འཕགས་པ་འཇམ་དཔལ་རྣམ་པར་འཕྲལ་པའ་ལའ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 30

30

and knowing that language is like an echo, they do not cling to it. That is how the bodhisattvas are perfect in recall and eloquence.”

Then the god Great Light inquired of youthful Mañjuśrī, “Mañjuśrī, who will understand the meaning of what you have taught?”

“Divine being,” replied Mañjuśrī, “those who have been accepted by a spiritual friend, who have excellent former connections, who have produced roots of virtue, and who partake in the state free of observation will understand the meaning of what I have taught.”

“What will they be inclined toward? What will their attitude be?” asked the god.

“They will be inclined toward the profound. Their attitude will be without special pride,” replied Mañjuśrī.

“Mañjuśrī, how are monks without special pride?” asked the god.

“Divine being,” replied Mañjuśrī, “when monks train in the belief in the transitory collection as being by its very nature the path of the single vehicle. When, by means of nonduality, they come to understand that the essence of the belief in the transitory collection is the same as the essence of the path of the single vehicle. When they search for what derives from ignorance, existence, and craving, but in considering what derives from ignorance, existence, and craving, they understand that the very essence of ignorance, existence, and craving is knowledge and liberation. This is how monks are without special pride.

“Moreover, divine being, it is also when monks understand that the extreme of attachment is the same as the extreme of freedom from attachment, and when they understand that the nature of the extreme of freedom from attachment is attachment. It is also when monks understand that the extreme of anger is the same as the extreme of freedom from anger, and that the nature of the extreme of freedom from anger is anger. It is also when they understand that the extreme of delusion is the same as the extreme of freedom from delusion,