Toh 216The Noble Great Vehicle Sūtra “Eliminating Ajātaśatru’s Remorse”

Summary

Eliminating Ajātaśatru’s
Remorse narrates how the teachings of the
bodhisattva Mañjuśrī help King Ajātaśatru overcome the
severe negative action of having killed his father, King
Bimbisāra. Through instruction, pointed questioning, and a
display of miracles, Mañjuśrī and his retinue of
bodhisattvas show King Ajātaśatru that the remorse he feels
for his crime is in fact unreal, just as all phenomena are
unreal. The sūtra thus demonstrates Mañjuśrī’s superiority
in wisdom and the profound purification that comes from
realizing emptiness.

Acknowledgements

Translated by the Dharmachakra Translation Committee
under the supervision of Chokyi Nyima Rinpoche. The
translation was produced by Timothy Hinkle. Andreas Doctor
compared the translation with the original Tibetan and
edited the text.

The translation was completed under the patronage and
supervision of 84000: Translating the Words of the
Buddha.

The generous sponsorship of 苏享国阖家、曲尼俄萨、苏慧、姚雨含、马鑫、刘弈汐、林媛媛和黄璎珞, which
helped make the work on this translation possible, is most
gratefully acknowledged.

Introduction

Eliminating Ajātaśatru’s
Remorse narrates how King Ajātaśatru,
ruler of the ancient Indian kingdom of Magadha, is
relieved of his remorse for having ruthlessly killed
his father, King Bimbisāra. King Ajātaśatru and his
relationship to the Buddha are frequently described
in canonical Buddhist sources, where Ajātaśatru is
often portrayed worshiping the Buddha and piously
attending his teachings. Ajātaśatru indeed had a
special reason for diligently participating in the
religious life—due to his desire to assume the
throne in Magadha, he had his father imprisoned and
then starved him to death. Later, as he realized the
impending negative consequences of his acts in terms
of his future rebirths, King Ajātaśatru is portrayed
as a man, overcome with remorse, who sought the
healing counsel of the Buddha to remedy the unhappy
destiny that otherwise surely awaited him.

The sūtra begins with Mañjuśrī and a group of
bodhisattvas and gods discussing the nature of
omniscience. The bodhisattvas and gods articulate
their own understandings of omniscience before
Mañjuśrī offers a definitive explanation on the
topic. Following this, he emanates a thus-gone one
in the exact likeness of the Buddha Śākyamuni, who
discusses the conduct of bodhisattvas and the
emptiness of all phenomena. The sūtra then relays a
story demonstrating the superiority of the
bodhisattva path. Śākyamuni throws an alms bowl into
the earth, down through innumerable buddha realms,
and he asks some of his chief disciples, including
Śāriputra and Maudgalyāyana, to find it, but they
are unable to do so. Only the bodhisattva Mañjuśrī
succeeds in reaching the alms bowl, which he does by
means of a miraculous display. He is then
acknowledged as having contributed to the awakening
of various thus-gone ones, including Śākyamuni.

Having established Mañjuśrī’s greatness, the
sūtra provides a detailed account of Ajātaśatru’s
struggle to rectify his previous misdeeds,
illustrating the profound benefits of obtaining
insight into the nature of phenomena—an insight that
can purify even the five so-called “acts with immediate
results” (patricide being one of them),
which virtually guarantee rebirth in the hells
immediately upon death. The task of teaching King
Ajātaśatru is delegated by the Buddha to Mañjuśrī,
who uses his superior insight into emptiness and his
miraculous abilities to induce in King Ajātaśatru a
degree of insight that can almost entirely purify
the effects of his heinous deeds. Thus, the sūtra
ends happily, despite the grave theme on which it is
built.

Eliminating Ajātaśatru’s
Remorse is significant in several ways.
Most importantly, from a Buddhist perspective, it
provides an impressive account of how to eliminate
the force of former negative actions, delivered
through profound teachings that point out the nature
of reality from the perspective of the Great
Vehicle. From a historical point of view, the fact
that its composition can be determined (through its
first translation into Chinese) to date no later
than the late second century ce makes this scripture a significant piece
of evidence that many of the main features of the
literature of the Great Vehicle had already fully
developed by the second century ce and that by that time it
was no longer in its infancy.
Considering its importance, it is therefore
surprising that until recently this text had
received little attention by modern scholars and
translators.

The sūtra was translated no less than four times
into Chinese (Taishō 626, 627, 628, and 629) between
the second and tenth centuries, attesting to its
living presence in the Chinese Buddhist tradition
over many centuries. Of these, Lokakṣema’s
translation (Taishō 626, A
she shi wang jing
阿闍世王經) is
significant in that it provides a very early
terminus ante quem for the composition of this sūtra
that places it no later than the late second
century—and most likely some time before that. The
second translation (Taishō 627, Wen shu zhi li pu chao san mei
jing
文殊支利普超三昧經) was
produced in 287 by the prolific Buddhist translator
Dharmarakṣa (c. 233–310). The third Chinese
translation (Taishō 628, Wei ceng you zheng fa jing
未曾有正法經) was
produced many years later, in the tenth century, by
the Indian translator Fatian. Lastly, the fourth Chinese
translation (Taishō 629, Fang bo jing
放鉢經) is
undated, and no translator is mentioned. This text
contains only an excerpt of the larger sūtra, which
was translated by Lokakṣema and Dharmarakṣa, and
Harrison and Hartmann suggest that this might
therefore represent an early independent text that
was subsequently incorporated into the larger
sūtra.

As for the Tibetan translation, we know that it
was produced, perhaps from the Sanskrit, no later
than the early ninth century, since the text is
included in the early ninth-century Denkarma
(ldan dkar
ma) catalog.
Interestingly, in this catalog, Eliminating Ajātaśatru’s Remorse is
included among the “Great Vehicle sūtras translated
from Chinese” (theg pa chen po’i mdo sde rgya las
bsgyur ba). Herrmann-Pfandt argues,
however, that the Tibetan translation may very well
have been produced from the Sanskrit regardless, as
Mañjuśrīgarbha and Ratnarakṣita are both known to
have worked with Indian texts rather than Chinese
sources. Whether that is the case,
or if perhaps the translation was indeed produced
from the Chinese but subsequently edited to conform
to the terminology employed in the later linguistic
revisions that centered on Indic source texts, is
unclear to us. At present, we can simply note that
none of the Tibetan Kangyur collections specify who
first translated the texts into Tibetan. Instead,
they merely note that the translation was edited by
the Indian scholar Mañjuśrīgarbha and the Tibetan translator Ratnarakṣita,
both of whom flourished in the early ninth century.
Apart from the Denkarma classification, the text
itself bears no obvious marks of having been
translated from the Chinese, but future research
into this matter may determine the text’s pedigree
with more certainty. In
producing this English translation from the Tibetan,
we have based our work on the Degé xylograph while
consulting the Comparative Edition (dpe bsdur ma) as well
as the Stok Palace manuscript.

The Translation

The Noble Great Vehicle Sūtra

Eliminating Ajātaśatru’s

Remorse

Homage to all
buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was
dwelling in Rājagṛha at Vulture Peak Mountain with a
great saṅgha of one thousand two hundred fifty monks
as well as eighty-four thousand bodhisattvas who had
arrived from various other buddha realms. These
bodhisattva great beings had extraordinary
abilities. They had attained dhāraṇī, had unimpeded
eloquence, had gained the acceptance that phenomena
are nonarising, were knowledgeable and skilled in
the practice of absorption and dhāraṇī, and could
teach the Dharma in accordance with the inclinations
of all beings. Also in attendance were the Four
Great Kings, Śakra, who is the lord of the gods,
Brahmā, who is the lord of the Sahā world, and
hundreds of other gods, nāgas, yakṣas, gandharvas,
asuras, garuḍas, kinnaras, and mahoragas.

At that time, Mañjuśrī Kumārabhūta was staying
on a mountain terrace with twenty-five sublime
beings, namely, the bodhisattva great beings
Nāgaśrī, Nāgadatta, Śrīsambhava, Śrīgarbha, Most
Glorious Lotus, Emerging Lotus Glory, Beings’
Supporter, Earth Supporter, Bearer
of the Jewel, Bearer of the Jeweled Seal, Siṃhamati,
Leonine Proclaimer, Gaganagañja, He Who Turned the
Wheel of Dharma Immediately upon Developing the Mind
of Awakening, Eloquence Regarding All Distinct
Terminology, Mass of Eloquence, Sāgaramati,
Mahāmeru, Priyadarśa, Joyful King, Infinite Vision,
Abiding in Limitless Observations, Destroyer of the
Views of Māra, Aśokadatta, and Sarvārthasiddha.
These were the twenty-five bodhisattva great beings,
the sublime beings, who accompanied him. Four gods
from the Heaven of Joy were also following Mañjuśrī
Kumārabhūta in order to hear the Dharma. They were
the gods Samantakusuma, Luminous Flower, Māndārava
Scent, and Constantly Striving to Abide by the
Dharma. Many other gods were also following Mañjuśrī
Kumārabhūta in order to hear the Dharma.

A discussion was held among these sublime beings
and gods: “Listen, friends! The wisdom of the
buddhas is vast, unfathomable, limitless,
inconceivable, unequaled, immeasurable,
incomprehensible, unrivaled, and unsurpassed. Given
that one could never comprehend it with armor that
is not sublime, the question follows: what sort of
armor should one don in order that one will be able
to comprehend the great wisdom, the wisdom of
omniscience?”

The bodhisattva Nāgaśrī said, “One can
comprehend such great wisdom by donning the armor
that is situated in and does not forget the roots of
virtue that are insatiable in accumulating roots of
virtue and dedicating them.”

The bodhisattva Nāgadatta said, “It is by
donning armor that consists in a firm and sincere
commitment toward the wisdom of omniscience due to
having an even, gentle, soft,
honest, pliant, and noble attitude that one is able
to comprehend the great wisdom, the wisdom of
omniscience.”

The bodhisattva Śrīgarbha said, “Noble sons,
bodhisattvas who are attached to and concerned with
their own happiness will not be able to comprehend
such great wisdom. However, they could comprehend
the wisdom of omniscience by not being attached to
their own happiness. When such people apply
themselves to the happiness and well-being of all
beings with a wish to supply all beings with
happiness without expecting any material offerings
in return, they will be able to comprehend the
wisdom of omniscience.”

The bodhisattva Most Glorious Lotus said, “Those
who are wild, reckless, and unrefined have no
opportunity to tame or pacify others who are wild,
reckless, and unrefined, whereas those who are very
tame, guarded, and refined will have the opportunity
to tame or pacify others who are wild, reckless, and
unrefined. The Blessed One has said as much.
Therefore, by being tame oneself and engaging in the
practice of tranquility, and through skillfully
taming others and bringing them tranquility, one
will be able to comprehend great wisdom.”

The bodhisattva Emerging Lotus Glory said,
“Listen, friends! One cannot transcend the world
when mixed up with worldly concerns, whereas one who
is not mixed up with worldly concerns will transcend
the world. Therefore, a bodhisattva who cannot be
influenced by gain, loss, fame, insignificance, praise, blame,
happiness, and suffering—a bodhisattva great being
who is neither arrogant nor obsequious—can easily
comprehend great wisdom.”

The bodhisattva Beings’ Supporter said, “Listen,
friends! One who seeks disputes with others will not
be able to comprehend the great wisdom of
omniscience. However, bodhisattvas may create roots
of virtue by saying, ‘I, for the sake of all beings,
will singlehandedly and without any assistance don
great armor, and thus whatever is to be achieved for
all beings, that I will achieve!’ Then, in order to
ripen all beings, they develop the mind of awakening
that embraces all beings, and they do not relinquish
their diligence for even a moment. Bodhisattvas who
remain diligent in this way will be able to
comprehend great wisdom.”

The bodhisattva Earth Supporter said, “Listen,
friends! To draw an analogy, the earth is the
location of all grasses, bushes, herbs, and forests.
This is where they exist and where the seeds of all
grasses, bushes, herbs, and forests sprout up.
Still, the earth bears no expectation of reward.
Also, while the earth nourishes all beings, this
does not tire the earth. Noble sons, likewise,
because bodhisattvas are free from attitudes of
attachment and aggression, and because they nourish
all beings without expecting any reward, they are
like the earth. If they develop the mind of
awakening, they will be able to comprehend great
wisdom.”

The bodhisattva Bearer of the Jewel said,
“Listen, friends! You must understand this point
about the great armor. One who is inclined toward
what is base cannot realize great wisdom. However,
there are some who do not let their minds enter the
two other vehicles, even in their dreams, while they
are sleeping. Instead, they work to make others
desire the precious mind—the mind of omniscience.
They do this
without any attitude of stinginess with regard to
that precious mind. Thus they cause all beings to
don the armor of the Great Vehicle. They do not see
that the unequaled mind increases or decreases. In
this way, with a mind free from stinginess they will
be able to comprehend great wisdom.”

The bodhisattva Bearer of the Jeweled Seal said,
“Ah! Since beings fall into the six types of
existence, one must generate great compassion for
them. I shall therefore give all beings the
application of the seal of Dharma—the three jeweled
seals. I will assist beings with little study in
gaining education; I will assist stingy beings in
giving; I will assist poorly behaved beings in
discipline; I will assist beings with ill will in
patience; I will assist lazy beings to become
diligent; I will assist beings who lack mindfulness
in the achievement of concentration; I will assist
beings with faulty understanding in gaining
knowledge. I will assist beings in the perfection of
any virtuous qualities they may be lacking. The
performance of a bodhisattva’s roots of virtue shall
be applied with the three jeweled seals. What are
the three? They are to apply the jeweled seal of
dedication toward all beings perfecting the wisdom
of buddhahood, to apply the jeweled seal of the
accomplishment of one’s own roots of virtue, and to
apply the seal of all beings’ nature, which is
space. Noble sons, by following these points, one
will be able to comprehend the great wisdom of
omniscience.”

The bodhisattva Siṃhamati said, “Ah! Friends,
this is the fearless armor. This
is the unfrightened armor. This is the undaunted
armor. This the armor that knows no laziness.
Listen, friends! It is therefore easy to comprehend
the wisdom of omniscience when one is fearless,
unfrightened, undaunted, and not lazy; when one is
free from what makes one frightened or anxious; when
one does not generate the flaws of saṃsāra; when one
sees the beneficial qualities of nirvāṇa; when one
equalizes the phenomena of happiness and suffering;
and when one abides in nonduality.”

The bodhisattva Leonine Proclaimer said,
“Listen, friends! This is not the way of evil
beings. Rather, this is the way of sublime beings.
Why is this? Because sublime beings are free from
evil views, they are engaged in what is genuine.
Because sublime beings always have an honest
character, they are not deceptive. Because sublime
beings are respectful to their spiritual masters,
they defeat pride. Because sublime beings teach
in harmonious ways, their language is excellent.
Because sublime beings have a correct livelihood,
their accomplishments are renowned. Because sublime
beings are undiscouraged, they are free from
attachment. Because sublime beings are without
anger, they are free from aggression. Because
sublime beings are peaceful, fully peaceful, and
deeply peaceful, they are free from obscuring
darkness. Because sublime beings are compassionate
toward the suffering and the poor, they are gentle.
Because sublime beings’ physical, verbal, and mental
accomplishments are pure, they are cautious. Because
sublime beings engage genuinely in proper actions,
they practice what they preach. Because sublime
beings are steadfast in their discipline, they are
altruistic. Because sublime beings are without
mistaken doctrines, they are grounded in the truth.
Because sublime beings are pleased and delighted by
the joy of the Dharma, they yearn for the Dharma.
Because sublime
beings are generous with their body and life, they
uphold the sublime Dharma. Because sublime beings
are connected with all beings, they do not give up
on them. Because sublime beings follow ultimate
truth, they behold faults. Because sublime beings spurn
nonvirtuous qualities, they are immersed in virtuous
qualities. Sublime beings are a treasure for the
poor. Sublime beings are medicine for the sick.
Sublime beings are protectors for the fearful. Sublime beings are a refuge for
the friendless. Sublime beings are an island for
those lost in the ocean of saṃsāra. Sublime beings
are a support for the unsupported. Sublime beings
are illumination for those lost in darkness. Sublime
beings are guides for those who have set out on bad
paths. Sublime beings are guides for those who
preach the Dharma. Because sublime beings practice
patience and discipline, they are free of the faults
of anger and the torments of malice, hiding shame,
and rage. Therefore, because sublime beings live by
such principles, they are able to comprehend great
wisdom.”

The bodhisattva He Who Turned the Wheel of
Dharma Immediately upon Developing the Mind of
Awakening said, “Bodhisattvas
should not develop attitudes that will give the evil
Māra an opportunity, displease the thus-gone ones,
bring the gods displeasure, and cause their own
virtuous qualities to diminish. Instead,
bodhisattvas should develop attitudes that give the
evil Māra no opportunity, please the thus-gone ones,
bring the gods pleasure, and prevent their own
virtuous qualities from diminishing. If one proceeds
in this way, one will turn the wheel of Dharma
immediately upon developing the mind of awakening.
Why is this? Because immediately upon developing the
mind of awakening, the bodhisattvas see that causes
and observed conditions are unborn. Thus, they gain
realization that all phenomena are nonoccurring and
that the awakening of the Thus-Gone One is also
unborn. They understand the turning of the wheel of
Dharma according to their awakening. They are able
to comprehend omniscience through the armor of their
thoughts.”

The bodhisattva Eloquence Regarding All Distinct
Terminology said, “Sublime beings, awakening is
found in everything. It is found in affliction,
purification, the conditioned, the unconditioned,
the defiled, the undefiled, what is transgressive,
what is not transgressive, roots of virtue, roots of
nonvirtue, worldly phenomena, transcendent
phenomena, saṃsāra, nirvāṇa, both disruption and
permanence, the aggregates, the elements, and the
sense sources. Sublime beings, awakening is found in
earth, water, fire, wind, and space. Why is this? All
phenomena have a nature like this: the nature of
emptiness. Anyone who discusses these different
aspects is discussing the emptiness of everything.
To draw an analogy, just as space is found in
everything, so is awakening found in everything.
Sublime beings, bodhisattvas who are devoted to such
wisdom will arouse eloquence regarding all
observations. In this they will gain all knowledge
of distinct terminology. Those who understand the
single principle will comprehend omniscience.”

The bodhisattva Mass of Eloquence said, “Listen,
friends! All utterances are unutterable, and all
sounds are unproduced. Bodhisattvas devoted to such
wisdom abide in unmoving minds such that they are
neither pleased nor dismayed by pleasant or
unpleasant speech. Likewise, when wind reaches the
imposing mass of a mountain, it turns back without
moving or shaking that imposing mountain. Likewise,
Noble sons, by realizing such wisdom, a bodhisattva
will accept sounds and utterances from all sources
without moving or shaking. They are not drawn to the
utterances of non-Buddhists. They see the words of
the Thus-Gone One and non-Buddhists to be sameness.
In this sameness there is no contradiction. They see
the eloquence of the non-Buddhists as limited, and
limited phenomena could not prompt them to arrogance
about phenomena. So, sublime beings, bodhisattvas
who aspire to such wisdom shall swiftly gain
omniscience.”

The bodhisattva Sāgaramati said, “Sublime
beings, bodhisattvas must comprehend how to plunge
the mind into the ocean of intelligence since they
retain all they hear. They
must be devoted to the quality of a single taste
since reality does not vary. They must investigate
reality since it does not contradict dependent
origination. They must not attempt to increase or
diminish any phenomena, since phenomena are
primordially nonoccurring. They must grow the roots
of virtue that nourish all beings, since their merit
is inexhaustible. They must comprehend the two
extremes since they are disengaged from
discontinuity and permanence. They must investigate
all phenomena since the mind’s capacity to be
cultivated is limitless. They must develop the
strength of their mindfulness and apply it so as not
to forget any phenomena. They must complete the
elimination of any arrogance since they are to teach
the Dharma to all beings equally. In order to
assiduously pursue the unique qualities of
buddhahood, they must not associate with any
nonvirtuous qualities. Sublime beings, through the
armor of mindful wisdom, one will be able to
comprehend omniscience.”

The bodhisattva Mahāmeru said, “This wisdom of
the buddhas is wisdom that rises above the entire
world. One cannot comprehend it via any kind of
limited action. Therefore, one will be able to
comprehend omniscience with thought that rises above
the entire world, hearing that rises above the
universe, faith that rises above the entire world,
and generosity that rises above the entire world,
and likewise with discipline, patience, diligence,
concentration, and insight that rise above the
entire world as well as merit like the massive Mount
Meru that rises above the entire world.”

The bodhisattva Priyadarśa said, “Sublime
beings, when bodhisattvas purify their consciousness
of form, unpleasant
appearances of form will not appear to their eyes.
When they purify their ear consciousness, unpleasant
sounds will not be heard by their ears. The same
holds for scent, taste, and touch. When they purify
the domain of their minds, unpleasant mental objects
will no longer appear to their minds. When they
purify their minds, their minds will no longer be
bound by like and dislike, and they will not see any
being as an unsuitable vessel for the qualities of
buddhahood, for they will see even those with
mistaken convictions as suitable vessels for the
qualities of buddhahood. Anything that they really
enjoy, they will joyfully renounce and give away
without regret. Bodhisattvas who act like this will
be able to comprehend omniscience.”

The bodhisattva Joyful King said, “When
criticized, scolded, blamed, bullied, beaten, or
defeated, bodhisattvas should be joyful and regard
the person who does so as a spiritual friend.
Practicing patience and showing the power of
patience, they will be joyful. They investigate
reality by asking themselves, ‘Who is this person
that criticizes, and what is being criticized?’
Being confident in inner emptiness and trusting of
outer emptiness, they are patient and refrain from
developing the view of self. Thus they can give away
their arms and legs. They can give away their eyes
and head. They can give away their wives, sons, and
daughters. They can give away their kingdom and be
joyful about it. They can give up their body and
life and be happy about it. For while they would not
be happy about gaining the dominion of a universal
monarch, they are joyful in hearing a single
well-spoken verse. Gaining the status of Śakra would
not make them happy, yet they are joyful when
explaining the Dharma to others. Gaining the status
of Brahmā would not make them happy, yet they are joyful
when they are able to establish even a single being
in unsurpassed and perfect awakening. The
trichiliocosm filled with precious substances would
not make them happy, but they are joyful when they
behold the Thus-Gone One. They are happy, as their
faculties never decline. Anyone who accomplishes
such conduct and who is happy and joyful about the
factors of awakening is able to comprehend
omniscience.”

The bodhisattva Infinite Vision said, “Friends,
while indeed a bodhisattva sees all phenomena, they
do not fall into the view of self. While indeed they
understand all the qualities of buddhahood, they do
not indulge in concepts. While indeed they see all
the buddhas, they do not generate the notion that
they are observing form. While indeed they see all
beings, they do not generate notions about beings.
Their physical eyes are clear because they have
purified the ripening of action. They possess the
divine eye because they have gained extraordinary
abilities. They have realized the eye of insight by
ridding themselves of all afflictions. They are
oriented toward the eye of buddhahood by
accomplishing the unique qualities of buddhahood.
They gain the insight of the Dharma eye by
perfecting the ten strengths. Noble sons, through
the perfection of such wisdom vision, one will be
able to comprehend omniscience.”

The bodhisattva Destroyer of the Views of Māra
said, “Noble sons, the view of self arises and
occurs from the view of self. The actions of Māra
arise and occur from this view. If one understands
the view of self, one will not cause such views to
occur. If one understands such views, one will not
cause the aggregates to occur. If one understands
the aggregates, one will not see Māra. One will
reach unobscured freedom because one has transcended
the domain of Māra. If bodhisattvas achieve
unobscured freedom, they will comprehend
omniscience.”

The bodhisattva Aśokadatta said, “Performing
faulty actions will later cause one to be
remorseful, whereas good actions will not cause one
any anguish later. Therefore, bodhisattvas must
engage in good actions, irreproachable actions,
actions that will not cause remorse, and actions
that are not evil. They will preach the Dharma in
order to quell the misery and end the anguish of
suffering beings. Bodhisattvas who act like this
will comprehend omniscience.”

The god Samantakusuma said, “Noble sons, to draw
an analogy, a tree adorned by flowers will nourish
many beings. Likewise, noble sons, bodhisattva great
beings who open the flower of the Dharma of
liberation will nourish many beings. Noble sons, to
draw an analogy, when the flowers on
the divine pāriyātrakakovidāra tree bloom, it
attracts the gods of the Heaven of the Thirty-Three.
Likewise, noble sons, a bodhisattva great being who
opens the flower of the Dharma of liberation will
attract the world and its gods. Noble sons, to draw
an analogy, the precious gem of the gods is free of
all imperfections and has all positive attributes.
Likewise, Noble sons, a bodhisattva with pure
thought who is free from all imperfections and has
all positive qualities will comprehend omniscience.”

The god Luminous Flower said, “Noble sons, to
draw an analogy, when the sun shines its light, it
eliminates darkness and illuminates all the aspects
of form. Likewise, Noble sons, when bodhisattvas
endowed with the light of insight shine the light of
Dharma, they profoundly illuminate those beings who
are obscured by the darkness of delusion and
stupidity, and they reveal the nature of phenomena.
No darkness can overwhelm this light, and this light
brings comprehension of the path. Therefore,
bodhisattvas abiding on the path can show the
correct path to beings who travel bad paths.
When bodhisattvas abide on the path, they will
comprehend omniscience.”

The god Māndārava Scent said, “Noble sons, to
draw an analogy, the scent of a māndārava flower
pervades the environment for an entire league, yet
the scent does not form any concepts. Similarly,
Noble sons, a bodhisattva grounded in generosity,
discipline, hearing, absorption, and insight fills
the trichiliocosm with the scent of the Dharma. This
scent eliminates all the illnesses of affliction.
Therefore, if a bodhisattva is endowed with the
scent of the Dharma, they will comprehend
omniscience.”

The god Constantly Striving to Abide by the
Dharma said, “Listen, friends! Bodhisattvas will
awaken through exertion, whereas they will not do so
without it. Therefore, bodhisattvas should
constantly exert themselves and never be complacent
regarding their roots of virtue. They must exert
themselves in eight practices. What are the eight?
They are (1) exertion in the practice of the six
perfections; (2) the wisdom that accomplishes the
four abodes of Brahmā and knows, realizes, and
understands the five extraordinary abilities; (3)
ripening beings with the four means of attracting
disciples, which are generosity, kind talk,
meaningful actions, and practicing what one
preaches; (4) gaining acceptance of the three
gateways of liberation; (5) establishing others in
the qualities of buddhahood; (6) never giving up the
mind of awakening; (7) making dedications with
skillful means; and (8) being respectful and
upholding the sublime Dharma. Bodhisattvas who exert
themselves in these eight practices will comprehend
omniscience.”

Then Mañjuśrī Kumārabhūta addressed these
sublime beings and gods, “Listen, friends!
Bodhisattvas who do not associate or exert
themselves will comprehend omniscience. Why is this?
That with which they are not associated is the three
realms. That in which they do not exert themselves
is any thought, concept, or idea. That with which
they do not associate is the inner. That in which
they do not exert themselves is the outer. That with
which they do not associate is the level of hearers.
That in which they do not exert themselves is the
level of solitary buddhas. Those with which they are
not associated are the afflictions and subsidiary
afflictions experienced in saṃsāra. Those in which
they do not exert themselves are all the phenomena
of ordinary childish beings. That with which they
are not associated is name. That in which they do
not exert themselves is form. That with which they
are not associated is cause. That in which they do
not exert themselves is effect. That with which they
are not associated is views. That in which they do
not exert themselves is the absence of views. That with which
they are not associated is passion. That in which
they do not exert themselves is anger. That with
which they are not associated is clinging to
I. That in which they do not
exert themselves is clinging to
mine. That with which they
are not associated is stinginess. That in which they
do not exert themselves is arrogance about
generosity. That with which they are not associated
is bad character. That in which they do not exert
themselves is arrogance about discipline. That with
which they are not associated is malice. That in
which they do not exert themselves is arrogance
about patience. That with which they are not
associated is laziness. That in which they do not
exert themselves is arrogance about diligence. That
with which they are not associated is spoiled
mindfulness. That in which they do not exert
themselves is arrogance about concentration. That
with which they are not associated is mistaken
insight. That in which they do not exert themselves
is arrogance about insight. That with which they are
not associated is nonvirtue. That in which they do
not exert themselves is boasting about virtue. That
with which they are not associated is worldly
concerns. That in which they do not exert themselves
is attachment to manifesting transcendent qualities.
That with which they are not associated is
conditioned phenomena. That in which they do not
exert themselves is conceptualizing unconditioned
phenomena. Those with which they are not associated
are misdeeds. That in which they do not exert
themselves is boasting about their proper deeds.
That with which they are not associated is
defilement. That in which they do not exert
themselves is arrogance about their undefiled
phenomena of exhaustion.

“Listen, friends! In this way, bodhisattva great
beings who are free from the views of association
and disassociation do indeed comprehend omniscience.
Yet listen, friends! Omniscience cannot be
comprehended. Why is this? Omniscience cannot be
comprehended through an action. Why is this? The
absence of action is omniscience, and within
omniscience there is no conceptual activity.
Omniscience cannot be comprehended by form, by feeling, by
perception, by formations, or by consciousness.
Omniscience cannot be comprehended by phenomena or
nonphenomena. Omniscience cannot be comprehended by
generosity. Why is this? Generosity in and of itself
is omniscience. Omniscience cannot be comprehended
by discipline, patience, diligence, concentration,
or insight. Why is this? Insight in and of itself is
omniscience.

“Listen, friends! Omniscience also is not
cognizable by the eye consciousness. Listen,
friends! Omniscience is not cognizable by the ear,
nose, tongue, body, or mind consciousness. Why is
this? Listen, friends! Omniscience is beyond all
objects.

“How is omniscience?”

“Bodhisattvas should not seek omniscience
separate from their very bodies, which arise from
the four great elements. Why is this? The body is
insubstantial. The body is naturally present in
virtuous and nonvirtuous phenomena. The body is not
self, and it is devoid of
self. The body is unarisen; it is truly unarisen and
without imputation. Anything imputed upon it is also
unarisen. Whatever is seen is also unarisen. That
which is unarisen is truly unarisen. That which is
truly unarisen is unknowable and incomprehensible.
That which is unknowable and incomprehensible is
omniscience.”

When this teaching was given, two thousand gods
gained the acceptance that phenomena are nonarising,
and twelve thousand gods developed the mind directed
toward unsurpassed and perfect awakening.

Then, in that very place, Mañjuśrī Kumārabhūta
emanated a thus-gone one in the exact likeness,
shape, and proportions of the blessed Śākyamuni.
Mañjuśrī Kumārabhūta then said to the bodhisattva
great being Mass of Eloquence, “Noble son, ask this
thus-gone one directly how bodhisattvas should
act.”

He answered, “Bodhisattvas should act exactly as
I do.”

“Well then, how does the Blessed One act?”

He answered, “Do not engage in generosity. Do
not engage in discipline. Do not engage in patience.
Do not engage in diligence. Do not engage in
concentration. Do not engage in insight. Do not
engage in the desire realm. Do not engage in the
form realm. Do not engage in the formless realm. Do
not engage with the body. Do not
engage with speech. Do not engage with the mind. Do
not engage or act in any way at all. Tell me, noble
son, do emanations engage?”

“No, Blessed One, emanations do not engage.”

“Noble son, bodhisattvas should act
likewise.”

“Who emanated?”

“I emanated through the pure ripening of action.
However, by nature there is no self, being, life
principle, or person that exists here, whether as a
buddha or an ordinary being.”

“Noble son, not abiding, not thinking, not
elaborating, not taking, not giving, not moving, not
using words, not arising, not ceasing, not coming,
not going, not having a basis, the absence of marks,
the absence of substance, not apprehending, and not perceiving
in any way is the training of bodhisattva great
beings.

“Those who train in this manner train correctly.
Those who train in this manner have no aggression
toward anyone. Those who train in this manner are
free of attachment toward anything. Those who train
in this manner are free of clinging to anything at
all. They are not liberated from anything. Those who
train in this manner are free of desire for
anything. They do not separate from desire. They
have no aggression. They have no delusion. Training
in this manner is called yearning to
train. Those who yearn to train do not
proceed to, or arrive at, any existence. Therefore,
bodhisattva great beings who yearn to fully awaken
to unsurpassed and perfect buddhahood should be just
like me—they should have neither saṃsāra nor
nirvāṇa, they should neither give nor take, they
should have neither discipline nor inappropriate
comportment, they should have neither patience nor
malice, they should have neither diligence nor
laziness, they should have neither concentration nor
distraction, they should have neither insight nor
misunderstanding, they should have neither training
nor nontraining, and they should have neither
engagement nor nonengagement. Just like me, they
should be without attainment, nonattainment,
manifestation, awakening, buddha qualities,
perception of a self, perception of a being,
perception of a life principle, perception of
personhood, and perception of phenomena. They should
be without perception and nonperception. Why is
this?

“Noble son, all phenomena are unchanging because
they are undifferentiated from the nature of the
characteristics of illusion. Noble son, all
phenomena are nondual because they are not
individually differentiated. Noble
son, all phenomena do not appear to be seen because
they are beyond the domain of vision. Noble son, all
phenomena are the same because they are without
difference. Noble son, all phenomena are inactive
because they are without movement or action. They
are without imputation, and unimputed phenomena are
utterly unarisen. Whoever trusts this will not
conceptualize liberation, engagement, or awakening.
Therefore, noble son, when such training and
engagement is described, bodhisattva great beings do
not become frightened, anxious, or scared. That is a
bodhisattva.

“To draw an analogy, noble son, the expanse of
the sky is not frightened by fire, wind, rain,
drought, dust, smoke, clouds, or lightning. Why is
this? The expanse of the sky cannot be apprehended.
In the same way, noble son, bodhisattvas should not
be frightened by any phenomena. They should not
think about any happiness or suffering, for the
minds of bodhisattvas are like the sky. That is why
they can defeat the hordes of Māra. They can fully
awaken to unsurpassed and perfect buddhahood. They
can ensure the benefit of beings.”

Having said this, the emanated Thus-Gone One
immediately disappeared.

“To where he came from.”

“Well then, from where did he come?”

“From where he is going.”

“Mañjuśrī, emanations are free from both coming
and going.”

“Mañjuśrī, what is the mode of all
phenomena?”

“It is the natural mode.”

“Also, what is the mode of all beings?”

“Their mode accords with the ripening of
action.”

“Well then, Mañjuśrī, are not all phenomena
devoid of the ripening of action?”

“Well then, how does the ripening of action have
that mode?”

“Just as the action, so is the ripening. Its
existence is likewise.”

“Mañjuśrī, what is action like? What is
ripening like? What is existence like?”

“Action is just like suchness. So is ripening.
So is existence.”

“Mañjuśrī, in suchness there is no action, no
ripening, and no existence.”

“Noble son, just as in suchness there is no
action, no ripening, and no existence, so you must
understand the existence of the ripening of action.
The existence of the ripening of action has no
coming and no going—it does not transcend the mode
of suchness.”

When this teaching was given, through the power
of the Buddha, venerable Śāriputra, venerable Nanda,
and the other great hearers heard this teaching in
the presence of the blessed Śākyamuni.

Venerable Śāriputra then said to the Blessed
One, “Blessed One, if reality is indeed wholly
singular, it is remarkable
that these great and sublime beings can make diverse
statements without contradicting reality. Blessed
One, who could not develop the mind directed toward
unsurpassed and perfect awakening?”

The Blessed One responded, “Śāriputra, in this
way, bodhisattvas train in unobstructed trainings
and teach in an unobstructed manner. Śāriputra, just
as the fruit accords with the seed, so the
bodhisattvas’ wisdom accords with their training.
This is also the case with their teachings.
Śāriputra, your wisdom will also accord with your
training. The eloquence you gain will also accord
with this.”

The bodhisattva Prabhāvyūha asked, “Blessed
One, can you please describe the training of the
hearers? Can you please describe the training of the
bodhisattvas?”

The Blessed One answered, “Noble son, the
training of the hearers is limited, whereas the
training of the bodhisattvas is limitless. Noble
son, to the degree to which one is engaged in the
limited and restricted training of the hearers, so
will one’s wisdom be limited and restricted. Noble
son, to the degree to which one is engaged in the
limitless and unobstructed trainings of the
bodhisattvas, so will one’s wisdom be limitless and
unobstructed.”

The bodhisattva great being Prabhāvyūha then
asked the Blessed One, “Blessed One, no one in this
assembly will give up listening to the Dharma, so
please give those sublime beings a sign to come
here. Why do I ask this? Since Mañjuśrī Kumārabhūta
is devoted to the profound, the Dharma he teaches is
also profound.”

The bodhisattva great being Prabhāvyūha then
asked Mañjuśrī Kumārabhūta, “Mañjuśrī, why have you
left the Blessed One’s assembly to teach the Dharma
in another place?”

“Noble son, the blessed buddhas are difficult
to please. Not all talk pleases them.”

“Mañjuśrī, what kind of talk pleases the
Thus-Gone One?”

“Though of course the Blessed One knows this in
his wisdom, I shall explain it according to my
degree of eloquence. Noble son, the Thus-Gone One is
pleased by a talk that does not contradict the realm
of phenomena, that does not contradict reality, and
that does not contradict the limit of reality. The
Thus-Gone One is pleased by a talk that is free of
strife, free of debate, free of composition, free of
dispute, free of imputation, and the like. The
Thus-Gone One is pleased by a talk that does not
make imputations in terms of a self, imputations in
terms of others, imputations in terms of phenomena,
imputations in terms of nonphenomena, imputations in
terms of saṃsāra, imputations in terms of nirvāṇa,
and the like.”

Then the Blessed One expressed his approval to
Mañjuśrī Kumārabhūta, “Excellent, excellent!
Mañjuśrī, you have spoken well. Such a talk does
indeed please the Thus-Gone One. However, Mañjuśrī,
the Thus-Gone One is pleased by a talk that
transcends all elaboration, that is neither too fine
nor too coarse, and that is free of marks—a talk
that does not take one out of absorption but instead
teaches how to continuously place the mind in
equipoise and that does not cause one to perceive
any phenomena as increasing or decreasing.”

When this teaching was given, eight thousand
bodhisattvas gained the acceptance that phenomena
are nonarising. However, two hundred gods in the
assembly who had given up the mind of awakening
because of past conduct thought, “If the qualities
of buddhahood are that limitless, if the trainings
of the bodhisattvas are that difficult to undertake,
and if unsurpassed and perfect awakening is that
difficult to attain, then we cannot undertake this
training. We should therefore reach nirvāṇa via the
vehicles of the hearers and solitary buddhas.”

Knowing their thoughts, the Blessed One
thought, “Oh, these gods have the fortune to fully
awaken to unsurpassed and perfect awakening.” In
order to guide them, he emanated a householder
outside the retinue bearing in his right hand an
alms bowl full of delicious food. The householder
approached the Blessed One, bowed his head at the
Blessed One’s feet, offered the alms bowl full of
food to the Blessed One, and said, “Blessed One, out
of your care for me, please accept this food.” The
Blessed One then accepted the alms bowl filled with
food.

Mañjuśrī Kumārabhūta now rose from his seat,
draped his shawl over one shoulder, and with palms
joined said to the Blessed One, “Blessed One, if you
were to eat this food without sharing it with me,
Blessed One, you would not be showing
gratitude.”

Knowing venerable Śāriputra’s thoughts, the
Blessed One said to him, “Śāriputra, the Thus-Gone
One knows that it is time to instruct you, so stay
seated.”

The Blessed One then dropped the alms bowl into
the earth. As soon as he released the alms bowl, it
appeared before all the perfect buddhas living in
the buddha realms in which blessed buddhas reside in
the direction below. The alms bowl passed through
buddha realms as numerous as the grains of sand in
the Ganges until it reached the world called Luminous—the
buddha realm of thus-gone, worthy, perfect Buddha
Raśmirāja. There, it hovered in midair without
anyone holding it. The servants of each of these
blessed buddhas asked them, “Blessed One, where has
this alms bowl come from?”

Venerable Śāriputra now entered ten thousand
states of absorption, and through the strength of
his insight and the power of the Buddha, he visited
ten thousand buddha realms without seeing the place
or location of the alms bowl. He subsequently
returned to the Blessed One. Seated there, he
reported to the Blessed One, “Blessed One, I have
not seen the place or location of the alms
bowl.”

Venerable Maudgalyāyana then entered ten
thousand states of absorption, and through the power
of the Buddha and the strength of his own miraculous
power, he visited ten thousand buddha realms below
without seeing the place or location of the alms
bowl. He subsequently returned to the Blessed One.
Seated there, he reported to the Blessed One,
“Blessed One, I have not seen the place or location
of the alms bowl.”

The Blessed One then told venerable Subhūti,
“Subhūti, please search for the alms bowl.”

Venerable Subhūti then entered twelve thousand
states of absorption, and through the power of the
Buddha and the strength of his own miraculous power,
he visited twelve thousand buddha realms below
without seeing the alms bowl. He subsequently
returned to the Blessed One. Seated there, he told
the Blessed One, “Blessed One, I have not seen the
place or location of the alms bowl.”

Continuing in this way, five hundred great
hearers sought the alms bowl through the strength of
their own miraculous power and the divine eye, but
they could not find it.

Venerable Subhūti then said to the bodhisattva
Maitreya, “Maitreya, since you have been prophesied
by the Blessed One to be only one life away from
awakening to unsurpassed and perfect buddhahood,
please search for the location and the site of the
alms bowl.”

The bodhisattva great being Maitreya responded
to venerable Subhūti, “Respected Subhūti, while
indeed I have been prophesied by the Thus-Gone One
to be within one life of awakening to unsurpassed
and perfect awakening, I do not so much as know the
names of those states of absorption. Mañjuśrī
Kumārabhūta on the other hand has actually entered
and exited those states of absorption. Furthermore,
respected Subhūti, when I gain awakening, there will
come a time and occasion when, being unable to
comprehend even how the Thus-Gone One takes a single
step, such bodhisattva great beings will ask
Mañjuśrī Kumārabhūta, ‘How does the Thus-Gone One
lift up his foot and place it down?’ Therefore,
respected Subhūti, ask this of Mañjuśrī himself. He
will be able to find and extract that alms
bowl.”

So he settled into the absorption called
in agreement with all and
extended his right hand toward the earth below him.
Using his hand, Mañjuśrī Kumārabhūta then went on to
pay homage to those buddhas who were present in all
the buddha realms below. From his hand a sound
emerged, asking those blessed ones, “The blessed,
thus-gone, worthy, perfect Buddha Śākyamuni is
inquiring whether you are free from illness, whether
you are tired, whether you are healthy, whether you
are comfortable, whether you are strong, and whether
you are well.”

Mañjuśrī Kumārabhūta’s right hand then passed
by buddha realms as numerous as seventy-two times
the number of grains of sand in the Ganges,
prostrating at the feet of every blessed buddha
present there and inquiring into their health. It
finally reached the world called Luminous of the
blessed thus-gone Raśmirāja. The hand prostrated at
the feet of the blessed thus-gone Raśmirāja and
asked, “The blessed, thus-gone, worthy, perfect
Buddha Śākyamuni is inquiring whether you are free
from illness, whether you are tired, whether you are
healthy, whether you are comfortable, whether you
are strong, and whether you are well.”

From the hand sprang thousands of rays of light
and thousands of lotus flowers. These rays of light,
however, remained distinct from the Thus-Gone One’s
own light rays. Then a bodhisattva great being named
Prabhāśrī who served the thus-gone Raśmirāja asked
him, “Blessed One, billions of light rays and
hundreds of thousands of lotus flowers spring from
this hand. On each of the lotus flowers are forms of
thus-gone ones singing the praises of the blessed
Śākyamuni. To whom does that hand, which is so
beautiful and delightful to behold, belong?”

The Blessed One answered the bodhisattva
Prabhāśrī, “Prabhāśrī, above here, past buddha
realms as numerous as seventy-two times the number
of grains of sand in the Ganges, there
is a world called Sahā, where the thus-gone, worthy,
perfect Buddha Śākyamuni lives, thrives, and is
well. In that world there is a bodhisattva great
being named Mañjuśrī Kumārabhūta, who wears the
unfathomable armor and has attained all
extraordinary abilities, strengths, and perfections.
Without rising from his seat, Mañjuśrī Kumārabhūta
has extended his hand to this place in order to pick
up this alms bowl.”

Light then shot forth from the circle of hair
between the eyebrows of the thus-gone Raśmirāja.
This light penetrated all the buddha realms totaling
seventy-two times the number of grains of sand in
the Ganges, illuminating all these worlds with a
bright light. Anyone whose body was touched by this
light gained the happiness of a universal monarch.
Every spiritual practitioner whose body was touched
by this light attained fruition. Every student whose
body was touched by this light became a worthy one
concentrated on the eight emancipations. Every
bodhisattva whose body was touched by this light
attained the absorption called the
sun-like lamp. It also enabled all the
bodhisattvas in the buddha realm of the thus-gone
Raśmirāja to behold the Sahā world, the blessed
Śākyamuni, Mañjuśrī Kumārabhūta, and the entire
saṅgha of hearers.

When the bodhisattva great being Prabhāśrī
beheld the Sahā world, he began to cry and weep. He
said, “Blessed One, seeing these bodhisattva great
beings who have been born into the Sahā world is
like seeing a priceless beryl gem thrown into the
mud.”

The thus-gone Raśmirāja responded, “Noble son,
do not say such things. Why is this? Spending one
morning in the Sahā world generating love for all
beings brings far more merit than resting in and
practicing concentration for ten eons in our world.
Why is this? Noble son, bodhisattva great beings who
tend to the Dharma in the Sahā world will purify all
karmic obscurations and afflictions.”

From the thousand-spoked wheels on the soles of
his two feet, the blessed thus-gone Śākyamuni then
emitted a light, which passed downward past buddha
realms as numerous as seventy-two times the number
of grains of sand in the Ganges until it illuminated
the entire Luminous world. Every bodhisattva whose
body was touched by this light attained the
absorption called lamp like Mount
Meru. That buddha realm was illuminated
from this buddha realm, and this buddha realm was
illuminated from that buddha realm. To give an
analogy, just as the sun and moon shine here in
Jambudvīpa, in the same way the bodhisattvas there
were able to see the thus-gone Śākyamuni, and the
bodhisattvas here were able to see the blessed
thus-gone Raśmirāja. The bodhisattvas here in this
world were able to see, as easily as the gods on the
peak of Mount Meru can see Jambudvīpa, the blessed
thus-gone Raśmirāja and the bodhisattva great beings
wearing great armor.

Then, the right hand of Mañjuśrī Kumārabhūta
grabbed the alms bowl, which was hovering in midair
in the thus-gone Raśmirāja’s buddha realm Luminous, and he
drew it upward, accompanied and attended on by
trillions of bodhisattvas. As his hand drew back
upward, the light rays in each buddha realm dimmed,
and the lotus
flowers disappeared. In this way, drawn back by
Mañjuśrī Kumārabhūta’s right hand, the alms bowl
returned to the Sahā world.

Having returned the alms bowl to the space
before the blessed Śākyamuni, Mañjuśrī Kumārabhūta
bowed his head to the feet of the Blessed One and
said, “Blessed One, I retrieved the alms bowl.
Thus-Gone One, please accept it.” The Blessed One
did so.

Then the bodhisattvas who had come to the Sahā
world along with Mañjuśrī Kumārabhūta’s hand bowed
their heads to the feet of the Blessed One and,
using the names of their particular thus-gone ones,
said, “The blessed thus-gone So-and-So is inquiring
whether you, Blessed One, are free from illness,
whether you are tired, whether you are healthy,
whether you are comfortable, whether you are strong,
and whether you are well.” With the Buddha’s
permission, they then took their seats.

Then the Blessed One said to venerable
Śāriputra, “Śāriputra, listen: I shall now explain
how I was in error by failing to appreciate how
Mañjuśrī Kumārabhūta benefitted me in the past.
Śāriputra, countless trillions of eons in the
distant past, the thus-gone, worthy, perfect Buddha
Invincible Banner of Victory was born in the world
called Blameless. Śāriputra, this thus-gone one’s
retinue of hearers numbered eighty-four thousand,
and his bodhisattvas numbered twelve thousand. That
thus-gone one taught the Dharma based on the three
vehicles. The Thus-Gone One took birth in order to
teach the three vehicles, the
six perfections, and skillful means.

“Śāriputra, at that time there was also a monk,
a Dharma teacher named Wisdom King. One morning he
donned his lower garment and Dharma robes, took his
alms bowl, and went out to seek alms at the royal
palace called Vastness, where he received many types of
delicious food. At that time there was also a
merchant son named Flawless Shoulders, who was
sitting on his mother’s lap. The boy saw the monk
approaching from afar and jumped off her lap and
hurried toward the monk, asking for some food. The
monk gave him a sweetmeat, and he
followed after the monk, nibbling on the food.
Eventually they arrived before the thus-gone
Invincible Banner of Victory. They bowed at his feet
and sat before him. Then the monk Wisdom King gave
all his alms to the boy and said, ‘Listen, boy!
Present these alms to the Thus-Gone One.’ The boy
took the alms, but even though he filled the
Thus-Gone One’s alms bowl, the alms did not run out.
Śāriputra, even though the boy distributed and
presented these alms alone to the eighty-four
thousand hearers, the twelve thousand bodhisattvas,
and the blessed thus-gone Invincible Banner of
Victory, they did not run out. The boy was happy and
delighted. Filled with joy, happiness, and delight,
he sat before the Blessed One and spoke the
following verses:

“ ‘Though I distributed alms to the saṅgha of
monks,

The alms bowl was never emptied.

Thus, I have certainly performed worship

To a field of merit worthy of offerings.

“ ‘Even though I served it to the Protector of
the World,

The food did not run out.

There is no doubt that offerings made to the
buddhas

Are a gift that does not run out.

“ ‘Just as the food did not run out

But increased more and more,

So the merit of those who revere the buddhas

Shall increase more and more.’

“Śāriputra, with those alms alone, the boy
could provide for the Thus-Gone One and the saṅgha
of monks for seven days. Through the power of the
buddha and the boy’s pure intention, the food did
not run out.

“The monk Wisdom King offered the boy refuge in
the Buddha, refuge in the Dharma, and refuge in the
Saṅgha. He conferred on him the rules. He caused the
boy to acknowledge his faults. He caused him to
rejoice in that which should be rejoiced in. He
caused him to supplicate for what should be
supplicated for, and later he caused him to develop
the mind directed toward unsurpassed and perfect
awakening.

“Śāriputra, the boy’s parents searched for him
until they, too, arrived before the thus-gone
Invincible Banner of Victory. They bowed their heads
to the Blessed One’s feet and sat before him. The
boy prostrated at his parents’ feet and then spoke
the following verses to them:

“ ‘I have set forth toward awakening

In order to bring all embodied beings
happiness.

You should be persistent too,

For these freedoms and advantages are so
rare.

“ ‘See the radiance of the Buddha’s form

And how he is adorned with the major marks.

He has reached perfection through wisdom.

Who would not aspire to such awakening?

“ ‘The Thus-Gone One is exceedingly rare.

I wish to go forth into homelessness

And take ordination with him.

I request your permission.’

“His parents responded:

“ ‘We will aspire to the awakening

That you wish for.

Son, for the purpose of taking ordination,

You may follow the training.’

“Then, Śāriputra, the boy, his parents, and
five hundred beings who had developed the mind
directed toward awakening all took ordination.
Śāriputra, do not imagine that at that time the
Dharma teacher Wisdom King was someone unknown to
you. Why not? Mañjuśrī Kumārabhūta was at that time
the Dharma teacher Wisdom King. Śāriputra, if you
are doubting, wondering, or considering whether the
merchant’s son Flawless Shoulders is someone unknown
to you, do not do so. Why not? I myself was at that
time the merchant’s son Flawless Shoulders.
Śāriputra, Mañjuśrī Kumārabhūta gave me the alms and
caused me to develop the mind directed toward
awakening. That is how I initially developed the
mind directed toward awakening. Śāriputra, based on
this teaching, you should understand the following:
know that the Thus-Gone One’s awakened greatness,
his ten strengths, his fearlessness, his
unobstructed wisdom, and all other such qualities
appeared due to Mañjuśrī Kumārabhūta’s doing! Why is
this? Because my omniscience was attained on the
basis of that mind of awakening.

“Śāriputra, throughout the ten directions I
have seen countless thus-gone ones like myself named
Śākyamuni—and also thus-gone ones named Tiṣya, Jina,
Śikhin, and Dīpaṅkara—who Mañjuśrī Kumārabhūta
established in awakening. If it would take an eon or
more to simply speak the names of the thus-gone ones
established in awakening by Mañjuśrī Kumārabhūta,
who presently turn the wheel of Dharma, how much more to
speak of their bodhisattva conduct, their abiding in
the Heaven of Joy, their taking birth, their
departure from the household, their austerities, or
their presence at the Seat of Awakening?

Then two hundred gods thought, “All phenomena
appear from causes, depend on conditions, are rooted
in craving, and are guided by aspiration. So, even
though the Blessed One may have been encouraged by
someone else, it would not be appropriate for us to
be concerned with someone inferior now that the
Thus-Gone One is actually present here.” Then these
two hundred gods developed with an altruistic
intention the mind directed toward unsurpassed and
perfect awakening.

When Mañjuśrī Kumārabhūta extended his hand and
displayed miracles as he picked up the alms bowl,
and when this Dharma teaching of past events was
told, countless beings from buddha realms in the
lower direction developed the mind directed toward
awakening. Blessed buddhas from limitless buddha
realms throughout the ten directions presented
jeweled parasols to Mañjuśrī Kumārabhūta in order to
venerate him and shelter the Dharma. These jeweled
parasols covered this world. From the jeweled
parasols, the following sound resounded: “Just as
the thus-gone Śākyamuni has said, all of us were
established in awakening by Mañjuśrī Kumārabhūta.”

The Blessed One then said to venerable
Śāriputra, “Śāriputra, those who desire to reach
nirvāṇa swiftly should develop the mind directed
toward unsurpassed and perfect awakening. Why is
this? Śāriputra, having become afraid of saṃsāra, a
being does not cultivate a mind set on unsurpassed
and perfect awakening. Rather, that person becomes a
hearer and remains in the vehicle of the hearers.
That will ensure that they continue to cycle in
saṃsāra. On the other hand, I have seen that other
bodhisattvas who are diligent and abide in perfect
awakening do in fact gain omniscience. Why is this?

“Śāriputra, long ago, a thus-gone, worthy,
perfect buddha named He Who Outshines All appeared
in the world. He was someone learned and virtuous, a
well-gone one, a knower of the world, a charioteer
who guides beings, an unsurpassed being, a teacher
of gods and humans, and a blessed buddha. Śāriputra,
this thus-gone one’s hearers numbered one billion,
and his lifespan reached a hundred thousand years.
Śāriputra, the greatest of this thus-gone one’s
hearers, in terms of insight, was the monk Exalted. The
second greatest of his hearers, in terms of
miraculous abilities, was the monk Powerful.

“Śāriputra, one morning the Thus-Gone One
donned his lower garment and Dharma robes, picked up
his alms bowl, and, attended on by his saṅgha of
hearers, set out for the royal palace called Famous
to collect alms. On that occasion, on his right side
went his hearer with the greatest insight, and on
his left side went his hearer with the greatest
miraculous abilities. Many other learned ones
followed them. Eight thousand
bodhisattvas preceded them. With some bodhisattvas
assuming the appearance of Brahmā, some of Śakra,
some of the Four Great Kings, and some of gods, they
went ahead, sweeping the road.

“Śāriputra, as this thus-gone one was
approaching the palace, there were three
well-adorned children playing alongside the road.
The children noticed the Thus-Gone One proceeding at
a distance. They saw that he was fine and pure
minded, with peaceful faculties and a peaceful mind.
He was gentle and had perfected the highest form of
tranquility. He was flawless and had tamed his
faculties. He was limpid, clear, and pristine like a
pond. He was exalted, radiant, beautiful, dazzling,
and shining like a golden tree of worship. He was
adorned by the thirty-two major marks of a great
being.

“In seeing this, one child asked the others,
‘Do you see the Thus-Gone One, this highest of all
beings, the unsurpassed field of merit, the worthy
recipient of the offerings of the world with its
gods and humans? Come, let’s venerate him. For great
results will come from making an offering to
him.’

“The child then spoke the following verse:

“ ‘This is the greatest of beings—

The unsurpassed and worthy recipient of
offerings.

Thus, we should venerate him.

Venerating him will bring great results.’

“A second child said:

“ ‘We don’t have flowers,

Perfumes, powders, or ointments.

How could we venerate

This being, who is unmatched in all the
world?’

“ ‘I shall venerate this unsurpassed merit
field

With my necklace.

Seeing what I’ve seen, what wise person

Could be attached to such things?’

“ ‘This perfect one, who has crossed to the other
side,

Has eliminated his anguish and liberated his
mind.

He commits no evil and is a source of the genuine
Dharma.

To him, we shall make this offering.’

“The first child then asked the other two,
‘What do you two aspire to with this gift?’

“The first child then said, ‘May I become like
the thus-gone, worthy, perfect Buddha, who knows all
and sees all, who illuminates all directions, and
who moves with the gait of a lion.’

“He replied, ‘Blessed One, I do.’

“The Blessed One continued, ‘The child in the
middle is approaching with the following intention:
for every step he takes forward, he will receive the
roots of virtue for one hundred thousand realms of a
universal monarch and likewise the roots of virtue
for thousands of lifetimes as Śakra or Brahmā. For
every step, he will receive the roots of virtue for
beholding one hundred thousand buddhas.’

“Śāriputra, the three children arrived before
the blessed thus-gone He Who Outshines All and bowed
their heads to his feet. They then tossed the pearl
necklaces toward the Blessed One’s body. At that
moment, Śāriputra, the pearl necklaces tossed by the
children with the intention to become hearers landed
upon the Blessed One’s shoulders. The pearl necklace
tossed by the child with the intention to gain
omniscience, however, transformed above the crown of
the Thus-Gone One into a multistory mansion that was
of a fine design and beautiful to behold, with four
sides and four columns and well proportioned. In the
mansion sat the form of the Thus-Gone One in
cross-legged posture.

“At this, the Thus-Gone One smiled. It is the
nature of things that when a blessed buddha smiles,
variegated light streams forth from the Thus-Gone
One’s mouth in the colors of blue, yellow, red,
white, green, crystalline, and silver. The light
pervaded limitless and boundless worlds as far as
the Brahmā world. It outshone the light of the sun
and moon and then returned. Encircling the Blessed
One three times, the light disappeared into the
Blessed One’s crown.

“The Blessed One’s servant Sāgaramati then
asked him, ‘The Thus-Gone One does not smile without
cause or reason. Hence, Blessed One, what was the
cause and reason for your smile?’

“ ‘Blessed One, I do.’

“The Blessed One continued, ‘Monk, these two
children wished to swiftly reach nirvāṇa because of
fearing saṃsāra rather than aspiring to awakening.
Monk, I instruct you, so you should understand this.
When the third child fully awakens to unsurpassed
and perfect buddhahood, these two other children
will be the greatest of his hearers. One will be the
greatest in terms of insight, and the other will be
the greatest in terms of miraculous abilities.’

When this story from the past and this teaching
about omniscience were given, ten thousand beings
developed the mind directed toward unsurpassed and
perfect awakening. Śāriputra, Mahāmaudgalyāyana,
Mahākāśyapa, Revata, Aniruddha, Upāli, Pūrṇa
Maitrāyaṇīputra, and all the other great hearers
prostrated to the Blessed One and said with one
voice, “Blessed One, noble sons and daughters should
respectfully generate roots of virtue. They should
aspire to vastness. They should forge great
aspirations. Why is this? Blessed One, even though
hundreds of thousands of buddhas have delivered
talks on omniscience to us and taught us the Dharma,
we have not had the fortune to realize unobstructed
wisdom. Blessed One, it would be better for us to
have committed the five acts with immediate results than for
us to have turned away from unsurpassed and perfect
awakening. Why is this? Blessed One, if we had
committed the five
acts with immediate results, we could
purify suffering in hell while still not being
devoid of the unobstructed wisdom of omniscience.
Thus, Blessed One, our minds are of one thought.
Given our meager faculties, we are not suitable
vessels for the wisdom of omniscience. Why is this?
Blessed One, to draw an analogy, when peoples’ time
has passed and they have died, their families are
unable to keep them alive. Similarly, Blessed One,
if one aspires to the vehicle of the hearers, one
will not be able to heal the world and its gods.
Blessed One, to
draw an analogy, this great earth supplies medicine
for bipeds and quadrupeds. Similarly, Blessed One
those who develop the mind directed toward
unsurpassed and perfect awakening are able to heal
the world and its gods.”

After this story was relayed, King Ajātaśatru
arrived before the Blessed One with the four
divisions of his army. They bowed their heads to the
Blessed One’s feet and circumambulated him three
times before gathering to one side. King Ajātaśatru
joined his palms together facing the Blessed One.
Bowing, he asked the Blessed One, “Blessed One, on
what basis and through what power do beings engage
in and perform evil deeds?”

The Blessed One answered, “Great King, the
basis for beings consists of self, sentient being,
life force, and person. Great King, in reliance upon
their belief in the transitory collection as a real
self, and based upon their mistaken experience,
beings engage in and perform evil deeds.”

“Blessed One, what is the root of the belief in
the transitory collection as a real self?”

“Blessed One, what is the root of
ignorance?”

“Great King, ignorance grows from not
contemplating correctly.”

“Blessed One, what is the root of not
contemplating correctly?”

“Blessed One, what does it mean to hold
incorrect concepts with regard to nonexistence?”

“Blessed One, what is the root of
conceptualizing nonarising?”

“Blessed One, what is that which comes together
without arising?”

“Blessed One, how should we consider that which
does not arise?”

“That which does not arise cannot be considered
in the slightest.”

“Blessed One, how is remorse observed?”

“Great King, remorse is observed in terms of
doubt.”

“Blessed One, what is doubt?”

“Great King, doubt is being doubtful about the
correct things a noble one says. This is doubt.”

“Blessed One, what is a noble one? What is it
to speak correctly?”

King Ajātaśatru then asked the Blessed One,
“Blessed One, those who live in the world are
obscured by afflictions due to having thoughts
centered on a self. They do not trust what the noble
ones who speak correctly say, and they thereby
engage in and perform many evil deeds. Blessed One,
that is remarkable. Well-Gone One, that
is astonishing. Blessed One, under the influence of
evil companions, and due to my pride and arrogance
because of my dominion, possessions, power, and
wealth, I intentionally murdered my father. Blessed
One, I have been unable to eliminate my doubt. No
matter whether I am eating or drinking, whether I
engage in play or fun, whether I enjoy myself or
pursue what is meaningful, or whether I spend time
among my courtesans or am by myself or with many
people, day and night I am unable to eliminate my
doubt. Blessed One, I have lost all taste for food.
Blessed One, I am not thirsty for any drink. Blessed
One, I cannot sleep. Blessed One, all my splendor is
gone. Blessed One, I live in constant terror,
thinking that after this life I will become a hell
being.

“Blessed One, you are eyes for the blind of
this world, a guide for those who are carried away
in the flood, a bridge for those who wish to cross,
one who brings happiness to those who suffer, a
treasure for the poor, and you show the way for
those who are on bad paths. You are supremely
compassionate, your mind cannot be discouraged, you
regard all beings equally, and you are extremely
loving, reliable, and unmoved by both happiness and
suffering. Blessed One, since you do not abandon
anyone, please give me, a fearful person, freedom
from fear. Please give protection to those who are
without protection. Please be a refuge to those who
are without refuge. Please give eyes to the blind.
Please lead me, who has been taken by the river, by
the hand. Blessed One, given that I have fallen into
unbearable fear and intense terror, please teach me the
Dharma so that I can be sure to eliminate my doubts
and die without worry, having reduced the experience
of what I have done.”

Then the Blessed One thought, “Oh, since King
Ajātaśatru indulges in craving yet has faith in the
profound Dharma, nobody except Mañjuśrī Kumārabhūta
could completely eliminate his doubt.”

Then, through the power of the Buddha,
venerable Śāriputra said to King Ajātaśatru, “Great
King, you should invite Mañjuśrī Kumārabhūta for
tomorrow’s meal. He will eliminate your awful doubt.
He will also visit your residence, and all the
beings in your household will develop roots of
virtue. This will benefit countless beings who live
in the city of Rājagṛha.”

Once he asked this, Mañjuśrī Kumārabhūta said
to King Ajātaśatru, “Great King, to accept clothing,
alms bowls, and food served and offered in a grand
manner for the well-spoken Dharma-Vinaya is not an
act of kindness. However, Great King, when you no
longer have any doubt and uncertainty about the
profound and sacred truth of the lack of self—then I
will have been kind to you. Great King, when you no
longer think about or conceptualize any
phenomena—then I will have been kind to you. Great
King, when you no longer think about or
conceptualize the mind of the past, present, or
future—then I will have been kind to you. Great King, when
you no longer generate or block even the smallest
view—then I will have been kind to you.”

King Ajātaśatru then said to Mañjuśrī
Kumārabhūta, “Mañjuśrī, the nature of phenomena is
indeed as you have described it. Still, out of your
kindness for me, please come to my dwelling tomorrow
with your retinue for a meal.”

Mañjuśrī Kumārabhūta said to King Ajātaśatru,
“Great King, to accept clothing, alms bowls, and
food for the well-spoken Dharma-Vinaya is not an act
of kindness. However, Great King, when you no longer
grasp at a self, or a sentient being, or a life
force, or a person—then I will have been kind to
you. Great King, when you no longer grasp at the
perception of self or the perception of other—then I
will have been kind to you. Great King, when you no
longer grasp at mind, observations, aggregates,
elements, sense sources, inner experience, outer
experience, the three realms, transcendence of the
three realms, virtue, nonvirtue, what is
unwholesome, what is not unwholesome, the world,
transcendence of the world, defilement,
nondefilement, conditioned things, unconditioned
things, affliction, purification, saṃsāra, or
nirvāṇa—then I will have been kind to you.”

Mañjuśrī replied, “Great King, attachment to or
appropriation of any phenomenon is neither
beneficial nor pleasant. Great King, any movement or
mentation is neither beneficial nor pleasant.
However, not grasping at movement or mentation and
giving up attachment is beneficial and pleasant.
Great King, not being agitated is beneficial and
pleasant. Great King, being agitated again is
neither beneficial nor pleasant. Great King,
reaching the end is beneficial and pleasant. Once
again getting involved in action is neither
beneficial nor pleasant.”

“Great King, emptiness involves no action or
change. Likewise, the absence of marks, the absence
of wishes, and the absence of application involve no
action or change. Great King, whenever there is no
application of body, speech, and mind, there is no
action or change. Great King, when one does not act
or apply body, speech, and mind, there is no action
or change. Great King, therefore, all phenomena have
the characteristic of being devoid of application,
yet the lack of application is not characterized as
such.”

“Mañjuśrī, how can one be confident in the
unconditioned nature of conditioned things?”

“Great King, when one does not consider the
past to have occurred, does not consider the future
as not yet come, and does not
conceptualize the present, one becomes confident in
the primordial lack of arising, and one does not
exaggerate or denigrate it. Just doing this, Great
King, is to be confident in the unconditioned nature
of conditioned things.”

“Mañjuśrī, how do afflictions assist one on the
path?”

“Great King, what do you think? Do the light of
the sun and darkness coexist?”

“Mañjuśrī, they do not. Why so? Darkness is
eliminated by sunlight.”

“Well then, Great King, does darkness remain
assembled or does it proceed?”

“Mañjuśrī, it does neither of these.”

“Likewise, Great King, when the wisdom of the
path has arisen, afflictions will no longer arise.
At that point, afflictions remain neither assembled,
nor in objects, nor in any direction. Great King,
the path is sameness because afflictions are
sameness. Afflictions are sameness because the path
is sameness. All phenomena are sameness because
afflictions are sameness. Thus, Great King,
afflictions themselves are the path for anyone who
realizes this. Why is this? Because one has
understood afflictions in this way, afflictions will
not arise . Furthermore, examining afflictions is
itself the path.”

Mañjuśrī answered, “Great King, when one
understands the afflictions, one’s mind is no longer
dualistic. Therefore, in understanding afflictions,
afflictions themselves become the path. Great King,
therefore, afflictions themselves are the path.”

“Mañjuśrī, how is the path cultivated?”

“Great King, cultivating all phenomena is
cultivating the path.”

“Mañjuśrī, if one has cultivated the path in
that way, where does it lead?”

“Great King, if one has cultivated the path in
this way, it does not lead anywhere.”

The king asked, “Mañjuśrī, does the path not
lead to nirvāṇa?”

Mañjuśrī replied, “Great King, is there any
phenomenon such as a path in nirvāṇa?”

“Mañjuśrī, there is not.”

“Mañjuśrī, what do noble ones base themselves
on to cultivate the path?”

“Great King, noble ones cultivate the path by
basing themselves on the absence of a basis.”

“Great King, the discipline of noble ones is
characterized as being free of application. Great
King, the absorption of noble ones is characterized
as being free of concepts. Great King, the insight
of noble ones is characterized as being free of
elaboration. Great King, what do you think? Are you
able to base yourself on the absence of application
and elaboration?”

“Mañjuśrī, I am not.”

Mañjuśrī said, “Great King, based on that
explanation, you should understand as follows: the
noble ones cultivate the path by basing themselves
on the absence of a basis.”

“Mañjuśrī, how do sons or daughters of noble
family enter the path?”

Śāriputra responded, “Great King, he takes food
with five hundred bodhisattvas.”

King Ajātaśatru returned to his residence in
the city of Rājagṛha. That night, he ordered that a
feast of excellent, savory, and delicious food and
drinks be prepared. He ordered that many delicious
dishes be prepared. He ordered that his residence be
draped with silken tassels and decorated with
parasols, banners, and standards. He ordered that it
be adorned with silken canopies and perfumed with
the finest incense. He set up five hundred seats in
his residence, which he covered with many varieties
of cloth and decorated with many gems. He ordered
that every corner of it be carefully swept,
sprinkled, scented with fragrances, and covered with
a scattering of flower petals. He ordered that the
gateways, junctions, passages, and markets in the
city of Rājagṛha be cleansed, sprinkled, scented
with fragrances, and covered with a scattering of
flower petals. He ordered that all the people of the
city of Rājagṛha should engage in the veneration of
Mañjuśrī Kumārabhūta.

Then, when staying in his monastery during the
first watch of the night, Mañjuśrī Kumārabhūta
thought, “It would not be right if my retinue were
too small for the food being prepared in King
Ajātaśatru’s palace, so I should invite bodhisattvas
from other buddha realms. They will listen to the
Dharma that destroys doubt, and they will also eat
King Ajātaśatru’s food.”

Then, in the time it would take a strong man to
extend and contract his arm, Mañjuśrī Kumārabhūta
disappeared from his monastery and traveled past
eight million buddha realms to the east, arriving in the
world called Eternally Resounding Sound, where the
thus-gone, worthy, and perfect Buddha Resounding
Glory lived and flourished. He taught the Dharma
only to bodhisattvas. He turned only a single Dharma
wheel of nonregression. In that world was a tree
made of the seven precious materials that bore
various flowers and fruits. When stirred by the
wind, this precious tree would produce the sound of
“Buddha,” the sound of “Dharma,” and the sound of
“nonregressing saṅgha of bodhisattvas.” For this
reason, because it was never devoid of the sound of
the Three Jewels, the world Eternally Resounding
Sound received its name.

Mañjuśrī Kumārabhūta then bowed his head at the
feet of the blessed thus-gone Resounding Glory and
requested of him, “Blessed One, would the Thus-Gone
One please ask your bodhisattva great beings to come
with me from this buddha realm to the palace of King
Ajātaśatru in the Sahā world for an offering
feast?”

“In this regard, what is dhāraṇī? Dhāraṇī
refers to unfailing recollection; unwavering
understanding; undeluded intelligence; clear
knowledge; knowing how to teach the
path by demonstrating suchness in all phenomena;
maintining the result once it is attained; knowing how
to enter the path of maturity; knowing how to differentiate the
words for all phenomena; continuing the
family of noble ones by means of dhāraṇī; upholding
the family of the buddhas; consolidating the family
of Dharma; knowing the family of the saṅgha to be in
accord with the Dharma; being undeluded about
questions and teachings; not being timid before any
retinue; not being afraid before any retinue;
knowing how to teach in the language of the gods;
knowing how to teach in the language of the nāgas;
knowing how to teach in the language of the yakṣas,
gandharvas, asuras, garuḍas, kinnaras, mahoragas,
humans, nonhumans, Śakra, and Brahmā; knowing the
faculties and genuine language; knowing mistaken
views; understanding the faculties of all beings;
placing the mind like the earth; being unperturbed
by the eight worldly concerns; nurturing all
virtuous qualities; teaching in accordance with the
results of the ripening of actions; seeking the
nourishment of all beings; establishing the base of
discipline in all beings; being in accord with all
forms of wisdom; shouldering the
burden of the suffering of all beings without
becoming discouraged or losing heart; knowing the
nature of phenomena; demonstrating and describing
this nature; feeling delighted rather than
discouraged when giving the gift of Dharma; not
desiring the ripening of any roots of virtue that
one has accumulated; not being separate from the
root of omniscience; being diligent in establishing
the roots of omniscience; not being satisfied with
giving but dedicating it to the mind of omniscience;
not being satisfied with discipline but dedicating
it to all beings; not being satisfied with patience
but seeking the form of the buddhas; not being
satisfied with diligence but amassing roots of
virtue; not being satisfied with concentration but
adopting the approach of nonapprehension; not being
satisfied with knowledge but investigating
everything; being sustained by the wealth of Dharma;
and never committing evil deeds. Noble sons, dhāraṇī
is to earnestly follow the Dharma with regard to
these qualities. That is why it is called dhāraṇī.

“Moreover, noble sons, dhāraṇī contains all
phenomena. How does dhāraṇī contain all phenomena?
It contains all phenomena due to emptiness. It
contains all phenomena due to the absence of marks
and the absence of wishes. All phenomena are
contained due to nonattachment, disengagement,
insubstantiality, undifferentiation, lack of basis,
lack of birth, lack of appearance, lack of coming,
lack of going, lack of resting, lack of emerging,
lack of transfer, lack of fear, lack of accepting,
lack of rejecting, lack of nature, lack of entity,
and due to there being no thoughts, no concepts, no
accomplishment, no self, no being, no life force, no
person, no elaboration, no apprehension, no
application, no occurrence, no seeing, no hearing,
no touching, no experience, no
contact, and no apprehension. Thus, it is called
dhāraṇī.

“Furthermore, noble sons, dhāraṇī contains all
phenomena with an illusory nature. Dhāraṇī contains
all phenomena due to the dreamlike nature, the
bubble-like nature, the mirage-like nature, the
reflection-like nature, the echo-like nature, and
the space-like nature. Thus, it is called dhāraṇī.
Furthermore, noble sons, dhāraṇī contains all
phenomena due to a lack of concepts. Likewise, it
contains all phenomena due to suffering, emptiness,
lack of self, lack of movement, lack of affliction,
lack of purification, lack of attainment, and lack
of action. Thus, it is called dhāraṇī.

“Noble sons, to draw an analogy, while indeed
the earth contains all beings, it does so without
breaking or getting weary. Noble sons, even though
bodhisattva great beings who have attained dhāraṇī
likewise spend countless eons gathering the roots of
virtue that give rise to the mind of omniscience for
the sake of all beings, they do so without breaking
or getting weary.

“Noble sons, to draw another analogy, the earth
nourishes all beings. Noble sons, bodhisattvas who
have attained dhāraṇī likewise nourish all beings.

“Noble sons, to draw another analogy, all
grasses, trees, herbs, and forests grow upon the
earth. Noble sons, bodhisattvas likewise grow their
virtuous qualities upon dhāraṇī.

“Noble sons, to draw another analogy, the earth
receives all rainfall without becoming saturated.
Noble sons, bodhisattvas grounded in dhāraṇī
likewise do not become saturated when hearing about
or teaching on all the qualities of buddhas,
bodhisattvas, holy beings, and true practitioners.

“Noble sons, to draw another analogy, while
indeed the earth holds every seed, until the right
season and warmth appear, sprouts will not emerge.
Likewise, Noble sons, while indeed bodhisattva great
beings who attain dhāraṇī hold every seed of the
roots of virtue, they will not sit at the Seat of
Awakening until the time and measure is right for
them to perfect the qualities of buddhahood.

“Noble sons, to draw another analogy, the earth
does not hold any permanence, impermanence,
happiness, suffering, beauty, ugliness, self, lack
of self, being, lack of being, life force, lack of
life force, person, or lack of person in the sky.
Noble sons, dhāraṇī likewise does not hold any
phenomena. Why is this? Noble sons, dhāraṇī is free
from duality.

“Noble sons, to draw an analogy, emptiness does not hold any
types of views. Likewise, Noble sons, dhāraṇī does
not hold any phenomena.

“Therefore, noble sons, dhāraṇī is
inexhaustible. What is inexhaustible is limitless.
What is limitless reaches everywhere. What reaches
everywhere is the expanse of space. Noble sons, the
expanse of space and dhāraṇī are not two different
things.”

When Mañjuśrī Kumārabhūta gave this teaching on
dhāraṇī, five hundred bodhisattvas attained dhāraṇī.

Furthermore, in the middle session, Mañjuśrī
Kumārabhūta delivered a detailed Dharma teaching
called “The Bodhisattva Collection” to these five
hundred bodhisattvas.

“What are entrances to the Bodhisattva
Collection? Within the Bodhisattva Collection there
are no phenomena that pertain to the world or the
transcendence of the world. There are no phenomena
that are conditioned or unconditioned. There are no
phenomena that are virtuous or nonvirtuous. There
are no phenomena that are misdeeds or not misdeeds.
There are no phenomena that contain a person or the
lack of a person. Nevertheless, all these things are
contained within the Bodhisattva Collection.

“Why is this? Noble sons, the Bodhisattva
Collection is the realization of all phenomena.
Noble sons, to draw an analogy, in this great
trichiliocosm there are a billion four-continent
world systems, a billion suns and
a billion moons, a billion Mount Merus, and a
billion vast oceans. All these are contained and
collected within this great trichiliocosm. Likewise,
noble sons, the qualities of ordinary beings, the
qualities of learning, the qualities beyond
learning, the qualities of hearers, the qualities of
solitary buddhas, the qualities of bodhisattvas, and
the qualities of buddhas are all contained and
collected within the Dharma teachings in the Bodhisattva Collection. Why is this? Noble sons,
that which is contained in the vehicle of the
hearers, in the vehicle of the solitary buddhas, in
the Great Vehicle, and in all the other vehicles is
found in the Dharma teachings in the Bodhisattva
Collection. Noble sons, to draw an analogy, if one
grasps the roots of a tree, that will include all
its leaves, flowers, and fruits. Likewise, Noble
sons, if a bodhisattva great being grasps the Dharma
teachings in the Bodhisattva Collection, that will
include all the vehicles.

“Well then, noble sons, what is the Bodhisattva
Collection? Noble sons, the Bodhisattva Collection
is an immeasurable vessel. Noble sons, to draw an
analogy, the immeasurable water in the vast ocean is
the vessel for the limitless beings contained in the
realms of nāgas, asuras, yakṣas, and animals.
Likewise, noble sons, the Dharma teachings in the Bodhisattva Collection are an immeasurable vessel
for hearing, discipline, absorption, insight, and
wisdom vision. Noble sons, to draw an analogy,
beings born within the vast ocean never drink any
other bodies of water.
Likewise, noble sons, those who engage in the Dharma
teachings within the Bodhisattva Collection do not
drink any Dharma other than the fluid of
omniscience. For this reason, it is called the Bodhisattva Collection.

“Moreover, noble sons, there are three
collections. What are the three? They are the
collection of the hearers, the collection of the
solitary buddhas, and the collection of the
bodhisattvas. Noble sons, the collection of the
hearers is attained by following the message of the
far shore. In the collection of the solitary
buddhas, causes are understood to be exhausted via
the realization of dependent origination. Noble
sons, the Bodhisattva Collection is the realization
of immeasurable qualities in accord with
self-occurring wisdom. Moreover, noble sons, the
hearers and solitary buddhas do not in any way
belong to the third collection. But, noble sons, the
Dharma that is taught occurs through the three
vehicles for the sake of those beings who belong to
the vehicle of the hearers, the vehicle of the
solitary buddhas, and unsurpassed and perfect
awakening. This is what I proclaim to be the three
collections. Noble sons, when bodhisattvas teach the
Dharma, beings are taught according to the three
vehicles. Therefore, bodhisattvas are said to
possess all three collections.

“Furthermore, noble sons, the training is
threefold. What are the three parts? They are the
training of the hearers, the training of the
solitary buddhas, and the training of the
bodhisattvas. Noble sons, in this regard, the
training of the hearers is limited to the
characteristics that appear in the continuity of
their thoughts. The training of the solitary buddhas
involves a middling degree of earnestness but no
great compassion. Noble sons, the training of the
bodhisattvas accords with the immeasurable. It is
embraced by great compassion. Situated in the
vehicle of the hearers, one will not train in or
understand the training of the solitary buddhas.
Situated in the vehicle of the solitary buddhas, one
will not train in or understand the trainings of the
bodhisattvas. Noble sons, though
bodhisattvas train in and understand the trainings
of the hearers, they do not desire the vehicle of
the hearers, nor do they emerge through it. Though
they train in and understand the vehicle of the
solitary buddhas, they do not desire the vehicle of
the solitary buddhas, nor do they emerge through it.
In training in and understanding the training of the
bodhisattvas, they emerge through the Great Vehicle.
In doing so, they demonstrate the liberation of
hearers, the liberation of solitary buddhas, and the
liberation of bodhisattvas.

“Noble sons, mastery of the practice of the
bodhisattva trainings is the Bodhisattva Collection.
To draw an analogy, noble sons, anything that one
places in a beryl vessel will take on its nature.
Likewise, noble sons, any qualities explained by bodhisattva great
beings who follow the Bodhisattva Collection are
expressed as having the very nature of the qualities
of buddhahood. Noble sons, bodhisattva great beings
who follow the Bodhisattva Collection see nothing
that is not a quality of buddhahood. They see
nothing that is not a bodhisattva training. They do
not see any quality within the bodhisattva training
that should not be trained in. They do not see any
inappropriate qualities. Since all qualities are
seen genuinely, no quality could be described as not
a quality of buddhahood. Noble sons, the Bodhisattva
Collection is a limitless expression by means of
letters; it is an immeasurable presentation of
linguistic syllables. It is an unfathomable
illumination. Those who relate to
it in this way will also rest in sameness toward all
beings. Therefore, it causes them to attain
omniscient wisdom. Anyone who either trains in or
will train in such practices will be following this
very Bodhisattva Collection. Thus, they will come to
realize the Great Vehicle, and they will do so in a
manner that is devoid of action.”

“Noble sons, the nonregressing wheel is such
that when bodhisattvas teach about it, those who
listen to these teachings will all realize the
nature of nonregression, and they will not regress
from explanations on the nonregressing wheel. Noble
sons, bodhisattva great beings who are inclined to
the nonregressing wheel do not engage with multiple
beings, multiple doctrines, multiple vehicles,
multiple buddha realms, or multiple buddhas. They
see the turning of the wheel of all phenomena as
engagement with everything. They do not turn the
wheel of Dharma by differentiating the realm of
phenomena. Therefore, this nonregressing wheel is an
unceasing wheel, a nondual wheel, a wheel that
explains things accurately, and a wheel of realizing
self-occurring wisdom. This wheel is the wheel of
the circle of the realm of phenomena. Noble sons,
those bodhisattva great beings who have been
inclined,
who are inclined, or who will be inclined toward
this wheel that is free from regressing due to any
marks will be liberated by the liberation of the
thus-gone ones. However, their
liberation is not taught in dualistic terms. The
characteristic of the liberation of the thus-gone
ones is the same as the characteristics of all
phenomena, for the liberation of the thus-gone ones
is free of characteristics. All phenomena are free
from the characteristic of liberation, for any
phenomenon that lacks characteristics also lacks
liberation. In actual fact, their nonduality and
their lack of mind and body is liberation. Mind and
body cannot be liberated. Why is this? Because
liberation is the nature of mind and body.
Therefore, that wisdom does not rely on anything
extraneous, and this is why it is called
the nonregressing wheel.

“Furthermore, noble sons, the nonregressing
wheel cannot be reversed. Why is this? Form cannot
regress from the nature of form. Likewise, feeling,
perception, formations, and consciousness cannot
regress from their nature. Noble sons, all phenomena
cannot regress from the realm of phenomena. The
realm of phenomena—just as it is—is thus called
the nonregressing wheel. This
wheel is not situated in the center; this wheel is
free from disruption and permanence. There is not
even the smallest gateway into this, for this is a
wheel with a nondual gateway. This wheel is not
turned, for it is an unturnable wheel. This wheel
cannot be demonstrated even slightly, for it is an
inexpressible wheel. This wheel cannot be discussed
even slightly, for it is an ineffable wheel. Also,
this nonregressing wheel is free of marks because it
rests in the gateway of emptiness. It is free of
characteristics because it rests in the gateway of
liberation. It has the characteristic of space
because it accompanies everything. It also has the
characteristic of naturally accompanying everything.
Therefore, it is called the nonregressing
wheel.

King Ajātaśatru then sent his messengers to
invite Mañjuśrī Kumārabhūta to the midday meal with
the message, “Mañjuśrī, the time has come. Mañjuśrī,
the occasion is here. The meal is ready, so please
be aware that the time has come.”

That morning the elder Mahākāśyapa donned his
lower garment and took up his Dharma robes and alms
bowl. He went to the city of Rājagṛha accompanied by
five hundred monks to collect alms. Arriving at a
juncture in the road, he thought, “It is too early
to go to the city. I will instead go to Mañjuśrī
Kumārabhūta’s monastery, where we can have a
discussion.”

The elder Mahākāśyapa and the five hundred
monks then went to Mañjuśrī Kumārabhūta’s monastery
and had many pleasing and enjoyable conversations
with Mañjuśrī before they sat down to one side.
Mañjuśrī Kumārabhūta then asked the elder
Mahākāśyapa seated there, “Venerable Mahākāśyapa,
why did you earlier don your lower garment and go
out with your Dharma robes and alms bowl?”

“Mañjuśrī, I decided to go to Rājagṛha to
collect alms.”

Mañjuśrī replied, “Venerable Mahākāśyapa, I
intend to offer you and your retinue food.”

“Mañjuśrī, while I do seek offerings, I seek the Dharma,
not material things.”

Mahākāśyapa replied, “Mañjuśrī, even if I had
to give up food for the day, I would still follow
you. Why is this? I will not hear the Dharma that
you teach from anyone but you. Mañjuśrī, where will
you have your meal today with these great
beings?”

Mañjuśrī replied, “Venerable Mahākāśyapa, today
we shall have our meal from a person who has been
generous toward us. It is a person who does not move
away from saṃsāra, who does not think of nirvāṇa,
who does not pass beyond the level of an ordinary
being, and who does not actualize the qualities of
the noble ones. Venerable
Mahākāśyapa, today we shall have our meal from a
person for whom—after he has been generous toward
us—no decrease or increase will come, nothing will
be generated or stopped, and nothing will be given
or gained.”

The elder replied, “Mañjuśrī, such ways of
generosity are practiced by great donors.”

He then entered the absorption called
manifesting all miracles. As
soon as Mañjuśrī Kumārabhūta rested in the
absorption called manifesting all
miracles, the entire Sahā world became
even like the palm of a hand. All the worlds in the
great trichiliocosm were filled with bright light.
The suffering of beings in the hell realms ceased,
as did the suffering of beings in the animal realms
and in the realms of Yama. The attachment,
aggression, dullness, fear, anxiety, anger, and
sorrow of every being was eliminated. At that
moment, all beings regarded one another as parents
and loved one another. All the worlds in the great
trichiliocosm shook six times. The gods in the realm
of desire and the realm of form exerted themselves
in venerating Mañjuśrī Kumārabhūta. Hundreds of
thousands of instruments resounded, a rain of
fragrant flowers fell, and paths were swept. As soon as Mañjuśrī
Kumārabhūta entered that absorption, the entire road
from the monastery gate to the city gate became even
like the palm of one’s hand. The road was paved with
many gems, numerous other jewels were strewn about,
and jeweled railings were placed along both sides of
the road. Pink, red, and white lotus flowers filled
an area the width of seven chariots. Above the road
were nets of jewels, which were draped with many
silken tassels. Parasols, banners, standards, and
pennants were erected. On both sides of the jeweled
railings were jeweled trees up to the distance of an
arrow shot. All the jeweled trees were connected
with jeweled cords, and from each jeweled tree
wafted a fragrance that filled the atmosphere for up
to a league. Between every pair of jeweled trees
emanated small ponds underlain by golden sand,
surrounded by jewel ledges, and entered via stairs
made of beryl gems. The ponds were covered with
blue, pink, red, and white lotuses, and the calls of
ducks rang out. The ponds were filled water of eight
qualities. Each tree was draped with nets of jewels
and gold. Between the jeweled trees were jeweled
incense bowls wafting incense, and before each
jeweled tree manifested twenty-five goddesses
bearing sandalwood powder. As soon as Mañjuśrī
Kumārabhūta entered this absorption, these and other
wonders and marvels occurred.

Mañjuśrī Kumārabhūta then donned his lower
garment and said to the elder Mahākāśyapa, “Venerable
Mahākāśyapa, please go first. I will follow you. Why
so? Elder Mahākāśyapa, you are senior, and more time
has passed since you were ordained. You took
ordination without having seen the Thus-Gone
One—instead you took ordination with those who are
worthy ones in the world. Thus, Venerable
Mahākāśyapa, please go first.”

Mahākāśyapa said to Mañjuśrī Kumārabhūta,
“Mañjuśrī, in the well-spoken Dharma-Vinaya, no one
is considered senior because of their age. Mañjuśrī,
in the well-spoken Dharma-Vinaya, one is considered
senior because of one’s knowledge, study, eloquence,
and discerning faculties. Mañjuśrī, you are senior
in knowledge, study, and eloquence. You are also
more knowledgeable with regard to knowing both
sublime and ordinary faculties. Therefore, you are
the most senior. So, you should go first, and then I
will follow you.

“Mañjuśrī, in order to clearly explain this
point, I would like to mention an analogy here.
Mañjuśrī, to draw an analogy, it is only long after
a lion cub is born that it reaches its full
strength. Nevertheless, wherever the wind carries
the scent of the lion cub, all wild animals will be
unable to bear it and will flee. Even a
sixty-year-old elephant tightly bound with chains
will become so terrified when it encounters the
scent of the lion cub that it will break its chains
and flee in any direction. Other animals that live
in caves will take shelter in their caves, those
that live in burrows will take shelter in their
burrows, those that live in bodies of water will
take shelter in the water, and birds will fly into
the sky. Likewise, Mañjuśrī,
even though bodhisattvas who have initially
developed the mind directed toward awakening may not
have fully developed the strength of their insight
and wisdom, they will outshine all hearers and
solitary buddhas as soon as they have developed the
mind directed toward awakening. They will scare and
frighten all the māras. They will no longer prefer
the domestic life.

“Furthermore, Mañjuśrī when that lion cub hears
the roar of other lions that have already gained
their power and strength, it will not be scared or
frightened, since it understands that before long
it, too, will be able to roar. Likewise, Mañjuśrī,
bodhisattva great beings who hear the lion’s roar of
the Buddha are not scared, frightened, or terrified,
for they understand that soon they, too, will attain
awakening and make a lion’s roar in the same
way.

“Therefore, Mañjuśrī, speaking of the seniority
among the hearers, the seniority among the solitary
buddhas, and the seniority among the thus-gone ones
is to address and speak of the mind of awakening.
Why is this? Mañjuśrī, all their virtuous qualities
come from the mind of awakening. For this reason,
Mañjuśrī, you are the most senior. Therefore, please
go first. I will then follow behind you.”

Accordingly, Mañjuśrī Kumārabhūta went first
while the bodhisattva great beings and the great
hearers followed him. As soon as Mañjuśrī
Kumārabhūta set out upon the jeweled road, a rain of flowers
fell from the sky above, the sounds of hundreds of
thousands of instruments were heard, the great earth
trembled six times, and the world was bathed in a
bright light. Then, within this setting, and as a
shower of lotus flowers fell, Mañjuśrī Kumārabhūta
went to the city with hundreds of thousands of light
rays streaming from his body. Hearing that Mañjuśrī
Kumārabhūta was arriving accompanied and venerated
by eighty-two thousand bodhisattvas and five hundred
hearers, King Ajātaśatru thought, “We have only
prepared the meal for five hundred people, yet now
so many people are coming. Where will they stay? I
have been deceived by Mañjuśrī Kumārabhūta.”

As soon as King Ajātaśatru had this thought,
the great king Vaiśravaṇa and the yakṣa lord Kubera
revealed their magnificent forms and said to King
Ajātaśatru, “Great King, do not be displeased.
Mañjuśrī Kumārabhūta is superior in insight. His
insight is resplendent. He is skilled in the art of
miraculous consecration. If he wishes, he can feed
all beings in the great trichiliocosm with a single
serving of food and drink. So what need we say of
eighty-two thousand people? Great King, do not be
displeased. There will be enough for everyone. Why
is this? Great King, Mañjuśrī Kumārabhūta’s skill in
giving is limitless.”

When King Ajātaśatru heard this, he became
happy and delighted. Filled with joy, happiness, and
delight, he venerated Mañjuśrī Kumārabhūta as a
teacher. King Ajātaśatru,
along with his people, his retinue, and his
servants, then went outside to greet Mañjuśrī
Kumārabhūta bearing flowers, incense, garlands,
ointments, and fragrant powders. They offered these
things to Mañjuśrī Kumārabhūta and returned to the
palace. Mañjuśrī Kumārabhūta and his assembly also
proceeded to King Ajātaśatru’s home and went inside.
Everyone in the city, whether they had gone inside
the palace or remained outside, exerted themselves
in worship.

The bodhisattva great being Samantadarśin
looked to the right and left of King Ajātaśatru’s
palace, and within King Ajātaśatru’s palace there
immediately appeared a place where the assembly
could sit. The place was adorned with many silken
streamers and draped with canopies. Parasols,
banners, and standards were raised. It was filled
with flower petals that were even like the palm of
one’s hand, and it was vast and extensive.

At that time there was also a bodhisattva great
being named Elevated by the Dharma among the
bodhisattva assembly. Mañjuśrī Kumārabhūta called
out to this bodhisattva Elevated by the Dharma, “Noble son, please
lay out seats.” Then, with a snap of his fingers,
the bodhisattva Elevated by the Dharma caused
forty-two thousand seats to appear within the
assembly place. The seats were beautiful and covered
with myriad fabrics. Mañjuśrī Kumārabhūta then sat
down on a seat that had been laid out for him, and
the bodhisattva great beings and great hearers
likewise sat down on their respective seats.

Then the Four Great Kings along with their
armies and retinues exerted themselves in the
veneration of Mañjuśrī Kumārabhūta. Śakra, lord of
the gods, along with his wives and goddesses, as
well as other gods and female asuras, scattered
aloeswood and sandalwood incense powder on all the
bodhisattvas and hearers. Yet the sublime beings did
not entertain any thoughts regarding the incense or
the goddesses. Brahmā, lord of the Sahā world, took
on the guise of a child. Holding a yak tail fan, he
stood to the right of Mañjuśrī Kumārabhūta, fanning
him. The Brahmā gods stood to the right of the
bodhisattvas, likewise fanning them with yak tail
fans. The nāga king
Anavatapta made his own body invisible and dangled
flower necklaces in the sky, and water replete with
the eight qualities dripped from these flower
necklaces as offerings of water. Similarly, before
each bodhisattva and likewise the hearers, he caused
pearl necklaces to dangle that likewise yielded
water offerings.

Mañjuśrī Kumārabhūta knew the thoughts in King
Ajātaśatru’s mind, and he said to King Ajātaśatru,
“Listen, Great King! These noble sons have not
brought any alms bowls, because due to the blessings
of their past actions, whenever they assemble in a
buddha realm to have a meal, alms bowls will
manifest out of the sky from their respective buddha
realms into their hands before they eat.”

Mañjuśrī replied, “Great King, the realm is
called Eternally Resounding Sound, and there the
thus-gone, worthy, perfect Buddha Resounding Glory
currently lives, thrives, is well, and teaches the
Dharma. These bodhisattva great beings from that
buddha realm have come here to have your meal and
hear about your awful remorse.”

Then, as soon as they developed the mind
directed toward awakening, alms
bowls appeared out of the sky from the world
Eternally Resounding Sound due to the blessings of
those bodhisattvas and the past aspirations of that
thus-gone one. The bowls landed in the great
Lake Anavatapta, where they were washed with water
replete with the eight qualities and placed upon
lotus petals. Carried by eighty-two thousand female
nāgas, they were offered to the bodhisattvas.

King Ajātaśatru offered the feast that had been
prepared, and the food, drink, and soups he offered
proved inexhaustible, lasting until the young ones
had been served. The five
hundred portions that King Ajātaśatru had prepared
were enough to feed all eighty-two thousand
bodhisattvas and five hundred hearers, and even then
they were not finished and did not run out.

King Ajātaśatru said, “Mañjuśrī, it is amazing
that this feast did not run out.”

Mañjuśrī responded, “Great King, this feast is
as inexhaustible as your awful remorse.”

The king asked, “Mañjuśrī, upon what are these
alms bowls resting?”

The king continued, “Mañjuśrī, these alms bowls
are not resting on anything.”

Mañjuśrī said, “Great King, neither does your
awful remorse rest on anything. Great King, to draw
an analogy, just as these alms bowls do not fall
though they do not rest on anything, likewise, King,
all phenomena are not blocked and do not rest on
anything, and they do not fall.”

The elder Mahākāśyapa then said to King
Ajātaśatru, “Great King, do not be frightened.
Mañjuśrī Kumārabhūta is skilled in explaining his
intentions. You should request him to explain the
meaning behind his statement that even as many
blessed buddhas as there are grains of sand in the
Ganges could not eliminate your awful remorse.”

Then King Ajātaśatru rose from the ground and
asked Mañjuśrī Kumārabhūta, “Mañjuśrī, what did you
intend when you said that even as many thus-gone,
worthy, perfect buddhas as there are grains of sand
in the Ganges could not eliminate my remorse?”

“Mañjuśrī, they are not.”

“Are they generated by mental production?”

“Mañjuśrī, they are not.”

“Are they generated by mental blockage?”

“Mañjuśrī, they are not.”

“Are they generated by the unconditioned?”

“Mañjuśrī, they are not.”

“Are they generated by the conditioned?”

“Mañjuśrī, they are not.”

“Great King, what do you think? Can something
that is not generated in any way be eliminated?”

“Mañjuśrī, it cannot.”

Mañjuśrī continued, “Great King, this is the
meaning I intended by my statement that even as many
blessed buddhas as there are grains of sand in the
Ganges could not eliminate your remorse.
Furthermore, Great King, imagine that someone wished
to afflict the sky above with dust, smoke, or
darkness. Great King, what do you think, could they
afflict the sky above?”

“Mañjuśrī, they could not.”

“Mañjuśrī, they could not.”

“Likewise, the thus-gone ones have perfectly
understood the fact that all phenomena are like
space, that by their very nature they cannot be
afflicted. If they thus see that no phenomenon can
be afflicted or purified, how could they eliminate
something like that? Great King, this is also what I
had in mind when I said that even as many blessed
buddhas as there are grains of sand in the Ganges
could not eliminate your remorse.

“Furthermore, Great King, the blessed buddhas
do not observe the arising of any mental events
internally, nor do they observe the arising of any
mental events externally. Therefore, Great King,
phenomena are nonarising by nature; their nature is
such that they do not arise. Anything that is
nonarising has no basis or occasion for arising. Why
is this? Because, Great King, all phenomena are void
by nature.

“Great King, all phenomena are without inherent
nature because they are unperfected. Great King, all
phenomena are unperfected because they are
undivided. Great King, all phenomena are undivided
because they are unoriginated. Great King, all
phenomena are unoriginated because they are
insubstantial. Great King, all phenomena are
insubstantial because they are unable to act. Great
King, all phenomena are unable to act because they
are motionless. Great King, all phenomena are
motionless because they are unchanging. Great King,
all phenomena are unchanging are because they are
nonarising. Great King, all phenomena are nonarising
because they are unconnected. Great King, all
phenomena are unconnected because they are naturally
luminous. Great King, all phenomena are naturally
luminous because they are pure. Great King, all
phenomena are pure because they are open. Great
King, all phenomena are open because they are
without remedy. Great King, all phenomena are
without remedy because they are nondual. Great King,
all phenomena are nondual because they avoid
limitation. Great King, all phenomena avoid
limitation because they are limitless. Great King,
all phenomena are limitless because they are
boundless. Great King, all phenomena are boundless
because they are unbounded. Great King, all
phenomena are unbounded because they are
unobservable. Great King, all
phenomena are unobservable because they are untrue.
Great King, all phenomena are untrue because they
are unobservable in terms of being permanent,
beautiful, pleasurable, or having a self. Great
King, all phenomena are permanent because of the way
in which they lack movement. Great King, all
phenomena are beautiful because they are naturally
luminous. Great King, all phenomena are pleasurable
because they are nonconceptual. Great King, all
phenomena have the nature of self because of the way
in which they demonstrate a lack of self.

“Great King, all phenomena are free of remorse
because they pacify the inner. Great King, all
phenomena are false because they are situated within
ultimate truth. Great King, all phenomena are
peaceful because of their characteristic of absolute
peace. Great King, all phenomena are unable to be
owned because they are beyond ownership. Great King,
all phenomena are tasteless because they are
characterized by liberation. Great King, all
phenomena are free of the faultless path because
they cannot be made into self. Great King, all
phenomena are indistinct because they are free of
having various facets. Great King, all phenomena
have one taste because they engage with liberation.
Great King, all phenomena are characterized by
disengagement because they are the limit of the
absence of marks. Great King, all phenomena are
empty because they are free of all views. Great
King, all phenomena lack marks because they are
without engagement and purified of observation.
Great King, all phenomena are absent of wishes
because they transcend the three times. Great King,
all phenomena are separate from the three times
because they are not connected to the past, present,
and future. Great King, all phenomena accord with
nirvāṇa because they are absolutely nonarising.

“Mañjuśrī, it could not.”

Mañjuśrī continued, “Could it be
eliminated?”

“Mañjuśrī, it could not.”

“Great King, all phenomena are uncreated
because they are ownerless. You must accept this.
Phenomena are not to be created in any way.
Therefore, Great King, not acting is nirvāṇa, and
within that no phenomena are created or transformed.
Anything that is not created or transformed is
nirvāṇa. Great King, whoever aspires to this is
truly liberated. Anyone who is truly liberated does
not realize any phenomena, because, Great King, the
suchness of all phenomena is uncreated. The suchness
of all phenomena could never become something that
is not suchness. Yet suchness itself is not
suchness. Nor is it otherwise. Therefore, the
absence of other is what is known as suchness. Great
King, if one aspires to suchness, all remorse will
indeed disappear. Still, Great King, the eye can
become neither afflicted nor purified, for the nature of
the eye is suchness, and the nature of suchness is
also the eye. Great King, the same is true for the
ear, nose, tongue, body, and mind: they cannot
become afflicted or purified, for their nature is
suchness, and the nature of suchness is also the
ear, nose, tongue, body, and mind.

“Great King, in conceptualizing something that
is not existent, ordinary childish beings become
afflicted. In this vein, do not give rise to notions
regarding something that is not existent. What is
nonarisen will not arise again. Great King, all
phenomena are nonexistent because they arise from
nonexistence. In this vein, do not give rise to
notions regarding something that is existent. Great
King, to draw an analogy, space is formless,
invisible, imperceptible, and unobservable. Yet some
person might say, ‘I will afflict space, which is
formless, invisible, imperceptible, and unobservable
with particles, dust, smoke, fog, or clouds.’ Great
King, would that person
be able to afflict space, which is formless,
invisible, imperceptible, and unobservable, with
particles, dust, smoke, fog, or clouds?”

“Mañjuśrī, they would not.”

Mañjuśrī continued, “Similarly, Great King,
while indeed all remorse will be removed if one
investigates the reality of all
phenomena, reality itself is not free of anything.
Therefore, what is free of remorse is the same as
reality. Thus, while indeed all phenomena are said
to accord with the realm of phenomena, reality
itself is beyond being in accord with any
phenomenon. Why is this? All phenomena are in
themselves the realm of phenomena, meaning that what
is the same as the realm of phenomena is also the
same as all phenomena. Therefore, all phenomena are
said to be in accord with the realm of
phenomena.”

When this teaching was taught, King Ajātaśatru
gained the acceptance that accords with emptiness,
and so he was happy and delighted. Filled with joy,
happiness, and delight, he joined his palms together
and exclaimed, “Mañjuśrī, you have spoken well. My
remorse is eliminated.”

Mañjuśrī said, “Great King, to draw an analogy,
while particles, dust, smoke, darkness, fog, and
clouds do appear in space, space itself is not
afflicted by them. Great King,
likewise, while indeed the latent tendency to view
things in terms of a self and personal possession
does arise, as do attachment, aggression, and
delusion, the natural state of mind is not afflicted
thereby. Great King, do not be remorseful about
this. Because, Great King, mind has not transferred
since the very beginning. Great King, mind will not
transfer at the very end. Great King, mind does not
abide in the present. Those who are learned
understand that all phenomena have never
transferred, will not transfer, and do not abide. By
understanding this point, one will not have any
attachment to views. Great King, if one is not
attached, that is purity. Great King, all phenomena
have the characteristic of purity; they are
immaculate and luminous. Great King, when there are
no phenomena there is also no designation, and the
Blessed One has said to not make designations. On
the flawless path there is no designation of
phenomena. Great King, anything that involves
designations is obscured and polluted.”

Then, bearing a precious bolt of cloth, King
Ajātaśatru rose from his seat and offered the bolt
of cloth to Mañjuśrī Kumārabhūta. As soon as he
offered the bolt of cloth to the body of Mañjuśrī
Kumārabhūta, Mañjuśrī Kumārabhūta’s body
disappeared. As King Ajātaśatru
could not see Mañjuśrī Kumārabhūta, he heard a voice
from the sky above, saying, “Great King, regard your
remorse in the same manner as Mañjuśrī Kumārabhūta’s
body, which is unseen. Then, regard all phenomena as
you see your remorse. Then, regard this cloth as you
see all phenomena. Indeed, one should see everything
as one who does not see. Still, Great King, offer
this bolt of cloth to a body you can see.”

At that point there was a bodhisattva great
being named Wisdom Banner of Glory who was seated
before Mañjuśrī Kumārabhūta. So, King Ajātaśatru
offered the bolt of cloth to the bodhisattva Wisdom
Banner of Glory.

Without rising from his seat, the bodhisattva
said, “Great King, I accept nothing from one who
wishes for freedom. I accept nothing from one who
wishes for parinirvāṇa. Great King, I accept nothing
from ordinary beings. I accept nothing from those
with the qualities of ordinary beings. I accept
nothing from trainees. I accept nothing from those
with the qualities of trainees. I accept nothing
from worthy ones. I accept nothing from those with
the qualities of worthy ones. I accept nothing from
solitary buddhas. I accept nothing from those with
the qualities of solitary buddhas. Great King, I
accept nothing from thus-gone ones. I accept nothing
from those with the qualities of thus-gone ones.
Great King, I will only accept from someone who has
neither any of these qualities nor their opposites.
In the same way that such people give, I, too, shall
accept. Because, Great King, such giving is purified
of duality.”

At that point King Ajātaśatru offered the bolt
of cloth to the body of Wisdom Banner of Glory. However, upon that
very seat the bodhisattva’s body also became
invisible, and from the sky above a voice was heard,
saying, “Great King, offer this bolt of cloth to a
body you can see.”

When King Ajātaśatru heard this, there was a
bodhisattva great being named Inspired by Peace who
was seated before Wisdom Banner of Glory. So, the
king offered him the bolt of cloth. The bodhisattva
said, “Great King, I do not accept from those who
hold the view of self. I do not accept from those
who hold the view of other. Great King, I do not
accept from those who have afflictions. I do not
accept from those who are without afflictions. Great
King, I do not accept from those whose minds are one
pointed. I do not accept from those whose minds are
distracted. I do not accept from those with wisdom.
I do not accept from those without wisdom.”

When King Ajātaśatru heard this, there was a
bodhisattva great being named Unwavering Attention
who was seated before Inspired by Peace. So, the
king offered the bolt of cloth to him. The
bodhisattva said, “Great King, I do not accept from
those who dwell on the body. I do not accept from
those who dwell on speech. I do not accept from
those who dwell on the mind. I do not accept from
those who dwell on meaning. I do not accept from
those who dwell on the aggregates. I do not accept
from those who dwell on the elements. I do not
accept from those who dwell on the sense sources. I
do not accept from those who dwell on sentient
beings. I do not accept from those who dwell
on the qualities of the buddhas. Why so? Great King,
because all phenomena are unmoving, they do not
dwell.”

The king then offered the cloth to his body,
but this bodhisattva’s body also disappeared. Then, from the sky
above, the king heard, “Great King, offer the cloth
to someone whose body appears.”

When King Ajātaśatru heard this, there was a
bodhisattva great being named Supreme Intelligence
who was seated before Unwavering Attention. So, the
king offered the bolt of cloth to him. The
bodhisattva said, “Great King, I do not accept from
those who are interested in what is base. However,
Great King, I would accept this from you if you were to develop
the mind directed toward unsurpassed and perfect
awakening; if you were to become interested in the
sameness of awakening because of the sameness of
mind, the sameness of mind because of the sameness
of awakening, and the sameness of phenomena because
of the sameness of mind, while neither adopting nor
abandoning the thought that ‘all phenomena are
sameness’ and while not trying to make anything the
same; and if you were to not grasp at a self because
of knowing that phenomena cannot be possessed.
However, Great King, offer this bolt of cloth to
someone whose body appears.” Saying this, he, too,
disappeared and became invisible.

At that time, there was a bodhisattva great
being named Fragrant Flower of Absorption who was
seated before Supreme Intelligence. So, the king
offered the bolt of cloth to him. The bodhisattva
said, “Great King, I would surely accept this from
you if you were to engage in all types of absorption
without differentiating these states of absorption,
and if you were to trust that all phenomena are
settled in sameness by their nature. However, Great
King, offer the bolt of cloth to someone whose body
can be seen.” Saying this, he, too, disappeared and
became invisible.

Before him was a bodhisattva great being named
Inexpressible, to whom the king offered
the bolt of cloth. He said, “Great King, I would
surely accept this bolt of cloth from you if you
understood that all expressions in all languages are
inexpressible given the sameness of the sounds of
all letters, if you followed the meaning of
inexpressibility, and if you did not
indulge in words and syllables. However, Great King,
offer it to someone whose body appears.” Saying
this, he, too, disappeared and became invisible.

Before him was a bodhisattva great being named
Purification of the Three Spheres, to whom the king
offered the bolt of cloth. He said, “Great King, I
would surely accept this from you if you did not
observe self, did not observe acceptance, and did
not hope for karmic ripening. However, Great King,
offer this to someone whose body appears.” Saying
this, he, too, disappeared and became invisible.

Before him was a bodhisattva great being named
Dharmavikurvaṇarāja, to whom the king offered the
bolt of cloth. He said, “Great King, I would accept
this from you if you displayed the nirvāṇa of the
hearers without passing into parinirvāṇa, if you
displayed the nirvāṇa of the solitary buddhas
without passing into parinirvāṇa, if you displayed
unsurpassed and perfect nirvāṇa without passing into
parinirvāṇa, and if you did not possess the
attributes of saṃsāra or the attributes of nirvāṇa.”
Saying this, he, too, disappeared and became
invisible. Again, the king heard, “Great King, offer
the bolt of cloth to someone whose body
appears.”

In this manner, when King Ajātaśatru offered
the bolt of cloth to all the bodhisattvas, they each
presented what they had to teach before they
disappeared and became invisible, and in the end all
the seats appeared to be empty. Each time, the king
was told, “Great King, offer the bolt of cloth to
someone whose body appears.”

Then King Ajātaśatru said to the elder
Mahākāśyapa, “Venerable Mahākāśyapa, the Blessed One
has declared venerability to be the highest among
all ascetic practices, so please accept this bolt of
cloth.”

Mahākāśyapa responded, “Great King, I have not
eliminated attachment, I have not eliminated
aggression, and I have not eliminated delusion.
Therefore, it is not appropriate for me to accept
this. Great King, I have not eliminated ignorance,
and I have not eliminated my craving for becoming.
Great King, I have not understood suffering. I have
not abandoned its manifestation. I have not
actualized cessation. I have not cultivated the
path. Great King, I have not seen the Thus-Gone One,
I have not heard the Dharma, and I have not joined
the Saṅgha. Great King, I have not eliminated the
afflictions. Great King, I have not actualized
wisdom. Great King, I have not purified my vision. I
have not performed any acts of wisdom whatsoever. A
great result will not come from giving to me, nor
will giving to me lead to even a trifling result. I
do not possess the attributes of saṃsāra, and I do
not possess the attributes of nirvāṇa. Purification
will not come from giving to me. Still, Great King,
if you have such qualities, I will accept this bolt
of cloth from you.”

In this manner, each of the five hundred monks
disappeared, and each time King Ajātaśatru heard,
“Great King, offer the bolt of cloth to someone
whose body appears.” So he
thought, “I will give this bolt of cloth to my
foremost queen.” He went to her, but he was unable
to see her. “Then,” he thought, “I will give it to
another of my women,” but he could not see any of
the female servants.

In this manner, absorption manifested for him
such that he could not perceive even the slightest
form with his eyes, and everything disappeared. He
could not see any men, women, boys, girls, walls, or
trees. The only thing he could perceive was his own
body. Once again hearing, “Great King, offer the
bolt of cloth to someone whose body appears,” he
thought, “I will dress myself in it.” But then his
own body, too, disappeared. As he had now lost all
perception of form, he heard, “Great King, regard
your remorse in the same manner as your inability to
see any form, be it coarse or subtle. Regard all
phenomena as you would the seeing of your own
remorse. Regard also in this manner the one who
sees. Regard what is seen and the one who sees as
unseen and devoid of seeing. Great King, this is the
true seeing of all phenomena. Great King, not seeing
is the true seeing.”

Freed from all perceptions and concepts, King Ajātaśatru
arose from that absorption and immediately saw the
retinue, as well as his own body, home, and
servants, just as before. He asked Mañjuśrī
Kumārabhūta, “Mañjuśrī, when I previously could not
see this retinue, where did it go?”

“Mañjuśrī, I do perceive it.”

“How do you perceive it?”

“I see this retinue as I perceive my
remorse.”

“Great King, how do you perceive your
remorse?”

King Ajātaśatru asked Mañjuśrī Kumārabhūta,
“Mañjuśrī, the Thus-Gone One says, ‘this person will
go to the lower realms, this person will go to the
higher realms, and this person will pass beyond
suffering.’ Does that mean he genuinely perceives
such phenomena?”

“No, Great King, he does not.”

“Mañjuśrī, if one does not genuinely perceive
any phenomena in that manner, then I do not perceive
that anything goes to the hell realms, goes to the
gods, or passes beyond suffering. Mañjuśrī, no
phenomenon ever passes beyond emptiness, and
emptiness does not go to the lower realms, go to the
higher realms, or pass beyond suffering. Mañjuśrī,
the realm of phenomena is unmixed. All phenomena
have the nature of the realm of phenomena, and the
realm of phenomena does not go to the lower realms,
go to the higher realms, or pass beyond suffering.
Mañjuśrī,
immediate results
is a synonym
for the immediacy of the realm of phenomena. Mañjuśrī, immediacy
is the nature of the realm of phenomena. The nature
of immediacy is also the nature of all phenomena.
Therefore, Mañjuśrī, all phenomena do not go
anywhere. For that reason, I will not go to the
lower realms, go to the higher realms, or pass
beyond suffering.”

Mañjuśrī asked, “Great King, if you claim this,
do you contradict the message of the Teacher?”

“Mañjuśrī, I do not contradict the message of
the Teacher. Why so? The Blessed One has taught the
limit of no self as the limit of reality. Within the
limit of no self, there are no beings. If there are
no beings, nothing is performed. There is nothing
that causes feeling.”

“Great King, has your remorse been
eliminated?”

“Yes, because all phenomena are
eliminated.”

Mañjuśrī continued, “Great King, have you
gotten rid of doubt?”

“Yes, because all phenomena have been gotten
rid of.”

“Mañjuśrī, by means of immediacy, one gains
immediacy with the realization of undisturbed
liberation. I perceive that I dwell within that. By
means of immediacy, one gains immediacy with the
acceptance of bodhisattvas. I dwell within that.
Immediacy means the lack of
any limit or center. It is within this absence of
limit or center that I dwell.”

Then the bodhisattva great being Wisdom Banner
of Glory remarked, “Oh, this great king has trained
in the path of insight and wisdom. Therefore, he has
gained such acceptance.”

The king replied, “Noble son, all phenomena are
utterly pure, utterly unmixed, and utterly
unafflicted. They could not become afflicted. The
action of affliction represents the path. However,
the path is neither in saṃsāra nor in nirvāṇa. This
path does not lead anywhere—this path does not
lead.”

When he gave this teaching, King Ajātaśatru
gained the acceptance of phenomena that accords with
reality. In seeing Mañjuśrī Kumārabhūta’s
manifestation of miracles, thirty-two thousand women
developed the mind directed toward unsurpassed and
perfect awakening. Five hundred people from the
household purified the Dharma eye. Many thousands of
beings who wished to hear the Dharma came forth from
the city of Rājagṛha. They stood in the gateway to
King Ajātaśatru’s residence in order to venerate
Mañjuśrī Kumārabhūta.

At that moment, Mañjuśrī Kumārabhūta pressed
his big toe to the earth, whereupon the entire earth
immediately became composed of beryl. The men,
women, boys, and girls of Rājagṛha beheld Mañjuśrī
Kumārabhūta, the bodhisattvas, and the great hearers
in the following manner: they perceived Mañjuśrī
Kumārabhūta and his retinue as clearly as one sees
one’s own face in a clear mirror. Then Mañjuśrī
Kumārabhūta gave a Dharma teaching that ensured that
eighty-four thousand beings purified the Dharma eye
with respect to phenomena and
that five hundred beings developed the mind directed
toward unsurpassed and perfect awakening.

Mañjuśrī Kumārabhūta decided to guide that man,
so he emanated another person, as well as that
person’s two parents, in order to guide that man.
Then the emanated person and his parents began to
approach the man who had murdered his mother until
they arrived at a close distance. Ensuring that the
real person would see them, they started
arguing.

The son yelled, “This is the right
road!”

The parents replied, “No, son, this is
not the right road!”

The emanated person wept, crying, “Listen, sir!
I must go to the blessed Śākyamuni. Why so? The Blessed
One is the protector of beings without a protector.
He gives freedom from fear to fearful beings. I will
earnestly do whatever the Blessed One says.”

Then the emanated person left, and the real
person said, “I will go wherever he goes, so I shall
go too,” and so he followed after him. The emanated
person then went before the blessed Śākyamuni.
Bowing his head to the Blessed One’s feet, he said,
“Blessed One, I have murdered my parents. Thus,
Blessed One, please give me protection. What should
I do?”

The Blessed One then offered his approval to
the emanated person, saying, “Excellent, excellent.
Listen, sir! You speak the truth; you speak
accurately. You declare precisely what you have
done. Indeed, you speak the truth in the presence of
the Thus-Gone One, and you are free from deception.
Still, sir, please consider your mind. With what
mind have you murdered your parents—past, present,
or future? The mind of the past is exhausted and
gone. It has ceased. It has transformed. It does not
exist in any object or in any location. Thus, it
cannot be designated. The mind of the future has not
yet come. It is unborn and unarisen. It has not
occurred; it has not come to exist; it is free of
marks; it has not happened. Therefore, it also
cannot be designated. The mind of the present does
not remain; it arises, ceases, and dissipates; it
does not aggregate or gather. It cannot be
designated as going or coming. Listen, sir! The mind
does not enter within the body, it does not move
into external objects, and it
cannot be observed somewhere in between. Listen,
sir! The mind is not blue, yellow, red, white,
amber, or clear. Listen, sir! The mind
is formless, cannot be shown, and cannot be
perceived. It is unimpeded, illusory, and
indescribable. Therefore, it cannot be designated.
Listen, sir! The mind is not attached, aggressive,
or deluded. Listen, sir! The mind does not perform
anything, do anything, feel anything, think
anything, or experience anything. Listen, sir! The
mind is naturally lucid, and it could not become
afflicted or purified. Listen, sir! The mind does
not exist in this life, in another life, or
somewhere other than these two. It is not there or
elsewhere. It is like space. It is unparalleled and
unlike anything, and it cannot be cognized. Those
who are learned will not become attached to it or
take it into possession. They will not indulge in it
or dwell on it. They will not conceive of it as the
self, and they will not think of it as a possession.
Listen, sir! All phenomena are unmoving because they
lack such ability by nature. Listen, sir! With that
understanding, I do not speak of affliction or
purification or of going to the lower realms or the
higher realms. Why is this? The nature of the mind
cannot become afflicted or purified. It does not go,
come, or remain anywhere.”

Then, the emanated person said to the Blessed
One, “Blessed One, it is amazing that the Thus-Gone
One fully understands the realm of phenomena to be
pure, without actions, without ripening, unborn, and
uncreated. Blessed One, if I request ordination, I
pray that the Well-Gone One will grant it.”

The man did this as carefully as the emanated
person had done. At that moment, the fires of hell
emerged from each of this person’s pores. He burned
and was helpless. He called out to the Blessed One,
“Blessed One, I am burning! Well-Gone One, please
protect me! I take refuge in the Blessed One.”

The Blessed One then placed his right hand,
which was the color of gold, on this person’s head,
and all this person’s agonies immediately ceased. As
his body became relaxed and blissful, he developed
extraordinary respect for the Thus-Gone One. He said
to the Blessed One, “Blessed One, if I request
ordination, I pray that the Well-Gone One will grant
it.”

The Blessed One said to him, “Monk, come here.
Engage in pure conduct.” Immediately his head was
shaved, he was dressed in Dharma robes, and his
facial hair was shaved. His appearance was as though
just seven days had passed, yet he had the
comportment of a monk who had completed his full
ordination one hundred years ago.

Then the Blessed One taught him a teaching on
the four truths of the noble ones. Hearing this, he
attained the pure Dharma eye that is immaculate and
stainless with regard to phenomena. He then
cultivated the path on that basis and became a
worthy one. Then he said to the Blessed One,
“Blessed One, I have pursued parinirvāṇa. Well-Gone
One, now the time and occasion for my parinirvāṇa
has arrived.”

The Blessed One responded, “Monk, you are
correct in knowing that the time has come.”

Venerable Śāriputra was amazed when he saw how
this monk had been trained, so he said to the
Blessed One, “The Thus-Gone One’s Dharma-Vinaya is
well spoken. Even those who have committed the acts that bring
immediate results can be trained. Blessed
One, it is amazing. Well-Gone One, it is incredible.
Blessed One, besides the thus-gone, worthy, perfect
Buddha, Mañjuśrī Kumārabhūta, and other bodhisattva
great beings who don such armor, in whose domain
does the knowledge of the various faculties of
beings exist? It is not in the domain of the hearers
and solitary buddhas.”

The Blessed One answered, “Śāriputra, thus it
is. It is as you have said. It is the domain of the
blessed buddhas and bodhisattva great beings who
have gained acceptance. Śāriputra, beings you see as
hell beings I see as possessing the quality of
nirvāṇa. Śāriputra, you only know beings who possess
ascetic practices, contentment, discipline, hearing,
and absorption as possessing the quality of nirvāṇa.
However, the Thus-Gone One also sees them as hell
beings. Therefore, Śāriputra, give up your concepts
regarding the conduct of beings. Why? Śāriputra, the
conduct of beings is inconceivable. Śāriputra, did
you see the person who had murdered his mother and
then, by observing this Dharma teaching, reached
parinirvāṇa?”

“Blessed One, I did see him.”

The Blessed One continued, “Śāriputra, that
person had developed roots of virtue with five
hundred buddhas such that he was able to hear my
teaching that the mind is naturally lucid.
Śāriputra, when that person heard this Dharma
teaching, he was liberated because he saw all
phenomena accurately. Therefore, Śāriputra,
understand the following point from this teaching:
anyone at all—whether at present or when I have
entered nirvāṇa—who listens to a Dharma teaching
such as this on nonattachment, profundity, and the
absence of going and who trusts in it will not give
up this understanding of the Dharma until they reach
liberation without remainder, even if they have
created nonvirtuous actions under the influence of
mental afflictions or evil companions.

“Śāriputra, I do not declare that someone who
trusts such a Dharma teaching will go to the lower
realms. Therefore, Śāriputra, if someone who takes
even a single four-line verse or even a single word
of this Dharma teaching and teaches it to others,
they will definitely become omniscient, so what need
we say of those who hear it and practice it
correctly?”

Then Mañjuśrī Kumārabhūta came to the Blessed
One accompanied by the bodhisattvas, the great
hearers, such as Mahākāśyapa, King Ajātaśatru, and
the rest of the great assembly of beings. They bowed
their heads to the feet of the Blessed One and sat
to one side.

“Venerable Śāriputra, it has.”

Śāriputra asked, “How has it been
eliminated?”

“It has been eliminated by not accepting or
rejecting anything at all. It has been eliminated by
henceforth not becoming afflicted in any way, and by
not gaining or losing anything at all.”

Then venerable Śāriputra said to the Blessed
One, “Blessed One, how much of King Ajātaśatru’s
former action remains? How much has been purified
without remainder such that it will not arise again
later?”

“Blessed One, will King Ajātaśatru go to
hell?”

The Blessed One continued, “Śāriputra, King
Ajātaśatru has developed roots of virtue with seven
hundred twenty million buddhas. He served those
perfect buddhas. He heard Dharma from them. He
dedicated those roots of virtue to unsurpassed and
perfect awakening. Śāriputra, do you see Mañjuśrī
Kumārabhūta?”

Śāriputra said, “I do.”

The Blessed One continued, “Śāriputra, in the
eon called Immaculate, during the lifetime of the
blessed thus-gone one called Excellent Hand,
Mañjuśrī Kumārabhūta inspired King Ajātaśatru to
develop the mind directed toward unsurpassed and
perfect awakening. Śāriputra, during that eon called
Immaculate, thirty million buddhas appeared.
Mañjuśrī Kumārabhūta requested each of them to live
for a long time as they turned the wheel of Dharma.
Śāriputra, with the exception of Mañjuśrī
Kumārabhūta, one thousand buddhas taught King
Ajātaśatru the Dharma without finding the
opportunity or occasion to eliminate his remorse.
Why is this? It was Mañjuśrī Kumārabhūta himself who
had guided him. Again and again he had taught him
the profound Dharma. It was from him that he became
learned.

“Therefore, Śāriputra, you should understand
the following point from this teaching: Whenever a
bodhisattva guides someone, that person will
understand their precise Dharma teaching. Śāriputra,
when King Ajātaśatru emerges from the hell called
Cracked Open Like a White Lotus, he will be
uninjured and unscathed. He
will then proceed upward from this buddha realm past
four thousand four hundred other buddha realms and
take birth in the buddha realm where the thus-gone,
worthy, perfect Buddha Pile of Jewels lives,
thrives, is well, and teaches the Dharma. As soon as
he is born there, he will again behold Mañjuśrī
Kumārabhūta. He will also hear this profound Dharma
teaching again, whereupon he will gain the
acceptance that phenomena are nonarising.

“When the bodhisattva great being Maitreya
fully awakens to buddhahood, King Ajātaśatru will
again behold Mañjuśrī Kumārabhūta, and he will be
known as the bodhisattva great being Unwavering.
At
that time, the thus-gone Maitreya will deliver
before to the bodhisattva Unwavering and others a
Dharma lesson containing the tale of what occurred.
He will give this Dharma teaching without anything
being added or left out. He will declare that the
bodhisattva great being Unwavering was King
Ajātaśatru during the lifetime of the blessed,
thus-gone Śākyamuni and that he murdered his own
father. He will then hear this Dharma teaching from
Mañjuśrī Kumārabhūta and gain the acceptance of
phenomena that accords with reality. It will also be
declared that his karmic obscurations have been
purified without remainder.

“Śāriputra, the thus-gone Maitreya will give
this Dharma teaching so that eight thousand
bodhisattvas, including the bodhisattva great being
Unwavering, will gain acceptance that phenomena are
nonarising. The karmic obscurations of twenty-two
thousand bodhisattvas gathered throughout countless
eons will be pacified.
Henceforth, over a period of eight hundred countless
eons, King Ajātaśatru will mature beings, purify
buddha realms, and engage in bodhisattva
conduct.

“Śāriputra, he will eliminate the karmic
obscurations and the afflictive obscurations of
beings, maturing them through the Hearer Vehicle,
the Solitary Buddha Vehicle, or the Great Vehicle.
All of them will gain sharp faculties. They will
eliminate remorse and doubt.

“Śāriputra, in eight hundred countless eons,
King Ajātaśatru will fully awaken to unsurpassed and
perfect buddhahood. During the eon called
Priyadarśana, in a world called Free of Sullying
Mud, he will become the thus-gone, worthy, perfect
Buddha Suviśuddhaviṣaya. His life will span four
intermediate eons. His assembly of hearers will
number seven hundred thousand, all of whom will be
inspired by insight and solely engaged in
concentration in the eight emancipations. His
bodhisattva great beings will number one hundred
twenty million, all of whom will manifest through
skillful means and insight. Once this thus-gone one
enters parinirvāṇa, his sublime Dharma will remain
for ten million years. No beings in the world Free
of Sullying Mud will reach their deaths while
feeling remorse. None of them will die and
transmigrate such that they are born in the three
lower realms. Śāriputra, everyone who hears the
Dharma from the thus-gone Suviśuddhaviṣaya will
completely purify their afflictions. Therefore,
Śāriputra, people should not appraise other people.
If a person appraises another person, they will be
in error. Why is this? Only a
thus-gone one and those like me can appraise a
person.”

When King Ajātaśatru’s prophecy was given,
thirty-two thousand gods developed the mind directed
toward unsurpassed and perfect awakening and made
the aspiration to be born in his buddha realm,
saying, “When the blessed, thus-gone, worthy,
perfect buddha Suviśuddhaviṣaya attains awakening,
may we be born in his buddha realm—the world Free of
Sullying Mud.” The Blessed One then gave his
prophecy that they would all be born in that buddha
realm.

At this point King Ajātaśatru’s eight-year-old
son Moonlike Splendor removed his necklace and
tossed it toward the Blessed One, saying, “Blessed
One, I dedicate my roots of virtue to unsurpassed
and perfect awakening. Blessed One, through my roots
of virtue, when the blessed thus-gone, worthy,
perfect Buddha Suviśuddhaviṣaya attains awakening,
may I become a universal monarch in his buddha
realm. May I serve the thus-gone, worthy, perfect
Buddha and his saṅgha of monks for as long as I
live. May I venerate the relics left behind when the
Thus-Gone One attains parinirvāṇa. Once the blessed
one has entered parinirvāṇa, may I fully awaken to
unsurpassed and perfect buddhahood in that
world.”

As soon as he tossed the necklace, through the
power of the Buddha, a multistory mansion appeared
in the sky above. It was made of the seven precious
materials and had even proportions and exquisite
detail. In that mansion was a throne studded with
jewels and draped in cloth. The form of the
Thus-Gone One appeared seated on the throne, adorned
with all the marks.

At that moment, the Blessed One smiled. It is
the nature of things that when a blessed buddha
smiles, variegated light streams forth from the
Thus-Gone One’s mouth in the colors of blue, yellow,
red, white, green, crystalline, and silver. The
light pervaded limitless worlds as far as the Brahmā
world. It outshone the light of the sun and moon and
then returned. Encircling the Blessed One three
times, the light disappeared into the Blessed One’s
crown. Seeing this, venerable Nanda rose from his
seat, draped his shawl over one shoulder, and knelt
on his right knee. With palms joined, he bowed
toward the Blessed One and spoke the following
verses:

“With all wisdom qualities perfected—Sage, you
radiate boundless light.

You know accurately the mental actions of
others.

Knowing the various faculties, you teach about
phenomena accordingly.

O supreme among all beings, explain to me why you
displayed your smile.

“Even if all the beings living in the ten
directions were present before you

And presented billions of requests to the Sage,

You could cut through all their doubts without
exception in a single instant.

World Protector, please tell me what caused you
to smile.

“The buddhas who have passed, the current victors
with the ten strengths,

The many victors yet to come, and all other
beings are innumerable.

You know all the perfections, and you are without
attachment to anything.

Why have you smiled? Stainless One, please
eliminate my doubt.

“With your light you eclipse Brahmā, Indra, the
sun, the moon, and the gods.

Surpassing the mountain and its environs, your
light is bright.

When touched, hundreds of beings are pleased and
never again fall into affliction.

You who are freed from all affliction, please
explain to me why you have smiled.”

The Blessed One then spoke to venerable Nanda,
“Nanda, do you see the boy Moonlike Splendor?”

“Blessed One, I see him.”

The Blessed One continued, “Nanda, Moonlike
Splendor generated roots of virtue before me and
aspired to unsurpassed and perfect awakening. Nanda,
this boy will gradually train in bodhisattva
conduct, and then when the thus-gone
Suviśuddhaviṣaya attains awakening, the boy Moonlike
Splendor will become the universal monarch in that
world. He will serve, honor, respect, and venerate
the thus-gone Suviśuddhaviṣaya and his saṅgha of
monks for as long as that thus-gone one lives. After
the Thus-Gone One passes into parinirvāṇa, he will
venerate his relics. When the Thus-Gone One has
entered parinirvāṇa and his teachings have likewise
ceased, he will live out
his lifespan in the Heaven of Joy. In that eon, he
will awaken to unsurpassed and perfect buddhahood,
becoming the thus-gone, worthy, perfect Buddha
Moonlike Splendor. His buddha realm will be similar,
his lifespan will be equal, his saṅgha of hearers
will be equal, and his bodhisattva saṅgha will be
equal to those of the thus-gone Suviśuddhaviṣaya.”

When those bodhisattvas who had accompanied
Mañjuśrī Kumārabhūta, coming from another world to
this one, heard this teaching, they said to the
Blessed One, “Blessed One, wherever Mañjuśrī
Kumārabhūta lives, that place is not devoid of a
thus-gone one. However, there they will not seek the
intent of the Blessed One. Why is this?
Blessed One, beings who are embraced by Mañjuśrī
Kumārabhūta do not fear the lower realms, the unfree
states, the activity of Māra, or the afflictions.

“Blessed One, any village, town, city, area,
locale, temple, or forest wherein this Dharma
teaching is practiced is not devoid of a thus-gone
one. Why is this? Wherever this Dharma teaching is
practiced, that place will be seen as having the
presence of the thus-gone ones themselves. Wherever
this Dharma teaching is practiced, that place will
be seen as a place where the thus-gone ones are
present.”

The Blessed One then said to these
bodhisattvas, “Thus it is. Noble sons, it is as you
have said. Any place where
this Dharma teaching is practiced, the thus-gone
ones are present. Why is this? Noble sons, in the
past, the thus-gone Dīpaṅkara gave me a prophesy.
Following that, I scattered my hair on the ground
and attained acceptance. Seeing that I had attained
acceptance, the thus-gone, worthy, perfect Buddha
Dīpaṅkara prophesied my unsurpassed and perfect
awakening by saying, ‘In one countless eon, this boy
will become a thus-gone, worthy, perfect buddha
known as Śākyamuni.’

“The thus-gone Dīpaṅkara then said to the
saṅgha of monks, ‘Monks, none of you should set foot
on this spot. Why so? This place where this boy has
scattered his locks and attained acceptance will
become an object of veneration by the world of gods
and humans. Moreover, would any one of you be
delighted to build a stūpa here?’

“At that point, noble sons, eight hundred
million gods said with one voice, ‘Blessed One, we
are delighted to build a stūpa here.’ A householder
present in the assembly named Bhadradeva said,
‘Blessed One, I am also delighted to build a stūpa
here.’

“Noble sons, in that place the householder
Bhadradeva then built a stūpa adorned with all
manner of ornaments. Having built it, he went before
the Blessed One and asked, ‘Blessed One, given that
I have built a stūpa of the seven precious materials
in this place, how much merit have I made?’

“The thus-gone, worthy, perfect Buddha
Dīpaṅkara responded to the householder Bhadradeva,
‘The earth beneath
the place where the bodhisattva attained
acceptance—which is the size of a wagon wheel and
extends down to meet the mass of water below—is a
place of veneration for all beings. Householder,
even if someone were to fill the space from the mass
of water below up to the peak of saṃsāra with the
seven precious materials and offer it to the
thus-gone ones, your construction of this stūpa
surely results in comparatively far more merit.
Householder, because of this root of merit, once he
attains awakening he will give a prophesy to you,
just as I have now given a prophesy to this boy.

“Tell me, Noble sons, is the one who at that
time was the householder Bhadradeva someone unknown
to you? Do not think this way. Why is this? This son
of the householder named Immersed in Joy was at that
time the householder Bhadradeva. I now prophesy that
he will awaken to unsurpassed and perfect
buddhahood. In the future he will become the
thus-gone, worthy, perfect Buddha Excellent
Teaching.

“Therefore, noble sons, should any monk, nun,
layman, or laywoman, whether seated or standing,
inquire into, read, recite, request the reciting of,
or explain this Dharma teaching, every particle in
the earth below them down to the mass of water
should be seen as a place of veneration for all
beings. Why is this? Through such teachings
bodhisattva great beings will gain acceptance. Noble
sons, I instruct you: this is for you to understand.
Imagine that a noble son or daughter were to fill
the great trichiliocosm with the seven precious
materials and offer them
continuously to the thus-gone, worthy, perfect
buddhas and their saṅghas of hearers, without
engaging in any other action, for three days and
three nights. Compared to that, if someone were to
hold, receive, read, understand, explain, listen to,
trust in, or even write down and carry this Dharma
teaching in order to ensure the longevity of this
Dharma teaching of King Ajātaśatru’s chapter—which
cuts through all doubt, eliminates all remorse,
purifies all karmic obscurations, and teaches the
sameness of all phenomena—that person’s merit will
be far greater.

“Noble sons, compared to practicing patience
and forbearing the ill speech and physical abuse of
all beings for an eon or even more than an eon, if
one has acceptance of the Dharma in this Dharma
teaching, one’s merit will be far greater through
that acceptance.

“Noble sons, compared to not being upset with
anyone but instead serving all beings without regard
for one’s life and limb for an eon or even more than
an eon, if one has confidence in this Dharma
teaching and does not doubt it, such diligence will
be more exalted.

“Noble sons, compared to remaining in
concentration, absorption, or equilibrium for an eon
or even more than an eon, if one contemplates this
Dharma teaching without feeling discouraged, that
will be more exalted.

“Noble sons, compared to contemplating with
insight and maintaining such a way of contemplation
for an eon or even more than an eon, if one listens
to this Dharma teaching—which is utterly disengaged
and pure by nature—or if one trusts, receives,
reads, understands, recites, or teaches it to others
on a vast scale, one’s merit will be far greater.
One will also swiftly reach omniscience.”

The Blessed One responded, “Noble sons, that
being so, wherever you explain this Dharma teaching,
in all those buddha realms you will perform the
deeds of buddhahood. Why is this? Noble sons, this
Dharma teaching is firmly rooted in the deeds of
buddhahood.”

Then the bodhisattva great beings filled the
entire great trichiliocosm with flowers and uttered,
“May this Dharma teaching remain in Jambudvīpa for a
long time. May the blessed Śākyamuni’s Dharma lamp
burn for a long time. May Mañjuśrī Kumārabhūta
remain for a long time. As he remains in the world,
may he teach this facet of the Dharma. Blessed One,
if even our own flesh and blood are not suited to be
offerings to Mañjuśrī Kumārabhūta, what need we say
of other offerings? Those noble sons or daughters in
whose hands this Dharma teaching exists should not
receive offerings of flesh and blood. Blessed One, noble
sons and daughters who wish to behold the thus-gone
ones should behold them. Those who wish to venerate
the thus-gone ones should venerate them. Noble sons
and daughters who have faith in the blessed ones
should perceive them as teachers.”

The Blessed One then said to the bodhisattva
great being Maitreya, “Maitreya, to benefit many
beings, to bring many beings happiness, out of
compassion for the world, for the sake of gods and
humans, in order to help others, and for the sake of
their happiness you should adopt, retain, transmit,
and explain this Dharma teaching.”

The bodhisattva great being Maitreya then
responded to the Blessed One, “Blessed One, I have
received this Dharma teaching from previous perfect
buddhas, and now I have heard it directly from the
Blessed One too. Blessed One, I will
propagate this Dharma teaching presently, while the
Thus-Gone One still remains. After the Blessed One
has passed into parinirvāṇa, while abiding in the
Heaven of Joy I will offer it to those noble sons
and daughters who have resplendent roots of virtue
and who are steeped in the Great Vehicle. Blessed
One, in a later age, at a future time, those who
hear this Dharma teaching will definitely realize it
to be a blessing of the bodhisattva Maitreya. Even
if the evil māras put effort into preventing this
Dharma teaching from existing, then, Blessed One, I
will uphold this Dharma teaching through the power
and blessings of the buddhas.”

The Blessed One then said to Śakra, king of the
gods, “Kauśika, you must uphold this Dharma
teaching, this section on King Ajātaśatru, which
cuts through all doubt, eliminates all remorse,
purifies all karmic obscurations, and teaches the
sameness of all phenomena. Why is this? Kauśika,
think of this Dharma teaching when you enter the
battle of the gods and asuras. Kauśika, when you
think of this Dharma teaching, you must hope that
the gods will be victorious and the asuras will be
defeated. Kauśika, I instruct you: this is for you
to understand. In any village, town, city, area,
locale, royal palace, or its environs where this
Dharma teaching is practiced, no adversaries, no
enemies who seek disputes, and none of those who
seek an opportunity to harm will find an opportunity
for it. Therefore, Kauśika, you should think of this
Dharma teaching whether you are in a royal palace or
among thieves, savages, enemies, adversaries, fire, poison,
weapons, or water. If you do this, no one who seeks
dispute will be able to find an opportunity for
it.”

Then the Blessed One said to venerable Nanda,
“Nanda, you must retain, adopt, transmit, and
explain this Dharma teaching. Why so? Nanda, any
noble son or daughter who hears this Dharma teaching
from you will cut through all doubt. They will
cleanse all their uncertainty. They will eliminate
all their remorse. Their karmic obscurations and
their afflictive obscurations will be unable to
cause any harm. Anyone who hears this Dharma
teaching will not die without having studied this
Dharma teaching. Why is this? Nanda, this is a
unique Dharma teaching. As soon as one hears it, all
doubt is destroyed. Nanda, I instruct you: this is
for you to understand. Even if people have committed
one of the acts with
immediate results, if they accept or trust
this Dharma teaching, I would not say that they
retain any karmic obscuration of that action.”

Then the elder Mahākāśyapa said to the Blessed
One, “Blessed One, I was present at this Dharma
teaching. When Mañjuśrī Kumārabhūta had his meal at
King Ajātaśatru’s palace and gave the Dharma
teaching that explains the sameness of the acts with immediate
results, I was there when King Ajātaśatru
gained the acceptance of phenomena in accord with
with reality and was cleansed of his remorse.
Blessed One, at that time I thought, ‘The nature of
all the acts with
immediate results is as King Ajātaśatru
realized it to be. However, Blessed One, ordinary
childish beings will develop views as they
conceptualize phenomena, which are peaceful by
nature, in terms of self and possessions. They will not
understand the nature of the acts with immediate
results as King Ajātaśatru realized it to
be. Mistaken cognition will lead to mistaken
cognition. Thus, those who conceptualize what is
nonexistent end up suffering in the hell realms, in
the animal abodes, and in the realm of the Lord of
Death, while actually none of this exists. Blessed
One, I believe that those who trust this Dharma
teaching will not fall or have any attributes of
falling.”

The Blessed One responded, “Excellent,
excellent. Kāśyapa, thus it is. It is as you have
said. The awakening of the blessed buddhas is free
of affliction.”

Then venerable Nanda said to the Blessed One,
“Blessed, thus-gone, worthy, perfect Buddha, please
grant your blessings so that this Dharma teaching is
sure to be practiced in the future.”

At that moment, the Blessed One sent light to
the right and left that illuminated the entire
world. From every buddha realm came the message,
“This Dharma teaching has been blessed by the
thus-gone, worthy, perfect Buddha. All who hear this
Dharma teaching, whether they be among the vast
depths of the ocean or in the eon of burning, will
not reach their time of dying without having studied
this Dharma teaching.”

The Blessed One said, “Nanda, thus it is. It is
as the sound conveyed. Sublime beings will practice
this Dharma teaching in future ages to develop their
roots of virtue.”

When this Dharma teaching was taught, nine
million six hundred thousand gods and humans
purified the Dharma eye so that it was immaculate
and stainless. Seven million eight hundred thousand
beings developed the mind directed toward
unsurpassed and perfect awakening. Three million
three hundred thousand bodhisattvas gained the
acceptance that phenomena are nonarising. Eight
thousand beings gained freedom from attachment. The
entire great trichiliocosm shook six times. The
world and its gods exerted themselves in the
veneration of this Dharma teaching. They played
hundreds of thousands of instruments and proclaimed,
“This Dharma teaching taught here by the Thus-Gone
One is the supreme turning of the wheel of Dharma.
This Dharma teaching will defeat all non-Buddhists
who engage in argumentation and all those who abide
in the realms of the māras. The thus-gone, worthy,
perfect Buddha has sealed it for the sake of noble
sons and daughters who have trust in the genuine
Dharma. Anyone who understands this seal is certain
to attain perfect awakening.”

The Blessed One was pleased, while King
Ajātaśatru, Mañjuśrī Kumārabhūta and the other
bodhisattva great beings, as well as Mahākāśyapa,
Nanda, Śāriputra, Maudgalyāyana and the other great
hearers and the world with its gods, humans, asuras,
and gandharvas, were truly delighted with the
teaching of the Blessed One.

Colophon

This was edited by Ācārya Mañjuśrīgarbha and
Ratnarakṣita.

Notes

Bibliography