The Ten Similes

Explanation of the Ten Similes in the First Chapter of the Mahāprajñāpāramitā Śāstra, Part Eleven, Fascicle Six

Sutra:

They understood all dharmas as like an illusion, like a mirage, like the moon in water, like empty space, like an echo, like a gandharva city, like a dream, like a shadow, like an image in a mirror, and like a magical transformation.

Treatise:

These ten similes are given in order to explain the Dharma of emptiness.

Question: If all dharmas are empty like an illusion, why are there dharmas that can be seen, heard, smelled, tasted, touched, and known?

If they truly do not exist at all, there should be nothing that can be seen, and so on, up to nothing that can be known. Furthermore, if what does not exist is falsely seen, why does one not see sounds and hear forms? If all are equally empty and without anything existent, why are there things that can be seen and things that cannot be seen? Since all dharmas are empty, then just as the first fingernail of one finger does not exist, the second fingernail also does not exist. Why, then, is the second fingernail not seen, while only the first fingernail is seen? For this reason one knows: because the first fingernail truly exists, it can be seen; because the second fingernail truly does not exist, it cannot be seen.

Answer: Although the marks of all dharmas are empty, there are still distinctions between what can be seen and what cannot be seen.

It is like an illusionist conjuring elephants, horses, and many other things. Although one knows they are not real, their forms can be seen and their sounds can be heard. They stand in relation to the six faculties without being confused with one another.

All dharmas are also like this. Although they are empty, they can still be seen and heard, without confusion.

As the Sutra of the Virtuous Woman says, "The Virtuous Woman said to the Buddha, 'Blessed One, does ignorance exist internally?'

"The Buddha said, 'No.'

"'Does it exist externally?'

"The Buddha said, 'No.'

"'Does it exist both internally and externally?'

"The Buddha said, 'No.'

"'Blessed One, does this ignorance come from a former life?'

"The Buddha said, 'No.'

"'Does it go from this life to a later life?'

"The Buddha said, 'No.'

"'Does this ignorance have one who produces it or one who destroys it?'

"The Buddha said, 'No.'

"'Is there one dharma with a fixed real nature that is called ignorance?'

"The Buddha said, 'No.'

"At that time the Virtuous Woman again said to the Buddha, 'If ignorance is not internal, not external, and not both internal and external; if it does not come from a former life to this life or go from this life to a later life; and if it has no real nature, then how can formations arise conditioned by ignorance, and so on up to the gathering of all suffering? Blessed One, suppose there is a tree. If it has no roots, how can it produce trunk, joints, branches, leaves, flowers, and fruit?'

"The Buddha said, 'Although the marks of all dharmas are empty, ordinary beings are without learning and without wisdom. Therefore, within them they produce many kinds of afflictions. Conditioned by afflictions, they create bodily, verbal, and mental karma. Conditioned by karma, they create a later body. Conditioned by the body, they experience suffering and pleasure. Within this, there is no real one who creates afflictions, no bodily, verbal, or mental karma, and no one who experiences suffering and pleasure. It is like an illusionist creating many illusory things. What do you think? Do the things made by illusion exist internally?'

"She answered, 'No.'

"'Do they exist externally?'

"She answered, 'No.'

"'Do they exist both internally and externally?'

"She answered, 'No.'

"'Do they come from a former life to this life, or go from this life to a later life?'

"She answered, 'No.'

"'Do the things made by illusion have one who produces them or one who destroys them?'

"She answered, 'No.'

"'Is there truly one dharma that is made by illusion?'

"She answered, 'No.'

"The Buddha said, 'Have you ever seen or heard music and performances made by illusion?'

"She answered, 'I have both heard and seen them.'

"The Buddha asked the Virtuous Woman, 'If illusion is empty, deceptive, and unreal, how can music and performances be made from illusion?'

"The Virtuous Woman said to the Buddha, 'Blessed One, such is the mark of illusion. Although it has no root, it can still be heard and seen.'

"The Buddha said, 'Ignorance is also like this. Although it does not exist internally, does not exist externally, and does not exist both internally and externally; although it does not come from a former life to this life or go from this life to a later life; although it has no real nature and has no one who produces it or destroys it, still, conditioned by ignorance, formations arise, and so on up to the gathering of all aggregates of suffering. When illusion ceases, what was made by illusion also ceases. Ignorance is the same. When ignorance is exhausted, formations are also exhausted, and so on until the whole mass of suffering is also exhausted.'"

Furthermore, the simile of illusion shows beings that all conditioned dharmas are empty and not solid. As it is said, "All formations are like illusions. They deceive children. They depend on causes and conditions, are not autonomous, and do not abide for long."

For this reason, it says, "Bodhisattvas know all dharmas as like illusions."

"Like a mirage" means this: because sunlight, wind, and moving dust come together, in a wilderness one sees something like a shimmering haze. When people without wisdom first see it, they think it is water.

The marks of male and female are also like this. The sunlight of fetters and afflictions heats the dust of formations; the wind of wrong recollection moves through the wilderness of birth and death. Those without wisdom take it to be one fixed mark, calling it male or female. This is called being like a mirage.

Furthermore, when one sees a mirage from far away, one imagines it to be water. When one comes near, there is no perception of water. People without wisdom are also like this. When they are far from the noble Dharma, they do not know non-self and do not know that all dharmas are empty. Within the empty nature of the aggregates, elements, and sense fields, they produce the mark of a person, the mark of male, and the mark of female. When they draw near to the noble Dharma, they know the true mark of all dharmas, and at that time all kinds of false and deceptive imaginings are removed.

For this reason, it says, "Bodhisattvas know all dharmas as like a mirage."

"Like the moon in water" means this: the moon truly exists in empty space, while its reflection appears in water. The moon of the true mark of dharmas abides in the empty space of suchness, Dharma-nature, and the true limit, while in the mind-water of ordinary devas and humans the marks of self and what belongs to self appear. For this reason it is called "like the moon in water."

Furthermore, it is like a child who sees the moon in water, becomes delighted, and wants to grasp it. An adult who sees this laughs. People without wisdom are also like this. Because of the view of the body, they see a self. Because they lack true wisdom, they see many kinds of dharmas. Having seen them, they become delighted and want to grasp all their marks: the mark of male, the mark of female, and so on. Noble ones who have attained the path laugh at them. As a verse says:

The moon in water, water in a mirage,
wealth gained in a dream, life sought in death:
if someone truly wants to obtain these,
that person's delusion is laughed at by the noble ones.

Furthermore, it is like seeing the moon's reflection in still water: when the water is stirred, the reflection is no longer seen. In the still water of the mind of ignorance, one sees the shadows of self, pride, and the fetters. When the staff of true wisdom stirs the water of the mind, the shadows of self and the other fetters are no longer seen.

For this reason, it says, "Bodhisattvas know all dharmas as like the moon in water."

"Like empty space" means this: it has only a name and no real dharma. Empty space is not a visible dharma, but because one looks from far away, the eye's light turns and sees a pale blue color.

All dharmas are also like this. They are empty and have nothing at all, but because people are far from undefiled true wisdom, they abandon the true mark and see self and other, male and female, houses, cities, and many other mixed things, and their minds cling to them.

It is like a child looking up at the blue sky and thinking there is a real color there. If someone flies up extremely far, there is nothing to be seen. Because it is viewed from far away, it is taken to be blue. All dharmas are also like this. For this reason, they are said to be like empty space.

Furthermore, the nature of empty space is always pure, yet people say it is impure when it is covered by clouds and haze. All dharmas are also like this: their nature is always pure, but because they are obscured by lust, anger, and the like, people say they are impure. As a verse says:

In the summer sky, thunder, lightning, and rain:
clouds cover it, so it seems impure.
Ordinary beings without wisdom are also like this:
many afflictions always cover the mind.

When the winter sun first appears,
it is still shaded by dim vapors and clouds.
Even one who has attained the first fruit or the second path
is still covered by the stain of desire.

When the spring sun is about to rise,
it may still be covered by clouds.
Even one who has left the stain of desire and reached the third fruit
still has remaining delusion and conceit covering the mind.

When the autumn sun has no clouds or haze,
it is also like the great ocean with water clear and pure.
With what had to be done already done, the undefiled mind
of an arhat becomes pure in this way.

Furthermore, empty space has no beginning, no middle, and no end. All dharmas are also like this.

Furthermore, as in the Mahayana, the Buddha said to Subhuti, "Empty space has no past life, no middle life, and no future life. All dharmas are also like this." That sutra should be explained extensively here.

For this reason, all dharmas are said to be like empty space.

Question: Empty space is a real dharma. Why? If empty space were not a real dharma, then actions such as lifting and lowering, coming and going, bending and stretching, entering and exiting should not exist, because there would be no place for movement.

Answer: If the dharma of empty space truly existed, empty space should have an abiding place. Why? Without an abiding place, there is no dharma. If empty space abides in holes and openings, then empty space would be abiding in empty space; for this reason, it should not abide in holes. If it abides in something solid, that solid thing is not empty, and so it cannot abide there, because there is no room to receive it.

Furthermore, you say, "The abiding place is empty space." But in a solid stone wall there is no abiding place. If there is no abiding place, then there is no empty space. Because empty space has no abiding place, there is no empty space.

Furthermore, because empty space has no mark, there is no empty space. Each dharma has its own mark, and because there is a mark, one knows that there is a dharma. For example, earth has the mark of hardness, water has the mark of wetness, fire has the mark of heat, wind has the mark of movement, consciousness has the mark of knowing, wisdom has the mark of understanding, the world has the mark of arising and ceasing, and nirvana has the mark of permanent cessation. Because empty space has no mark, it does not exist.

Question: Empty space has a mark, but because you do not know it, you say it has none. The place without form is the mark of empty space.

Answer: That is not so. "Without form" is only the breaking apart of form; there is no separate dharma. It is like a lamp going out: there is no further dharma. For this reason, there is no mark of empty space.

Furthermore, this dharma of empty space does not exist. Why? You depend on form and take the place without form to be the mark of empty space. If that is so, then before form has arisen, there would be no mark of empty space.

Furthermore, you say, "Form is an impermanent dharma, while empty space is an existent permanent dharma." Before form existed, the dharma of empty space should already have existed, because it is permanent. But if form has not yet existed, then there is no place without form. If there is no place without form, then there is no mark of empty space. If there is no mark, then there is no dharma. For this reason, empty space has only a name and no reality.

Just as with empty space, all dharmas are also like this: they have only provisional names and no reality.

For this reason, bodhisattvas know all dharmas as like empty space.

"Like an echo" means this: in deep mountains and narrow valleys, in deep and sheer ravines, or in a large empty hall, whether there is the sound of speech or the sound of striking, from one sound another sound arises. This is called an echo. People without wisdom think it is the voice of someone speaking. Wise people think, "This sound is not made by a person. It is only because sound has struck something that another sound arises and is called an echo." The event of an echo is empty, yet it can deceive the ear faculty.

When a person is about to speak, the wind in the mouth is called udāna. It returns inward to the navel, touches the navel, and sound comes out. When the sound comes out, it touches seven places and withdraws. This is called speech. As a verse says:

The wind is called udāna;
it touches the navel and rises upward.
This wind touches seven places:
the neck, gums, teeth, lips,
the tongue, throat, and chest.
From these, speech is born.

Foolish people do not understand this.
Confused and attached, they give rise to anger and delusion.
A person of moderate wisdom
does not become angry and does not cling,
and also does not become foolish,
but simply follows the marks of dharmas.

Bent or straight, contracted or extended,
coming and going, speech appears;
yet there is no maker at all.
Is this an illusion?
Is it a wooden puppet mechanism?
Is it something in a dream?
Am I oppressed by heat,
so that what exists seems not to exist?
Who can know this matter?
This person of bones wrapped in sinews
can make these sounds of speech,
like molten gold poured into water.

For this reason, it says that bodhisattvas know all dharmas as like an echo.

"Like a gandharva city" means this: when the sun first rises, one sees city gates, watchtowers, palaces, and people coming and going. As the sun rises higher, it disappears. This city can only be seen by the eye, but it has no reality. This is called a gandharva city.

There may be someone who has never before seen a gandharva city. In the early morning, facing east, he sees it and thinks it is real and delightful. He quickly walks toward it, but the closer he gets, the more it disappears; as the sun rises higher, it vanishes. Extremely hungry, thirsty, and distressed, he sees hot vapors like a mirage and thinks they are water. He runs quickly toward them, but the closer he gets, the more they vanish. Exhausted and in distress, he reaches a poor mountain and narrow valley. He cries out loudly and weeps; hearing an echo reply, he thinks there are residents there. He searches until he is exhausted, but sees nothing. Reflecting on this, he awakens for himself, and his thirsty wish comes to rest.

People without wisdom are also like this. Within the empty aggregates, elements, and sense fields, they see self and dharmas. Their minds cling through lust and anger, and they run wildly in the four directions, seeking pleasure to satisfy themselves. Deceived by inverted views, they become utterly distressed. If, through wisdom, they know that there is no self and no real dharma, then at that time their inverted wishes come to rest.

Furthermore, a gandharva city is not a city, but the mind imagines it to be a city. Ordinary beings are also like this: what is not a body, they imagine to be a body; what is not mind, they imagine to be mind.

Question: If one matter can be understood, why give many similes?

Answer: I have already answered this earlier. The Mahayana is like the water of the great ocean: it includes all dharmas completely. Because the Mahayana has many causes and conditions, there is no fault in giving many similes.

Furthermore, because these bodhisattvas have profound and sharp wisdom, they use many Dharma gateways, many causes and conditions, and many similes to break down dharmas. In order to help people understand, they should draw on many similes.

Furthermore, in all the Dharma of the śrāvakas, there is no simile of a gandharva city. There are many other similes for impermanence: "Form is like a mass of foam, feeling is like a bubble, perception is like a mirage, formations are like a plantain tree, and consciousness is like an illusion," as well as the emptiness similes in the Sutra of the Net of Illusions. Because the simile of a gandharva city is different, it is explained here.

Question: In the Dharma of the śrāvakas, a city is used as a simile for the body. Why does this text use the simile of a gandharva city?

Answer: In the Dharma of the śrāvakas, the city simile means that the many conditions truly exist, while the city is only a provisional name. In a gandharva city, even the many conditions do not exist. It is like a spinning wheel of fire: it only deceives the eye. In the Dharma of the śrāvakas, the city is used as a simile in order to break the notion of self. Here, because bodhisattvas have sharp faculties and enter deeply into the emptiness of all dharmas, a gandharva city is used as the simile.

For this reason, it is said to be like a gandharva city.

"Like a dream" means this: in a dream there is no real event, yet one takes it to be real. After waking, one knows it was not real and laughs at oneself.

People are also like this. While asleep in the fetters and latent tendencies, they cling to what is not real. When they awaken by attaining the path, they then know it is not real and also laugh at themselves. For this reason, it is called like a dream.

Furthermore, in a dream, because of the power of sleep, one sees what has no dharma. People are also like this: because of the power of the sleep of ignorance, they see many things as existent although they do not exist, such as self, what belongs to self, male and female, and so on.

Furthermore, in a dream, though there is nothing to be joyful about, one is joyful; though there is nothing to be angry about, one is angry; though there is nothing to fear, one is afraid. Beings in the three realms are also like this. Because they sleep in ignorance, they are angry when they should not be angry, joyful when they should not be joyful, and afraid when they should not be afraid.

Furthermore, there are five kinds of dreams. If the body is out of balance and there is much heat, one often dreams of fire, yellow, or red. If there is much cold, one often sees water or white. If there is much wind, one often sees flying or black. Again, because one has heard and seen certain things and thought about them often, one sees them in dreams. Or devas may give a dream because they want one to know future events.

These five kinds of dreams all have no real events, yet one falsely sees them. People are also like this. Beings in the five destinies, because of the power and conditions of the view of the body, see four kinds of self: the form aggregate is self; form belongs to self; form is within self; and self is within form. As with form, so too with feeling, perception, formations, and consciousness. Four times five makes twenty. After awakening by attaining the true wisdom of the path, one knows that these are not real.

Question: One should not say that dreams are unreal. Why? When the mind-consciousness obtains causes and conditions, it arises. In a dream, consciousness has many kinds of conditions. If there were no such conditions, how could consciousness arise?

Answer: There are none. One sees what should not be seen: in a dream one sees horns on a person's head, or dreams that one's body flies through empty space. In reality, people do not have horns, and the body does not fly. For this reason, dreams are unreal.

Question: There really are human heads, and elsewhere there really are horns. Because the mind is confused, one sees horns on a human head. Empty space really exists, and there are also really beings who fly. Because the mind is confused, one sees one's own body flying. This is not unreal.

Answer: Although there really are human heads and although there really are horns, a human head growing horns is a false seeing.

Question: The world is vast, and the causes and conditions from former lives differ in many ways. In other lands, there may be people with horns growing from their heads, or people with one hand and one foot, or people one foot tall, or people with nine heads. What is strange about a person having horns?

Answer: If people in another land have horns, that may be so. But in a dream, to see someone one knows in this land having horns is impossible.

Furthermore, if someone dreams of the boundary of empty space, the boundary of direction, or the boundary of time, how could such a thing be real? Where is there no empty space, no direction, or no time? For this reason, in a dream one sees as existent what does not exist. You said earlier, "Without conditions, how can consciousness arise?" Although there are no conditions from the five sense objects, because the power of one's own thought and recollection turns, consciousness arises with dharmas as its condition. If someone says there is a person with two heads, then because of those words an image arises in the mind. In a dream, seeing as existent what does not exist is also like this.

All dharmas are also like this. Although dharmas do not exist, they can still be seen, heard, and known. As a verse says, "Like a dream, like an illusion, like a gandharva city: all dharmas are also like this."

For this reason, it says that bodhisattvas know all dharmas as like a dream.

"Like a shadow" means this: a shadow can only be seen, but cannot be grasped. All dharmas are also like this. Through the eye faculty and the others they may be seen, heard, felt, and known, but in reality they cannot be obtained. As a verse says:

This true knowing wisdom
cannot be grasped from any of the four sides.
Like a great mass of fire,
it also cannot be touched.
Dharmas cannot be received,
and should not be received.

Furthermore, a shadow appears when it reflects light, and when there is no reflection, it does not exist. When the fetters and afflictions block the light of right view, then there are the shadows of the mark of self and the mark of dharmas.

Furthermore, a shadow goes when the person goes, moves when the person moves, and stays when the person stays. The shadow of good and bad karma is also like this. When one goes to a later life, it also goes; when one stays in this life, it also stays. Because retribution does not cease, when offenses and merits mature, they appear. As a verse says:

It follows even through the air;
it follows even into mountains and rocks.

It follows even beneath the earth;
it enters even into the waters of the sea.

Everywhere it constantly follows;
the shadow of karma never separates.

For this reason, all dharmas are said to be like a shadow.

Furthermore, just as a shadow is empty and nonexistent, and when one seeks its reality it cannot be obtained, all dharmas are also like this: empty and without reality.

Question: It is not right to say that a shadow is empty, nonexistent, and unreal. Why? The Abhidharma says, "What is called the sense field of form? Blue, yellow, red, white, black, pale blue, purple, light, brightness, shadow, and so on, as well as the three kinds of constructed form belonging to bodily karma: these are called the visible sense field of form." How can you say there is no shadow?

Furthermore, a shadow really exists because it has causes and conditions. The cause is a tree, and the condition is light. When these two things come together, a shadow is produced. How can you say it does not exist? If there were no shadow, then other dharmas that exist through causes and conditions should also all not exist.

Furthermore, this shadow-form can be seen as long or short, large or small, coarse or fine, curved or straight. When the form moves, the shadow also moves. All these things can be seen. For this reason, it should exist.

Answer: A shadow is truly empty and nonexistent. What you say is found in the Abhidharma was made by people who explained the meaning of the Abhidharma. They taught one kind of Dharma gateway, but people did not grasp its meaning and clung to it as real. As the Vibhāṣā says, "Atoms are extremely fine, cannot be broken, and cannot be burned." This would mean they are permanent. It also says, "Dharmas in the three times emerge from the future into the present, and from the present enter the past, without being lost." This would mean they are permanent. Again, it says, "All conditioned dharmas arise and cease newly, newly, and do not abide." If so, this would be a mark of annihilation. Why? Because what existed before does not exist now.

Many different statements such as these contradict the Buddha's words and cannot be used as proof.

A shadow is different from form dharmas. When a form dharma arises, it necessarily has smell, taste, touch, and so on. A shadow is not like this. Therefore it does not exist.

For example, a pot is known by two faculties: the eye faculty and the body faculty. If a shadow existed, it should also be known by two faculties, but this is not the case. For this reason, a shadow is not a real thing. It is only a dharma that deceives the eye, like a person holding a firebrand and swiftly turning it into a wheel. It is not real.

A shadow is not an existing thing. If a shadow were a thing, it should be breakable and destructible. But if the form is not destroyed, the shadow is never destroyed. For this reason, it is empty.

Furthermore, because a shadow depends on form and is not autonomous, it is empty. Although it is empty, the mind gives rise to it and the eye sees it.

For this reason, all dharmas are said to be like a shadow.

"Like an image in a mirror" means this: an image in a mirror is not made by the mirror, not made by the face, not made by the person holding the mirror, not naturally produced, and not without causes and conditions.

Why is it not made by the mirror? If the face has not come before it, there is no image in the mirror. For this reason, it is not made by the mirror. Why is it not made by the face? Without a mirror, there is no image. Why is it not made by the person holding the mirror? Without a mirror and without a face, there is no image. Why is it not naturally produced? If there is no mirror and no face, there is no image. The image depends on the mirror and depends on the face; only then does it exist. For this reason, it is not naturally produced. Why is it not without causes and conditions? If it were without causes and conditions, it should always exist. If it always existed, then even if the mirror and the face were removed, it should still appear by itself. For this reason, it is not without causes and conditions.

All dharmas are also like this. They are not made by themselves, not made by another, not made by both together, and not without causes and conditions.

How are they not made by themselves? Because a self cannot be obtained; because all dharmas born from causes are not autonomous; and because dharmas belong to causes and conditions. For these reasons, they are not made by themselves.

Nor are they made by another. Because there is no self, there is also no other. If they were made by another, then the power of offenses and merits would be lost. What is made by another would be of two kinds: good or not good. If it were good, it should give everyone only happiness. If it were not good, it should give everyone only suffering. If suffering and happiness were mixed, then by what causes and conditions would it give happiness? By what causes and conditions would it give suffering?

If they were made by both together, there would be two faults: the fault of self-production and the fault of production by another.

If suffering and happiness arose without causes and conditions, people should always be happy and apart from all suffering. If there were no causes and conditions, people should not have to create causes for happiness or remove causes of suffering. All dharmas necessarily have causes and conditions, but because of delusion people do not know this.

For example, people seek fire from wood, water from the ground, and wind from a fan. In these and many other cases, each has its causes and conditions. Suffering and happiness are also causes and conditions gathered together. Suffering and happiness are born from gathered causes and conditions: past-life karma is the cause, and in the present life good conduct or wrong conduct is the condition. From these one obtains suffering and happiness. Suffering and happiness have many kinds of causes and conditions. If one seeks them according to reality, there is no person who creates them and no person who receives them. The empty five aggregates create them; the empty five aggregates receive them.

When people without wisdom obtain happiness, their minds become attached through desire. When they obtain suffering, they give rise to anger. When that happiness ceases, they seek to obtain it again. This is like a small child who sees an image in a mirror, takes delight in it, and becomes attached to it. When the object of attachment is lost, the child breaks the mirror and searches for it. A wise person laughs at this. Seeking again after lost happiness is just the same, and is also laughed at by noble ones who have attained the path.

For this reason, all dharmas are said to be like an image in a mirror.

Furthermore, an image in a mirror is truly empty, neither born nor destroyed, and it deceives and confuses the eyes of ordinary people. All dharmas are also like this: empty and without reality, neither born nor destroyed, deceiving and confusing the eyes of ordinary people.

Question: An image in a mirror is born from causes and conditions. There is a face, there is a mirror, there is a person holding the mirror, and there is light. Because these things come together, the image is born. On account of this image, sadness and joy arise. It also acts as a cause and also acts as an effect. How can you say it is truly empty, unborn, and undestroyed?

Answer: Because it is born from causes and conditions, it is not autonomous; therefore it is empty. If a dharma truly existed, it should not be born from causes and conditions. Why? If it already existed in the causes and conditions, then the causes and conditions would have no use. If it did not already exist in the causes and conditions, then the causes and conditions would also have no use.

For example, if curd already existed in milk, then the milk would not be curd, because the curd already existed. If curd did not already exist in milk, just as there is no curd in water, then the milk also would not be its cause. If curd could exist without a cause, why would curd not be born in water? If milk is the cause and condition for curd, then milk also is not autonomous, for milk too is born from causes and conditions. Milk comes from a cow; the cow is born from water and grass. In this way the sequence is without limit, and all things have causes and conditions.

For this reason, with regard to the effect within causes and conditions, one cannot say it exists, cannot say it does not exist, cannot say it both exists and does not exist, and cannot say it neither exists nor does not exist. Dharmas are born from causes and conditions and have no self-nature, like an image in a mirror. As a verse says:

If a dharma is born from causes and conditions,
the nature of that dharma is truly empty.
If this dharma were not empty,
it would not exist through causes and conditions.

It is like an image in a mirror:
not the mirror and not the face,
not the person holding the mirror,
not from itself and not without a cause.

It is not existent and not nonexistent,
and also not both existent and nonexistent.
Even this statement is not accepted.
This is called the middle way.

For this reason, all dharmas are said to be like an image in a mirror.

"Like a magical transformation" refers to the fourteen transformation minds. In the first dhyāna there are two: the desire realm and the first dhyāna. In the second dhyāna there are three: the desire realm, the first dhyāna, and the second dhyāna. In the third dhyāna there are four: the desire realm, the first dhyāna, the second dhyāna, and the third dhyāna. In the fourth dhyāna there are five: the desire realm, the first dhyāna, the second dhyāna, the third dhyāna, and the fourth dhyāna.

These fourteen transformation minds perform eight kinds of transformations. First, they can make something small, even as small as a fine particle. Second, they can make something large, even filling empty space. Third, they can make something light, even as light as a swan's down. Fourth, they can exercise mastery: making the large small, the long short, and many other such things. Fifth, they can possess sovereign power. Sixth, they can reach far away. Seventh, they can shake the earth. Eighth, whatever one wishes can be obtained at will: one body can be made into many bodies, and many bodies can be made into one; one can pass through stone walls, walk on water, tread through empty space, and touch the sun and moon with the hand; one can transform the four great elements: earth into water, water into earth, fire into wind, wind into fire, stone into gold, and gold into stone.

Transformation is also of four kinds. In the desire realm, medicines, jewels, and magical arts can transform things. People with superknowledges, by the power of their spiritual abilities, can transform things. Devas, nāgas, ghosts, and spirits, by the resultant power of their birth, can transform things. Beings in the form realm, by the resultant power of their birth and by the power of cultivated concentration, can transform things.

A magically transformed person has no birth, aging, sickness, or death, and has no suffering or happiness. This is different from the life of a human being. For this reason, it is empty and without reality. All dharmas are also like this: they all have no arising, abiding, or ceasing. For this reason, all dharmas are said to be like a magical transformation.

Furthermore, what is born by transformation has no fixed substance. It simply arises from mind and then performs actions, but none of it has reality. The human body is also like this. It originally has no independent cause; it is only from the mind of past lives that the body of this life is born. None of this has reality. For this reason, all dharmas are said to be like a magical transformation.

When the transformation mind ceases, the transformation ceases. All dharmas are also like this: when causes and conditions cease, the effect also ceases, and is not autonomous. Although a magical transformation is truly empty, it can cause beings to give rise to sorrow, suffering, anger, joy, pleasure, delusion, and confusion. All dharmas are also like this. Although they are empty and without reality, they can cause beings to give rise to joy, anger, sorrow, fear, and so on.

For this reason, all dharmas are said to be like a magical transformation.

Furthermore, a dharma born by transformation has no beginning, no middle, and no end. All dharmas are also like this. When a transformation is born, it comes from nowhere; when it ceases, it goes nowhere. All dharmas are also like this.

Furthermore, the mark of a transformation is pure like empty space. It is not attached to anything and is not defiled by offenses or merits. All dharmas are also like this: like the nature of dharmas, like suchness, like the true limit, they are naturally and always pure.

For example, in Jambudvīpa there are four great rivers, and each river has five hundred small rivers connected to it. Their waters contain many kinds of impurities, but when they enter the waters of the great ocean, they all become pure.

Question: One should not say that transformed things are empty. Why? The transformation mind is also obtained from cultivating concentration, and from this mind one makes many kinds of transformations, whether persons or dharmas. This transformation has a cause and has an effect. How can it be empty?

Answer: This has already been answered in the section on shadows, and now it will be answered again. Although these causes and conditions exist, the transformed effect is empty. For example, when the mouth says, "There is nothing," although the mind gives rise to the spoken words, one cannot say that because the mind and mouth exist, the spoken phrase "there is nothing" therefore exists as a thing. If someone says, "There is a second head and a third hand," although this comes from mind and mouth, one cannot say that there really is a head or a hand.

As the Buddha said, by contemplating non-arising one is liberated from what has arising; by relying on the unconditioned, one is liberated from the conditioned. Although one contemplates that the dharma of non-arising is nonexistent, it can still act as a cause and condition. The unconditioned is also like this. Although transformation is empty, it can still give rise to causes and conditions in the mind.

For example, although illusion, mirage, and the other nine similes do not exist, they can give rise to many kinds of mind.

Furthermore, if one seeks this transformed thing among the six causes and four conditions, it cannot be obtained. Because the six causes and four conditions do not correspond to it, it is empty.

Furthermore, emptiness is not called emptiness because something is not seen. It is called empty because it has no real function. For this reason, all dharmas are said to be like a magical transformation.

Question: If all dharmas in the ten similes are empty and no different from one another, why are only these ten things used as similes? Why are mountains, rivers, stone walls, and so on not used as similes?

Answer: Although all dharmas are empty, there are distinctions. There is emptiness that is difficult to understand, and there is emptiness that is easy to understand. Now emptiness that is easy to understand is used as a simile for emptiness that is difficult to understand.

Furthermore, dharmas are of two kinds: places where the mind becomes attached, and places where the mind does not become attached. Places where the mind does not become attached are used to explain places where the mind does become attached.

Question: Why are these ten similes places where the mind does not become attached?

Answer: These ten things do not abide for long; they easily arise and easily cease. For this reason, they are places where the mind does not become attached.

Furthermore, some people know that the ten similes are dharmas that deceive and confuse the ears and eyes, but they do not know that all dharmas are empty. Therefore these similes are used for all dharmas.

If someone becomes attached in mind to the ten similes and does not understand the various difficult discussions, taking these similes to exist, then the ten similes do not serve their purpose for that person. One should teach that person another Dharma gateway.

Question: If all dharmas are entirely empty, unborn, and undestroyed, then these ten similes and other kinds of similes, causes and conditions, and discussions, all of which I already know to be empty, should not be spoken. If all dharmas are entirely empty, these similes should not be taught. If these similes are taught, then this is not empty.

Answer: I speak of emptiness in order to break the idea that dharmas exist. As for what is now being said, if one says that they exist, this has already been refuted; if one says that they do not exist, one should not object.

For example, when the monk in charge raises his hand and calls out loudly, "Everyone be silent," this uses sound to stop sound; it is not seeking sound. For this reason, although dharmas are spoken of as empty, unborn, and undestroyed, out of compassion for beings they are spoken of even though they are not existent.

For this reason, all dharmas are said to be like a magical transformation.

Sutra: They attained unobstructed fearlessness.

Treatise: Within the causes and conditions of various assemblies, elements, and sense fields, the mind is unobstructed, inexhaustible, and undestroyed. This is called unobstructed fearlessness.

Question: It was already said that bodhisattvas are fearless among immeasurable assemblies. Why does it now further say that they have unobstructed fearlessness?

Answer: Before, the cause of fearlessness was stated; now, the result of fearlessness is stated. Among great assemblies of many kinds, even among assemblies of bodhisattvas, they teach the Dharma inexhaustibly, their discussion does not diminish, and their minds have no doubt or difficulty, because they have already attained unobstructed fearlessness.

Furthermore, when it was previously said that they are fearless among immeasurable assemblies, it was not yet known by what power they are fearless. For this reason, fearlessness is mentioned again: it is because they have attained the power of unobstructedness.

Question: If bodhisattvas also have unobstructed fearlessness, what difference is there between the Buddha and bodhisattvas?

Answer: As I said before, because bodhisattvas themselves possess the power of fearlessness, they are fearless among dharmas. This is not the Buddha's fearlessness.

Furthermore, unobstructed dharmas are of two kinds: first, unobstructedness in all places; second, unobstructedness not in all places. Not in all places means, for example, being unobstructed when entering into one scripture, or even into hundreds of thousands of scriptures; or being fearless when entering one assembly, or even hundreds of thousands of assemblies. Bodhisattvas are also like this: they are unobstructed within their own wisdom, but not within the Buddha's wisdom. When the Buddha released his bowl, five hundred arhats and bodhisattvas such as Maitreya were all unable to take it. Bodhisattvas are also like this: they are unobstructed within their own power, but obstructed within the power of the Buddha's wisdom.

For this reason, it is said that bodhisattvas attain unobstructed fearlessness.

Sutra: They fully know the directions of beings' mental activities, and liberate them with subtle wisdom.

Question: What is meant by fully knowing beings' mental activities?

Answer: It means knowing how beings' minds move everywhere among many kinds of dharmas. Just as sunlight shines everywhere, the bodhisattva fully knows the directions toward which beings' mental activities tend, and teaches them accordingly.

What is called the direction of all beings is of two kinds. First, the mind constantly seeks happiness. Second, wisdom discriminates and can know what is good and what is bad.

Do not follow and cling to the mind. You should follow wisdom. You should rebuke your own mind: "For countless kalpas you have gathered many mixed karmas without ever being satisfied. You only run after worldly happiness and do not realize that it is suffering. Do you not see that craving worldly pleasures brings calamity? Birth in the five destinies is all created by the mind. Who made you this way?"

"You are like a maddened elephant, trampling and harming others without restraint. Who will tame you? If you are well tamed, then you will leave behind the calamities of the world. You should know that dwelling in the womb is impure, with suffering and distress like a hell. Once born into the world, there are the sufferings of aging, sickness, and death, and countless forms of sorrow and grief. If you are born in the heavens, you will still fall again. There is no peace in the three realms. Why are you attached to them as happiness?" In these many ways one rebukes the mind and vows not to follow it. This is called the bodhisattva's knowing beings' mental activities.

Question: What is meant by liberating them with subtle wisdom? Here, what is called subtle wisdom, and what is called coarse wisdom?

Answer: Skillful wisdom in worldly matters is called coarse wisdom. Practicing giving, morality, and concentration is called subtle wisdom.

Furthermore, wisdom concerning giving is coarse wisdom, while wisdom concerning morality and concentration is subtle wisdom.

Furthermore, wisdom concerning morality and concentration is coarse wisdom, while wisdom concerning meditative concentration is subtle wisdom.

Furthermore, wisdom concerning meditative concentration is coarse wisdom, while concentration free from dependence is called subtle wisdom.

Furthermore, grasping the marks of dharmas is coarse wisdom. Neither grasping nor rejecting the marks of dharmas is called subtle wisdom.

Furthermore, breaking through ignorance and the other afflictions and obtaining the marks of dharmas is called coarse wisdom. Entering into the mark of suchness of dharmas is like true gold, neither damaged nor lost; it is also like vajra, unbreakable and indestructible; and it is like empty space, undefiled and unattached. This is called subtle wisdom. Bodhisattvas attain immeasurable subtle wisdoms such as these themselves, and also teach beings.

For this reason, it is said that bodhisattvas fully know the directions of beings' mental activities and liberate them with subtle wisdom.

Sutra: Their minds are unobstructed.

Question: What is meant by saying that their minds are unobstructed?

Answer: Toward all enemies, loved ones, and people who are neither enemies nor loved ones, bodhisattvas have an equal mind without obstruction.

Furthermore, among beings in all worlds, if some come to harm them, their minds do not become angry or resentful; if others offer them many kinds of respect, they also do not become pleased. As a verse says:

Buddhas and bodhisattvas
have minds that do not cling with love.
Toward non-Buddhists and harmful people,
their minds do not hate.
Such purity
is called having an unobstructed mind.

Furthermore, their minds are unobstructed among all dharmas.

Question: These bodhisattvas have not yet attained the Buddha path and have not yet attained all-knowledge. How can their minds be unobstructed among all dharmas?

Answer: Because these bodhisattvas have attained immeasurable pure wisdom, their minds are unobstructed among all dharmas.

Question: Since bodhisattvas have not yet attained the Buddha path, they should not have immeasurable wisdom. Since they still have remaining fetters, they should not have pure wisdom.

Answer: These bodhisattvas do not have flesh bodies produced by fetters and karma within the three realms. They have all attained the freedom of the Dharma body and have gone beyond aging, sickness, and death. Out of compassion for beings, they move within the worlds. In order to adorn Buddha lands and teach and transform beings, they remain active. Having already attained freedom, if they wish to become Buddhas, they are able to become Buddhas.

Question: If Dharma-body bodhisattvas are no different from Buddhas, why are they called bodhisattvas? Why do they pay homage to Buddhas and listen to the Dharma? If they are different from Buddhas, how can they have immeasurable pure wisdom?

Answer: Although these bodhisattvas have Dharma bodies and are without aging, sickness, and death, they are slightly different from Buddhas. It is like the fourteenth day of the lunar month: people may still wonder whether the moon is full or not full. Bodhisattvas are like this. Although they are able to become Buddhas and are able to teach the Dharma, they have not yet actually become Buddhas. A Buddha is like the moon on the fifteenth day: full and without doubt.

Furthermore, immeasurable purity is of two kinds. The first is something that is actually measurable, but because some cannot measure it, it is called immeasurable.

For example, ocean water, or the sands of the Ganges, cannot be measured by ordinary people and so are called immeasurable. But for Buddhas and bodhisattvas, they are not immeasurable. The bodhisattvas' immeasurable pure wisdom is also like this. Because devas, humans, śrāvakas, and pratyekabuddhas cannot measure it, it is called immeasurable wisdom. When bodhisattvas attain the path of non-arising, their fetters are cut off, and so they attain pure wisdom.

Question: If at that time they have already cut off all the fetters, then when they become Buddhas, what further fetters are cut off?

Answer: This purity is of two kinds. First, when one attains Buddhahood, all remaining fetters are completely exhausted, and one attains true purity. Second, when a bodhisattva gives up the flesh body and attains the Dharma body, the fetters are cut off and there is purity.

For example, one lamp can remove darkness and accomplish something, but if there is a greater lamp, it becomes even more brilliantly clear. The cutting off of fetters by Buddhas and by bodhisattvas is also like this. What bodhisattvas cut off, though called cut off, is still not exhausted when compared with what Buddhas cut off.

This is called being unobstructed in mind among all dharmas because one has attained immeasurable pure wisdom.

Sutra: Great patience is perfected.

Question: Equal patience and patience with respect to dharmas have already been mentioned. Why does it now again say that great patience is perfected?

Answer: When these two kinds of patience grow, they are called great patience.

Furthermore, equal patience means being able to be patient with all beings. Compliant patience with respect to dharmas means being patient with deep dharmas. When these two kinds of patience grow and are realized, one attains the patience with non-arising. In the final flesh body, one sees all Buddhas of the ten directions magically manifest before one, seated in empty space. This is called the perfection of great patience.

It is like the śrāvaka teaching: when the heat dharma grows, it is called the summit dharma; when the summit dharma grows, it is called the patience dharma. There is no other different dharma that grows and becomes different. Equal patience and great patience are also like this.

Furthermore, there are two kinds of patience: patience with beings and patience with dharmas.

Patience with beings means patience among beings. For kalpas as numerous as the sands of the Ganges, even if beings inflict many kinds of harm, the mind does not become angry. Even if they offer many kinds of respect and offerings, the mind does not become delighted.

Furthermore, one contemplates that beings have no beginning. If there were a beginning, there would be no causes and conditions. If there are causes and conditions, there is no beginning. If there is no beginning, there should also be no end. Why? Because beginning and end depend on each other. If there is no beginning and no end, there should also be no middle. When one contemplates in this way, one does not fall into the two extremes of permanence and annihilation. One contemplates beings by the peaceful path and does not give rise to wrong views. This is called patience with beings.

When the mind is unobstructed among very deep dharmas, this is called patience with dharmas.

Question: What are very deep dharmas?

Answer: They are as explained earlier in the section on patience with very deep dharmas.

Furthermore, very deep dharma means that among the twelve links of dependent arising, effects are produced in succession. The effect is neither existent within the cause nor nonexistent within the cause, yet it comes forth from there. This is called very deep dharma.

Furthermore, when one enters the three gates of liberation: emptiness, signlessness, and wishlessness, one attains the constant bliss of nirvāṇa. For this reason, they are called very deep dharmas.

Furthermore, one contemplates all dharmas as neither empty nor not empty, neither marked nor markless, neither with action nor without action. In such contemplation, the mind also does not attach. This is called very deep dharma. As a verse says:

Dharmas born from causes and conditions:
this is called the mark of emptiness.
It is also called provisional designation,
and it is also called the middle way.

If dharmas truly existed,
they should not return to nonexistence.
If they do not exist now but existed before,
this is called annihilation.

Neither permanent nor annihilated,
also neither existent nor nonexistent;
where mind and consciousness cease,
speech also comes to an end.

When faith in this deep Dharma is unobstructed, without regret and without sinking away, this is called the perfection of great patience.

Sutra: They skillfully liberate in accordance with reality.

There are non-Buddhist teachings that, although they liberate beings, do not liberate them in accordance with reality. Why? Because various fetters of wrong views still remain.

Although the two vehicles do liberate some beings, they do not liberate them as they should. Why? Because they do not have all-knowledge, and their minds of skillful means are weak.

Only bodhisattvas are able to skillfully liberate in accordance with reality.

For example, one ferryman takes people across with a floating bag or a raft of grass, while another takes people across with a square boat. Between these two ways of ferrying, the difference is extremely great. The bodhisattva's skillful ferrying of beings across is also like this.

Furthermore, it is like curing an illness. Bitter medicine, needles, and cautery are painful, but the illness is cured. If there is a wondrous medicine called Sudhasyanda, when a sick person merely sees it, all illnesses are healed. Although the illness is removed in both cases, the methods differ in superiority and inferiority.

The śrāvaka teaching and the bodhisattva teaching, in teaching and liberating people, are also like this. Ascetic practices and dhūta practices, diligently sitting in meditation in the early, middle, and late watches of the night, and attaining the path by contemplating suffering: this is the śrāvaka teaching.

Contemplating the marks of dharmas as having no bondage and no liberation, so that the mind becomes pure: this is the bodhisattva teaching.

This is as told in the past-life story of Mañjuśrī.

Mañjuśrī said to the Buddha, "Great Virtuous One, immeasurable asaṃkhyeya kalpas ago, in one of my former lives, there was a Buddha named King Lion's Voice. The lifespan of that Buddha and of the beings there was ten trillion nayutas of years. The Buddha liberated beings by means of the three vehicles. The land was called Thousand Lights. In that land, all the trees were made of the seven treasures. From the trees came immeasurable pure sounds of Dharma: the sounds of emptiness, signlessness, wishlessness, non-arising and non-ceasing, and nonexistence. When beings heard them, their minds understood and they attained the path.

"At that time, when the Buddha King Lion's Voice first taught the Dharma in his first assembly, nine billion nine hundred million people attained the path of arhatship, and the assembly of bodhisattvas was also like this. All these bodhisattvas attained patience with the non-arising of dharmas, entered many kinds of Dharma gateways, saw immeasurable Buddhas, respectfully made offerings to them, were able to liberate immeasurable and countless beings, attained immeasurable dhāraṇī gateways, and were able to attain immeasurable kinds of samādhi.

"Bodhisattvas who had newly aroused the initial mind and newly entered the gateway of the path were beyond number. The immeasurable adornments of that Buddha land could not be fully described. When the Buddha had completed his teaching and transforming work, he entered nirvāṇa without remainder. The Dharma remained for sixty thousand years, and the sounds of Dharma from the trees also no longer came forth. At that time there were two bodhisattva monks. One was named Joyful Root, and the other was named Superior Intention.

"This Dharma master Joyful Root had a simple and upright bearing. He did not abandon worldly dharmas, and he also did not discriminate between good and evil.

"Joyful Root's disciples were intelligent and delighted in the Dharma. They liked to hear deep meanings. Their teacher did not praise having few desires and being content, and did not praise morality or dhūta practices. He only taught that the true mark of all dharmas is pure. He told his disciples, 'The marks of sexual desire, anger, and delusion in all dharmas: these marks of dharmas are themselves the true mark of dharmas, unobstructed by anything.' By this skillful means, he taught his disciples to enter the wisdom of one mark.

"At that time, toward all people, those disciples had no anger and no regret. Because their minds had no regret, they attained patience with beings. Because they attained patience with beings, they then attained patience with dharmas. Within real dharmas, they were unmoving like a mountain.

"Dharma master Superior Intention kept morality purely, practiced the twelve dhūta practices, and attained the four dhyānas and the four formless absorptions.

"Superior Intention's disciples had dull faculties and many desires. They discriminated, 'This is pure; this is impure,' and their minds were immediately moved and turned.

"At another time Superior Intention entered a village and went to the house of one of Joyful Root's disciples. He sat down on the seat and praised morality, few desires, contentment, the practice of dhūta practices, and meditative silence in quiet places. He criticized Joyful Root, saying, 'This person teaches the Dharma and leads people into wrong views. He says that sexual desire, anger, and delusion have the mark of being unobstructed. He is a person of mixed practice, not purely clean.'

"This disciple had sharp faculties and had attained patience with dharmas. He asked Superior Intention, 'Great Virtuous One, this dharma of sexual desire: what mark is it called?'

"Superior Intention answered, 'Sexual desire has the mark of affliction.'

"The disciple asked, 'Is this affliction of sexual desire inside, or is it outside?'

"Superior Intention answered, 'This affliction of sexual desire is not inside and not outside. If it were inside, it should not have to wait for external causes and conditions to arise. If it were outside, it would have nothing to do with me and should not afflict me.'

"The layman said, 'If sexual desire is not inside, not outside, not in the east, west, south, or north, not in the four intermediate directions, and not above or below, then when one comes and seeks its real mark everywhere, it cannot be obtained. This dharma is therefore unborn and undestroyed. If it has no mark of arising and ceasing, is empty, and has nothing at all, how can it cause affliction?'

"After Superior Intention heard these words, his mind was displeased. Unable to give any further answer, he rose from his seat and said, 'Joyful Root is greatly deceiving people and attaching them to a wrong path.'

"This bodhisattva Superior Intention had not studied the dhāraṇī of sounds. When he heard what the Buddha taught, he rejoiced; when he heard the words of non-Buddhists, he became angry. When he heard of the three unwholesome roots, he was not pleased; when he heard of the three wholesome roots, he rejoiced greatly. When he heard of birth and death, he was sorrowful; when he heard of nirvāṇa, he was joyful.

"From the layman's house he went among the trees, entered the monastery, and said to the monks, 'You should know that the bodhisattva Joyful Root is a false deceiver who causes many people to enter evil and wrong views. Why? Because he says that the marks of sexual desire, anger, and delusion, and all dharmas, are all unobstructed marks.'

"At that time, Joyful Root thought, 'This person is greatly angry and covered by bad karma. He will fall into great offense. I should now teach him the very deep Dharma. Although he may not attain anything now, this will create causes and conditions for the Buddha path in a later life.'

"At that time, Joyful Root gathered the Saṅgha and single-mindedly spoke verses:

Sexual desire itself is the path;
anger and delusion are also like this.
Within these three matters
are the paths of immeasurable Buddhas.

If someone discriminates
sexual desire, anger, delusion, and the path,
that person is far from the Buddha,
like heaven from earth.

The path and sexual desire, anger, and delusion
are one dharma, equal.
If someone hears this and becomes afraid,
that person is very far from the Buddha path.

The dharma of sexual desire neither arises nor ceases;
it cannot trouble the mind.
If someone conceives of I and mine,
sexual desire will lead that person into a bad path.

Seeing existence and nonexistence as different dharmas,
one has not left existence and nonexistence.
If one knows existence and nonexistence as equal,
one surpasses them and accomplishes the Buddha path.

"He spoke more than seventy verses such as these. At that time, thirty thousand devas' sons attained patience with the non-arising of dharmas, and eighteen thousand śrāvakas, because they were unattached to all dharmas, all attained liberation.

"At that time, the body of the bodhisattva Superior Intention immediately sank into hell, where he suffered for immeasurable thousands of myriads of koṭis of years. When he was born among humans, for seven hundred forty thousand lives he was constantly slandered, and for immeasurable kalpas he did not hear the name of a Buddha. When this offense gradually became lighter, he was able to hear the Buddha Dharma, leave home for the path, and then again give up the precepts. In this way, for sixty-three thousand lives he constantly gave up the precepts. For immeasurable lives he became a renunciant, and although he did not give up the precepts, his faculties were dark and dull.

"This bodhisattva Joyful Root has now become a Buddha in the east, beyond ten trillion Buddha lands. His land is called Jewel Adornment, and the Buddha is named King Whose Light Surpasses the Sun.

"Mañjuśrī said, 'At that time, I myself was the monk Superior Intention. I contemplate how at that time I underwent such immeasurable suffering.'

"Mañjuśrī further said to the Buddha, 'If people seek the path of the three vehicles and do not wish to undergo many sufferings, they should not reject the marks of dharmas while cherishing anger.'

"The Buddha asked Mañjuśrī, 'When you heard these verses, what benefit did you obtain?'

"Mañjuśrī answered, 'When I heard these verses, I came to the end of all suffering. Life after life I attained sharp faculties and wisdom, was able to understand deep dharmas, and skillfully explain deep meanings. Among all bodhisattvas, I became foremost. Such things are called skillfully teaching the marks of dharmas.'

This is called skillfully liberating in accordance with reality.