers to giving up covetousness, ill will, and wrong view.[F.12.b]
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by recollection of the Buddha, thereby inspiring others to recollect the Buddha.’ In this case, recollection of the Buddha refers to pure perception of the Buddha.
“(2) One can find inspiration by thinking, ‘I will live by recollection of the Dharma, thereby inspiring others to recollect the Dharma.’ In this case, recollection of the Dharma refers to pure perception of the Dharma.
“(3) One can find inspiration by thinking, ‘I will live by recollection of the Saṅgha, thereby inspiring others to recollect the Saṅgha.’ In this case, recollection of the Saṅgha refers to being unfaltering.
“(4) One can find inspiration by thinking, ‘I will live by recollection of generosity, thereby inspiring others to recollect generosity.’ In this case, recollection of generosity refers to giving away all material things.
“(5) One can find inspiration by thinking, ‘I will live by recollection of discipline, thereby inspiring others to recollect discipline.’ In this case, recollection of discipline refers to engaging with everything as equal.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.[B2]
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by discernment of impermanence, thereby inspiring others toward discernment of impermanence.’[F.13.a] In this case, discernment of impermanence refers to transcending all desire associated with the desire, form, and formless realms.
“(2) One can find inspiration by thinking, ‘I will live by discernment of the absence of self, thereby inspiring others toward discernment of the absence of self.’ In this case, discernment of the absence of self refers to being without fixation toward anything.
“(3) One can find inspiration by thinking, ‘I will live by the truth, thereby inspiring others toward the truth.’ In this case, the truth refers to not deceiving gods or humans.
“(4) One can find inspiration by thinking, ‘I will live by the genuine, thereby inspiring others toward the genuine.’ In this case, the genuine refers to not deceiving the gods or oneself.
“(5) One can find inspiration by thinking, ‘I will live by Dharma practice, thereby inspiring others to practice the Dharma.’ In this case, Dharma practice refers to relying on the Dharma.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
“(1) One can find inspiration by thinking, ‘I will live by not slacking in discipline, thereby inspiring others to not be overly lax in their discipline.’ In this case, not slacking in discipline means to avoid even the slightest unwholesome thing.
“(2) One can find inspiration by thinking, ‘I will live by keeping my discipline intact, thereby inspiring others to keep their discipline intact.’ In this case, keeping one’s discipline intact means not to idealize other vehicles.
“(3) One can find inspiration by thinking, ‘I will live by flawless discipline,[F.13.b] thereby inspiring others to have flawless discipline.’ In this case, flawless discipline means to have abandoned all faults.
“(4) One can find inspiration by thinking, ‘I will live by unblemished discipline, thereby inspiring others to have unblemished discipline.’ In this case, unblemished discipline means to assist all bodhisattvas.
“(5) One can find inspiration by thinking, ‘I will live by well-kept discipline, thereby inspiring others to keep their discipline well.’ In this case, well-kept discipline means to perceive all bodhisattvas as guides.
“Mañjuśrī, these five ways of finding inspiration prepare one for the first bodhisattva level.
“Mañjuśrī, there are also five other ways of finding inspiration that prepare one for the first bodhisattva level. What are the five, you may ask?
The Sūtrasamuccaya is attributed to a Nāgārjuna, but it is unclear whether this refers to the famous Nāgārjuna who flourished around the first and second centuries. See Skilling 2013, p. 203, no. 51.
The picture is complicated by the fact that a further three citations that are not found in the sūtra (or at least in surviving versions) are also cited under a slightly different but similar title. See Skilling 2013, p. 204.
These include the Buddhakṣetraguṇoktadharmaparyāya (Toh 104), The Dhāraṇī of the Jewel Torch (Toh 145), the Buddhadharmācintyanirdeśa (Toh 187), and the Acintyarājasūtra (Toh 268).
See Skilling 2013, p. 215. For this English translation only the Sanskrit passages in the Śikṣāsamuccaya were consulted. We have identified these passages in notes to the translation. The edited Sanskrit of these four passages are found in Bendall 1971. See also Mahoney (et al.) 2003.
Denkarma, 297.b.2. See also Herrmann-Pfandt 2008, 61-62, no. 108. The Denkarma catalogue is dated to ca. 812
In this and the following parallel sentences, the names in quotation marks refer to the colors, not to the kings.
Here it seems the key term is absent in all the editions of the text. Based on the previous lists in the text, we have entered “boundless ocean of the levels”.
As reported in the Gandhavyūha, the vaśirāja gemstone has the power to reveal various features and qualities of the sun and moon.
The preceding two paragraphs are quoted in Śāntideva’s Śikṣāsamuccaya. See Bendall 1971, p. 87.4-13.
The preceding two paragraphs are quoted in Śāntideva’s Śikṣāsamuccaya. See Bendall 1971, p. 86.1-6.
In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.
The progressive increase of virtuous karma. One of the two factors that come together in creating momentum toward a practitioner’s spiritual awakening, the other being the accumulation of wisdom.
The progressive deepening of spritual understanding. One of the two factors that come together in creating momentum toward a practitioner’s spiritual awakening, the other being the accumulation of merit.
The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (moha). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.
Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,” “to afflict”). Both meanings are noted by Buddhist commentators.
The five psycho-physical components of personal experience: form, feeling, perception, formations, and consciousness.
A follower of a non-Buddhist mendicant movement founded by Makkhali Gosāla (fifth century ʙᴄᴇ). The Ājīvikas adhered to a fatalist world-view according to which all beings eventually reach spiritual accomplishment by fate, rather than their own actions.
A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).
Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
An inhabitant of an uncivilized borderland where the Dharma has not been propagated.
A precious stone frequently used in Buddhist analogies.
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.
A stage of progress on the spiritual path, especially one of the ten stages of the Great Vehicle path of cultivation.
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
One of seven qualities cultivated on the path of seeing: mindfulness, discernment, diligence, joy, ease, absorption, equanimity.
A realm manifested by a buddha or advanced bodhisattva through the power of their great merit and aspirations.
In Buddhist cosmology, a ring of iron mountains said to exist at the periphery of a world system.
In Buddhist usage, a general term for non-Buddhist religious mendicants, paired with parivrājaka in stock lists of followers of heretical movements.
Composed of constituent parts, whether physical or temporal; dependent on causes.
The defilements of causality and emotional states the perpetuate our experience of saṃsāra.
A statement of clear and explicit meaning that has no ulterior motive and thus does not require further explanation.
The embodiment of evil, anti-spiritual forces.
One of the three realms of saṃsāra, it is comprised of the traditional six realms of saṃsāra, from the hell realm to the realm of the gods, including the human realm. Rebirth in this realm is characterized by intense cravings via the five senses and their objects.
The term dhāraṇī has the sense of something that “holds” or “retains,” and as such can refer to the special capacity of practitioners to memorize and recall detailed teachings. It can also refer to a verbal expression of the teachings—an incantation, spell, or mnemonic formula that distills and “holds” essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals. The same term is also used to denote texts that contain such formulae.
A state of mind characterized by joyful persistence when engaging in virtuous activity.
Controlled behavior in accordance with an ethical code of conduct.
Fifth among the branches of perfect awakening (Skt. sambodhyaṅga); a condition of calm, clarity, and composure in mind and body that serves as an antidote to negativity and confers a mental and physical capacity that facilitates meditation and virtuous action.
A person who is eight steps away in the arc of their development from becoming an worthy one (Skt. arhat; Tib. dgra bcom pa). Specifically, this term refers to one who is on the cusp of becoming a stream-enterer (Skt. srotaāpanna; Tib. rgyun du zhugs pa), and is the first and lowest stage in a list of eight stages or classes of a noble person (Skt. āryapudgala). The person at this lowest stage in the sequence is still on the path of seeing (Skt. darśanamārga; Tib. mthong lam), and then enters the path of cultivation (Skt. bhāvanāmārga; Tib. sgoms lam) upon attaining the next stage, that of a stream-enterer (stage 7). From there they progress through the remaining stages of the hearer’s path, becoming in turn a once-returner (stages six and five), a non-returner (stages four and three), and an worthy one (stages two and one). This same “eighth stage” also appears in set of ten stages (Skt. daśabhūmi; Tib. sa bcu) found in Great Vehicle sources, where it is the third step out of the ten. Not to be confused with the ten stages of the bodhisattva’s path, these ten stages mark the progress of one who sequentially follows the paths of a hearer, solitary buddha, and then bodhisattva on their way to complete buddhahood. In this set of ten stages a person “on the eighth stage” is similarly one who is on the cusp of becoming a stream-enterer.
In the context of Buddhist philosophy, one way to describe experience and the world is in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, smell, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; mind, mental phenomena, and mind consciousness).
Inspiration and courage that manifests in particular in one’s endowment with brilliant abilities in oration.
Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.
An ancient unit for measuring time; of variable length from several million to billions of years.
The fact that while all phenomena appear differently, they nonetheless share an identical nature.
The antidote to attachment and aversion; a mental state free from bias toward sentient beings.
A state of mental equilibrium derived from deep concentration.
A belief that there is some lasting eternal entity, whether a creator god, eternal substance, etc.
A particular type of pride associated with the unreasonable opinion that one is superior to those with whom one is in fact equal.
One of four unique types of confidence a buddha possesses, which are enumerated in a variety of ways.
In Buddhist cosmology, the sphere of existence one level more subtle than our own (the desire realm), where beings, though subtly embodied, are not driven primarily by the urge for sense gratification. It is one of the three basic divisions of the realms of existence that constitute saṃsāra.
Patterns of karma involved in the perpetuation of conditioned existence; in the scheme of the twelve links of dependent origination, “formations” constitute the second link.
In Buddhist cosmology, the sphere of existence two levels more subtle than our own (the desire realm), where beings are no longer physically embodied, and thus not subject to the sufferings that physical embodiment brings.
Generosity, kind speech, meaningful behavior, and practicing what one preaches.
A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”
In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.
An epithet often applied to bodhisattvas.
The fifth of the eight hot hells in the Buddhist classification.
The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvisāhasramahāsāhasralokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.
One of the physical marks of a buddha that takes the form of a hair that is coiled up between the eyebrows.
The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”
Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).
’phags pa dad pa’i stobs bskyed pa la ’jug pa’i phyag rgya zhes bya ba theg pa chen po’i mdo. Toh 201, Degé Kangyur vol. 62 (mdo sde, tsha), folios 1.b–63.a.
’phags pa dad pa’i stobs bskyed pa la ’jug pa’i phyag rgya zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 62, pp. 3–145.
Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur,vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Bendall, Cecil, and W.H.D. Rouse, eds. Śiksā Samuccaya: A Compendium of Buddhist Doctrine. Delhi: Motilal Barnarsidass, 1971.
Clayton, Barbra R. Moral Theory in Śāntideva’s Śikṣāsamuccaya. Abingdon: Routledge, 2006.
Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. New Haven: Yale University Press, 1953.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.
Mahoney, Richard, Jens Braarvig, and Cecil Bendall, eds. Śikṣāsamuccaya of Śāntideva: Sanskrit Text. Oxford: Indica et Buddhica, 2003.
Skilling, Peter, and Saerji. “The Circulation of the Buddhāvataṃsaka in India.” Annual Report of The International Research Institute for Advanced Buddhology at Soka University 16 (2013): 193–216.
