Toh 96The Noble Mahāyāna Sūtra “The Miraculous Play of Mañjuśrī”

Summary

The Miraculous Play of Mañjuśrī presents
a series of profound teachings within a rich narrative structure involving
a beautiful courtesan’s daughter, Suvarṇottamaprabhāśrī. A banker’s son
has purchased her favors, but while they are riding together toward a pleasure garden
the girl’s attention is captivated instead by the radiantly attractive Mañjuśrī,
who gives her instructions related to the meaning of the mind set on awakening.
She then expresses her new understanding in a dialogue with Mañjuśrī, in the presence of
King Ajātaśatru, his retinue, and the citizens of Rājagṛha. Meanwhile the banker’s son,
with the help of Mañjuśrī and Śakra, experiences his own realization and receives teaching from the
Buddha himself. The sūtra deals with well-known Mahāyāna themes, but places
special emphasis on the emptiness and sameness of all phenomena.

Acknowledgements

Translated by Jens Erland Braarvig, and edited by David Welsh and Fredrik
Liland, at the University of Oslo. This translation was first published on the
site Bibliotheca Polyglotta by the Faculty of Humanities, University of Oslo,
together with an edition of the Tibetan by Jens Braarvig and the two Chinese
translations. The present version has been lightly edited and annotated by the
84000 editorial team.

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

Introduction

The Miraculous Play of Mañjuśrī is a typical
Mahāyāna sūtra in the sense that it presents a teaching on the standard Buddhist
themes of impermanence and the drawbacks of sensual desires within a narrative
framework emphasizing Mahāyāna principles of emptiness and compassion. These
teachings are embedded within an interesting frame story, also not unusual for
the Mahāyāna style, depicting a person who is otherwise not supposed to be
particularly saintly: a courtesan’s daughter named
Suvarṇottamaprabhāśrī.

This girl, the most beautiful of girls, whose skin shines with a golden hue, is
courted by all the boys in the city. One, the banker’s son Bhayadatta (Given to
Fear), purchases her favors, but as soon as the girl sees the princely Mañjuśrī, she
instantly falls for him instead. The god of riches, Vaiśravaṇa, then appears,
introduces Mañjuśrī by name, and, in answer to the girl’s questions, explains what a
bodhisatva is. Mañjuśrī is clad in a fine white garment,
as is usual for laymen, and the girl asks the bodhisatva whether she can have
it. Yes, says the great figure, “if you develop the mind of
awakening.” When the courtesan’s daughter asks what that is, Mañjuśrī answers “you
yourself are awakening,” and that “all beings are included in awakening.” He goes on to
list in great detail all the various constituents of mind and body and to equate them
all with awakening, in much the same way that the Prajñāpāramitā texts go through so
many of the factors identified in the Abhidharma and point to their lack of intrinsic existence.

Mañjuśrī’s teaching on awakening here accords with the Mahāyāna conviction that truth and awakening are not found in
some theoretical system, but in what we are as human beings and in compassionate
action toward our fellow beings, whatever their class or status. In this
way, the sūtra also goes to great lengths to argue for universal sameness. As
elsewhere in the Mahāyāna scriptures, nirvāṇa
is the same as saṃsāra,
and so even the afflicted mental states are really the
same as awakening—prefiguring a tantric world view. As our text says, “The
afflicted mental states are also the adamantine basis of awakening.” This is
because understanding the afflicted mental states is in fact awakening. The way
to get rid of the afflicted mental states is to understand their emptiness.

Suvarṇottamaprabhāśrī now demonstrates her new understanding in public,
in a dialogue with Mañjuśrī that takes place the presence of King Ajātaśatru,
his entire retinue of women and warriors, and the citizens of Rājagṛha.
It is even acknowledged by the Buddha himself, who is taking a walk with Ānanda
on the slopes of Vulture Peak.

Having attained a level of realization, Suvarṇottamaprabhāśrī feels she should
abandon her worldly, laywoman’s life and “go forth,” i.e. take vows as a nun. In an
important passage (

et seq.)
Mañjuśrī outlines the deeper, inner meanings of going forth for a bodhisatva, and inspires
five hundred bodhisatvas to go forth themselves.

Having now met the beautiful Mañjuśrī, adopted his teaching, and attained
a higher goal in life, Suvarṇottamaprabhāśrī decides to teach her male friends
about the mind of awakening. As a consequence of this, she follows the Mahāyāna
call to work tirelessly for the education and welfare of our fellow beings, and
thus, in the park where she has gone to amuse herself with the banker’s son,
Bhayadatta, she transforms herself into a rotting corpse in accord with the
tradition of meditation practice in which one contemplates how this
frail human body ends up as a rotting cadaver. Bhayadatta, seeing his beautiful companion
thus transformed, is filled with great abhorrence, and then fear—as
befits his name. He is afraid not only of the ghastly sight before him but also
of being punished by the king’s men, and so he tries to flee the scene and get rid of
the corpse, which had been a beautiful girl only a few moments before. At this
crucial juncture, the surrounding forest resounds with teachings on impermanence
and the illusory nature of phenomena, and with Śakra’s help Bhayadatta turns to the Buddha for
guidance. A dialogue ensues between Mañjuśrī and the Blessed One on general
Mahāyāna themes. The girl is also present—her death was only a magical creation
and an expedient means employed to educate the fearful boy. The boy then seeks
refuge in the only reliable and lasting refuge, namely the Blessed One himself,
who confirms by his teachings to him that the bodhisatva does indeed seek
awakening by seeking the essence of desire, and that fear is just an illusion
grounded in attachment to the false idea of a self, just as had been argued in
the previous dialogues. The Buddha prophesies Bhayadatta’s future buddhahood.

The Sanskrit title of the sūtra, Mañjuśrīvikrīḍita,
literally means “Mañjuśrī’s Amusement”—the verb
krīḍ- (and thus also
vikrīḍ-) means to amuse
oneself and to have fun, but here also to play with the supernatural knowledges
and states of meditation. This word also often has a sexual connotation.
Mañjuśrī’s games, however, have as their purpose the education of all living beings about awakening
and the mind of awakening, and so even the flirtatious games of a courtesan may be
transformed into those of a bodhisatva. But although this sūtra might thus appear to be
directed mainly toward a lay audience, with the girl even asking in
which religious group (gaṇa)
the Mahāyāna teachings are to be found—evidently referring to a lay group rather
than the saṅgha—its emphasis is on the importance of real engagement and
inner transformation rather than on advocating any particular outer lifestyle.
As Mañjuśrī says, in tune with the message of the text, when his new
pupil asks him to help her adopt the monastic way of life (

), “It is like this,
sister. Shaving the hair on your head is not equivalent to going forth as it pertains to
the bodhisatva. Why not? Girl, bodhisatvas go forth
by means of the effort to eliminate the afflicted mental states of
all beings.”

The ideal set out here is to engage compassionately in ordinary
life with all its imperfections rather than to retreat into isolation.
The obligation of the bodhisatva that is espoused here is to practice the
altruistic social virtues of compassion, friendliness, and so forth, rather than
leading a silent life of meditation. This takes us to the core of the Mahāyāna
ideology, shared by a great number of Mahāyāna sūtras: Anyone—courtesans
or powerful laymen, even those living licentious lives—may be
great bodhisatvas who have sought such rebirths for the sake of their fellow
beings. Birth is really an illusion, suffering is really emptiness, and great
compassion is the means by which to reach this radical acceptance, this
understanding, which is the same as awakening.

The sūtra seems to have been relatively well known in India, being cited in a
number of Indian treatises. Apart from these fragmentary citations, however, no Sanskrit version
has yet come to light. The text was translated from Sanskrit into Chinese by Dharmarakṣa in 314 ce (Taishō 817) and by Narendrayaśas in 583 ce (Taishō 818). The Tibetan translation (also from the Sanskrit) was made by Surendrabodhi and Yeshé Dé in the late eighth or early ninth century, and is mentioned in the two inventories of translated texts from the imperial period dated to the first decades of the ninth century.

The sūtra’s placement, at least in Kangyurs of the Tshalpa (tshal pa) lineage, among the first few works in the General Sūtra section suggests that it was held in high esteem. Several of its passages are widely quoted in the Tibetan commentarial literature, and its statement about the destructive effect of anger on stores of merit (

) is particularly well known.

In producing this translation, we have based our work on the edited
Tibetan text published at the Bibliotheca Polyglotta, University of Oslo (Braarvig
2010), in consultation with the two Chinese translations,
which are also reproduced there and aligned with the Tibetan. Comprehensive notes detailing
the variant readings of the Tibetan text in different Kangyurs can be found in that
edition and have not been reproduced here.

The Translation

The Noble Mahāyāna Sūtra

The Miraculous Play of Mañjuśrī

Homage to all buddhas and bodhisatvas!

Thus
did I hear at one time. Once, the Blessed One was staying at Vulture Peak in
Rājagṛha with a great community of some five hundred monks, and with eight
thousand bodhisatvas.

At that time, a courtesan’s daughter, Suvarṇottamaprabhāśrī, who was
beautiful, charming, and attractive, was living in the great city of
Rājagṛha. Her beautiful complexion was the most abundant of her riches.
Because of the roots of virtue she had previously developed, that girl,
whose body was the color of gold, was illumined by a light of a similar
golden color wherever she stood, sat, or walked. Whatever clothes she put
on, whether they were red or white, would shine with precisely the same
golden color. That girl was a beloved and comforting friend to all people,
and they never tired of looking at her. She had such gentle speech—tender,
soft, sweet, and pleasant—and her ever-smiling face, never bunched up in
anger, won the respect of all. There was no harshness or roughness in her.
All the young princes, the young sons of ministers, the young sons of
bankers, and the young sons of householders in the great city of Rājagṛha
desired her greatly. She was always in their thoughts, and no matter how
much they saw of her, they were never satisfied. Wherever that courtesan’s
daughter Suvarṇottamaprabhāśrī went—to gardens, to rivers, to lotus ponds,
to houses, to boulevards, or to marketplaces—men, women, boys, and girls
assembled and followed her out of curiosity.

One day, a banker’s son named Bhayadatta used some of his wealth to
hire the courtesan’s daughter, Suvarṇottamaprabhāśrī. Setting out for a
garden, they sat down on a pleasant seat that had been prepared for them in
a carriage drawn by four horses, which was decorated with jewels, pearls,
cat’s eye gems, and gold, with raised parasols, flags, and banners. It was
adorned with flowers, incense, perfume, aromatic powder, and garlands, and
its windows were adorned with campaka flowers. The carriage was drawn along
by people in front whose thoughts were devoted only to playing around and
having fun, accompanied by cymbals and drums, and everyone behind it carried
all kinds of things for enjoyment and pleasure. A great crowd of people
followed, intent on seeing the woman who so aroused their curiosity, and
thus they arrived in the garden.

It was at this time that the princely Mañjuśrī emerged from his
meditative absorption. Feeling great compassion for all living beings, he
thought, “Who are the living beings, suitable for training, who can be
brought to maturity in this Great Vehicle by means of miraculous displays,
the miracle of teachings, or the miracle of admonition?” The princely
Mañjuśrī saw the courtesan’s daughter Suvarṇottamaprabhāśrī riding in the
carriage with the banker’s son Bhayadatta toward the park. When he saw
her, he considered how strong and vigorous she was with regard to her
readiness to be trained, and he became aware that she possessed the power of
the roots of virtue she had previously
developed and the capacity to understand
the teachings. So the princely Mañjuśrī produced a miraculous display, a
miracle by means of which, as soon as he showed himself, he would outshine
even the light of the sun and moon, let alone other sentient beings. Revealing just such an embodiment, he
appeared clad in all kinds of jewelry and a luminous garment, the luster of
which lit up a circular area a yojana across.

Then the princely Mañjuśrī, clothed in that garment and adorned with
all that jewelry, placed himself facing the road on which the courtesan’s
daughter Suvarṇottamaprabhāśrī was traveling. As soon as the princely
Mañjuśrī had placed himself there, the carriage belonging to the banker’s
son was darkened, as was the whole of the courtesan’s daughter
Suvarṇottamaprabhāśrī’s body. Just as a piece of cloth soaked with ink
would not shine, would not be bright, and would not be radiant if one were
to place it next to gold from the Jambu River, in the same way the girl’s
body did not shine, was not bright, and was not radiant when the light from
the body of the princely Mañjuśrī touched it. The courtesan’s daughter
Suvarṇottamaprabhāśrī saw the princely Mañjuśrī standing there, looking like
a god, his body adorned with jewelry and clothed in his shining garment, and
she saw too the light emanating from his garment. As soon as she had seen
him, a feeling of contempt for her own body, a feeling of inferiority, arose
in her, and she wanted to possess his garment. She thought, “I have had
enough of this banker’s son. I will get down from this carriage to amuse
myself with, play with, and tease this man instead. Then I can ask him for
his garment.”

As soon as the girl had these thoughts, however, the great divine
king Vaiśravaṇa, who had transformed himself into a man with the help of the
magic of the princely Mañjuśrī, said to her, “Young lady, do not think
passionate thoughts about this good man! Why not? Because he never seeks
pleasure.”

“Who is he? What is his name?” asked the girl.

“He is a bodhisatva,” Vaiśravaṇa answered, “and he is called the
princely Mañjuśrī.”

“But what is a bodhisatva?” asked the girl. “Is it a god, or is it a
nāga, a yakṣa, a gandharva, a demigod, a garuḍa, a kinnara, a mahoraga,
Śakra, Brahmā, a protector of the world, or a great king? What is a
bodhisatva?”

Vaiśravaṇa replied, “Young lady, a bodhisatva is not a god, a nāga,
a yakṣa, a gandharva, a demigod, a garuḍa, a kinnara, a mahoraga, Śakra,
Brahmā, a protector of the world, or a great king. Young lady, he is called
a bodhisatva because he completely fulfills the wishes of all beings. He is
called a bodhisatva because he gives to all who ask and does not send
anybody away.”

Then the girl thought, “So, according to what I’ve been told,
Mañjuśrī will give me his garment.” After the courtesan’s daughter
Suvarṇottamaprabhāśrī had alighted from the carriage, she spoke to the
princely Mañjuśrī: “Mañjuśrī, please give me the garment in which your body
is clothed.”

She then spoke the following verse:

“If you have entered awakening, Mañjughoṣa,

Please give me this garment.

An ungenerous bodhisatva is not attractive.

He is like a dry river with no water.”

Mañjuśrī replied, “If you enter awakening, young lady, I will give you
this garment right away, because the whole world with its gods considers
those who unswervingly maintain the mind of awakening to be worthy of
offerings.”

The girl then asked the following in verse:

“So what, then, is the meaning of the word
awakening?

From whom is it attained? Who will grant it?

In which religious groups is it taught?

Let those who are not clever, those without understanding,
understand!”

Mañjuśrī said, “Sister, awakening refers to the
inexpressible, the absence of letters, the freedom from the aggregates, the
sensory elements, and the sense sources, emptiness, the freedom from marks, the
absence of afflictions, peace, tranquility, and complete pacification.”

The princely Mañjuśrī continued, “Sister, if you develop the mind of
awakening, then I will give you this garment.”

“What is awakening,
Mañjuśrī?” asked the girl.

“Sister,” replied Mañjuśrī, “you yourself are awakening.”

“How am I awakening, Mañjuśrī?” asked the girl. “I don’t understand
the meaning of what you have said.”

“Sister,” replied Mañjuśrī, “this is the Dharma teaching of the
current Tathāgata, the worthy one, the perfectly awakened one named
Śākyamuni: ‘Just as the body partakes in universal sameness, awakening too
partakes in universal sameness. Just as awakening partakes in universal
sameness, the body too partakes in universal sameness.’ Therefore, I say to
you, sister: ‘You yourself are awakening.’ What is your opinion, sister? Is
this body of yours made up of the aggregates, the sensory elements, and the sense
sources?”

When the girl had heard this teaching, the light of the Dharma was
born in her as the result of the roots of virtue she had previously
developed, and when she had attained that light, she said to Mañjuśrī, “Just
so, Mañjuśrī, this body of mine is made up of the aggregates, the sensory elements,
and the sense sources.”

“What is your opinion, sister?” asked Mañjuśrī. “Does form have
mental activity or consciousness?”

“Not at all, Mañjuśrī,” replied the girl.

“Awakening too, sister, has no mental activity or consciousness,”
said Mañjuśrī. “Therefore, sister, just as form partakes in universal
sameness, awakening too partakes in universal sameness. Just as awakening
partakes in universal sameness, form too partakes in universal sameness.
Therefore, sister, I say to you: ‘You yourself are awakening.’

“But sister, what is your opinion? Do feelings, perception,
conditioning, or consciousness have mental activity or consciousness?”

“Not at all, Mañjuśrī,” replied the girl.

“Awakening too, sister, has no mental activity or consciousness,”
said Mañjuśrī. “Therefore, sister, just as consciousness partakes in
universal sameness, awakening too partakes in universal sameness. Just as
awakening partakes in universal sameness, consciousness too partakes in
universal sameness. Therefore, sister, I say to you: ‘You yourself are
awakening.’ ”

Mañjuśrī then asked, “What, sister, is your opinion? Is form
something inner or outer, or is it both? Is form blue, yellow, red, or
white? Is it the color of saffron, crystal, or silver? Can it be shown to be
found in any place or direction?”

“Not at all, Mañjuśrī,” replied the girl.

“Awakening too, sister, is not something inner or outer, or both,”
said Mañjuśrī. “It is not blue, yellow, red, or white; it does not have the
color of saffron, crystal, or silver; and it cannot be shown to be found in
any place or direction. Therefore, sister, just as form partakes in
universal sameness, awakening too partakes in universal sameness. Just as
awakening partakes in universal sameness, form too partakes in universal
sameness. Therefore, sister, I say to you: ‘You yourself are awakening.’

“Likewise, sister, are feelings, perception, conditioning, and
consciousness inner or outer, or are they both? Is consciousness blue,
yellow, red, or white? Is it the color of saffron, crystal, or silver? Can it be shown to be found in any place
or direction?”

“Not at all, Mañjuśrī,” replied the girl.

“Awakening too, sister, is not something inner or outer, or both,”
said Mañjuśrī. “It is not blue, yellow, red, or white; it does not have the
color of saffron, crystal, or silver; and it cannot be shown to be found in
any place or direction. Therefore, sister, just as consciousness partakes in
universal sameness, awakening too partakes in universal sameness. Just as
awakening partakes in universal sameness, consciousness too partakes in
universal sameness. Therefore, sister, I say to you: ‘You yourself are
awakening.’

“Further, sister, the five aggregates are like a magical creation.
They are nonexistent. They arise from misunderstanding and are nonexistent.
They are an erroneous conventional expression. Awakening too is like a
magical creation, nothing but a nonexistent and misleading conventional
expression. Therefore, sister, just as a magical creation partakes in
universal sameness, the aggregates partake in universal sameness. Just as
the aggregates partake in universal sameness, a magical creation partakes in
universal sameness. Just as a magical creation partakes in universal
sameness, awakening partakes in universal sameness. Just as awakening
partakes in universal sameness, a magical creation partakes in universal
sameness. Therefore, sister, I say to you: ‘You yourself are awakening.’

“Further, sister, the five aggregates are like a dream, which is not
really happening. Awakening too has the nature of a dream, which is not
really happening. Therefore, sister, just as a dream partakes in universal
sameness, the aggregates partake in universal sameness. Just as the
aggregates partake in universal sameness, a dream partakes in universal
sameness. Just as a dream partakes in universal sameness, awakening partakes
in universal sameness. Just as awakening partakes in universal sameness, a
dream partakes in universal sameness. Therefore, sister, I say to you: ‘You
yourself are awakening.’

“Further, sister, the five aggregates are like a mirage, which is
brought about by illusory action. Awakening too has the nature of a mirage,
as it is beyond the maturation of action. Therefore, sister, just as a
mirage partakes in universal sameness, the aggregates partake in universal
sameness. Just as the aggregates partake
in universal sameness, a mirage partakes in universal sameness. Just as a
mirage partakes in universal sameness, awakening partakes in universal
sameness. Just as awakening partakes in universal sameness, a mirage
partakes in universal sameness. Therefore, sister, I say to you: ‘You
yourself are awakening.’

“Further, sister, the five aggregates are like reflections in a
mirror: they do not change as long as the object that is mirrored is not
changed. Awakening too has the nature of reflections in a mirror: it does
not change. Therefore, sister, just as reflections in a mirror partake in
universal sameness, the aggregates partake in universal sameness. Just as
the aggregates partake in universal sameness, reflections in a mirror
partake in universal sameness. Just as reflections in a mirror partake in
universal sameness, awakening partakes in universal sameness. Just as
awakening partakes in universal sameness, reflections in a mirror partake in
universal sameness. Therefore, sister, I say to you: ‘You yourself are
awakening.’

“Further, sister, the five aggregates are just words, and those words are
of an unwavering nature. Awakening too, sister, is just a word, and that
word is unwavering. Therefore, sister, just as the unwavering partakes in
universal sameness, the aggregates partake in universal sameness. Just as
the aggregates partake in universal sameness, the unwavering partakes in
universal sameness. Just as the unwavering partakes in universal sameness,
awakening partakes in universal sameness. Just as awakening partakes in
universal sameness, the unwavering partakes in universal sameness.
Therefore, sister, I say to you: ‘You yourself are awakening.’

“Further, sister, among the aggregates there is no subject that
acts, and the meaning of being uncreated is awakening. Among the aggregates
there is no essential nature, and the meaning of being without any essential
nature is awakening. Among the aggregates there is no origination, and the
meaning of being without origination is awakening. Among the aggregates
there is no permanence, and the meaning of impermanence is awakening. Among
the aggregates there is no happiness, and the meaning of suffering is
awakening. Among the aggregates there is nothing pure, and the meaning of
impurity is awakening. Among the aggregates there is no self, and the
meaning of selflessness is awakening. Further, sister, among the aggregates
there is no development, and the meaning of being beyond development is
awakening. The aggregates are void, and the meaning of being void is
awakening. Among the aggregates there is nothing to grasp, and the meaning
of being beyond grasping is awakening.
Among the aggregates there is no support, and the meaning of being without
support is awakening. Among the aggregates there is no coming or going, and
the meaning of being beyond coming and going is awakening. Among the
aggregates there is nothing that remains in the present, and the meaning of
not remaining in the present is awakening. Further, sister, the aggregates
are only a pious conventional expression, and awakening too is a pious
conventional expression. The aggregates are essentially beyond conventional
expressions, and awakening too is beyond conventional expressions. The
essential nature of the five aggregates is the essential nature of all the
phenomena penetrated by the Tathāgata, and that is awakening. In this way,
sister, the essential nature of the aggregates is the essential nature of
awakening, and the essential nature of awakening is the essential nature of
all phenomena. Sister, the essential nature of the five aggregates, and the
essential nature of awakening, is the essential nature of all beings.
Therefore, sister, I say to you: ‘You yourself are awakening.’

“Further, sister, the understanding of the aggregates is undoubtedly
awakening. There is no real understanding that does not include the
aggregates. There is no real understanding that does not include awakening.
Thus, understanding is awakening. Therefore, sister, I say to you: ‘You
yourself are awakening.’

“Sister, you should understand this teaching in this way: just as
all beings are included in awakening, that teaching that is not included in
anything is awakening. Therefore, sister, I say to you: ‘You yourself are
awakening.’

“Further, sister, in this body of yours, the four elements are produced, namely, the element of
earth, the element of water, the element of fire, and the element of wind.
Moreover, sister, the element of earth is not a self, not a sentient being,
not a life principle, not a soul, and not an individual who is reborn;
awakening too is not a self, not a sentient being, not a life principle, not
a soul, and not an individual who is reborn. Thus, the element of water, the
element of fire, and the element of wind too are not a self, not a sentient being, not a life
principle, not a soul, and not an individual who is reborn. Awakening too is
not a self, not a sentient being, not a life principle, not a soul, and not
an individual who is reborn. The element of earth and awakening are the same
because of their absolute sameness with empty space. The element of water
and awakening are the same because of their absolute nonexistence. The
element of fire and awakening are the same because they are totally
unwavering. The element of wind and awakening are the same because they are
totally indefinable. The element of earth, sister, is known and understood
by the Tathāgata. The element of water, sister, is known and understood by
the Tathāgata. The element of fire, sister, is known and understood by the
Tathāgata. The element of wind, sister, is known and understood by the
Tathāgata. Further, sister, to understand the element of earth is awakening.
Thus, sister, to understand the element of water, the element of fire, and
the element of wind is awakening. Therefore, sister, I say to you: ‘You
yourself are awakening.’

“Sister, the element of earth does not know the element of water.
The element of water does not know the element of fire. The element of fire
does not know the element of wind. In this way, sister, thorough knowledge
of the word element is called awakening. Therefore,
sister, I say to you: ‘You yourself are awakening.’

“Further, sister, the eye is produced in this body of yours, and in
the same way the ear, the nose, the tongue, the body, and the mind are
produced. But sister, the eye is empty, and the essential nature of the eye,
being emptiness, is awakening. But sister, the ear is empty, and the
essential nature of the ear, being emptiness, is awakening. But sister, the
nose is empty, and the essential nature of the nose, being emptiness, is
awakening. But sister, the tongue is empty, and the essential nature of the
tongue, being emptiness, is awakening. But sister, the body is empty, and the essential nature of the body,
being emptiness, is awakening. But sister, the mind is empty, and the
essential nature of the mind, being emptiness, is awakening. Therefore,
sister, I say to you: ‘You yourself are awakening.’

“Further, sister, the emptiness of the eye is not amenable to
conceptual imputation as ‘form,’ and the essential nature of empty form is
awakening. The emptiness of the ear, the nose, the tongue, the body, and the
mind is not amenable to conceptual imputation as ‘mental phenomena,’ and the
essential nature of empty mental phenomena is awakening. Therefore, sister,
I say to you: ‘You yourself are awakening.’ Thus, sister, the eye does not
grasp form, just as awakening does not grasp form; the ear does not grasp
sounds, just as awakening does not grasp sounds; the nose does not grasp
smells, just as awakening does not grasp smells; the tongue does not grasp
tastes, just as awakening does not grasp tastes; and the mind does not grasp
mental phenomena, just as awakening does not grasp mental phenomena.

“What, sister, is the reason for this? The eye that is not connected
to form is awakening, and, similarly with the other senses, the mind that is
not connected to mental phenomena is awakening. Thus, sister, the sensory element
of eye consciousness is not connected to the sensory element of form, and the
sensory element of eye consciousness that is not connected to form is awakening. The
sensory element of ear consciousness is not connected to the sensory element of sound, and
the sensory element of ear consciousness that is not connected to sound is
awakening. The sensory element of nose consciousness is not connected to the sensory element
of smell, and the sensory element of nose consciousness that is not connected to
smell is awakening. The sensory element of tongue consciousness is not connected to
the sensory element of taste, and the sensory element of tongue consciousness that is not
connected to taste is awakening. The sensory element of body consciousness is not
connected to the sensory element of physical objects, and the sensory element of body
consciousness that is not connected to physical objects is awakening. The
sensory element of mind consciousness is not connected to the sensory element of mental
phenomena, and the sensory element of mind
consciousness that is not connected to mental phenomena is awakening.
Therefore, sister, I say to you: ‘You yourself are awakening.’

“Thus, sister, awakening and the sensory element of eye consciousness are
beyond duality and not distinguishable as two entities. Awakening and the
sensory element of form are beyond duality and not distinguishable as two entities.
As awakening and the sensory element of mind are beyond duality and not
distinguishable as two entities, awakening and the sensory element of mental
phenomena are beyond duality and not distinguishable as two entities.
Awakening and the sensory element of mind consciousness are beyond duality and not
distinguishable as two entities. Therefore, sister, I say to you: ‘You
yourself are awakening.’

“Further, sister, understand that the eye is awakening. Similarly,
understand that the ear, the nose, the tongue, the body, and the mind are
awakening. The essential nature of the eye is empty, and this empty
essential nature is awakening. Similarly, the essential nature of the ear,
the nose, the tongue, the body, and the mind is empty, and this empty
essential nature is awakening. Sister, the essential nature of the eye is
beyond desire, aversion, and bewilderment, and that which is without desire,
aversion, and bewilderment is awakening. The essential nature of the ear,
the nose, the tongue, the body, and the mind is beyond desire, aversion, and
bewilderment, and that which is without desire, aversion, and bewilderment
is awakening.

“Sister, the eye has no owner, nothing that is owned, and no state
of ownership. Awakening too has no owner, nothing that is owned, and no
state of ownership. In the same way, the ear, the nose, the tongue, the
body, and the mind have no owner, nothing that is owned, and no state of
ownership.

“Sister, the eye is not connected to the state of being a man, and
it is not connected to the state of a being a woman; nor, sister, is awakening connected to the
state of being a man, or connected to the state of a being a
woman. Similarly, sister, the ear, the nose, the tongue, the body, and
the mind are not connected to the state of being a man, and are not
connected to the state of a being a woman; nor, sister, is awakening
connected to the state of being a man, or connected to the
state of a being a woman. Sister, the eye is not a man, and it is not a
woman; nor, sister, is awakening a man, or a woman. In
the same way, sister, the mind is not a man, and it is not a woman, and,
sister, awakening is not a man, and it is not a woman. Sister, this is how
the Tathāgata understands the reality of the eye, and this understanding is
awakening. The Tathāgata understands the reality of the mind in the same
way, and this understanding is awakening. Therefore, sister, I say to you:
‘You yourself are awakening.’

“Further, sister, this body of yours is not a self, not a sentient
being, not a life principle, not a soul, not a person, not a human being,
not a man, not a creator, not a subject of feeling, knowing, hearing,
smelling, tasting, or touching, nor is it a subject of consciousness.
Sister, awakening too is not a self, not a sentient being, not a life
principle, not a soul, not a personality, not a human being, not a man, not
a creator, not a subject of feeling, knowing, hearing, smelling, tasting, or
touching, nor is it a subject of consciousness. Thus, sister, the universal
sameness of all phenomena is awakening.

“Sister, this body of yours is without mobility, without a subject that
acts, and without permanence. It is not
distinct or different from grass, wood, trees, and building materials of
stone. Also, sister, the inner element of earth and the outer element of
earth are not two and are not distinguishable as two entities. As such, they
have the one characteristic of being without characteristics when they are
understood by the Tathāgata through his insight and knowledge. Therefore,
sister, I say to you: ‘You yourself are awakening.’

“Moreover, sister, the intention by which we have representations of
thought, mind, and consciousness, and these representations of thought,
mind, and consciousness themselves, are not found in the hair. They do not
abide in the hair of the body, nor in the cuticles, nor in the skin, nor in
the flesh, nor in the blood, nor in the bones, nor in the sinews, nor in the
marrow. They do not abide inside, nor outside, nor neither inside nor
outside. They do not abide in the eye, nor in the ear, nor in the nose, nor
in the tongue, nor in the body, nor in the mind. They do not abide, nor do
they not abide. They are not discontinuous, and do not abide in any location
or direction. They are without form, not demonstrable, beyond
representation, ungraspable, unmixed, without basis, pure, clean, and
brilliant. That representation of thought and mind is beyond the impurity of
afflicted mental states and also beyond purification. It is because it is
not embodied, in being essentially pure and brilliant, that it is beyond the
impurity of afflicted mental states and also beyond purification.

“Thus, sister, the essential nature of the aggregates, the sensory elements,
and the sense sources is awakening, and the essential nature of awakening is
the aggregates, the sensory elements, and the sense sources. Also, sister, the
aggregates, the sensory elements, and the sense sources as developed in your body
are awakening. Awakening is nothing else.
Why is this? Awakening is nothing other than the aggregates, the sensory elements,
and the sense sources. These are indeed awakening, because to understand the
sameness of all phenomena is awakening. Therefore, sister, I say to you:
‘You yourself are awakening.’ ”

When the princely Mañjuśrī had given this teaching, five hundred
gods in the heavens developed the mind of incomparable, perfect awakening.
Among the men, women, boys, and girls in Suvarṇottamaprabhāśrī’s entourage,
two hundred developed the mind of incomparable, perfect awakening. Sixty
gods and humans too attained the stainless, impeccable, pure vision of
phenomena.

The courtesan Suvarṇottamaprabhāśrī was content and elated,
delighted and joyful. Joy and good temper arose in her, and having made
obeisance with all five parts of her body by falling down at the feet of the princely
Mañjuśrī, having gone to the Buddha, the Dharma, and the Saṅgha for refuge,
having adopted a chaste life and the moral precepts, and having developed
the mind of incomparable, perfect awakening with determination, she uttered
the following words:

“I too, Mañjuśrī, having heard what you have taught,
will develop the mind of incomparable, perfect awakening for the sake of
your teaching, for the sake of pity and compassion for all beings, for the
sake of not breaking the tradition of the Buddha, for the sake of not
breaking the tradition of the Dharma, and for the sake of not breaking the
tradition of the Saṅgha.

“In the same way, I will teach the Dharma to all beings to help them
understand it. To purify the hindrances that originate from negative
actions, I will confess each fault according to how it is committed. When
beings do not understand that all phenomena are peaceful and tranquil, they
do not understand the essential nature of phenomena, since they are
controlled by error that follows incorrect thinking and chained to desire by attachment to their bodies.
But, Mañjuśrī, though this is the case, even those beings who are chained to
desire are connected to exactly that essential nature of phenomena.

“The bodhisatvas train themselves in this Dharma of connectedness
and develop the mind of incomparable, perfect awakening. Why is this?
Mañjuśrī, the afflicted mental states are not real but are born out of
concepts, and they disappear when the concepts are understood as being
empty. As I understand the meaning of what you have said, Mañjuśrī, the
afflicted mental states are without any essential nature and are unborn,
just like a mass of clouds. The afflicted mental states break up and
dissolve in an instant, just like bubbles. The afflicted mental states are
not produced, just like wind. The afflicted mental states are beyond all
spheres, just like a drawing in the air. The afflicted mental states are not
lasting, just like a drawing on water. The afflicted mental states originate
from indulging in superficial mental activity, just like yakṣas and bhūtas.
The afflicted mental states originate from mistakenly seeing things where
there is nothing, just like in a fever. The afflicted mental states
originate from concepts, and thus are nonexistent. The afflicted mental
states are connected to the inclinations of the ego. The afflicted mental
states grasp at objects because of the principle of greed for possessions.
The afflicted mental states are adventitious because they are produced by
misunderstanding. The afflicted mental states follow the distinguishing
marks as they are the results of concepts. The afflicted mental states are
not intellectual activity, as they do not investigate the different
elements. The afflicted mental states, which originate with the fluctuation
of thoughts, are the absence of introspection. The afflicted mental states, which originate in the
attachment to self and others, are the absence of faith. The afflicted
mental states are the grasping at the aggregates. The afflicted mental
states are the holding on to the sensory elements as material things. The afflicted
mental states are the amassing of the sense sources as material things. The
afflicted mental states are the making of distinctions between concepts and
forms. The afflicted mental states are the failure to understand
the mind’s incorrect thinking.

“Despite that, Mañjuśrī, the afflicted mental states are the
supporting pillar of awakening. Why is that? It is because awakening is
immovable, and the afflicted mental states are the seeds of awakening.
Awakening is really the understanding of the afflicted mental states. The
afflicted mental states are also the adamantine basis of awakening. Why is
this? It is because awakening is indivisable from the afflicted mental
states, because of the principle of being inseparable from the totality of
reality.
To see the afflicted mental states, Mañjuśrī, is awakening.
Awakening is ever-present in all objects. Mañjuśrī, as awakening is not
established anywhere, so too the afflicted mental states are not
established—they do not remain, as they are broken up and melt away as soon
as they have arisen. Mañjuśrī, the afflicted mental states have thought as
their essential nature. Why is this? Mañjuśrī, it is not possible to point
out the essential nature of thought by expressions such as, ‘This thought is
full of desire, full of aversion, and full of bewilderment.’ But, Mañjuśrī,
since it is impossible to demonstrate what thought is, it is also not
possible to point out the essential nature of the afflicted mental states by
expressions such as, ‘The afflicted mental states are found in certain
places and regions.’

“Bodhisatvas, Mañjuśrī, great beings, to the extent that they
penetrate the afflicted mental states, do not get tired of bringing to maturity
beings who behave in accord with their desire. Nor do they get tired of
bringing to maturity beings who behave in accord with their aversion, nor
those who behave in accord with their bewilderment, nor those who behave in
accord with the three afflicted mental states in equal combination.

“Thus, Mañjuśrī, I will look upon
my own desire in the same way as I look upon the desire of all those who
behave in accord with their desire. Thus, Mañjuśrī, I will look upon my own
aversion in the same way as I look upon the aversion of all those who behave
in accord with their aversion. And, Mañjuśrī, I will look upon my own
bewilderment in the same way as I look upon the bewilderment of all those
who behave in accord with their bewilderment. I will, Mañjuśrī, look upon my
own afflicted mental states in the same way as I look upon the afflicted
mental states of all those who behave in accord with their afflicted mental
states.

“Just as, Mañjuśrī, fire is not frightened by grass and trees, in
the same way, Mañjuśrī, the fire of noble insight is not frightened by all
the grass and trees of the afflicted mental states. Just as, Mañjuśrī, the
disk of the sun does not remain in the company of darkness, in the same way,
Mañjuśrī, noble insight does not remain in the company of the afflicted
mental states.

“Just as, Mañjuśrī, the wind does not cling to trees and mountains,
in the same way, Mañjuśrī, the bodhisatva who acts according to noble
insight does not cling to any region of the afflicted mental states.

“Just as, Mañjuśrī, the element of space is not burned by the
world-consuming fire at the end of an eon, in the same way, Mañjuśrī, the
bodhisatva who acts according to noble insight is not burned by the
world-consuming fire that is the afflicted mental states.

“Just as, Mañjuśrī, space does not remain in the company of dust,
mist, or clouds, in the same way, Mañjuśrī, the bodhisatva who acts
according to noble insight does not remain in the company of any of the
afflicted mental states.

“Just as, Mañjuśrī, space does not remain in the company of earth,
in the same way, Mañjuśrī, the bodhisatva who acts according to noble
insight does not stay in the company of any of the afflicted mental states.

“Just as, Mañjuśrī, the lodestone does not remain in the company of
iron, in the same way, Mañjuśrī, the
bodhisatva who acts according to noble insight does not remain in the
company of any of the afflicted mental states.

“Just as, Mañjuśrī, the circle of mountains cannot be shaken by all
the winds, in the same way, Mañjuśrī, the bodhisatva who acts according to
noble insight cannot be shaken by the afflicted mental states.

“Just as, Mañjuśrī, in the animal world the goose drinks the milk
and not the water from a mixture of milk and water, in the same way,
Mañjuśrī, the bodhisatva who acts according to noble insight draws out the
insight and not the afflicted mental states from a mixture of noble insight
and afflicted mental states.

“Just as, Mañjuśrī, on the northern continent the tree branches will
not bow down to women who have sexual relations with their relatives, in the
same way, Mañjuśrī, the bodhisatva who acts according to noble insight does
not bow down to those living beings whose faculties are immature.

“Thus, Mañjuśrī, I have no fear of the afflicted mental states. Why
not? Bodhisatvas, Mañjuśrī, are clad in the armor of fearlessness.

“Just as, Mañjuśrī, one cannot call someone who fears the enemy a
hero, in the same way, Mañjuśrī, one cannot call someone who fears the
afflicted mental states a bodhisatva.

“Just as, Mañjuśrī, one cannot call someone who is conquered by the
enemy a hero, in the same way, Mañjuśrī, one cannot call someone who is
conquered by the afflicted mental states a bodhisatva.

“Just as, Mañjuśrī, the jewel called purifier of
water purifies all the dirt of the water that it is thrown
into without getting soaked and sullied by the impurities of that water, in
the same way, Mañjuśrī, bodhisatvas who
act according to noble insight, even if they find themselves among the
afflicted mental states, purify all the impurities of the afflicted mental
states without getting soaked and sullied by the impurities of those
afflicted mental states.”

After the courtesan’s daughter Suvarṇottamaprabhāśrī had
given this teaching, she again asked the princely Mañjuśrī, “How,
Mañjuśrī, does the bodhisatva become free from afflicted mental states?”

“Sister,” replied Mañjuśrī, “the bodhisatva who sees the afflicted
mental states in terms of origination and disappearance is not called
one without afflicted mental states.

“Sister, if only darkness appears in the midst of an oil lamp, it
cannot really be called an oil lamp. In the same way, sister, a bodhisatva
who sees the afflicted mental states in terms of origination and
disappearance is not called a bodhisatva without afflicted mental
states. Those without any afflicted mental states, sister, do
not see impurity or purity anywhere. They are beyond seeing, not seeing,
thought, mind, and consciousness, and they are without any afflicted mental
states.

“Anyone anywhere, sister, who fosters the activity of thought,
mind, and consciousness—even the thought of nirvāṇa—has afflicted mental
states. Why is this? For one without afflicted mental states there is
neither thought nor the activity of thought. For all of those who foster
thoughts that have good and bad as their objects, conditioning is active.
Conditioning is existence, and existence is conditioning. All conditioning
is existence. Such are the afflicted mental states, dear sister.

“The afflicted mental states, sister, are attachment. Attachment to
the eye and to forms is an afflicted mental state, as is attachment to the
ear and to sounds, to the nose and to smells, to the tongue and to tastes,
to the body and to physical objects, and to the mind and to mental
phenomena. Attachment to morality is an afflicted mental state. Attachment to meditation is an afflicted
mental state. Attachment to insight, liberation, and the vision of the
knowledge of liberation is an afflicted mental state. Attachment to
isolation is an afflicted mental state.

“The absence of afflicted mental states, sister, is a designation
for the absence of activity. The absence of afflicted mental states is a
designation for the absence of discursive thinking. The absence of afflicted
mental states is a designation for the absence of effort. The absence of
afflicted mental states is a designation for the absence of purpose. One who
is without calculation and non-calculation, sister, is without afflicted
mental states.

“Further, sister, as the Tathāgata says, one who is
without afflicted mental states but strives to release others
from afflicted mental states is to be called one without afflicted
mental states, so freeing others from the afflicted mental
states is how the bodhisatva adopts vigor.”

“Mañjuśrī, how does the bodhisatva adopt vigor?” asked the girl.

Mañjuśrī replied, “To be in harmony with the discernment of
emptiness but still have compassion for beings who act according to
viewpoints; to be in harmony with the discernment of the absence of
distinguishing marks but still have compassion for beings who act according
to distinguishing marks; to be in harmony with the discernment of the absence
of wishes but still have compassion for beings who act according to wishes;
to be in harmony with the discernment of the absence of conditioning but
still have compassion for beings who act according to conditioning; to be in
harmony with the discernment of the absence of birth and death but still have
compassion for beings who entertain the concepts of old age and death; to be
in harmony with the discernment of the absence of birth but still have
compassion for beings who entertain the concepts of origination and
destruction; to be in harmony with the discernment of what is certain to a hearer but still give
up the attainment of the fruit of the hearer; to be in harmony with the
discernment of what is certain to a solitary buddha but still give up the
attainment of the fruit of the solitary buddha; and to be in
harmony with the discernment of the untroubled state of a
bodhisatva but still have compassion for all beings—this, sister, is how the
bodhisatva adopts vigor.

“Just as, sister, it is easy to enter the ocean but hard to get
hold of the great pearls and to return, in the same way, sister, reflecting
on emptiness is easy but returning from it is difficult for one who has no
expedient means. Reflecting on the absence of distinguishing marks, wishes,
and conditioning, the absence of birth and origination, and
the untroubled states of the hearers and the solitary
buddhas is easy, but returning from such reflections is difficult for one
who has no expedient means. Just as, sister, it is easy to enter a great
battle but hard to get out unscathed and without injuries, in the same way,
sister, entering the three gates of liberation is easy but returning is
difficult for one who has no expedient means.”

“What, Mañjuśrī, is expedient means like?” asked the girl.

Mañjuśrī replied, “Expedient means, sister, is not giving up the
two opposite sides, that is, the side of existence and the side of nirvāṇa.
Expedient means, sister, is demonstrating the dual gates, that is, the gate
of existence and the gate of nirvāṇa; the gate of emptiness and the gate of
freedom from viewpoints; the gate of the absence of distinguishing marks and
the gate of freedom from distinguishing marks; the gate of the absence of
wishes and the gate of being born intentionally; the gate of the absence of
conditioning and the gate of the conditioning of virtue; the gate of no
birth and the gate of demonstrating birth; the gate of no activity and the
gate of the aggregates, the sensory elements, and the sense sources; the gate of no
origination and destruction and the gate of birth and activity; the gate of
voidness and the gate of bringing beings to maturity; the gate of total
reality and the gate of caring for every single thing; the gate of the way
of the hearers and the gate of the determination of the bodhisatva; and the gate of isolated awakening and the
gate of never forgetting the qualities of the Buddha.

“Sister, the bodhisatva who demonstrates the dual gates but does
not become attached to any gate is said to be able in expedient means. The
same goes for the gate of desire and the gate of the absence of desire, the
gate of aversion and the gate of the absence of aversion, the gate of
bewilderment and the gate of the absence of bewilderment, the gate of the
afflicted mental states and the gate of the absence of the afflicted mental
states, and the gate of all movement and the gate of the absence of
movement. That, sister, is the bodhisatva’s ability in expedient means.

“The gate of the behavior of ordinary, naive beings on the one hand, and the gate of
the behavior of one to be trained, one without need of further training,
the hearer, the solitary buddha, and the
bodhisatva on the other—knowledge of these two gates is the bodhisatva’s ability in
expedient means.”

At that time, as the Blessed One was walking in the mountain forest
on the slopes of Vulture Peak with his attendant, the venerable monk Ānanda,
he sat down. Once he was seated, he commended the princely Mañjuśrī: “Mañjuśrī, you
taught how a bodhisatva adopts vigor and his ability in expedient means just
the way it is. This is very good! Very good!” This whole trichiliocosm was
filled with the melody of those words “very good,” and it shook six times.
Inspired by those words “very good,” the gods, nāgas, yakṣas, gandharvas,
demigods, garuḍas, kinnaras, mahoragas, humans, non-humans, Śakra, Brahmā,
and many protectors of the world went to the place where the Blessed One was
residing, greeted him by bowing their heads to the Blessed One’s feet, and sat down at one side.

When they had seated themselves, the gods, nāgas, yakṣas,
gandharvas, demigods, garuḍas, kinnaras, mahoragas, humans, non-humans,
Śakra, Brahmā, and many protectors of the world asked the Blessed One, “To
whom did the Blessed One utter the words ‘very good’ that filled this whole
trichiliocosm with their melody?”

The Blessed One replied, “Gods, it was to the princely Mañjuśrī.”

The gods then asked, “Blessed One, where is the princely Mañjuśrī
now?”

“Gods,” answered the Blessed One, “the princely Mañjuśrī is at the
eastern gate of the great city of Rājagṛha, and is engaged in conversation
on the Dharma with the courtesan’s daughter Suvarṇottamaprabhāśrī. Those
gods who wish to hear the Dharma should go there.”

Then all of those gods, nāgas, yakṣas, gandharvas, demigods,
garuḍas, kinnaras, mahoragas, humans, non-humans, Śakra, Brahmā, and many
protectors of the world gathered and went to the place where the princely
Mañjuśrī was residing. They manifested themselves in physical bodies and
showered a rain of flowers. That rain of flowers spread bouquets of flowers
all over Rājagṛha and the surrounding area. There, the gods could see the
humans, and the humans could see the gods, but they did not speak to each
other.

Many hundreds of thousands of beings from the great city of
Rājagṛha who had been inspired by the flowers, and who had been inspired by
the visible bodies of the gods, went to the place where the princely
Mañjuśrī was staying. King Ajātaśatru,
surrounded by his retinue of women, with his armed forces of the four
branches, and with his great royal wealth and his great royal might, also
went to the place where the princely Mañjuśrī was staying. The retinue,
the king, the ministers, the sons of the ministers, the traders, and the
sons of the householders all saw that the courtesan’s daughter
Suvarṇottamaprabhāśrī was free from the manifestation of the afflicted
mental state of desire. Her senses and her behavior were calm. Her senses
were undisturbed, full of modesty, and she was adorned with beauty. When
they saw her, none of them gave rise to lustful thoughts.

When he saw that great crowd of people, the princely Mañjuśrī said
to the courtesan’s daughter Suvarṇottamaprabhāśrī, “My child, this great
crowd of people is no longer filled with desire upon seeing you. Where have
you disposed of those afflicted mental states?”

“The afflicted mental states of all beings, Mañjuśrī, are located
within knowledge and liberation,” answered the girl. “They are placed within
the totality of phenomena, and I have understood them thus as being without
origination, without destruction, and without change. This essential nature
of the afflicted mental states is what I have understood.”

Mañjuśrī then asked, “My child, what is the essential nature of the
afflicted mental states?”

The girl replied, “The essential nature of the afflicted mental
states, Mañjuśrī, is an essential nature beyond construction and concept.
The essential nature of the afflicted mental states is a fundamentally
unborn essential nature. The afflicted mental states are adventitious. They
do not remain when emptiness is understood. They do not remain when the
absence of distinguishing marks and the absence of wishes is known. They do
not remain when the originally pure light is present.

“Mañjuśrī, people can be killed
by the poison of a highly venomous snake, but if they ingest the
antivenom called agada,
which neutralizes and pacifies all poison, then, as soon as the drug is
administered, the poison of the venomous snake is made innocuous. Thus, boys
and girls who ingest it can lovingly play with the snake. When they play
with the snake, they may take it on their laps and wear it on one side as a
shoulder belt. But even though they adorn themselves with it, it will not
hurt, consume, or inflict harm on them.

“In the same way, Mañjuśrī, I had not previously heard of the
discipline of the Dharma and was burned by the afflicted mental states that
were brought about by superficial mental activity and misunderstanding. I
was attached to my own body by desire, I was attached to my beauty, and I
did not reflect upon the fact that beauty is just as fragile as foam. I did
not understand that the body has the nature of an illusion. I did not
understand that playing with pleasures is like a dream. I did not understand
that the taste of the pleasure of desire is like a drop of honey. I did not
understand that the life principle is like dewdrops. I did not understand
that all composite things are impermanent. I did not understand that the
body is impure. I did not understand that all composite things are intense
suffering, and I did not reflect on the fact that all phenomena are without
any self. I was thus obscured by darkness myself and I also obscured others.
I was bound myself and I bound others as well.

“I heard your teaching on the Dharma, Mañjuśrī, and when I heard
it, I had faith in it. When I had attained faith in it, I was freed, and so
I will not look upon anyone with desirous eyes, neither in the present nor
in the future. And why is this? Mañjuśrī, light does not coexist with
darkness. In the same way, Mañjuśrī, no one who is free of desires is
attached to the afflicted mental states.”

Then the courtesan’s daughter Suvarṇottamaprabhāśrī implored the
princely Mañjuśrī, “Please, Mañjuśrī, as these great assemblies of gods and
humans are gathered here, be eloquent in your speech on the Dharma so that
when they have understood the essential nature of the afflicted mental
states, these gods and these people will develop the mind of absolute,
incomparable awakening out of compassion for living beings.”

“But sister,” replied Mañjuśrī, “the essential nature of the
afflicted mental states is very difficult to reach. And why is this? Because
the essential nature of the afflicted mental states is awakening.

“Sister, just as an unkindled fire does not have the nature of
burning, in the same way, sister, the afflicted mental states that are not
imagined do not have the nature of existence. Sister, just as a kindled fire
has the nature of burning, in the same way, sister, the afflicted mental
states that are imagined have the nature of existence.

“Sister, just as a fire burns if it has a cause, in the same way,
sister, if the afflicted mental states have the cause of the manifestation
of viewpoints, they burn in the three spheres of existence. Sister, just as
a fire does not burn if it has no cause, in the same way, sister, if the
afflicted mental states do not have the cause of the manifestation of
viewpoints, they do not burn in the three spheres of existence.

“Sister, just as there is no increase or decrease in a
thousand-year fire, in the same way, sister, there is no increase or
decrease in the afflicted mental states generated over a hundred thousand
eons.

“Sister, just as a fire that has been extinguished cannot be called
a fire, in the same way, sister, afflicted mental states that have abated
cannot be called afflicted mental states.

“Sister, just as a fire that burns in an open space cannot burn the
space itself, in the same way, sister, the adventitious afflicted mental
states that arise in that which is originally luminous are not able to
pollute that which is originally luminous.

“Even though this is the case, sister, how should the body of form
be regarded?”

“Mañjuśrī,” answered the girl, “just like the reflection of the
moon in a small lake.”

“How, girl, should the aggregates be regarded?” asked Mañjuśrī.

“Just like the manifestation of the Tathāgata, Mañjuśrī,” answered
the girl.

“How, girl, should the sensory elements be regarded?” asked Mañjuśrī.

“Just like the three spheres of existence when they are consumed by
the fire of the eon, Mañjuśrī,” answered the girl.

“How, girl, should the sense sources be regarded?” asked Mañjuśrī.

“Just like formed actions, which are really unformed, Mañjuśrī,”
answered the girl.

“How, girl, should this assembly be regarded?” asked Mañjuśrī.

“Just like the empty space above us, Mañjuśrī,” answered the
girl.

“How, girl, should you be regarded?” asked Mañjuśrī.

“Just like a meeting between my mother and father, Mañjuśrī,”
answered the girl.

“How, girl, should I be regarded?” asked Mañjuśrī.

“Just like a blind man seeing form, Mañjuśrī,” answered the
girl.

“Girl, have you heard these teachings?” asked Mañjuśrī.

“I have heard them, Mañjuśrī, like information heard from a
magically conjured person,” answered the girl.

“Girl, do you wish to reach incomparable, perfect awakening?” asked
Mañjuśrī.

“As I myself am awakening, I do not need to wish for it anymore,
Mañjuśrī,” answered the girl.

“Girl, have you practiced the perfection of giving?” asked
Mañjuśrī.

“I have practiced it, Mañjuśrī, by completely giving away my
afflicted mental states,” answered the girl.

“Girl, have you fulfilled the perfection of morality?” asked
Mañjuśrī.

“I have fulfilled it, Mañjuśrī,
in the manner of filling up empty space,” answered the girl.

“Girl, have you cultivated the perfection of patient acceptance?”
asked Mañjuśrī.

“I have cultivated it, Mañjuśrī, by means of the absence of birth
and the absence of all beings,” answered the girl.

“Girl, have you undertaken the perfection of vigor?” asked
Mañjuśrī.

“I have undertaken it, Mañjuśrī, by means of the principle that all
phenomena are beyond reach,” answered the girl.

“Girl, are you established in the perfection of meditation?” asked
Mañjuśrī.

“I am established in it, Mañjuśrī, by means of the principle that
the expanse of reality is unestablished,” answered the girl.

“Girl, have you fulfilled the perfection of insight?” asked
Mañjuśrī.

“I have fulfilled it, Mañjuśrī, without adding or removing
anything,” answered the girl.

“Girl, have you cultivated friendliness?” asked Mañjuśrī.

“I have cultivated it, Mañjuśrī, by means of the principle that all
beings are nonexistent,” answered the girl.

“Girl, from where is great compassion to be sought by the
bodhisatva?” asked Mañjuśrī.

“Great compassion is to be sought by the bodhisatva from the
afflicted mental states of all beings, Mañjuśrī. Why is this? If the
afflicted mental states of all beings did not exist, the bodhisatva would
not develop the mind of awakening,” answered the girl.

“Girl, from where is joy to be sought by the bodhisatva?” asked
Mañjuśrī.

“Joy is to be sought by the bodhisatva from the mind of awakening,
Mañjuśrī, which is characterized by great determination,” answered the girl.

“Girl, what is the use of the equanimity of the bodhisatva?” asked
Mañjuśrī.

“The equanimity of the bodhisatva brings about the complete absence
of any deceit toward all beings, Mañjuśrī, and
brings that about without there being any opposition toward all phenomena,” answered the
girl.

“Girl, what kind of ‘opposition,’ as you say, is that?” asked Mañjuśrī.

“It is that of those who have entered awakening trying to get rid of the
afflicted mental states, Mañjuśrī, which are really nonexistent,” answered
the girl.

“Girl, to what are they opposed?” asked Mañjuśrī.

“To all who argue against them,” answered the girl.

“But girl, who are those who argue against them?” asked
Mañjuśrī.

“They are people conceited about their
patient acceptance who argue against others,” answered the girl.

“Girl, where does what you call ‘patient acceptance’ come from?” asked
Mañjuśrī.

“It comes from being hurt by all beings, Mañjuśrī. Why is this? If
one is not hurt, there is no patient acceptance. But those who, even though
they have been hurt by all beings, are unperturbed
and do not harm anyone, they have
cultivated patient acceptance,” answered the girl.

“Girl, what is so-called ‘anger’ like?” asked Mañjuśrī.

“Mañjuśrī, that which destroys the roots of virtue collected for a hundred eons
is called ‘anger,’ ” answered the girl.

“Girl, what could be called ‘the absence of anger’?” asked Mañjuśrī.

“Those who have no negative thoughts and do not cause any harm can
be known as those who are patient,” answered the girl.

“Girl, how are bodhisatvas victorious in battle?” asked Mañjuśrī.

“They discern all phenomena, Mañjuśrī, but do not apprehend them,”
answered the girl.

“Girl, how do bodhisatvas become killers of demons?” asked
Mañjuśrī.

“They are not sullied even though they subdue demons, Mañjuśrī. Why
is this? Mañjuśrī, bodhisatvas display
the aggregates, but they do not abide with the afflicted mental states in
the aggregates. Moreover, Mañjuśrī, even though bodhisatvas demonstrate
afflicted mental states, they are essentially and by their nature not
attached to them. They demonstrate old age and death in order to bring
living beings to maturity, but they understand that all phenomena are beyond
death and movement. Even though, Mañjuśrī, bodhisatvas show such qualities
as a child of the gods, they are without any envy or conceit,” answered the
girl.

“Girl, how do bodhisatvas bring living beings to maturity?” asked
Mañjuśrī.

“Bodhisatvas bring beings to maturity by cultivating insight and
expedient means, Mañjuśrī,” answered the girl.

“Girl, how do bodhisatvas stay close to all beings?” asked
Mañjuśrī.

“They stay close to all beings by cultivating their own thoughts
and knowledge, Mañjuśrī,” answered the girl.

“Girl, is there any wish to listen to your teachings in this
assembly?” asked Mañjuśrī.

“Someone who is entrenched in the concept of ‘self and others’ has
no wish to listen, Mañjuśrī. Someone who has penetrated the knowledge
derived from hearing has no wish to listen,” answered the girl.

“So, girl, what is the wish to listen to the Dharma?” asked
Mañjuśrī.

“When one believes in one’s own body in the same way as one
believes in a person who appears in a dream, when one believes in the
teacher of the Dharma in the same way as one believes in a person who has
been created through magical deception, when one believes in a Dharma
teaching in the same way as one believes in an echo, and when there is no
duality of belief and liberation, that is the wish to listen, Mañjuśrī,”
answered the girl.

“How then, girl, should Dharma teachings be listened to?” asked
Mañjuśrī.

“Dharma teachings should be listened to in such a way that one
makes progress in relying on the Dharma teaching, Mañjuśrī,” answered the
girl.

When the courtesan’s daughter Suvarṇottamaprabhāśrī taught
the Dharma in that way, by means of the powerful presence of the princely
Mañjuśrī and the insight resulting from the roots of virtue that she herself had
collected, twelve thousand beings in that assembly developed the mind of
incomparable, perfect awakening, five hundred gods and humans who had
collected roots of virtue as followers of the bodhisatva’s way attained
patient acceptance of the fact that all things are unborn, and thirty-two
thousand beings attained impeccable pure vision of phenomena.

By means of the joy and rapture resulting from hearing about the
Dharma, the girl herself attained the patient acceptance that is in accord with
all things. When she had attained it, she fell down before the feet of the
princely Mañjuśrī, and asked him for permission to go forth:
“Out of compassion, Mañjuśrī, allow me to go forth, and please
release me from this body, which is inappropriately produced and ignoble,
and which indeed makes us stray from the noble Dharma.”

Mañjuśrī replied, “It is like this, sister. Shaving the hair on
your head is not equivalent to going forth as it pertains to
the bodhisatva. Why not? Girl, bodhisatvas go forth by means
of the effort to eliminate the afflicted mental states of all beings.

“Girl, wearing the yellow robe is not equivalent to going forth
as it pertains to the bodhisatva. Rather, girl, bodhisatvas
go forth by adopting the training and rules of morality
themselves while encouraging immoral beings to adopt the vows and practice
of morality.

“Girl, practicing for oneself in isolation is not equivalent to
going forth as it pertains to the bodhisatva. Rather, girl,
bodhisatvas go forth by establishing the beings dispersed
throughout the five destinies of existence in the knowledge of
disengagement.

“The qualities of color and beauty, of behavior and appearance, are
not equivalent to going forth as it pertains to the
bodhisatva. Rather, bodhisatvas go forth
by generating thoughts of friendliness and compassion.

“Planting one’s own roots of virtue is not equivalent to going forth
as it pertains to the bodhisatva. Rather, bodhisatvas
go forth by planting the roots of virtue of all beings.

“Honoring the determination to reach one’s own complete nirvāṇa is
not equivalent to going forth as it pertains to the
bodhisatva. Rather, bodhisatvas go forth by honoring the
determination that others should reach complete nirvāṇa.

“Pacifying one’s own afflicted mental states is not equivalent to
going forth as it pertains to the bodhisatva. Rather,
bodhisatvas go forth by appeasing the afflicted mental
states of others.

“Protecting one’s own mind is not equivalent to going forth
as it pertains to the bodhisatva. Rather, bodhisatvas go forth
by protecting the minds of all beings.

“Striving for one’s own freedom is not equivalent to going forth
as it pertains to the bodhisatva. Rather, bodhisatvas go forth
by striving for the freedom of all beings.

“Girl, disgust for existence is not equivalent to going forth
as it pertains to the bodhisatva. Rather, bodhisatvas go forth
by means of the joy of freeing all beings from
existence.

“Girl, the pleasure of nirvāṇa is not equivalent to going forth
as it pertains to the bodhisatva. Rather, bodhisatvas go forth
by fully developing all the qualities of an awakened
one.

“Girl, going forth is an expression of great
compassion for all beings. Girl, going forth is an expression
of not seeing others’ faults. Girl, going forth is an
expression of not being jealous of others’ gains. Girl, going forth
is an expression of harming neither oneself nor others. Girl, going forth is an
expression of not blaming others. Girl, going forth is an
expression of serving others. Girl, going forth is an
expression of not encouraging others’ faults. Girl, going forth
is an expression of lifting others out of all faults.

“Girl, the bodhisatva’s going forth is dependent on
other things, but the bodhisatva is not dependent on other things.”

The girl asked, “How, Mañjuśrī, is the bodhisatva’s
going forth dependent on other things?”

“Girl, going forth is dependent on morality,”
replied Mañjuśrī. “There is no going forth in immorality.
Girl, going forth is dependent on concentration. There is no
going forth in sustained forgetfulness. Girl,
going forth is dependent on insight. There is no going forth
in false insight. Girl, going forth is dependent
on freedom. There is no going forth when the mind is not
free. Girl, going forth is dependent on insight into freedom.
There is no going forth in the absence of insight into
freedom.”

“How, Mañjuśrī, do bodhisatvas become independent in their
going forth?” asked the girl.

“Girl,” replied Mañjuśrī, “bodhisatvas are independent as they do
not depend on anyone else. By means of their own comprehension and
knowledge, whatever they know, they know themselves. Whatever they say, they
say themselves. Thus they are independent because they are not compliant.”

When the princely Mañjuśrī had taught this exposition of the Dharma
consisting of this passage on going forth, because it was so
well formulated five hundred bodhisatvas
took the clothes and ornaments off their bodies and declared, “The going forth
of the bodhisatvas as you have taught it was so well
formulated that we also wish to attain that going forth.”

The princely Mañjuśrī then said to the courtesan’s daughter
Suvarṇottamaprabhāśrī, “Girl, get into the carriage and, out of compassion,
bring the banker’s son Bhayadatta to maturation. By this, you will go forth
and attain full ordination.”

Then the great crowd of people thought, “How can it be right that
one without desire remains in the company of one who is not without desire?”

The girl knew the thoughts of the great crowd of people, and she
said to them, “Friends, even though bodhisatvas who are without desire
remain in the company of beings who are full of desire, they are without
blemish. They educate those beings who are full of desire. Friends, even
though bodhisatvas who are without aversion stay in the company of beings
who are full of aversion, they are without blemish. They educate those
beings who are full of aversion. Friends, even though bodhisatvas who are
without bewilderment stay in the company of beings who are full of
bewilderment, they are without blemish. They educate those beings who are
full of bewilderment. Friends, even though bodhisatvas who are without
afflicted mental states stay in the company of beings who are full of
afflicted mental states, they are without blemish. They educate those beings
who are full of afflicted mental states.

“Friends, just as a mother has no desire for her son even though
she dwells together with him, in the same
way, friends, bodhisatvas are not desirous of living beings, although they
dwell together with them. Friends, just as a man who is shut up in prison
does not act according to habits of desire, in the same way, friends,
bodhisatvas are not attached to concepts in the threefold world, which is
like a pit in a prison.”

Then the courtesan’s daughter Suvarṇottamaprabhāśrī stood on the
Dharma dismounting step, attained the profound, and stepped down
on to the earth. Freed from the obscuration of ignorance, she had fully
realized the view of the fearfulness of the afflicted mental states that
result from the imperfections of existence. She bowed her head to the feet
of the princely Mañjuśrī, circumambulated him three times, and then
expressed herself in verse by the carriage steps:

“Being essentially pure, I am not impassioned.

Due to my constant friendliness, I am not affected by aversion.

Because of the light of my insight, I am not bewildered by delusion,

And I will mount this carriage.

“That which previously overpowered me

When I went to the park attached to riches,

Riding in a carriage with a banker’s son—

That concept of passion, where has it gone?

“The rays of the sun do not shine and do not burn

When thick clouds cover the earth.

Nevertheless, those rays do not go anywhere.

They simply do not shine while obscured by clouds.

“In just the same way, all fools are obscured by the afflicted mental
states.

Though understanding via the light of insight has not arisen,

And the areas of insight are nowhere present,

By comprehending the afflictions, insight shines forth.

“Afflicted mental states come from nowhere;

They do not depart to anywhere.

Afflicted mental states arise from the superficial;

They do not arise from the fundamental.

“There is no giving away and no grasping,

No arising and no destruction.

There is no giving to others or taking back,

And because of the sameness of all phenomena, I too am pure.

“When a sesame-oil lamp appears in the darkness,

The darkness does not disperse in different directions.

When darkness is dispelled by insight

There is no cessation of afflicted mental states and also no
origination.

“Doctors do not destroy the elements

Of their patients’ bodies when they cure them.

They pacify the adventitious disease,

And then other diseases do not arise.

“In just the same way, the best of physicians, Mañjughoṣa,

Who knows the appropriate methods,

Pacifies the afflicted mental states of beings by means of various
practices,

But he does not make the phenomena disappear.

“These aggregates, sensory elements, and sense sources

Do not change into something else.

The factors that earlier had the poison of negativity

Are now without poison and are unchanged.”

Then, when the courtesan’s daughter Suvarṇottamaprabhāśrī had
spoken these verses, she again bowed her head to the feet of the princely
Mañjuśrī, and, after she had again circumambulated him, she ascended into
the carriage with the banker’s son Bhayadatta and proceeded to the park with
all those riches.

The princely Mañjuśrī too taught the whole of that assembly by
means of conversation on the Dharma. He led them to take the conversation to
heart, gave them cause to rejoice, and made them happy. After he had taught
them, led them to take the conversation to heart, given them cause to
rejoice, and made them happy, he said to them, “Friends, those of you who
wish to listen to the Dharma should go to the Tathāgata in the evening.”

After he had said this, they left that place, and all went their
separate ways.

Then the courtesan’s daughter Suvarṇottamaprabhāśrī and the
banker’s son Bhayadatta went to the park together. There were bouquets of
flowers spread everywhere, giving off their fragrance. There were awnings
decorated with parasols, banners, and ensigns. They prepared riches of food
and drink and stayed in the park and gathered around them drums large and
small, cymbals, and songs for amusement. Because they had eaten and drunk so
much, they became quite intoxicated, and the courtesan’s daughter
Suvarṇottamaprabhāśrī fell asleep on a pillow on the lap of Bhayadatta, the
banker’s son.

Then that girl, by means of her power of supernormal knowledge,
made her body appear withered and gave the impression that she was dead. Her
whole body became impure and appeared to be a rotting corpse. Ill-smelling
impurities emerged from the two openings of her ears, from her eyes, and
from the inside of her nose, and spread all over her body. A foul odor
issued from the inside of her mouth and filled the whole park. Blood and pus
flowed from every pore. Her liver and all her intestines appeared from her
abdomen, with her navel in the center. Excrement and urine appeared and
flowed out from her anus and her vulva. Her brains oozed out from her head,
and blue flies began creeping over the nails of her feet and hands.

Seeing what had happened to the girl’s body, the banker’s son
Bhayadatta was seized by panic and terror. Having no protection or support,
no one and nothing to turn to, he sought protection.. He was greatly
frightened, and he trembled and cried
bitterly. Such great fear arose in him for two reasons. He was an ordinary
person outside the religious life, and he was aware of the crimes that are
connected with such fear. “As punishment for this girl’s fate, King
Ajātaśatru will kill me,” he thought. He tried to move the girl off his lap and
escape, but he was unable to. All of his companions saw his great
and terrible fear and ran away.

He sat there all alone and without friends, wondering, “Who is
going to free me from this great fear that afflicts me—a god, a nāga, a
yakṣa, a gandharva, a demigod, a garuḍa, a kinnara, a mahoraga, a human, a
non-human being, a monk, or a brahmin?”

As the banker’s son’s roots of virtue had not yet matured, he had
not heard the teaching that the princely Mañjuśrī had given to the girl, and
he did not know it. Because of the magical presence of the princely
Mañjuśrī, though, the following verses resounded from all the trees in the
park:

“All worlds are nonexistent.

It is like seeing an illusion,

But this boy sees phenomena

As having an essential nature.

“That which is clothed in flesh and blood

Deceives the foolish.

The unwise and the childish imagine

That the nonexistent is existent and become impassioned.

“One is like an unwise person

Walking with a vase

That has a nicely painted exterior

But is full of foul-smelling filth.

“While one is walking, however, the jar falls,

And upon seeing the foul-smelling filth,

All passion ceases and one runs away,

Despite having been so impassioned before.

“In the same way, the unwise and the foolish

Become mentally impassioned—

They become impassioned by imagining

Color, beauty, and the appearance of women.

“But you, my boy, should understand

The essential nature of the body.

What wise man becomes impassioned

By the rotten smell from a cemetery?

“Do not be afraid; there is no reason

To be frightened by the nonexistent.

Look at the essential nature

Of the things that used to depress you.

“A wonderful teacher of the Dharma

Clears away the fear of those who are afraid.

A teacher whose name is

The Lion of the Śākyas has appeared.

“Pleasure is impermanent and does not abide.

It is like a flash of lightning—

Though it blazes up, it is not real,

And the wise are not attached to it.

“Bubbles and foam

Arise from turbulent waters,

Arising in dependence on causes and circumstances,

But with no agent to bring them about.

“In just the same way,

Names and forms arise from actions.

They stem only from causes,

But have no agent to bring them about.

“Where has the beautiful color gone?

And where do the impurities come from

That frightened you so much just now?

That, my boy, is what you should realize.

“Phenomena are not found in the outside world,

And they do not come from any direction.

They are beyond both coming and going,

And you should understand their essential nature.

“There is no subject that acts or feels,

And phenomena,

Which have no subject that acts or feels,

Are like illusions and not existent things.

“Understand your own body

In this way, and you

Should not be frightened

By the body of another.

“Just as one experiences amorous play

And pleasure when one dreams,

All amorous pleasure and play is like

That amorous play one experiences in a dream.

“So, my boy, go to

The Lion of the Śākyas,

And he will pull your fear and terror

Up by their roots.

“Your father and mother are no longer your protection,

Nor are your friends and relatives.

When they have left you,

How can you do what you wish?

“So go for protection to the one

Who clears away the fear of those who are afraid,

The Awakened One who is the protector of the unprotected,

To the Dharma, and to the Supreme Assembly.

“Those who go to him for protection—

Be they gods, gandharvas, or humans—

Are liberated from every fear,

And happiness is not hard for them to obtain.”

When the banker’s son had heard those verses, he felt happy
and rejoiced. He had gotten rid of his fear, and he felt joy. Overjoyed, he
cast the rotting corpse aside and left the park. Then the Blessed One
emitted a ray of light from his body in order to educate the banker’s son,
and the whole land of Magadha was filled with that light. The boy saw the
Tathāgata, the Worthy One, the Perfectly Awakened One, from a distance,
looking like the orb of the rising sun, burning with heat and beauty,
bringing glory and happiness, with his senses calmed, with his mind calmed,
well trained, incomparable, having obtained the highest truth, shining like
a sacrificial pillar of gold, with his senses guarded and controlled like
those of an elephant, clear and shining, not turbid like the sea, adorned
with the thirty-two characteristics of a great man, surrounded by his
disciples, and teaching the Dharma. The path upon which he was walking was
variegated and beautiful to behold, a railing of gems was set up, and
flowers were scattered all around.

Then Śakra, the king of the gods, appeared before the boy and addressed him: “Boy, now that you have
seen the Tathāgata, your mind will be at ease, and that is truly a great
attainment. The Tathāgata is thinking of you, boy, so set out on this road
and go to the Tathāgata!”

So the boy went with Śakra, the king of the gods, to the Blessed
One, and Śakra, the king of the gods, gave the boy some mandārava flowers,
saying, “Boy, you should scatter these over the Tathāgata.” At this, the boy
scattered the flowers over the Blessed One. When he had done this, he bowed
his head to the Blessed One’s feet and circumambulated him three times. Then
he sat down before the Blessed One and addressed him with the following
words: “Blessed One, I take my refuge in the Blessed One, his Dharma, and
his Community, and I dedicate my root of virtue toward complete awakening.
Blessed One, I led this famously beautiful girl Suvarṇottamaprabhāśrī, who
was approached even by kings, to the park to have fun and pleasure with her,
but suddenly she lost all of her color and her body started to rot. As all
my companions have left me, I have become very frightened. Blessed One, will
the king not execute me as punishment for this?”

The Blessed One replied, “My boy, have no doubt. Fear no longer
arises in those who have taken their refuge in the Buddha, so as I have
invited you here by means of the absence of fear, have no fear! Instead,
give up the cause from which fear and terror arise.”

“Blessed One, what is the cause of fear and terror?” asked the
boy.

“Desire, aversion, and bewilderment are the cause of fear
and terror, my boy,” replied the Blessed One. “The arrogance of thinking ‘I am’ is
the cause. Being obsessed with doctrinal viewpoints is the cause. Attachment
caused by thirst is the cause. Egotism and self-centered ideas are the
cause. Attachment to things is the cause. Possessions and quarreling are the
cause. The fetter of viewing things as substantial and real is the cause.
Seeing the impermanent as permanent is the cause. Seeing suffering as
happiness is the cause. Seeing the ugly as beautiful is the cause. Seeing
no-self as self is the cause. The idea that there is something to hold on to
among the aggregates is the cause. Lack of insight into the sensory elements is the
cause. Absence of knowledge of the sense sources is the cause. Not seeing
the defects of the body is the cause. Enjoyment of life is the cause. Fear
and terror arise from these causes, and so they should be done away with.

“My boy, do you see the perished body of this girl?”

“Blessed One, I see it,” replied the boy.

“My boy,” said the Blessed One, “all composite things are like
this: impermanent, filled with suffering, and without self. They are always
changing and unstable, without permanence. They deceive foolish people. They
arise from falseness. They are without activity, and their establishment is
illusory. They are like an illusion because they are manifested from
nothing. They are like a dream because they provide a limited kind of
enjoyment. They are like a mirage because they manifest out of bewilderment.
They are like a visual distortion because they have never arisen in the
first place. They are like a reflection because actions culminate in their
effects. They are like the reflection of
the moon in water because there is no movement. They are like an echo
because sound is produced from the soundless. They are like shadow images because
they are the gate of the non-conditioned. They are like an empty fist because
they are empty of any essential nature. They are like the wind because they
cannot be held on to. They are false, without support, and without purpose.
They do not diminish or increase. In this way, my boy, all phenomena are
without a controlling self, and you should not be attached to them. What do
you think then, my boy? How do you view the thoughts and reflections
connected to your desire?”

“The desire of childish, ordinary people arises from imagining a
beautiful complexion and bodily form,” answered the boy. “It does not arise
when they contemplate impurity, and so on, as found in the discipline of the
noble Dharma. Blessed One, if one does not generate concepts of desire, its
origin does not arise.”

“Very good! Very good, my boy!” said the Blessed One. “This is how it
is: the essential nature of desire is to not generate concepts and thoughts.
So, my boy, you should strive to have the correct ideas concerning
phenomena regarding not viewing them as self, not viewing them as other,
and not superimposing on them any other views.”

“But Blessed One, how does the bodhisatva strive
to have the correct ideas concerning phenomena?” asked the boy.

“My boy,” replied the Blessed One, “the bodhisatva seeks awakening
by means of the essence of desire. My boy, the bodhisatva seeks awakening by
means of the essence of aversion, the essence of bewilderment, and the
essence of all the afflicted mental states.

“My boy, desire, aversion, and bewilderment are insubstantial, and the bodhisatva’s entrance into
knowledge is in accord with this.

“My boy, desire, aversion, and bewilderment have no root, no
dwelling place, no foundation, and no subject that acts or feels. They are
beyond the dichotomy of inner and outer. They are empty, without a self,
being, life principle, soul, person, or personality. They have no
distinguishing marks, no construction of distinguishing marks, no wishes, no
pleasure, no passion, no thirst, and no conditioning.

“My boy, desire, aversion, and bewilderment are unborn, and the
bodhisatva’s entrance into knowledge is in accord with this.

“Further, my boy, all the thoughts of the bodhisatva who practices
genuinely are awakening. Why is this? The understanding of thought is beyond
demonstration, beyond wishes, beyond information. It is like an illusion—not
inside, nor outside, nor both. It is therefore formless, and that, my boy,
is exactly what the awakening of the bodhisatva is. Moreover, my boy, there
is nothing that bodhisatvas need to understand apart from their own
thoughts. To understand one’s own thoughts is indeed to understand the
thoughts of all beings. If one’s own thoughts stand aloof, the thoughts of
all beings stand aloof. By understanding the essence of one’s own thoughts,
one understands the essence of the thoughts of all beings. If one’s own
thoughts are pure, the thoughts of all beings are pure. If one’s own
thoughts are without desire, the thoughts of all beings are without desire.
If one’s own thoughts are without aversion, the thoughts of all beings are
without aversion. If one’s own thoughts are without bewilderment, the thoughts of all beings are without
bewilderment. If one’s own thoughts are without afflicted mental states, the
thoughts of all beings are without afflicted mental states. This
understanding is the understanding of omniscience.

“Thus, my boy, the bodhisatva who practices genuinely has acquired
the insight that the thoughts of all beings are essentially without
afflicted mental states.

“Moreover, because of their expanded vision that is in accord with
the true Dharma, there is no fervent desire in the trains of thought of
those who are not stained by afflicted mental states, even though they may
occasionally be sullied by adventitious afflicted mental states. Thus, those
bodhisatvas are not stained by afflicted mental states because they see that
afflicted mental states are adventitious.”

When this teaching had been given, the banker’s son Bhayadatta
attained patient acceptance that is in accord with all things.

The courtesan’s
daughter Suvarṇottamaprabhāśrī noticed that the banker’s son Bhayadatta had
been educated, and accompanied by about five hundred goddesses she caused
cymbals to sound, music to be heard, and songs to be sung. She went to the
Blessed One, bowed her head to his feet, and sat down before him.

Then the princely Mañjuśrī addressed the banker’s son Bhayadatta:
“My boy, do you know this sister?”

“Yes, I do,” answered the boy.

“What do you know her to be?” asked Mañjuśrī.

Then the boy spoke these verses to the princely Mañjuśrī:

“Beautiful forms are just like a mass of foam,

Feelings are just like bubbles,

Perceptions are like mirages,

Conditioning is like the soft plantain tree,

“And consciousness is just like an illusion.

Everything is produced from fantasies

And from the nonexistent imaginings of a fool.

Thus I know her to be the nonexistent concept of a child.

“Her body itself is inactive.

It is dead matter, like grass and stones.

Consciousness is impossible to display.

This is what I know her to be.

“There is no being, no self, no life principle,

No person in this body.

It is just a heap.

This is what I know her to be.

“There is no desire, aversion, or bewilderment,

No afflicted mental state

And no purification in it.

This is what I know her to be.

“The childish confusion of fools

Is to be found in superficial teachings.

The wise are not attached to this.

This is what I know her to be.

“This form has the same nature

As a foul-smelling corpse

Rotting away in the jungle.

This is what I know her to be.

“It is unborn in the beginning,

Does not perish in the end,

And is nonexistent in the present.

This is what I know her to be.

“As I have been liberated by impurity

After being stupefied by this young woman,

I am not really able to say, Mañjughoṣa,

What this is about.

“Although there is really no death and no transmigration,

I will still manifest my death for the sake

Of living beings who are coming to maturity,

So that no one will fail to seek awakening.

“My desire, my aversion,

And all my afflicted mental states are superficial.

The character of all beings is the same.

This is the reality of all things.”

Then the Blessed One smiled. The nature of the Awakened One is such
that when he smiles, light of many colors appears from the opening of his
mouth: blue, yellow, red, white, rose, crystal, and silver. When it had
appeared, it reached all the way to the heaven of Brahmā and illuminated innumerable world spheres. When it
returned, it was absorbed into the crown of the Blessed One’s head.
Venerable Ānanda saw the Blessed One smile and approached his feet. He put
his robe over one shoulder and placed his right knee on the ground. He
joined his palms, bowed his head toward the Blessed One in veneration, and
addressed the Blessed One as follows:

“The tathāgatas, the worthy ones, the perfectly awakened ones do
not smile without a specific reason and cause. So, Blessed One, what is the
reason, what is the cause, for your smile?”

Then Ānanda spoke the following verses:

“The Leader, the Knower of the World for whom there is no false doctrine,

The Teacher does not smile without a cause.

Thus, since you have smiled, we ask you sincerely:

What is the cause of your smile?

“Having seen the smile of the Victorious One,

Doubt has arisen in the world, even among the gods.

So we ask you to clear away the uncertainty of the doubtful.

Best among all human beings, please reveal to us the cause of your
smile.

“Who are those who have set their minds on the Dharma?

Who are the ones who in reality have been seen by the victorious ones?

Who are those who have made offerings to the Awakened One and praised him
today?

This is what we wish to hear.

“Who are those who have defeated Māra and his forces?

Who has satisfied the mind of our teacher today?

Who has understood the depth of conditioned things today?

We ask you to hear us. Please clear away our doubts.

“The whole world praises you with palms joined together

Because it wishes to hear why our leader has smiled.

Best among all human beings,

Please bring forth compassion and clear away the perplexity of
doubt.”

“Ānanda, do you see this courtesan’s daughter,
Suvarṇottamaprabhāśrī?” asked the Blessed One.

“Yes, Blessed One, I see her,” Ānanda replied. “I see her, Sugata.”

“Ānanda,” said the Blessed One, “the princely Mañjuśrī has inspired
this courtesan’s daughter, Suvarṇottamaprabhāśrī to fully embrace
incomparable, perfect awakening. When she had heard about the Dharma from
him, she developed the patient acceptance that is in accord with all
things.”

Then the Blessed One asked, “Ānanda, do you see this banker’s son
Bhayadatta?”

“Yes, Blessed One, I see him,” Ānanda replied. “I see him,
Sugata.”

“Ānanda,” said the Blessed One, “I inspired this banker’s son
Bhayadatta to fully embrace incomparable, perfect awakening. When he heard
about the Dharma from me, he developed the patient acceptance that is in
accord with all things. Ānanda, nine million two hundred thousand eons
from now, he will be called Ratnasaṃbhava, and this courtesan’s daughter
Suvarṇottamaprabhāśrī will attain perfect awakening in a world sphere
called Ratna. She will be a tathāgata, a worthy one, a perfectly awakened
one called Ratnaprabha. Moreover, Ānanda, the pleasure and delight of the
beings in that world sphere will be like that of the gods of the Heaven of
the Thirty-Three. The only jewels there will be bodhisatva jewels, and the
lifespan of that tathāgata will be immeasurable. During the life of this
perfectly awakened one, the banker’s son Bhayadatta will be born as a
bodhisatva called Guṇaratnaprabha, and he will do the work of preserving the
collected teachings of the Tathāgata. When the tathāgata Ratnaprabha reaches
final nirvāṇa, he will pronounce the following prophecy for that bodhisatva
Guṇaprabha: ‘This bodhisatva Guṇaprabha
will reach complete awakening after me, and he will be a tathāgata, a worthy
one, a perfectly awakened one called Ratnārcis. His buddhafield will
resemble mine in appearance.’ ”

As soon as this prophecy had been spoken for the two of them, for
the courtesan’s daughter Suvarṇottamaprabhāśrī and for the banker’s son
Bhayadatta, the six forms of existence in this trichiliocosm were shaken,
and all the worlds were illuminated by a great brightness. As that prophecy
was set forth, a hundred thousand beings developed the mind set on the
attainment of incomparable, perfect awakening.

Then Venerable Ānanda asked the Blessed One, “Blessed One,
what is the name of this exposition of the Dharma? How should it be
adopted?”

The Blessed One said, “Ānanda, you should adopt this exposition of
the Dharma as The Chapter on the Gate to the Great Presentation. You
should adopt it as The Miraculous Play of Mañjuśrī. You should adopt it as
The Education of the Courtesan’s Daughter Suvarṇottamaprabhāśrī.”

When the Blessed One had uttered these words, Venerable Ānanda, the
courtesan’s daughter Suvarṇottamaprabhāśrī, the banker’s son Bhayadatta,
the princely Mañjuśrī, the bodhisatvas, those great beings and all their
retinues, and the world with its gods, humans, demigods, and gandharvas were
overjoyed and praised what the Blessed One had said.

Colophon

This was edited and finalized by the Indian preceptor Surendrabodhi,
and by the chief editor and translator Bandé Yeshé Dé.

Notes

Bibliography

and

.

).

A prolific Tibetan translator in the eighth and
ninth centuries. He was one of the twenty-five disciples of Guru
Rinpoche, and he assisted with the translation of more than three
hundred texts that now appear in the Kangyur and Tengyur.