T454 The Sutra That Expounds the Descent of Maitreya Buddha and His Enlightenment and The Sutra of Mañjuśrī’s Questions

Chapter II

The Bodhisattva Precepts

Mañjuśrī addressed the Buddha:

World-honored One, I would now like to ask you about the well-stated worldly bodhisattva precepts.

6 I beseech you to explain them to me, and

I will listen attentively.

The Buddha told Mañjuśrī:

I will now explain them—you should listen attentively! Do not kill sentient beings, do not steal the valuables of others, do not engage in unchaste conduct, do not use false speech, and do not ingest intoxicants. You should also remember the following: Do not take pleasure in singing, dancing, or musical performances; do not wear flowers, perfumes, or ornamental headwear, etc.; do not sit or lie on high or large beds; and do not eat after noon. If you do these things you will not accomplish the goals of the three vehicles. Why? Because it will be a transgression. You should cut your hair when it is two fingers in length. One who cuts his hair after two months, even if it is not that long, is a bodhisattva with nothing more to learn, and one who cuts one's hair when it exceeds two fingers in length is also a bodhisattva with nothing more to learn. The nails should not become long. They should be as long as a grain of wheat. Why? In order to scratch itches. One who keeps them a length such as this is a bodhisattva of discernment.

In order to make offerings to the Buddha, Dharma, and Sangha, the perfection of wisdom (prajñāpāramitā), as well as one's parents and siblings, one may accumulate valuables. If done in order to build monasteries or in order to construct images to be donated to the sangha, there is no fault in acquiring gold, silver, and other valuables. When eating, one's handfuls of food should be the size of a chicken egg. One who does not look at others without reason while eating during the proper time period is a bodhisattva of discrimination. 39

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The Sutra of Mañjuśrī's Questions

Do not engage in buying and selling. Donations accepted from others should not be sold. Even if there are a hundred million or ten thousand gifts, you should accept them all. Why? Because there are reasons for them to be given.

Do not do evil yourself, and do not incite others to do so. Do not praise others in order to gain some benefit.

Do not eat anything that has been killed for you. If the meat is like wood or already rotten, you may eat it if you wish. Mañjuśrī, if you wish to eat meat you should say this mantra:

Tadyathā7("like this") anātmânātma("selfless, selfless") ajīvitâjīvita ("lifeless, lifeless") nāśanāśa("loss, loss") dāhadāha("burn, burn") sphoṭasphoṭa8("destroy, destroy") samṣkṛtam("conditioned") svāhā ("eliminated and destroyed").

After saying this mantra three times you may eat meat. However, having done so you should not even eat rice. Why? If you should not eat rice without contemplating upon the causes and conditions through which you received it, then how much more so for eating meat!9 Mañjuśrī then addressed the Buddha again:

World-honored One, if one is allowed to eat meat, then why do the Elephant and Tortoise Sutra, 10the Great Cloud Sutra,the Aṅgulimāla-sūtra,

the Laṅkāvatāra-sūtra,and the other sutras all teach that one should abstain from eating meat?

The Buddha told Mañjuśrī:

It is like a river so deep and wide that the opposite bank cannot be seen. If one has no reason to, one will not cross it. If there is a reason, would you cross it or not?

Mañjuśrī addressed the Buddha,

"World-honored One, if I had to cross I

would cross, whether by boat or raft or some other means. "

The Buddha then told Mañjuśrī:

The reason for abstaining from eating meat is that sentient beings are without the power of compassion and harbor thoughts of killing. Mañjuśrī, 40

Fascicle One

there are sentient beings who take pleasure wearing clothes made of rubbish-heap rags. I therefore teach them to wear rubbish-heap rags, and thus attired they beg for their food. Sitting in the forest on the bare ground or in the monastery or in a cemetery, once they have eaten they do not eat again after the proper time has passed. As for the acquisition of places of residence and the three robes, etc.

—in order to teach them

I preach about austerities (dhūta). Thus it is, Mañjuśrī, that if sentient beings have thoughts of killing, I preach abstention from eating meat, because due to those thoughts they will generate innumerable sins. If one is able to avoid harboring murderous thoughts and to teach all sentient beings with thoughts of great compassion, there will be no sin. One should not eat garlic, but if there are reasons one may eat it. If one is prescribed medicine to heal illness, then one may use it. One should not drink liquor, but if in prescribing medicine to heal illness a doctor prescribes a large number of medicines, then a small amount of liquor may be used in proportion to the medicine. One should not use body oils or anoint the body, etc., but if there is a reason these products may be used. One may use milk, coagulated milk, curdled milk, butter, and ghee. In the past I have eaten milk and rice gruel to treat the phlegm of a cold.

The Buddha then spoke this verse:

If the body is covered well,

Then the same is true of covering the mind and mouth. The covering of all sensory locations

Should be practiced by bodhisattvas.

The Buddha told Mañjuśrī:

The bodhisattva mahāsattvas should know that there are thirty-five types of great offerings: lighting lamps, burning incense, incense for anointing the body, incense for anointing the earth, and powdered incense; robes (kaṣāya) and parasols, such as embroidered banners and the other types of banners; kettle drums, large drums, or cymbals; dancing, singing, and bedding; triple-jointed drums, hip drums, jointed drums, and cut drums; māndāravaflowers, earth-holders, earth-sprinklers, garlands, and hanging 41

The Sutra of Mañjuśrī's Questions

silk; rice water, rice gruel, that which is chewable, that which is edible, 11

and that which can be tasted; seasonings, betelnut, and willow twigs (for cleaning the teeth); and bathing fragrance and soap powder. These are called the great offerings.

The Buddha told Mañjuśrī:

The great bodhisattva should avoid the twenty-six wrong views: killing horses to sacrifice to fire; killing humans to sacrifice to fire; shooting in four directions at once, killing four thousand horses, removing the five organs, and putting the seven precious things inside to donate to brahmans; to kill humans and likewise put inside them precious things (for donation to brahmans); to shoot arrows everywhere in the four directions, spread all the seven precious things over the entire area covered, and donate these to brahmans; to run a horse as far as is possible in all four directions, spread out the seven precious things, and donate them to brahmans; to go as far as horse or arrow and kill all the living beings in the area covered, and to collect various things and incinerate them all; to believe that all the heavenly beings should be worshiped; to believe that all trees should be worshiped; to believe that all mountain gods should be worshiped; to believe that all old places should be worshiped; to believe that all great trees should be worshiped; to believe that the images of all the miscellaneous gods should be worshiped; to worship Maheśvara, Viṣṇu, Kumāraka, Brahmā, Yāma, Vaiśravaṇa, Indra, Somadevī,

12 *Kātyāyanī, Durgā, Sītā, Cāmuṇḍā, and *Umara,

13 as

described in the non-Buddhist teachings—these must all be rejected and should not be worshiped. Mañjuśrī, I do not preach thus simply in order to create merit.

The Buddha spoke this verse:

The twenty-six heterodoxies above

Are all false refuges.

They are not superior and not peaceful,

And by them one will not achieve liberation from the various sufferings. If one relies on the Buddha, Dharma, and Sangha

As well as the Four Noble Truths

42

Fascicle One

Know that these are superior and peaceful refuges By which one will be liberated from all suffering. The wrong views of the past have been transmitted in order to preach these merits: the merit of killing horses, the merit of killing humans, the merit of archery, the merit of horsemanship, and the merit of killing all sentient beings. These are truly non-merit. The merit from generating even a single moment's thought of compassion is vast and inconceivable. Mañjuśrī, this is what the bodhisattvas should practice! Mañjuśrī then addressed the Buddha:

World-honored One, I would like to ask the Tathāgata, Arhat, All-knowing One about the practices of future bodhisattvas. Would the Tathāgata allow me to inquire briefly of this now?

The Buddha told Mañjuśrī,

Mañjuśrī addressed the Buddha:

"Ask as you wish.

"

When should the fourfold congregation (monks, nuns, laymen, and laywomen) be silent, whether of noises produced with the body, the voice, or with instruments made of wood or stone, or the various other sounds? The Buddha told Mañjuśrī:

There are six times at which making noise is not allowed: when listening to the Buddha, when worshiping the Dharma, during a meeting of the Sangha, while almsbegging, during formal mealtimes, and when defecating or urinating. Mañjuśrī said to the Buddha,

"Why should one be silent during these

times?"

The Buddha told Mañjuśrī:

During these times gods come, gods who are constantly of pure minds, of undefiled minds, or of empty minds. They maintain themselves in accordance with the mind of perfection and contemplate the Dharma of the buddhas in their minds. But sounds would render their minds unsettled, and if their minds are unsettled they will all leave. If the gods leave the evil demons come to perform their unbeneficial and disruptive 43

493c

Chapter III. The Inconceivable

The Sutra of Mañjuśrī's Questions activities. Hence the person who is not silent at the six times generates various calamities, causing the people to suffer from famine. Therefore, Mañjuśrī, one should be silent in worshiping the Buddha, Arhat, Allknowing One. The Buddha spoke this verse: Do not create sounds of body or mouth, Of wood or stone, or other sounds. To worship the Buddha in silence Is what the Tathāgata has praised. 44

Chapter III

The Inconceivable

Mañjuśrī then addressed the Buddha,

"World-honored One, I would like to

inquire further, and I request your explanation.

"

The Buddha told Mañjuśrī,

"Ask as you wish.

"

Mañjuśrī addressed the Buddha,

"World-honored One, why does the Tathāgata enter into nirvana?" The Buddha told Mañjuśrī:

I do not enter into nirvana. Why? Because of sentient beings. Mañjuśrī, it is like a pearl of the precious vaiḍūryagem, clear and without dust, that is placed near a white object, or a blue, yellow, or red object. The pearl of vaiḍūryatakes on the color of the object [it is placed near], even though the vaiḍūryahas no thought of manifesting different colors. Mañjuśrī, so it is with the Tathāgata. Sentient beings may see the Buddha in nirvana turning the wheel of the Dharma, or see him subjugating the hordes of demons, or see him manifesting his supernormal powers for greater or lesser benefit, or eating, or sleeping, or walking, or laughing. Just as sentient beings desire to see me, so is the Tathāgata. Mañjuśrī, it is like space, which is without color but in which color appears. Space is without grasping but it grasps the various colors. Space is without intention but it generates intentions. Space is without location but provides locations for sentient beings. Space is without falling but falling is dependent on space. The Tathāgata's dharma body is not a defiled body; it is not a body with blood and flesh. This vajrabody is an indestructible body. This indestructible body is an incomparable body but it is able to manifest all the various types of form. It is through wisdom that this vajrabody appears as a destructible body. Mañjuśrī, if the Buddha did not enter into nirvana the world would not be able to understand this dharma body of the buddhas. If it is not the vajrabody it is destructible; if it is the vajrabody then it is indestructible. Why? 45

The Sutra of Mañjuśrī's Questions

494a

The nirvana manifested by the Tathāgata's wisdom body is not true nirvana. It is through skillful means that I preach about entering nirvana. Mañjuśrī, nirvana has many meanings. The nirvana taught within the Great Vehicle is not nirvana, because that which is called nirvana is without consciousness. The Mahayana nirvana is the great parinirvāṇa. The nirvana of the Small Vehicle is the nirvana of the pratyekabuddhas and śrāvakas. The nirvana taught within the Great Vehicle is not nirvana, because nirvana is like space. The nirvana taught within the Small Vehicle is an action done for oneself and not for others. For this reason the nirvana taught in the Small Vehicle is an inferior meaning of nirvana. I teach that death is called nirvana, but the Tathāgata does not die. Why? Even the śrāvakas do not generate old age and death, and they do not grieve from any suffering. How much more so the Tathāgata's dharma body, his inconceivable body, his birthless body, his extinctionless body, his unburnable body! The long-lived gods will see the Tathāgata enter nirvana and will grieve and long for him. They will then be able to plant the seeds of the perfection of wisdom; they will also be able to plant the seeds of the causes and conditions for becoming śrāvakas, pratyekabuddhas, and bodhisattvas.

The Buddha spoke this verse:

The Tathāgata's vajrabody

Is today destroyed.

If even this body is demolished,

How much more so those of little strength?

By this you should generate compassionate affection And rapidly attain a dharma body.

Therefore, the Tathāgata

Manifests the characteristics of nirvana.

The Tathāgata's wondrous dharma body

Is not composed of visible or audible dharmas. It is birthless and extinctionless,

Inconceivable.

46

Fascicle One

Mahāmati Bodhisattva, who was in the audience, then spoke this verse: The Tathāgata does not enter nirvana.

In nirvana is not the Tathāgata.

Also, it is neither thought, mentation, nor consciousness, Because it free from the characteristics of being and nonbeing. Anyone who sees Śākyamuni

Eternally free from birth and death,

Has achieved the absence of attachment,

Because of not being attached to this and that. Mañjuśrī addressed the Buddha:

World-honored One, if you are without mind, thought, and cognition, 14

how can you perform the activities of a sentient being? Future sentient beings will have such doubts.

The Buddha told Mañjuśrī:

It is like space, which is without mind, thought, and cognition, even though it constitutes all the locations for sentient beings. The four elements are without mind, thought, and cognition, even though they constitute that on which all sentient beings rely. The sun and moon are without mind, thought, and cognition yet they illuminate all the sentient beings. The trees are without mind, thought, and cognition but they are able to provide sentient beings with flowers and fruit. Thus it is, Mañjuśrī, that there is a maṇipearl named "following the thoughts of all sentient beings.

" Born in the ocean and placed in a banner

on high, it follows the pleasure of people for gold, silver, vaiḍūrya, pearls, and other objects. From this maṇipearl come life spans that can be made long. The maṇipearl is without mind, thought, and cognition but follows the thoughts of sentient beings without diminishing. If this world were completely destroyed it would proceed to some other place— if the pearl does not drop from the sky, the ocean will not dry up. Mañjuśrī, the Tathāgata is like this. In performing activities for all sentient beings the Tathāgata is not extinguished. Why? Because the Tathāgata is without mind, thought, and cognition.

47

494b

The Sutra of Mañjuśrī's Questions The Buddha spoke this verse:

The Buddha is without mind, thought, and cognition, Yet he performs the activities of all sentient beings. The Tathāgata is inconceivable, As are those who can have faith in him. Mañjuśrī then praised the Tathāgata, speaking this verse: I worship all the buddhas,

Who are self-controlled without equal. The sixteen-foot-tall body, the dharma body, and The Buddha's stupa do I worship. His place of birth and place of enlightenment, The places of his turning the wheel of Dharma and his nirvana, His places of walking, standing still, sitting, and lying down— All these do I worship!

The buddhas are inconceivable, And likewise is the wondrous Dharma. Those who can have faith and achieve the fruit of enlightenment Are also inconceivable!

Those who can with this verse praise the Tathāgata Will for a thousand-ten thousand hundred million eons Not fall into the evil realms of existence! The Buddha said,

culable, inconceivable!"

He then spoke this verse:

"Excellent, excellent, Mañjuśrī! The Tathāgata is incal-I was born in the clan of Ikṣvāku (i.e., the Śākya clan) And when this life is extinguished I will be born no more. Anyone who takes refuge in me Should not fear the suffering of the hells. I was born in the clan of Ikṣvāku And when this life is extinguished I will be born no more. 48

Fascicle One

Anyone who takes refuge in me Should not fear the suffering of the realm of hungry ghosts. I was born in the clan of Ikṣvāku And when this life is extinguished I will be born no more. Anyone who takes refuge in me Should not fear the suffering of the realm of animals. 49

Chapter IV

Selflessness

Mañjuśrī then addressed the Buddha:

World-honored One, in the future sentient beings will claim that there is a self that pervades all places. Why? Because of all the mental activities. In escaping the triple world, suffering and pleasure and anger and love all have the characteristic of self. World-honored One, such is the meaning of the self that is considered to exist in the non-Buddhist teachings. The Buddha told Mañjuśrī:

This idea is like a magnet that attracts all iron filings. If the iron filings are the self, then the magnet is the self. If you say that the iron filings are not the self, then the magnet is not the self. Therefore the self is not omnipresent. If the iron filings and the magnet are both the self, how can the self attract itself? And so the self is not omnipresent. Why? Because it would attract its own body.

All form is composed entirely of the four elements and is entirely impermanent. If it is impermanent, it is not real. If it is not real, it is not true. If it is not true, it has no location. Since it has no location, it is therefore without self. Mañjuśrī, it is as if an old man, sitting up in the middle of the night, grabbed his two knees and said, "Where did these

two little boys come from?" If this old man had a self within his body, how would he be unable to recognize his own knees and call them "little boys"? Because of this there is no self. This false view is therefore wrongly and insupportably held by people. It is like seeing a mirage and generating the idea of water. In fact there is no water, only a visual disturbance. Thus do I refrain from falsely generating the idea of a self. This deluded heterodox view is not the correct view. If the self extended throughout all places, then it would extend throughout the five modes of existence. Those of the humans and gods are characterized by pleasure, while those of the hells, hungry ghosts, 51

494c

The Sutra of Mañjuśrī's Questions

495a

and animals are characterized by suffering. If the self extended throughout all places, and if it experienced the suffering of the hells, then humans and gods would suffer as well! Pleasure is attained through good actions and suffering through evil actions. Pleasure generates defilement and suffering generates anger. One may have courage and one may have fear. Because of these varied characteristics we know that the self does not extend throughout the five modes of existence. I do not preach this to be a true conception of reality. If we consider the passage of the self through the three periods of time, the past is no more, just as a lamp that has been extinguished; the future has not arrived, just as a lamp of the future [that does not yet exist]; and the present does not tarry, like the flowing of water. The self is neither past, nor future, nor present; it has no periods of time. Why? Because it is beyond the periods of time. If there is no time, then there is no number. Since there is no number, there is no self. Why? Because of divisibility. The letter ā[in the word ātman("self")] is the sound of transcending the self. The letter tais the sound of the nondestruction of the self. The letter mais the sound of extinguishing pride. The letter ais again the sound of the true transcendence of the self. It is because of the true transcendence of the self that there are two letter "a"s in ātman.Therefore, Mañjuśrī, by analyzing the letters it is certain that there is no self. The Buddha spoke this verse:

The magnet attracts iron filings.

Of the two, which is the self?

Because of the contradictions involved in nonextension and self-attraction

There is definitely no self.

It is like a thirsty person seeing a mirage:

Without water he generates the idea of water.

The false view of wrongly grasping the self—

This is to do the same.

By analyzing the letter a

It is known definitively that there is no self.

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Chapter V

Nirvana

Mañjuśrī then addressed the Buddha:

World-honored One, nirvana is something that cannot be understood by śrāvakas, pratyekabuddhas, and ordinary people. It is only the Tathāgata, the All-knowing One, who is able to teach the true meaning of nirvana. The Buddha said:

Mañjuśrī, nirvana is nonextinction. Why? Because the afflictions are not eradicated and because it has no place to which to arrive. Why? Nirvana has no location. If there were arrival, then the meaning of nirvana would be attained, but since there is no arrival there is no attainment of the meaning of nirvana. Why? Because there is no suffering and no pleasure. There is no eradication and no noneradication, no permanence and no impermanence.

The Buddha spoke this verse:

Not eradicated, not extinguished,

Not born, not generated,

Not declining, not falling,

Not going, not standing still.

The permanently residing nirvana has the characteristics of noncessation and impermanence. Why? Because it has no birth and death. Mañjuśrī, I do not even perceive the existence of birth and death. How much less would I perceive the calamities brought forth by birth and death! Mañjuśrī, I do not even perceive the existence of nirvana. How much less would I perceive the merits of nirvana!

The Buddha spoke this verse:

53

The Sutra of Mañjuśrī's Questions 495b

If one perceives the existence of a single dharma Then one must perceive all the other dharmas. Since the single dharma is empty All other dharmas are also empty. Mañjuśrī, you should realize that the dharmas are empty. If they are not extinguished, then they are not born; if they do not cease, then they are not extinguished; and if they are not permanent, then they are not born. There are no afflictions that can be eradicated, hence they are not extinguished. The afflictions are without location and so they are not born. The Buddha also told Mañjuśrī: Because there are no impediments, the dharmas are not extinguished. Because they are not extinguished, there are no impediments. Because dharmas are born either good, bad, or indeterminate, there are no impediments. Mañjuśrī, this is the explanation of nirvana. The Buddha spoke this verse: Not extinguished, not arriving, Not ceasing, not permanent, Not obstructed, not impeded— This is the explanation of nirvana. The Buddha told Mañjuśrī: The permanently residing nirvana is without sun, moon, stars, constellations, earth, water, fire, and wind. It is without day and night, number, and amount. It is without form, without shape, without old age, disease, and death. It is without age and without anything that is done. It is permanent, eternal, and transcends all suffering and action (karma). Thus is the nirvana taught by good persons. 15

The Buddha spoke this verse: It is without sun and moon, Constellations and the four elements, Day and night, amount and number, Form and emptiness.

54

Fascicle One

It is also without old age, disease, and death,

Years of age and various activities.

Since the root of birth and death is eradicated,

It is permanent and also eternal.

Thus are the characteristics of nirvana

As taught by good persons.

Mañjuśrī addressed the Buddha:

There are various non-Buddhists who teach that the world is empty or that it is not empty. Are these ideas simply the false understandings of the non-Buddhists?

The Buddha told Mañjuśrī:

These non-Buddhist ideas are the product of mistaken thinking. If the world were empty, then there would be no birth and death. Why? Because [birth and death] are empty. If birth and death were empty, then nirvana would also be empty. If nirvana did not exist, then there would be no supernormal powers. If the world were not empty, then birth and death would not exist. Why? Because they are nonempty. If birth and death were not empty, then nirvana would not exist. If there were no nirvana, there would also be no supernormal powers.

Mañjuśrī, if the world did not undergo generation and destruction, what use would there be for nirvana? If samsara were without dissolution it would not be called samsara. Why? Because there is no dissolution. If samsara were without dissolution, then samsara would be nirvana. Therefore, Mañjuśrī, you should not preach that the world is empty or not empty. You should not preach that the world ceases or that it does not cease. Why? Because it does not exist.

"Cessation" refers to the

elimination of the afflictions.

"Noncessation" refers to the nonelimination

of the afflictions. In addition, if there were no afflictions or if the afflictions were not afflictions, there would be no liberation. If there were no liberation, then there would be no nirvana. Mañjuśrī, there would also be no extinction. Why? Because of either the emptiness and nonemptiness of samsara. Therefore, there would be no extinction. If samsara were 55

Chapter VI. The Perfection of Wisdom

The Sutra of Mañjuśrī's Questions like this (i.e., either existent or nonexistent), who would take pleasure in the attainment of nirvana? The Buddha spoke this verse: If the various worlds were empty Then there would be no samsara. If there were no samsara Then there would also be no nirvana. If the worlds were not empty There would also be no samsara. If there were no samsara Then nirvana would also be nonexistent. If samsara were like this Who would long for nirvana? 56

Chapter VI

The Perfection of Wisdom

Mañjuśrī then addressed the Buddha:

World-honored One, I would like to inquire about the perfection of wisdom. Do all the śrāvakas and pratyekabuddhas derive from the perfection of wisdom? Do all the buddhas and all dharmas derive from the perfection of wisdom?

The Buddha told Mañjuśrī:

Thus it is, thus it is. All the śrāvakas and pratyekabuddhas, all the buddhas, and all the dharmas derive from the perfection of wisdom. If a bodhisattva cultivates in form, he cultivates in characteristics. If he cultivates in the decay of form, he cultivates in characteristics. If he cultivates in the extinction of form, he cultivates in characteristics. If he cultivates in the emptiness of form, he cultivates in characteristics. Such a bodhisattva is without any skillful means for cultivating the perfection of wisdom. Mañjuśrī, the perfection of wisdom cannot be cultivated with mind, mentation, or cognition.

Mañjuśrī asked,

"World-honored One, if the perfection of wisdom is imperceptible, how can one cultivate the perfection of wisdom?" The Buddha told Mañjuśrī:

This cultivating is not cultivating. This is because it is not done with mind, thought, or cognition. Mañjuśrī, the meaning of mind is "gathering, "

that of thought is "recollection,

" and that of cognition is "awareness of

manifest things.

" One does not cultivate the perfection of wisdom with mind, thought, and cognition. One does not use them to cultivate this practice; this practice is done through their very absence. When one's cultivation does not depend on the realm of desire, the realm of form, or the formless realm; is not past, future, or present; and is neither internal, 57

495c

Chapter VII. The Existence of Residual Energies

The Sutra of Mañjuśrī's Questions

external, nor intermediate, then such cultivation is the cultivation of the perfection of wisdom. To not cultivate form is to cultivate wisdom. Neither are earth, water, fire, or wind the cultivation of wisdom. Neither existent nor nonexistent, neither śrāvakanor pratyekabuddha,neither good, bad, or indeterminate moral quality; neither the twelve factors of dependent arising; neither male nor female; neither not-male or notfemale; neither cognition or extinction or generation; neither calculable or inconceivable, inexpressible; unable to be relied upon; without name; without characteristics of identity and without characteristics of variance; without increase and without decrease; pure in its self-nature, true and inaccessible to understanding, omnipresence equivalent to space; without form, without action, and transcending the three periods of time; neither painful nor pleasurable, without sun, moon, and constellations: such cultivation is the cultivation of the perfection of wisdom. The true is not the perfection of wisdom; the perfection of wisdom is not the true. Mañjuśrī, such cultivation is called the cultivation of the perfection of wisdom. The Buddha spoke this verse:

This Dharma is inconceivable

And transcends mind, thought, and cognition.

When all words are eradicated,

This is to cultivate wisdom.

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Chapter VII

The Existence of

Residual Energies

Mañjuśrī then addressed the Buddha,

"World-honored One, do all the śrāvakas

and pratyekabuddhas experience active afflictions? How many types of active afflictions are there?"

The Buddha told Mañjuśrī:

They are said to generate afflictions because of their residual energies. It is like a fragrant scent. What are the residual energies? There are twenty-four types of karmic residual energies: the residual energies of fixed views, the residual energies of defilement, the residual energies of the defilement of form, the residual energies of the defilement of existence, the residual energies of the defilement of ignorance, the residual energies of conditioned phenomena, the residual energies of the locus of consciousness, the residual energies of name and form, the residual energies of the six sense bases, the residual energies of contact, the residual energies of feeling, the residual energies of attachment, the residual energies of grasping, the residual energies of existence, the residual energies of birth, the residual energies of old age, the residual energies of disease, the residual energies of death, the residual energies of sorrow, the residual energies of pity, the residual energies of suffering, the residual energies of affliction, the residual energies of exhaustion, and the residual energies of dependence. These are the twenty-four types of residual energies. The residual energies that are residual to body, speech, and mind are called karmic residual energies. Views of annihilation and permanence are called the residual energies of fixed views. Attachments to one's robe and bowl, etc., are called the residual energies of defilement. The ten attitudes associated with form are called the residual energies of the defilement of form. The formless realm is called the residual energies of the defilement of existence. Impure wisdom, wisdom with hindrances, 59

496a

The Sutra of Mañjuśrī's Questions

and nonomniscient wisdom are called the residual energies of ignorance. If one's body, speech, and mind experience various awarenesses, these are called the residual energies of conditioned phenomena. Recollections and discriminative thoughts of suffering and pleasure or nonsuffering and nonpleasure regarding all the form one has experienced are called the residual energies of stationary consciousness. Experiences of hardness, wetness, warmth, lightness, and motion as all existent are called the residual energies of name and form. Eyes and sights, ears and sounds, nose and smells, tongue and tastes, body and physical sensations, and mind and dharmas are called the residual energies of the six sense bases. Cold, hot, hard, wet, hungry, thirsty, warm, and slippery are called the residual energies of contact. The feelings of suffering and pleasure and nonsuffering and nonpleasure are called the residual energies of feeling. Family pedigree, country, the realm of desire, the realm of form, the formless realm, and afflictions, hunger, and thirst, etc. that cannot be satiated are called the residual energies of attachment. The grasping of desire, the grasping of views, and the grasping of the precepts are called the residual energies of grasping. The existence of the realm of desire, the existence of the realm of form, and the existence of the formless realm are called the residual energies of existence. The necessity that one must be born in a subsequent land of suffering is called the residual energies of birth. The deterioration of the sense faculties is called the residual energies of old age. The various diseases are called the residual energies of sickness. The thought of nirvana and the thought of death are called the residual energies of death. The deterioration of the body is called the residual energies of sorrow. Screaming and crying are called the residual energies of lamentation. The body's subjection to pain is called the residual energies of suffering. Because of past suffering, one's current existence is called the residual energies of affliction. The weariness of body and mind is called the residual energies of exhaustion. Fear and the absence of any refuge are called the residual energies of refuge. Mañjuśrī, these are the twenty-four types of residual energies. Mañjuśrī, the buddhas'

, the World-honored Ones'

, absence of the

residual energies of dependence is the place of refuge for sentient beings. Why? Sentient beings can only depend on the tathāgatas; the locus of 60

Fascicle One

dependence is not all other sentient beings. The World-honored Ones do not have characteristics and are without conceptualization and the accumulation of causes. The śrāvakas listen to the Dharma; the buddhas do not listen to the Dharma. Why? Because there is nothing that they do not know.

The Buddha spoke this verse:

Arhats have residual energies

Because of their transgressions and faults. It is the buddhas alone who are able to save And become the refuge of sentient beings. 61

Chapter VIII

Coming and Going

Mañjuśrī then addressed the Buddha,

What is the meaning of 'going'?"

The Buddha told Mañjuśrī:

"What is the meaning of 'coming'?

Coming means "facing toward" and going means "turning away from. "

To be without facing toward and turning away, to neither come nor go, is the place of the holy practice. Coming means "foolish" and going means "not foolish"; to be neither foolish nor not foolish is the place of the holy practice. Coming is "conditioned" and going is "unconditioned"; to be neither conditioned nor unconditioned is the place of the holy practice. Coming means "consciousness" and going means "nonconsciousness"; to be neither conscious nor nonconscious is the place of the holy practice. Coming means "name and form" and going means "not name and form"; to be neither name and form nor not name and form is the place of the holy practice. Coming means the "six sense bases" and going means "not the six sense bases"; to be neither the bases nor not the bases is the place of the holy practice. And likewise through sorrow, lamentation, and exhaustion.

Mañjuśrī, coming means "self" and going means "without self" (anātman); to be neither self nor without self, without coming and without going, is the place of the holy practice. Coming means "permanent" and going means "impermanent"; to be neither permanent nor impermanent is the place of the holy practice. Coming means "eradicate" and going means "not eradicate"; to neither eradicate nor not eradicate is the place of the holy practice. Coming means "existence" and going means "non existence"; to be neither existent nor nonexistent is the place of the holy practice. Mañjuśrī, such are the meanings of coming and going. The Buddha spoke this verse:

63

496b

Chapter IX. The Middle Path

The Sutra of Mañjuśrī's Questions The meanings of "coming" and "going" are without characteristics And the myriad dharmas are also likewise. Not knowing and ineffability—

These are called the meanings of coming and going. 64

Chapter IX

The Middle Path

Mañjuśrī then addressed the Buddha:

World-honored One, because you have preached the Dharma of nonduality, all the śrāvakas, pratyekabuddhas, and bodhisattvas are able to understand the middle path without doubt. Even ordinary people are able to generate faith in it!

The Buddha told Mañjuśrī:

Wisdom and ignorance are nondual. Because they are nondual, one can achieve the wisdom that they are not three.

16 Mañjuśrī, this is called

being sufficient in the middle path. If one truly contemplates the various dharmas, [then] conditioned phenomena and unconditioned phenomena will not be two. Because they are not two, one can achieve the wisdom that they are not three. Mañjuśrī, this is called being sufficient in the middle path. If one truly contemplates the various dharmas, the factors from consciousness and nonconsciousness up to old age and death and no old age and death will be not two, and so on.

Mañjuśrī, to say that ignorance exists would be an extreme position, and to say that ignorance does not exist would also be an extreme position. In the intermediate position between these two extremes, form does not exist and cannot be perceived. There are no locations, no characteristics, no mutual relativity, and no labels.

Mañjuśrī, this is called the conditioned phenomena and consciousness of the middle path, and the other factors up to old age and death are also likewise.

17 Mañjuśrī, this is called being sufficient in the middle path. If one truly contemplates the various dharmas, the dharmas are seen to be nondual. What is the meaning of their being nondual? It is said to be madhyama.[The meaning of mais "not" and the meaning of dhyama is "middle.

" To "not be attached to the middle" is referred to here as 65

Chapter X. The Mundane Precepts

The Sutra of Mañjuśrī's Questions 496c

madhya.] Why? Because of not being attached to the view of permanence or the view of being. Therefore, it is called madhyama. The Buddha spoke this verse: The various dharmas cannot be categorized into two And also not three.

To understand this is to be sufficient in the middle path, Which is called the true path. 66

Chapter X

The Mundane Precepts

Mañjuśrī then addressed the Buddha:

World-honored One, how many colors of robes should bodhisattvas have? How should they take refuge? I request that you explain this at length because it will benefit the bodhisattvas.

The Buddha told Mañjuśrī:

[The robes] should not be deep red, deep yellow, deep black, or all white. One's robes should be pure like the color of the Dharma. One's three religious robes and other robes should all be this color. One may dye them oneself or have someone else dye them. They should be pounded [on rocks during washing] according to the rules. They should be washed frequently and always kept clean. In the same way, one's mat may be blue, yellow, or of mixed color. Mañjuśrī, the color of the bodhisattva's robes should be like this. The bodhisattva should be serene within his mind, his body should be covered according to the Dharma, and in accord with the Mahayana. The inner garment (nivāsana) should have a hem the width of two fingers above the ankle.

If bodhisattvas wish to converse with kings and their ministers, they should give a single answer to each single question. They should speak accurately so as to not cause misunderstanding. If many questions are asked, there should be many answers. If there are others present—brahmans, kṣatriyas, vaiśyas, and śūdras; śramaṇas, ācāryas, upādhyāyas; fathers, mothers, wives, children, and servants; or other people of nomadic tribes, poor people, or beggars—then the bodhisattvas should converse with them in order of their status. There may also be gods (devas), dragons (nāgas), yakṣas, rākṣasas, piśācas, asuras, garuḍas, kiṃnaras, and mahoragas, either human or ghost. The buddhas, pratyekabuddhas, śrāvakas, bodhisattvas, and ordinary people may be there, but in any case 67

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497a

one should answer their questions according to the Dharma. One should not seek one's own benefit or advantage, and one should not pursue wrong livelihood or merriment. You should remember this. Mañjuśrī then addressed the Buddha,

one take refuge?"

The Buddha told Mañjuśrī:

"World-honored One, how should

Those who take refuge should say as follows:

O one of great virtue, I, with such-and-such a name, take refuge in the Buddha until I reach enlightenment. I take refuge in the Dharma until I reach enlightenment. I take refuge in the Sangha until I reach enlightenment.

Say this a second and a third time. Then say:

I, with such-and-such a name, have taken refuge in the Buddha; I have taken refuge in the Dharma; I have taken refuge in the Sangha. Say this three times. Then say:

O one of great virtue, I will maintain the bodhisattva precepts. I, with such-and-such a name, until reaching enlightenment, will not kill sentient beings and will avoid the thought of killing. Until reaching enlightenment, I will not steal and will also avoid the thought of stealing. Until reaching enlightenment, I will not engage in unchaste behavior and will also avoid the thought of unchaste behavior. Until reaching enlightenment, I will not speak falsely and will also avoid the thought of false speech. Until reaching enlightenment, I will not ingest various intoxicants and will also avoid the thought of using intoxicants. Until reaching enlightenment, I will not use perfume or flowers and will also avoid the thought of using them. Until reaching enlightenment, I will not sing, dance, or make music, and will also avoid the thought of singing and dancing. Until reaching enlightenment, I will not sit or lie on a high, wide, or large bed and will also avoid the thought of large beds. Until reaching enlightenment, I will not eat after noon and will also avoid the thought of eating after noon. Until reaching enlightenment, I will not handle 68

Fascicle One

gold and silver and will also avoid the thought of handling gold and silver. I will do so until I have fulfilled the six perfections with great loving-kindness and great compassion. The Buddha spoke this verse: From the time of making the vow up to attaining enlightenment One takes refuge in the Triple Jewel. In maintaining the ten precepts, One also vows to do so until attaining enlightenment. The six perfections and the four brahmavihāras Should all be practiced to completion. Those who practice in this fashion Are in accord with the Mahayana. 69

Chapter XI

The Supramundane

Precepts

Mañjuśrī then addressed the Buddha,

"World-honored One, how many types

of the bodhisattva's supramundane precepts are there?" The Buddha told Mañjuśrī:

If in the mind one discriminates male and female and not male and not female, the bodhisattva has committed a pārājikaoffense. If in the mind one discriminates male and female and not male and not female of animals or hungry ghosts, or male and female and not male and not female of gods, the bodhisattva has committed a pārājikaoffense. If one carries this out either physically or vocally one will be unable to attain the results of the three vehicles. If one takes the bodhisattva's supramundane precepts but does not generate the mind of loving-kindness and compassion, the bodhisattva has committed a pārājikaoffense. If one gives either physical or vocal expression to this lack of loving-kindness and compassion, one will be unable to attain the three vehicles. If with respect to some other thing—whether small or large, whether long or short, whether having or not having color or shape, whether standing still or moving, whether the object is stationary or moving, and whether it is sealed or hoarded— if in the mind one generates the thought of theft, the bodhisattva has committed a pārājikaoffense. If one gives either physical or vocal expression to this intention, one will be unable to attain the three vehicles. Even though it may be something as insignificant as the leaves, bark, or sap of a tree, if in the mind one desires to take something, the bodhisattva has committed a saṃghāvaśeṣaoffense. If one gives either physical or vocal expression to this intention, one will be unable to attain the fruits of the three vehicles. If one generates the thought of singing and dancing, making music, flowers and perfume, or necklaces, the bodhisattva has committed a saṃghāvaśeṣaoffense. If one gives either physical 71

The Sutra of Mañjuśrī's Questions

497b

or vocal expression to this intention, one will be unable to attain the three vehicles. If one generates the thought of a wide or large seat, the bodhisattva has committed a saṃghāvaśeṣaoffense. If one gives either physical or vocal [expression to this intention], one will be unable to attain the three vehicles. If one generates the thought of eating after noon, the bodhisattva has committed a saṃghāvaśeṣaoffense. If one gives either physical or vocal expression to this intention, one will be unable to attain the three vehicles. If one generates the thought of holding gold, silver, and jewels, the bodhisattva has committed a saṃghāvaśeṣa offense. If one gives either physical or vocal expression to this intention, one will be unable to attain the three vehicles.

If while cutting the hair or nails one generates the thought of the shape of the new moon,

18 the bodhisattva has committed a sthūlātyaya

offense. If one gives either physical or vocal expression to this intention, one will be unable to attain the fruits of the three vehicles. If one generates the thought of cutting plants, the bodhisattva has committed a sthūlātyayaoffense. If one gives either physical or vocal expression to this intention, one will be unable to attain the three vehicles. If one generates the thought of defaming someone else, whether their form, family lineage, belongings, skills, means of transportation, or physical strength, the bodhisattva has committed a sthūlātyayaoffense. If one gives either physical or vocal expression to this intention, one will be unable to attain the three vehicles.

If a bodhisattva places his foot on any of the belongings of the Buddha, Dharma, and Sangha, whether flowers, incense, or unguents, clothing or jewels—if a bodhisattva places his foot on them, this is to commit a pāyattikaoffense. If one places one's foot on a stupa of the Buddha, or a place where the Buddha has been, including the bodhitree and the locations where he turned the wheel of Dharma, this is to commit a pāyattikaoffense. Those who do not have faith will not be able to attain the three vehicles.

If one generates the thought of sticking out the tongue, rolling the eyes, or otherwise violating the rules of deportment—if one generates such thoughts, this is to commit a duṣkṛtaoffense. If one gives either 72

Fascicle One

physical or vocal expression to this intention, one will be unable to attain the three vehicles.

If, when one sees other things, other amusements, or various entertainments and deceives others in order to gain benefit for oneself, and talks of the transgressions of others—if one generates such thoughts, this is to break the pratideśanīya.If one does this either physically or vocally, one will be unable to attain the three vehicles. If prior to breaking the precepts one prevents such thoughts from occurring, this is the bodhisattva's saṃyama-gatāni. 19 To make one's

eyes, ears, nose, tongue, body, and thoughts not differentiate: this is what the bodhisattva should learn. This is called being sufficient in the supramundane bodhisattva precepts. 73

Chapter XII

The Higher Supramundane

Precepts

Mañjuśrī then addressed the Buddha:

World-honored One, what are the higher supramundane precepts, which are untainted,

20 inconceivable, without specific location, and without attachment?

The Buddha replied:

Mañjuśrī, those precepts are as follows with regard to sentient beings: without self and not without self, without affairs, without causes, and without teaching others; without practice, without not practicing, and without a location of practice; without name and without form; without the characteristics of form and not without the characteristics of form; without serenity and without non-serenity; without anything that can be grasped and without anything that cannot be grasped; without the true and without the untrue; without body, without words, and without explanation; without mind, without world, and without the non-world; not the worldly dharmas and not non-worldly dharmas; neither praising one's own holding of the precepts nor criticizing others' holding of the precepts; and neither looking for the transgressions of others nor using one's own holding of the precepts to belittle others. These are the precepts of nonawareness, the precepts of nonconsideration, because there is nothing about which to think or be aware. Mañjuśrī, these are the higher supramundane holy precepts, which are undefiled, without generation, and without attachment. They are beyond the triple world and removed from all dependence.

The Buddha spoke this verse:

There are people who maintain the supramundane precepts And are without taint and without

497c

75

Chapter XIII. Taking the Bodhisattva Precepts

The Sutra of Mañjuśrī's Questions

Pride and dependencies,

Ignorance and the fetters.

The various faults such as these

Are all completely nonexistent.

They are without serenity within and serenity without, And also without serenity of both within and without. They are also without awareness within and without. Understanding this, they attain liberation.

Mañjuśrī, those who observe the precepts in the Buddha Dharma do not contemplate their own bodies and are not attached to their own lives. To not be attached to whether all sentient beings attain the correct practice is to abide correctly in the Buddha Dharma. Mañjuśrī, this is called having the precepts in the Buddha Dharma.

To not be attached to the world and not rely on the world; to attain brilliant light so that the darkness of ignorance does not exist; to be without thought of self, without thought of other, and not attached to thought; to have one's pure precepts neither part of this shore, nor the other shore, nor in the current between; to be without attachment and without bonds; to be without transgression and without taint: Mañjuśrī, those who have the precepts in the Buddha Dharma; whose minds are not attached to name and form; who constantly benefit all beings with universal sameness; who are constantly serene of mind, without "I" and "mine" —such

people uphold the precepts as they have been explained. They reside at the stage where there is nothing [more] to be learned, no liberation, and nothing [more] to be done. This is to attain the higher enlightenment; this is the characteristic of the pure precepts.

These are the unsurpassable precepts, the indeterminate precepts, the precepts without wisdom. The precepts are the imperceptible essence of sagehood. These are the precepts extolled by the Buddha. With these precepts, which are empty and nonexistent like the self, can one attain holy meditation, and if one achieves pure meditation one can cultivate wisdom. With wisdom one can attain the Buddha's cognition, and with this cognition one can attain liberation.

76

Chapter XIII

Taking the Bodhisattva

Precepts

Mañjuśrī then addressed the Buddha,

"World-honored One, in what way

should good men and women take the bodhisattva precepts?" The Buddha told Mañjuśrī:

They should do obeisance in front of the Buddha in utmost sincerity and say the following:

I, with such-and-such a name, beseech the buddhas to remember me. Just as the buddhas, the World-honored Ones, correctly understand the wisdom of buddhahood and are without attachment, so should I now generate the mind of the bodhisattva and will benefit all sentient beings, causing them to attain comfort. I will generate the intention to achieve unsurpassable enlightenment (bodhicitta), in the same fashion as the bodhisattvas of the past, present, and future. I will generate the unsurpassable intention to achieve enlightenment and will generate the [affectionate regard that one feels for one's] parents, brothers, sisters, and friends toward all sentient beings. I will attain liberation from samsara on behalf of their liberation, until I lead them to generate the intention to achieve perfect enlightenment. I will be diligent and energetic in giving sentient beings everything they need, whether material things or the Dharma. With these material things and the Dharma I will attract all sentient beings, gradually leading them to liberation as appropriate, because all sentient beings should escape samsara. Until they are made to reside in unsurpassable enlightenment, I will continue to make full effort. I will not be lax.

This should be repeated a second and third time. This is called the great bodhisattva's initial generation of the intention to achieve enlightenment 498a

77

Chapter XIV. Letters

The Sutra of Mañjuśrī's Questions (bodhicitta). Mañjuśrī, thus should the bodhisattvas undertake their practice in order to teach bodhisattvas, so that they not become śrāvakas, pratyekabuddhas, ordinary people, or the various types of wretched beings.

78

Chapter XIV

Letters

Mañjuśrī then addressed the Buddha,

"World-honored One, how are all the

sounds to be spoken? All the dharmas are included in these and the letters of the dhāraṇī.

"

The Buddha told Mañjuśrī:

All the dharmas are included in these and the letters of the dhāraṇī. Mañjuśrī, to say the letter Ais to produce the sound of impermanence, and to say the letter Āis to produce the sound of transcending the self. To say the letter Iis to produce the sound of the sensory faculties, and to say the letter Īis to produce the sound of illness. To say the letter U (?) is to produce the sound of tumult, and to say the letter Ūis to produce the sound of inferior sentient beings. To say the letter Ṛis to produce the sound of direct and gentle continuity, and to say the long letter Ṝis to produce the sound of the eradication of defilement and playful activity. To say the letter Ḷis to produce the sound of the successive generation of dharmas, and to say the long letter Ḹis to produce the sound of the characteristics of defilement of the three states of existence. To say the letter Eis to produce the sound of the generation of troubles, and to say the letter AIis to produce the sound of characteristic of the excellence of the noble path. To say the letter Ois to produce the sound of grasping, and to say the letter AUis to produce the sound of birth by transformation, etc.

21To say the letter AṂis to produce the sound of the nonexistence of personal possession, and to say the letter AḤis to produce the sound of being completely lost in extinction.

To say the letter KAis to produce the sound of being saved from karmic retribution, and to say the letter KHAis to produce the sound of space that is equivalent to all the dharmas. To say the letter GAis to produce the sound of the profound Dharma, and to say the letter GHis to produce the sound of the eradication of densely layered ignorance and 79

The Sutra of Mañjuśrī's Questions

498b

the darkness of folly. To say the letter Gis to produce the sound of the prior knowledge of activities.

To say the letter Cis to produce the sound of Four Noble Truths, and to say the letter CHis to produce the sound of eradicating the defilement of desire. To say the letter Jis to produce the sound of being saved from old age and death, and to say the letter JHis to produce the sound of controlling evil words. To say the letter Ñis to produce the sound of saying "be at peace.

"

To say the glottal letter Ṭis to produce the sound of the eradication of fetters, and to say the glottal letter ṬHis to produce the sound of making a reply. To say the glottal letter Ḍis to produce the sound of controlling demon thieves, and to say the glottal letter ḌHis to produce the sound of extinguishing the various objective realms. To say the glottal letter Ṇis to produce the sound of eradicating the various afflictions. To say the light letter Tis to produce the sound of being suchlike, with no differentiation and no destruction, and to say the light letter TH is to produce the sound of courageous strength and quick fearlessness. To say the light letter Dis to produce the sound of bestowing serenity and maintaining peace, and to say the light letter DHis to produce the sound of the seven possessions of the sage. To say the letter Nis to produce the sound of the discrimination of name and form. To say the letter Pis to produce the sound of the cardinal meaning, and to say the letter PHis to produce the sound of the realization of the fruit of enlightenment. To say the letter Bis to produce the sound of being liberated from the fetters, and to say the letter BHis to produce the sound of generating the three states of being. To say the letter Mis to produce the sound of the eradication of pride.

To say the letter YAis to produce the sound of discrimination in accord with the Dharma, and to say the letter RAis to produce the sound of taking pleasure and not taking pleasure in the cardinal meaning. To say the letter LAis to produce the sound of the eradication of affection, and to say the letter VAis to produce the sound of the excellent vehicle. To say the letter ŚAis to produce the sounds of faith, zeal, meditation, and wisdom, and to say the letter Ṣis to produce the sound of controlling 80

Fascicle One

the six sense bases and never failing to know the six supernormal powers. To say the letter Sis to produce the sound of the realization of omniscience, and to say the letter HAis to produce the sound of the proper elimination of the afflictions. To say the virāma22 is to produce the sound of the last letter. Beyond this are the sounds of the dharmas that cannot be explained.

Mañjuśrī, these are the meanings of the letters. All letters are included within these.

The Buddha told Mañjuśrī:

I will explain the eight letters. What eight letters? The letter PAis the cardinal meaning; all dharmas are without self and contained within this letter. The letter RAhas the meaning of entering into the dharma body of the Tathāgata by means of the special physical marks of buddhahood being without special physical marks. The letter BAmeans that people who are both foolish and wise in regard to the Dharma are saved by the Dharma and that there is no folly and no wisdom. The letter JHAhas the meaning of being saved from birth, old age, disease, and death, and of being included in a state of no birth, no old age, no disease, and no death. The letter GAmeans saving people from karmic retribution and causing them to undergo karmic retribution. The letter THAhas the meaning of supporting the words of the various dharmas in emptiness, without characteristics, and without activity, and placing them within the dharmadhātu. The letter ŚAmeans concentration and insight (śamatha and vipaśyanā), which allow one to contemplate the various dharmas as they really are. The letter ṢAhas the meaning of all the myriad dharmas being generated and extinguished in successive moments of thought, as well as their being without extinction, not extinguished, and fundamentally serene, with all the myriad dharmas included in nirvana. Mañjuśrī, these are the eight letters, which can accept, maintain, and enter into all the myriad dharmas.

Mañjuśrī then addressed the Buddha,

say the sound of impermanence?"

The Buddha told Mañjuśrī:

"World-honored One, how does one

81

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498c

The sound of impermanence refers to the impermanence of all conditioned dharmas. For example, the eyes as a sense base are impermanent. The sense bases of the ears, nose, tongue, body, and mind are also impermanent. The base of form is impermanent, as the bases of sound, smell, taste, tactile sensations, and concepts are also impermanent. As the element of vision, the element of form, the element of visual consciousness, up to and including the elements of the mind, concepts, and the thinking consciousness—all are impermanent. The aggregate of form is impermanent, and so on up to the aggregate of consciousness, which is likewise [impermanent]. This is called the sound of impermanence. The sound of selflessness refers to the selflessness of all the myriad dharmas. There are those who say that the self and person are the subjective doer or agent, and they may hold views of either annihilationism or eternalism. These are called "conceptions of the self. " I realize that

these are the words of non-Buddhists. The past is already extinguished, the future has not yet occurred, and the present doesn't abide. The twelve [sense] bases, the eighteen realms, and the five aggregates23are all without self. This is the meaning of the long letter Ā.

The sound of the sense faculties refers to the great sound. For example, the faculty of vision is called the great sound. The faculty of hearing, and so on up to the faculty of thinking are called the great sound. This is called the letter I,which is called the great sound. The sound of many diseases refers to the eyes having many diseases, up to the mind being likewise. The bodies and minds of sentient beings have various types of diseases and suffering. This is called the sound of many diseases.

The sound of disturbance refers to the country being insecure and the people opposing one another, with bandits and thieves everywhere and the crops do not grow. This is called the sound of disturbance. The sound of inferior sentient beings refers to inferior sentient beings who are poor, in distress, and without good roots. This also includes the birds, animals, insects, and so forth. This is called the sound of inferior sentient beings.

Regarding the sound of direct and soft continuation, "direct" means

not distorted, and not distorted means not twisted (i.e., just as the tongue 82

Fascicle One

is not twisted in the retroflex sounds), and not twisted means true. To be true is to practice as has been explained. To practice as has been explained is to practice according to the words of the Buddha. This is called direct. There are six types of "softness": the softness of the eyes up to the softness of the mind. This is called soft. "Continuity" is to not

separate from all wholesome dharmas. This is called the sound of the direct and soft continuity.

The sound of the elimination of defilement and play refers to the elimination of the thirty-six afflictions that defile the desire realm. Four of them are eliminated by contemplation.

"Elimination" means to extinguish.

"Indulgence" refers to the various implementations of the five desires. The indulgence of sentient beings in this world should thus be eliminated. This is called the sound of the elimination of defilement and play. Producing the sound of the successive arising of dharmas is based on the fact that all the myriad dharmas have the characteristic of selflessness and the characteristic of serenity of arising and cessation in successive moments of thought. Having the characteristic of selflessness refers to the form aggregate being impermanent, up to the aggregate of consciousness being likewise. This is called having the characteristic of selflessness. Arising and cessation in successive moments of thought refers to the generation of all the myriad conditioned activities in successive moments of thought. What arises must cease. This is called the arising and cessation of all the myriad dharmas in successive moments of thought. Serenity refers to the absence of any location in space: no form and no body, equivalent to space. This is called the characteristic of serenity. Past, future, and present are impermanent. This is called the sound of the successive arising of dharmas.

Regarding producing the sound of the characteristics of defilement of the three states of existence,

"characteristics" refers to the various

tools of the five desires as the characteristics of the realm of desire, the defilement of form as the characteristic of the realm of form, and the defilement of formlessness as the characteristic of the formless realm. These are called the characteristics. The "three states of existence" refers to the state of existence of desire, the state of existence of form, and the state of existence of formlessness. What is the state of existence of desire? 83

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It is all the states from the hells up to the Paranirmitavaśavartin Heaven. What is the state of existence of form? It is all the states from the body of Brahmāup to the limit of form. What is the state of existence of the formless? It is from the sphere of infinite space up to the sphere of neither thought nor non-thought.

"Defilement" refers to the ninety-eight afflictions of the three worlds. This is called producing the sound of the characteristic of defilement of the three states of existence. As for the sound of the karmic tribulations, there are three types of seeking: seeking desire, seeking existence, and seeking the pure practice. Seeking desire refers to forms, sounds, fragrances, tastes, and tangible sensations. What is seeking form? There are two types of form. The first is called color and the second is called shape. There are twelve types of colors. These are blue, yellow, red, white, smoke, cloud, dust, fog, light, shadow, bright, and dark. There are eight types of shapes. These are long, short, square, round, high, low, even, and uneven. These are called the forms that are desired.

What are the sounds that are desired? There are seven types of sound. These are the sounds of a conch, of a drum, of a small drum, of a large drum, of singing, of a man, and of a woman. These are the sounds that are desired. What are the fragrances that are desired? There are seven types of fragrance: the fragrance of the roots, the fragrance of the marrow, the fragrance of the bark, the fragrance of the sap, the fragrance of leaves, the fragrance of flowers, and the fragrance of fruit. Or, male fragrance and female fragrance. These are called the fragrances that are desired. What are the flavors that are desired? There are seven types of flavor: sweet, sour, salty, bitter, astringent, insipid, and pungent. Or, the flavor of a man or of a woman. These are called the flavors that are desired. What are the tactile sensations that are desired? There are eight types of tangible sensations: cold, hot, light, heavy, rough, smooth, hungry, and thirsty. Or the tactile sensation of a man or of a woman. These are called the tactile sensations that are desired; these are the desires that are sought.

What are the existences that are sought? They are the existence of the world of desire, the existence of the world of form, and the existence of the formless world. These are called seeking existence. What is seeking 84

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pure practice? These are the desires of mendicant ascetics for rebirth in the heavens and for nirvana. These are called seeking pure practice. What is the meaning of "seeking"? It is desirous attachment. What are the sounds of karmic tribulations? All the states of existence of sentient beings are called tribulation. With the exception of the heavens and nirvana, seeking other locations always entails tribulation. This is the sound of the karmic tribulations.

The excellent sound of the holy path refers to the eightfold correct path, from correct views to correct meditation. Because these are without calamity and without attachment, they are called the holy path. This is called the excellent sound of the holy path.

The sound of clinging means attaching to all dharmas. This is what is meant by the sound of clinging.

As for the sound of birth by transformation, the four aggregates of feeling, perception, impulses, and consciousness are said to be born by transformation. I shall also explain birth from the womb, birth from an egg, birth from moisture, and birth by transformation. There are four types of birth from a womb: on the continent of Pūrvavideha in the east, on Jambudvīpa in the south, on Aparagodānīya in the west, and on Uttarakuru in the north. All the birds are born from eggs, while mosquitoes, flies, lice, and so on are born from moisture. The gods are born by transformation. This is called the sound of birth by transformation. As for the sound of the absence of "mine,

" all the myriad dharmas

are not "mine,

" because they are not generated from me. As for the absence of "mine,

" there may be pride in the absence of "mine.

" This

is called the sound of the absence of "mine.

"

As for the sound of complete extinction, the impulses are extinguished because ignorance is extinguished. And so forth up to sorrow and suffering are extinguished, because arising and ceasing are extinguished. Extinction refers to the serenity of nirvana, from which one will not be reborn. This is called the sound of complete extinction. As for the sound being saved from the effects of karma, there are three types of karma. These are the three types of the body, the four vocal types, and the three mental types.

"Effects" refers to these three

types of karma being pure. This is called the sound of being saved from 85

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the effects of karma. As for the sounds of space and the myriad dharmas, the myriad dharmas are equivalent to space. How can they be equivalent to space? All the dharmas are merely names, merely ideas. They are without characteristics and without discrimination, without essence; they do not move and do not oscillate. They are inconceivable; they neither arise nor cease. They are without action and consequently without characteristics, without anything created and without features. They are without shape and without a defining activity. They are equivalent to space and abide in the equality of sameness, neither aging or dying, not experiencing sorrow or suffering. Form is equivalent to space, and feelings, perceptions, impulses, and consciousness are likewise. The dharmas of the past are gone, those of the future have not arrived, and those of the present do not stay. This is called the sound of the myriad dharmas being equivalent to space.

As for the sound of the profound Dharma, based on ignorance there are the formative forces, and so on, up to based on birth there is aging, death, sorrow, and suffering. But when ignorance is extinguished the formative forces are extinguished, as are birth and death, sorrow, and suffering. The truth of this principle is called "profound. " "Profundity"

means that the twelve factors of dependent arising (pratītysamutpāda) and the path of all speech are cut off. It is without boundary, without location, and without time. Both the individual (puruṣa) and the nature of time (prakṛti) are cut off, and one enters into the universally same destruction of attachments to self and other. This is called the sound of the profound Dharma.

As for the sound of the removal of the dark obscurity of densely layered ignorance and folly, "dense" refers to the view of the existence of

the body and the rest of the five views.

"Layered" refers to the five aggregates.

"Ignorance" refers to not knowing past and future and whether one is with or without transgression; recognizing neither Buddha, Dhar ma, nor Sangha; not understanding charity, morality, and the heavens; not understanding the aggregates, sense realms (dhātu), and sense bases (āyatana). This is called ignorance.

"Folly" refers to distracted ratiocination. This is called folly. "Dark" refers to the suffering of entering the

womb and all that is impure, such that one generates feelings of pleasure 86

Fascicle One

and comes and goes in a state of delusion. This is called dark. "Obscurity"

refers to not understanding the three periods of time, without skillful means, and without comprehension. This is called obscurity. "Removal"

refers to the revelatory illumination of the truth, which removes causes and conditions, removes the afflictions, removes the nonafflictions, removes the residual inclinations, and allows one to enter into universal sameness and make the inconceivable the master of one's existence. This is the meaning of removal. This is the sound of the removal of the dark obscurity of dense and layered ignorance and stupidity. As for the sounds of the practices of foreknowledge, there are eight types of practices of foreknowledge. They are correct views and so on, up to correct meditation. These are called the bodhisattva's practices of foreknowledge. To eliminate the five is called correct view. To not think on greed, anger, and folly is called correct thought. Purity in one's physical and mental actions is called correct behavior. Purity of vocal activity is called correct speech. As for deceit, flattery, and misrepresentation, seeking for personal benefit through even some slight desire, and by the five types of sales of liquor, meat, poison, swords, and feminine pleasures—the elimination of these evil actions is called correct livelihood. Good physical mental activity is called correct energy. To practice the four foundations of mindfulness is called correct mindfulness. To stabilize the mind so that it is without defilement or attachment but has the characteristic of serenity, the characteristic of extinction, and the characteristic of emptiness is called correct meditation. These are called the sounds of the practices of foreknowledge.

The sounds of the Four Noble Truths are called the truths of suffering, arising, extinction, and the path. What is the truth of suffering? The ability to cut off the ten afflictions. What is the truth of arising? The ability to cut off the seven afflictions. What is the truth of extinction? The ability to cut off the seven afflictions. What is the truth of the path? The ability to cut off the seven afflictions and cut off the four types of thought and so forth, up to the abilities to cut off the fetters of form and formlessness. These are the sounds of the Four Noble Truths. As for the sound of eradicating the defilement of desire, "desire"

refers to not being disaffected by defiled pleasure, wanting to have one's 87

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body dressed with ornamentation, thinking desirously, and thinking about physical contact and becoming intimate. "Defilement" refers to

the fetters.

"Pleasure" refers to the enjoyment of the six [sense] objects. "Nondisillusionment" means that one focuses the mind, attaching to objects without distraction.

"Desire" refers to joy.

"Ornamentation"

refers to defiled thoughts.

"Dressed" refers to the amusement of finery, "posture" refers to the various types of deportment. "Thinking desirously"

means to be attached to the five desires. "Thinking about physical contact"

refers to desiring to develop mutual intimacy. "Drawing" refers to attracting with fragrant flowers. "The cultivation of intimacy" refers to the accomplishment of the mind defiled with desire. "Eradicating" refers to

the complete eradication of the preceding unwholesome dharmas. These are called the sounds of the cutting off of the defilement of desire. As for the sound of being saved from old age and death, "old age"

refers to the deterioration of the body, so that one must limp supported by a cane and with declining senses. This is called old age. "Death"

refers to the destruction of the sense faculties. Why is it called death? Because one then seeks for a place to be reborn where one's karma can ripen. This is called death. How are old age and death distinguished? The maturation of the faculties is called aging, while the destruction of the faculties is called death. Old age comes first and death later, so they are called "old age and death.

" To be saved from these calamities of old age and death is called being saved. What are the meanings of "saved"? They are the meaning of passing beyond, and the meaning of attaining the freedom of the other shore of nirvana and not being reborn. This is called the sound of being saved from old age and death. As for the sound of controlling evil words, "controlling" refers to

controlling one's speech or body. What is "controlling words"? It is the destruction of antonyms with homonyms and the destruction of homonyms with antonyms, subduing untrue words with true words and subduing true words with untrue words, subduing words with the nonverbal and subduing the nonverbal with words, subduing that which is not the cardinal meaning with the cardinal meaning, and subduing the cardinal meaning with that which is not the cardinal meaning, subduing uncertain words with certain words and subduing certain words with 88

Fascicle One

uncertain words, subduing the many with the one and subduing the one with the many, subduing transgressions with that which is without transgression and subduing that which is without transgression with transgressions, subduing the unrealized with the realized and subduing the realized with the unrealized, subduing that which is not in error with error and subduing error with that which is not in error, and subduing the categories with that which is beyond categorization and subduing that which is beyond categorization with categories. "Evil" refers to saying that which is incorrect, untrue, and nondiscerning. "Subdue" has the

meanings of cutting off, restraining, and hiding. This is called the sound of controlling evil words.

As for the sound of preaching with stability,

"preaching" refers to

preaching that clarifies and reveals with discernment, preaching that does not conceal the path, and preaching that is in accord with the Dharma. This is called preaching.

"Stability" refers to being located in

one place and preaching nirvana, preaching escape from the world, and relating what one says with language that is without characteristics, with language that is without form, with language that is without variation, with language that is without intentionality, with language that is enlightened, with language that is empty, and with language that is serene. This is called the sound of preaching with stability.

As for the sound of preaching that cuts off the fetters, ignorance is extinguished and so forth, up to old age and death are extinguished. All the aggregates are extinguished.

"Extinguished" refers to disappearance

and eradication without subsequent generation. This is called extinguished. "Elimination" refers to the elimination of all various declivities, to the elimination of the roots of the afflictions without any residue. This is called the sound of cutting off the fetters.

As for the sound of answering questions with silence: one may answer in response to a question, make a discriminative answer, answer in the form of a counter-question, or refrain from answering. What is an answer in response to a question? It is to directly answer a question. What is a discriminative answer? It is to provide extensive discrimination on the basis of questions that are asked. What is an answer in the form of a counter-question? It is to use a counter-question in answering someone's 500a

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question. What is it to refrain from answering? If someone asks whether the self is annihilated (i.e., at death) or whether the self is eternal, one refrains from answering. One should answer in response to questions in the case of discriminative questions; one should use discriminative answers in the case of contradictory questions; one should make contradictory answers in the case of questions that should not be answered; and one should refrain from answering questions made in the course of a dialogue. This is called the sound of making answers. As for the sounds of overcoming marauders,

"marauders" refers to

the four demons. Form, feelings, perceptions, impulses, and consciousness are called the aggregate marauders. To be saved from these and to put an end to all their affairs is called "death of the marauders. " Ignorance,

craving, and grasping are called the affliction marauders. The bodies of gods and demons are all composed of collections of the five desires. These are called the heavenly marauders. This is called the sounds of overcoming marauders.

As for the sound of extinguishing the various realms, this refers to the extinction of form and so forth, up to the extinction of contact. "Realms" refers to forms, sounds, fragrances, tastes, and tangible sensations. This is called the sound of extinguishing the various realms. As for the sound of eradicating the afflictions, this means to annihilate the afflictions. As for eradicating the afflictions, the contemplation of impurity is the proper medicine for the great poison of defiled desire, compassion is the proper medicine for the great poison of anger, and the contemplation of the twelve factors of dependent arising is the proper medicine for the great poison of ignorance. This is called the sound of eradicating the myriad afflictions.

As for the sound of the undifferentiated and the undestroyed, the "undifferentiated" is without destruction and without differentiation; it is the cardinal truth; it is empty, without characteristics, without shape, and universally same; it is unmoving and inconceivable. This is called the undifferentiated. The "undestroyed" is without differentiation of shape, universally same, and without characteristics; it is unmoving, undestroyed, and not cut off; it is unadulterated, without tribulation; it 90

Fascicle One

is without mind and without before and after. This is called the sound of the undifferentiated and the undestroyed.

As for the sound of valiant power and speed without fear, "valiant"

refers to energy (as in the eightfold path),

"strength" to the ten powers,

"speed" to rapidity, and "fearless" to being unafraid in all situations. This is called the sound of valiant strength and speed without fear. As for the sound of the donation of serenity and guarding tranquility, there are two types of donation, inner donation and outer donation. What is inner donation? The truthful preaching of the Four [Noble] Truths. What is outer donation? The donation of hides, meat, leather, blood, countries, cities, wives, children, men, women, valuables, or grain, and so on. There are three types of serenity, called the serenity of body, speech, and mind. What is bodily serenity? To not engage in the three transgressions. Verbal serenity is to be without the four verbal transgressions. Mental serenity is to not be lustful, angry, nor stupid. "Guarding"

refers to guarding the six senses.

"Tranquility" refers to mutual tolerance

and accord, not looking for others' faults, knowing when you have enough, and reducing desires. To not relentlessly pursue the strong and weak points of self and others. Not looking for others' faults refers to not looking for another person's faults and not talking of one person's faults in comparison with those of another. This is called the sound of the donation of serenity and guarding tranquility.

As for the sounds of the seven holy treasures, these are faith, shame, contrition, charity, morality, erudition in the Buddhist scriptures, and wisdom. These are called the sounds of the seven sagely valuables. As for the sounds of the discrimination of name and form, "name"

refers to the last four aggregates and "form" to the four elements. "Discrimination" refers to the discrimination of name and form. This is called the sound of the discrimination of name and form.

As for the sound of the cardinal meaning, this refers to the discrimination of the five aggregates. This is called the sound of the cardinal meaning.

As for the sound of achieving realization and attaining the fruits, "fruits" refers to the four fruits of stream-enterer and so forth, up to arhat 91

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500c

and pratyekabuddha.

"Attain" has the meaning of "enter.

" "Realization"

refers to the manifestation of realization. "Achieve" means to perform.

This is called the sound of achieving realization and attaining the fruits. As for the sound of becoming liberated from the fetters, "fetters"

refers to the three fetters of greed, anger, and folly. "Emancipated" refers

to transcending these three fetters. This is called the sound of becoming liberated from the fetters.

As for the sound of generating the three modes of existence, these refer to existence during birth, existence during one's present life, and subsequent existence. This is called the sound of generating the three modes of existence.

As for the sound of cutting off pride and conceit, "pride" refers to

taking pride in one's good looks, pride in one's vitality, pride in one's wealth, pride in one's autonomy of supernormal powers, pride in one's family lineage, pride in one's performance of good, pride in one's longevity, and pride in one's intelligence. These are called the eight types of pride.

"Conceit" refers to conceit in regarding oneself as superior to inferiors and equal to equals, in regarding oneself as superior to equals and equal to superiors, spiritual conceit, conceit in the belief that the aggregates are a self and are possessed by a self, conceit in not being inferior, conceit in regarding oneself as superior, and false conceit. These are called the seven types of conceit. "Cutting off" refers to cutting off

pride and conceit. This is called the sound of cutting off pride and conceit. As for the sound of penetrating the myriad dharmas, "penetrating"

refers to understanding the sense realms as they are. "Myriad dharmas"

refers to all the wholesome and unwholesome dharmas. Being filled with the five desires is called the unwholesome dharmas, while eradicating the five desires is called the wholesome dharmas. This is called the sound of penetrating the myriad dharmas. As for the sound of discriminating the dharmas as they are, "as they

are" has the meaning of equivalent.

"Dharmas" refers to the wholesome

dharmas and the unwholesome dharmas.

"Unwholesome dharmas" refers

to being filled with the five desires rather than cutting them off. "Wholesome dharmas" refers to cutting off and no longer being filled with the 92

Fascicle One

five desires.

"Cutting of" has the meaning of destroying. This is called the sound of discriminating the dharmas as they are. As for the sound of taking pleasure or not taking pleasure in the cardinal meaning, "taking pleasure" refers to the objects of the five desires. "Not taking pleasure" refers to not being attached to the five desires. "Cardinal meaning" refers to that which is empty and without characteristics. This is called the sound of taking pleasure or not taking pleasure in the cardinal meaning.

As for the sound of cutting off affection,

"affection" refers to the affection for form and so forth, up to the affection for contact. "Cutting off"

refers to extirpation. This is called the sound of cutting off affection. As for the sounds of the superior vehicles, the so-called three vehicles are the buddha vehicle, the pratyekabuddhavehicle, and the śrāvaka vehicle. The tenth stage of the perfection of wisdom is called the buddha vehicle. To subjugate one's body, to render one's body tranquil, and to make oneself enter nirvana is called the pratyekabuddhavehicle. To be a sentient being with weak faculties, to fear being a sentient being, and to want to escape birth and death is called the śrāvakavehicle. These are called the sounds of the superior vehicles. As for the sounds of faith, zeal, mindfulness, concentration, and wisdom, contemplating with concentration and no extraneous thoughts is called "faith.

" Valiantly making effort to practice and to maintain morality is called "zeal.

" Single-minded focus is called "mindfulness. " Being

unmoved in the face of the various affairs is called "concentration. " The

prajñāof equality is called "wisdom.

" These are called the sounds of

faith, energy, mindfulness, concentration, and wisdom. As for the sounds of subduing the six sense bases and unfailingly understanding the six supernormal powers,

"six sense bases" refers to

the sense base of vision and so forth, up to the sense base of thought. "Subdue" refers to subduing form and so forth, up to subduing dharmas. The "six supernormal powers" are the divine eye, divine ear, knowledge of the thoughts of others, knowledge of the past karma of others, levitation, and knowledge of the exhaustion of one's contamination. To 'not understand' refers to ignorance.

"Unfailingly understanding" refers to

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the eradication of that ignorance. This is called the sounds of subduing the six sense bases and unfailingly understanding the six supernormal powers.

As for the sound of the realization of omniscience, "omniscience"

refers to the complete understanding of all the worlds of the dharmas. "World" refers to the generation and extinction of dharmas moment by moment.

"World" also refers to the aggregates, sense realms, and senses. There are also two types of "worlds.

" The first is the world of sentient

beings, and the second is the world of activity. The world of sentient beings refers to all the myriad sentient beings. The world of activity refers to the locations of sentient beings and all the worlds, which may be known with complete understanding. There are two types of cognition: the cognition of the śrāvakas and the cognition of omniscience. These are called cognition.

"Realization" refers to the realization of one's own body and the realization of others' bodies. This is called the sound of the realization of omniscience.

As for the sound of the correct destruction of the afflictions, "destruction" has the meaning of eradication. The "afflictions" are the ninetyeight afflictions: the ten afflictions that are cut off in the suffering of the world of desire, the seven afflictions of the holy truths of arising and extinction, the eight afflictions of the holy truth of the path, the four afflictions of thought, the nine afflictions that are cut off in the suffering of the world of form, the six afflictions of the holy truths of arising and extinction, the seven afflictions of the holy truth of the path, the three afflictions of thought, and likewise with the formless world (i.e., all but the first ten).

"Correct" refers to clear eradication with no residue of defilement. This is called the sound of the correct destruction of the afflictions.

As for the sound of the last word, beyond which there is no Dharma that can be spoken, if there are no words then it is called nirvana. If there are words then it is called samsara.

"Last" refers to there being no subsequent letters, other than the virāma. "Cannot be spoken" refers to the

Dharma's being imperceptible and beyond discrimination. Because it is without form it cannot be spoken. The "myriad dharmas" refers to the 94

Fascicle One

aggregates, sense realms, sense faculties, and the thirty-seven constituents of enlightenment. This is called the sound of the last word, beyond which there is no Dharma that can be spoken. End of Fascicle One of the Sutra of Mañjuśrī' s Questions

95