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The Virtuous One then withdrew into solitude. Having arisen from meditation,
he reflected on the field of reality itself. Since, I have obtained enlightenment,
have understood prismatic awareness, have done what needed to be done, have
laid down the burden, have crossed the solitary abyss, have cleared up
ignorance, have realized ecstatic awareness, have banished pain, have exhausted
existence, have built the raft of truth, have blown the conch of truth, have raised
the victory banner of truth, have reversed the flow of dystopian existence, have
proclaimed the way of truth, have cut off the negative path, have explained the
positive path, have reversed the negative spheres of being, and have correctly
taught the pure field of merit, therefore I should carefully examine this truth that
needs to be understood, which I have understood, and what I have understood.
What is this? Has it been attained by the body? Is it attained by the mind?
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Could it be attained by the body? But the body is inanimate, unmoving like
grass, a tree, a wall, a clod of dirt. It lacks consciousness; it is composed of the
four great elements; it arises from the blood and semen of a father and mother. It
is impermanent; it must be fed, clothed, bathed; it falls apart; it is divisible into
parts; it disintegrates into its parts.
Yet mind is like an illusion; it arises through interdependence, does not stay, is
without characteristics, is not an entity, and is without any limit. Enlightenment
is merely a name, merely a term; a linguistic convention, not analyzable, not able
to be seized, without cause, not comprehendible, not an idea, cannot be bound, is
completely beyond coming and going, completely beyond attachment,
completely beyond the three realms, not visible, not audible, not hearable, not
analyzable into particulars, has no foundation, is not observable, is uncaused,
without business, is not conceivable, cannot be examined, is without phonemes,
is not approached through words.
Since enlightenment is like that, who can fully understand it; how can one fully
understand it; what will one fully understand? All these designations are merely
names, merely marks, merely terms, just conventions. Ingenious, very skillful; it
does not arise, has no arising; is not a substance, has no substance; is without
attachment; is not teachable; is completely without passion. There is not even
anyone who is completely enlightened. There is not even anyone who will
become completely enlightened. Because enlightenment is like that, it is known
as complete enlightenment. Enlightenment does not have change, it is
changeless; it is without any characteristic. Thus he reflected to himself.
Then the youthful Manjushri prayed to the Glorious one, saying, Glorious One,
if the characteristics of enlightenment are like that, in the future, how can a son
or daughter with spiritual destiny understand that enlightenment?
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inspiration for enlightenment. Manjushri, this understanding, which involves no
understanding, is the understanding of enlightenment. Manjushri,
understanding the non-existence of hindrances is understanding enlightenment.
Manjushri, understanding the presence of the reality field is understanding
enlightenment. Understanding non-attachment to all phenomena is
understanding enlightenment. Manjushri, understanding the singularity of the
reality field is understanding enlightenment. Manjushri, understanding non-
rejection and non-acceptance is understanding enlightenment. Manjushri,
understanding the fact that individualized awareness of phenomena are like an
illusion, an echo, space, the reflection of the moon in water, or a mirage, is itself
understanding enlightenment.
Then the Devaputra (son of god) named Majesty of Stainless Moon, Light of
Light Rays, said to the youthful Manjushri, Manjushri, what is the practice of
the bodhisattvas and where do they reside? Manjushri replied, The practice of
great bodhisattvas is great compassion. They live among sentient beings.
Manjushri, how does one collect the great compassion of the bodhisattvas?
Manjushri said, Devaputra, the great compassion of the bodhisattvas is amassed
by not wavering.
Manjushri, how does one garner a mind that is the same toward all beings?
Manjushri said, Devaputra, the mind of the bodhisattvas that is the same
toward all sentient beings is garnered by not being or having distinctions.
Manjushri, how does one garner a mind that is not and has not distinction?
Manjushri said, The bodhisattvas mind that is not and has not distinctions is
garnered by thinking and higher thinking.
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Manjushri, how do the six transcendent practices arise? Devaputra, the
skillful means and treanscendnet insight of the bodhisattvas arise because of
conscientiousness. Manjushri, how does conscientiousness arise? Devaputra,
the conscientiousness of the bodhisattvas arises through the three excellent
activities [body, speech, and mind]. Manjushri, how do the three excellent
activities arise? Devaputra, the three excellent activities arise through the path
of ten virtuous actions. Manjushri, how does the path of the ten virtuous
actions arise? Devaputra, the bodhisattvas path of the ten virtuoius actions
arises through commitment. Manjushri, how does commitment arise?
Devaputra, commitment arises because of a refined mind. Manjushri, how
does a refined mind arise? Devaputra, a refined mind arises because of
individual ideas. Manjushri, how do individual ideas arise? Devaputra, the
bodhisattvas individual ideas arise through mindfulness.
Manjushri, how does one amass the causes and results of the bodhisattvas
altruistic intention? Devaputra, the causes and results of the bodhisattvas
altruistic intention are gathered by four means. What are the four? Initially by
wishing, then by connection with activities, irreversibly, and when limited to one
more birth. Of those, the first, altruistic intention is the cause of connection with
activity. Connection with activity is the cause of irreversibility. Irreversibility is
the cause of being limited to one more birth. Being limited to one more birth is
the cause for connecting with the result.
Devaputra, for example, the initial aspiration for enlightenment is like sowing a
seed. The inspiration that connects with activity is like a sprout emerging from
the seed. The inspiration for enlightenment that is irreversible is like the arising
of the trunk, leaves, flowers, and baby fruit. The inspiration for enlightenment
limited to one more birth is the like the fully ripened fruit.
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Devaputra, another illustration: the inspiration for enlightenment is like the
moons first waxing circle. The inspiration for enlightenment that connects with
practice is like the disk of the moon on the 5th, 6th, and 7th days. The irreversible
inspiration for enlightenment is like the moon the 10th day. The inspiration for
enlightenment limited to one more birth is like the orb of the moon on the 14th
day. The timeless awareness of the one who conquered the enemies, developed
the potential, and went beyond duality is like the orb or the moon on evening of
the 15th day.
Devaputra, the first inspiration for enlightenment well transcends the level of a
beginning listener. The second inspiration well transcends the level of a solitary
recluse. The third inspiration for enlightenment well transcends the level of
uncertainty. The fourth inspiration for enlightenment lives in the security of
certainty.
Devaputra, the initial inspiration for enlightenment is like learning the alphabet.
The second inspiration for enlightenment that connects with practice is like
learning grammar and semantics. The irreversible inspiration for enlightenment
is like learning the derivations, relationships, and connotations of the language.
The inspiration for enlightenment that is limited to one more birth is like
applying knowledge of the language to comprehending texts.
Devaputra, the initial inspiration for enlightenment comes from a cause. The
second inspiration comes from wisdom. The third inspiration for enlightenment
comes from abandonment. The fourth inspiration for enlightenment connects
with the result.
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(transcendent practices). The third inspiration for enlightenment is the well
distinguished section on abandonment (the flow of tantra). The fourth
inspiration for enlightenment is the well-distinguished section on the result (the
level homeland of ati).
Devaputra, the first inspiration for enlightenment is like being born into a life
wherein the Buddhas lineage flows. The second inspiration for enlightenment is
like the correctly understanding the training of the Buddha lineage. The third
inspiration for enlightenment is like thoroughly completing the training of the
Buddha lineage. The fourth inspiration for enlightenment achieves the power
that arises from training in the Buddha lineage.
Then the Devaputra, Light of Light Rays that Surely Shine, said to the youthful
Manjushri, Manjushri, what about the path of the bodhisattvas who are
completely awakened and who have quickly achieved peerless enlightenment on
the bodhisattvas path?
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Devaputra, furthermore, briefly, the path is twofold. If asked, what two: the
path of accumulation and the path of complete severance. Thus, the path of
accumulation is the five transcendent virtuous practices. The path of complete
severance is transcendent insight.
Furthermore, in brief, the path is twofold: the path with desire and the path
without desire. The path with design is that of the five transcendent practices.
The path lacking desire is that of transcendent insight.
Furthermore, in brief, the path is twofold. If asked, what two: the contaminated
path and the uncontaminated path.. The contaminated path is that of the five
transcendent practices. The uncontaminated path is that of transcendent insight.
Furthermore, in brief, the path is twofold. If asked, what two: the path that can
be measured and the immeasurable path. The measurable path is namable. The
immeasurable path remains nameless.
Furthermore, in brief, the path is twofold. If asked, what two: the path of
knowledge and the path of abandonment. The path of knowledge is from the
first tier to the seventh tier. The path of abandonment is from the eighth tier to
the tenth tier.
Then the bodhisattva, the great hero Jnanasiddhi, said to the youthful Manjushri,
Manjushri, since a bodhisattva, a great beaing is like that, how does one
distinguish the level of truth? Since it is like that, how does one distinguish the
level of timeless awareness? Manjushri said, Child of a good family, the truth
cannot be possessed. Timeless awareness can be possessed.
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awareness is properly possessed within abandonment, and not not possessed.
Child of a good family, because of that, timeless awareness is said to be
possessed and not not possessed. So-called timeless awareness the
conglomerations, cognizes the experiential environments, cognizes the sense
fields, cognizes the matrix of causation, and cognizes the analysis what is and is
not (released). Child of the lineage, because of that, timeless awareness is said to
be possessed and not not possessed.
Child of the lineage, furthermore, bodhisattvas, great beings have ten types of
knowledge. If asked, what ten, they are as follows:
1. Knowledge of causes
2. Knowledge of results
3. Knowledge of significances
4. Knowledge of ingenuity
5. Knowledge of transcendent insight
6. Knowledge of accumulation
7. Knowledge of transcendent virtuous practices
8. Knowledge of great compassion
9. Knowledge of how to fully mature beings
10. Knowledge of actual non-design toward all phenomena
Child of a good family, these are the ten types of knowledge of bodhisattvas,
great beings.
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6. The accomplishment of transcendent insight, due to completely perfecting
the transcendent insight of a Buddha.
7. The accomplishment of a Buddhafield, due to pointing out to all the array
of qualities of all Buddhafields.
8. The accomplishment of being able to completely mature being, due to
being able to fully know the inner healing of obscurations.
9. The accomplishment of suchness, due to fully perfecting the mass of
certainty.
10. The accomplishment of being able to fully protect unconditional
transcendent insight, due to not manifesting mental desire toward
anything within the three realms.
Child of a good family, these are the ten types of accomplishment of great-
minded bodhisattvas.
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5. The realization that perspectives are not exhausted.
6. The realization that the collections (of merit and wisdom) are not
exhausted.
7. The realization that opportunities (for helping others) are not exhausted.
8. The realization that non-existent manifest desires are not exhausted.
9. The realization that the gatherings of disciples are not exhausted.
10. The realization that knowledge of the essence of enlightenment is not
exhausted.
Child of a good family, these are the ten realizations about non-exhaustion of
great-minded bodhisattvas.
Child of a good family, these are the ten things subdued by great-minded
bodhisattvas.
Child of a good family, furthermore there are ten levels of discipline. If asked,
what ten, they are:
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6. Discipline without manifest desire toward pristine awareness, whereby
one does not have manifest desire toward the path.
7. The discipline that eulogizes ones self, by which one conceives the noble
stages.
8. The discipline that fully purifies to the limits of the external world, the
method of transcendent insight.
9. The discipline of perfect phrasing, whereby one does not deceive sentient
beings.
10. The discipline without any set attitude toward mind and body, by which
one manifests the great compassion that fully ripens all beings.
Child of a good family, these are the ten levels of discipline of great-minded
bodhisattvas.
Child of a good family, these are the two successes of great-minded bodhisattvas.
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1. The accomplishment of knowledge due to exertion.
2. The accomplishment due to spontaneously accomplished pristine
awareness.
Then the Buddha said to glorious Manjushri, Manjushri, you have well spoken
these words. After the Buddha had spoken, Manjushri, the gods, men, non-
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humans, and fairies of the planet were ecstatic. The Buddha praised what was
said.
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