大般若波羅蜜多經

XI. THE CHAPTER ON REVEALING VIRTUE

At that time, the great bodhisattva Manjushri rose from his seat, bowed at the Buddha’s feet, arranged his robe over his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and addressed him:

“Blessed One! For how many kalpas have the great bodhisattvas practiced the profound prajnaparamita, and how many Buddhas have they made offerings to, that they are able to ask questions about, elucidate, and praise the profound prajnaparamita, as the Tathagata has taught it to the deva king Supreme Victory?”

The Buddha said to the great bodhisattva Manjushri:

“Good man! Such a matter is inconceivable. Unless one has cultivated the practices and planted roots of goodness throughout immeasurable hundreds of thousands of great kalpas, one cannot even hear the name or the virtues of the profound prajnaparamita.

“Good man! The number of grains of sand in all the Ganges Rivers throughout worlds as numerous as the sands of the Ganges in the ten directions might still be known; but the number of kalpas during which this great bodhisattva has practiced prajnaparamita and the number of Buddhas to whom he has made offerings cannot be known.

“Good man! In the past, immeasurable, boundless, innumerable, inconceivable kalpas ago, a Buddha named Much Learning appeared in the world. He was endowed with the ten epithets. The kalpa was named Advancement, and the land was named Sunlight. The Tathagata Much Learning taught a pure Dharma gateway to the great bodhisattvas:

“‘Good men! You should diligently cultivate wholesome dharmas without sparing your bodies or lives.’

“At that time, in that assembly, there was a bodhisattva named Power of Diligence. He immediately rose from his seat, bowed at the Buddha’s feet, arranged his robe over his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and addressed the Buddha:

“‘The Blessed One has said, “You should diligently and energetically cultivate wholesome dharmas without sparing your bodies or lives.” As I understand the meaning of the Buddha’s words, great bodhisattvas should be indolent and refrain from cultivating wholesome dharmas, for only then can they swiftly realize unsurpassed, perfect enlightenment. Why is this? If bodhisattvas diligently cultivate wholesome dharmas, they will be unable to remain in samsara for a long time to benefit sentient beings.

Yet great bodhisattvas who practice the profound prajnaparamita bring afflictions to an end while remaining in samsara for a long time. They certainly do not do so for their own sake in order swiftly to realize nirvana, but solely to benefit sentient beings. Bodhisattvas delight in samsara and do not delight in nirvana.

Why? Because great bodhisattvas take delight in teaching and transforming sentient beings. According to what those beings desire, they skillfully impart Dharma gateways that enable them to attain peace and happiness.

If bodhisattvas diligently cultivate wholesome dharmas, their afflictions will swiftly be exhausted, and they will be unable to bring benefit and happiness to all sentient beings. Therefore, bodhisattvas contemplate the many sufferings and torments of samsara, arouse great compassion, do not abandon sentient beings, and fulfill their original vows.

“‘Blessed One! Through the power of skillful means, great bodhisattvas are able to remain in samsara for a long time, see immeasurable and boundless Tathagatas, hear and receive immeasurable and boundless true Dharma teachings, and teach and guide immeasurable and boundless sentient beings. Therefore, for this purpose, bodhisattvas do not grow weary of samsara and do not delight in nirvana.

“‘Blessed One! If, when contemplating samsara, great bodhisattvas become weary and afraid of it and delight in nirvana, they will fall into a false path. They will be unable to benefit all sentient beings and will not comprehend the wondrous realm of the Tathagata.

“‘What is a false path?

“‘It is delighting in the paths of shravakas and pratyekabuddhas and lacking great compassion for sentient beings. Why? Because the paths practiced by shravakas and pratyekabuddhas are not the path of great bodhisattvas. Why? Because shravakas and pratyekabuddhas are weary and afraid of samsara and delight in nirvana. They are unable to perfect merit and wisdom; for this reason, theirs is not the bodhisattva path.’

“At that time, the Buddha Much Learning praised Power of Diligence:

“‘Excellent! Excellent! It is just as you have said. Great bodhisattvas should cultivate the path of their own practice and should not cultivate false paths.’

“Power of Diligence asked:

“‘Blessed One! What is meant by a great bodhisattva having cultivated the path of his own practice?’

“The Buddha Much Learning said:

“‘A bodhisattva perfects all merit and wisdom; through the power of great compassion, he does not abandon sentient beings; he remains far removed from the paths of shravakas and pratyekabuddhas; although he attains the patient acceptance of the non-arising of dharmas, he does not abandon the three realms; without hoping for anything, he nurtures roots of goodness and, through skillful means, practices all the paramitas.

Through the power of wisdom and without a discriminating mind, he nurtures roots of goodness, perfects the knowledge of exhaustion, and acquires immeasurable merit. Although he knows that among all dharmas not a single dharma can arise of itself, he manifests birth through skillful means. Although he knows that among sentient beings not a single sentient being truly exists, he nevertheless teaches and transforms them through skillful means, knowing that all dharmas are devoid of intrinsic nature.

He contemplates all Buddha lands as being like empty space, yet he constantly uses skillful means to adorn and purify Buddha lands. He knows that the Dharma bodies of all Buddhas have no form, yet through skillful means he manifests the adornments of the excellent marks. According to whatever sentient beings desire, he skillfully bestows it upon them.

Although the bodhisattva’s body and mind are constantly quiescent, he nevertheless teaches the Dharma and transforms sentient beings. Through skillful means, he also leaves noise and commotion far behind, cultivates the meditative concentrations, knows that intrinsic nature is empty, and yet thoroughly comprehends all profound wisdom. Through skillful means, he teaches the Dharma to others.

He does not realize the fruits of the shravaka or pratyekabuddha vehicles but diligently seeks to realize the Tathagata’s fruit of liberation, never abandoning any of the bodhisattva’s paths of practice. Good man! This is called a bodhisattva practicing his own path.’

“Manjushri! When Power of Diligence heard from the Tathagata this unprecedented teaching concerning the realm realized through the bodhisattva’s practice, he immediately addressed the Buddha Much Learning:

“‘Blessed One! How rare indeed! As I understand the meaning of the Buddha’s words, a bodhisattva endowed with skillful means regards all dharmas as the path.

Just as empty space accommodates all forms, so too a bodhisattva endowed with great skillful means embraces all dharmas within his practice of the path. Again, just as all grasses, trees, flowers, and fruits depend upon empty space for their growth, yet these things can neither defile nor purify empty space, nor make it angry or joyful, so too this great bodhisattva, endowed with the great skillful means of profound prajnaparamita, regards all dharmas as the path—whether the dharmas of ordinary beings, the dharmas of shravakas, the dharmas of pratyekabuddhas, the dharmas of bodhisattvas, or the dharmas of Tathagatas.

Why? Because these bodhisattvas have thoroughly comprehended them. It is like a blazing fire that, upon encountering grasses and trees, never retreats.

All those grasses and trees yield to it and cause the flames to burn even more fiercely. In the same way, all dharmas accord completely with the bodhisattva path and are therefore called the bodhisattva path. It is like vajra, whose substance is so hard that blades cannot cut or break it, fire cannot burn it, water cannot cause it to decay, and poison cannot harm it.

In the same way, the bodhisattva’s skillful wisdom cannot be impaired by shravakas, pratyekabuddhas, followers of heterodox paths, or any affliction. Just as a water-purifying jewel can clarify turbid water, so too the bodhisattva’s profound prajnaparamita can purify all the afflictions of sentient beings. It is like the excellent medicine known as the Wondrous Jewel Spirit-Pearl, which cannot coexist with poison and is able to neutralize every poison.

In the same way, the bodhisattva’s practice of the skillful means of prajnaparamita does not coexist with any affliction and is able to eradicate all afflictions. Thus, the causes and conditions of all dharmas are the path of great bodhisattvas.’”

Manjusri! When Vigor Power expounded this Dharma, eighty thousand bodhisattvas all aroused the aspiration for unsurpassed, perfect enlightenment. Two hundred bodhisattvas attained the patient acceptance of the non-arising of dharmas. Manjusri! That Vigor Power is none other than the present-day Heavenly King Supreme Excellence.

At that time, Bodhisattva Manjusri again addressed the Buddha:

“World-Honored One! How can great bodhisattvas practicing profound prajnaparamita acquire steadfast strength and uphold the true Dharma?”

The Buddha told Bodhisattva Manjusri:

“Good man! Great bodhisattvas who would rather relinquish their lives than abandon the true Dharma; who are humble toward everyone and do not become arrogant; who patiently endure humiliation from the lowly; who give delicious food to hungry and thirsty sentient beings; who grant fearlessness to those in danger; who treat the sick in accordance with the Dharma; who bestow abundant treasures upon impoverished sentient beings; who restore and adorn Dharma shrines dedicated to the Buddhas; who eradicate evil deeds and promote wholesome deeds; and who bring peace and happiness to sorrowful sentient beings—great bodhisattvas who practice profound prajnaparamita in this way will acquire steadfast strength and uphold the true Dharma.”

Manjusri again addressed the Buddha:

“World-Honored One! How can great bodhisattvas practicing profound prajnaparamita discipline their minds?”

The Buddha told Manjusri:

“Good man! Great bodhisattvas practicing profound prajnaparamita do not interfere in the affairs of others and reflect before they act. Their minds are upright and harmonious; they remain far removed from flattery, remain far removed from flattery, do not exalt themselves, and are always gentle in intention. Such great bodhisattvas can discipline their minds.”

Manjusri again addressed the Buddha:

“World-Honored One! If great bodhisattvas practicing profound prajnaparamita can discipline their minds, into what realm will they be born?”

The Buddha told Bodhisattva Manjusri:

“Good man! If great bodhisattvas practicing profound prajnaparamita can discipline their minds, they may be born in a heavenly realm or among human beings. If born in a heavenly realm, they will become Sakra, or a Brahma king who is lord of the Saha world. If born among human beings, they will become wheel-turning kings or other kings, or they will become elders or householders. Whether born among gods or humans, they will always encounter a Buddha. Great bodhisattvas who practice profound prajnaparamita and can discipline their minds will be born into such realms.”

Manjusri again addressed the Buddha:

“World-Honored One! To what Dharma does right faith lead?”

The Buddha told Bodhisattva Manjusri:

“Right faith leads to true spiritual friends.”

“World-Honored One! To what Dharma does extensive learning lead?”

The Buddha said:

“Extensive learning leads to wondrous wisdom.”

“World-Honored One! To what Dharma does generosity lead?”

The Buddha said:

“Generosity leads to great merit.”

“World-Honored One! To what Dharma does pure morality lead?”

The Buddha said:

“Pure morality leads to favorable realms.”

“World-Honored One! To what Dharma does patient acceptance lead?”

The Buddha said:

“Patient acceptance leads to embracing all sentient beings.”

“World-Honored One! To what Dharma does vigor lead?”

The Buddha said:

“Vigor leads to the accomplishment of all Buddha-Dharmas.”

“World-Honored One! To what Dharma does meditation lead?”

The Buddha said:

“Meditation leads to freedom from all distraction and agitation.”

“World-Honored One! To what Dharma does prajna lead?”

The Buddha said:

“Prajna leads to freedom from all afflictions.”

“World-Honored One! To what Dharma does hearing the Dharma lead?”

The Buddha said:

“Hearing the Dharma leads to freedom from every net of doubt.”

“World-Honored One! To what Dharma does proper questioning lead?”

The Buddha said:

“Proper questioning leads to definitive, wondrous wisdom concerning all dharmas.”

“World-Honored One! To what Dharma does dwelling peacefully in seclusion lead?”

The Buddha said:

“Dwelling peacefully in seclusion leads to supreme concentration and the supernormal powers.”

“World-Honored One! To what Dharma does correct cultivation lead?”

The Buddha said:

“Correct cultivation leads to the right path.”

“World-Honored One! To what Dharma does the teaching of impermanence lead?”

The Buddha said:

“The teaching of impermanence leads to not grasping at objects.”

“World-Honored One! To what Dharma does the teaching of suffering lead?”

The Buddha said:

“The teaching of suffering leads to non-arising.”

“World-Honored One! To what Dharma does the teaching of non-self lead?”

The Buddha said:

“The teaching of non-self leads to the eradication of attachment to self and what belongs to the self.”

“World-Honored One! To what Dharma does the teaching of emptiness lead?”

The Buddha said:

“The teaching of emptiness leads to quiescence.”

“World-Honored One! To what Dharma does right mindfulness lead?”

The Buddha said:

“Right mindfulness leads to noble vision.”

“World-Honored One! To what Dharma does physical and mental seclusion lead?”

The Buddha said:

“Physical and mental seclusion leads to all wondrous and pure supernormal powers.”

“World-Honored One! To what Dharma does the noble path lead?”

The Buddha said:

“The noble path leads to the noble fruits.”

“World-Honored One! To what Dharma does resolute understanding lead?”

The Buddha said:

“Resolute understanding leads to the attainment of all liberations.”

“World-Honored One! To what Dharma does a Buddha's appearance in the world lead?”

The Buddha said:

“A Buddha's appearance in the world leads to all factors conducive to enlightenment.”

At that time, Supreme Excellence addressed the Buddha:

“World-Honored One! What is a Buddha's appearance in the world?”

The Buddha said:

“Supreme Excellence! It is like arousing the aspiration for unsurpassed, perfect enlightenment.”

“World-Honored One! What is arousing the aspiration for unsurpassed, perfect enlightenment?”

The Buddha said:

“It is like giving rise to great compassion.”

“World-Honored One! What is giving rise to great compassion?”

The Buddha said:

“It is not abandoning any sentient being.”

“World-Honored One! What is not abandoning any sentient being?”

The Buddha said:

“One should likewise never abandon the Three Jewels.”

“World-Honored One! Who can refrain from abandoning the Three Jewels?”

The Buddha said:

“All those who are free from afflictions.”

Supreme Excellence then addressed the Buddha:

“World-Honored One! How extraordinary! Sugata! How rare! The Buddhas are subtle, profound, and wondrous. Although they teach that dharmas are empty, neither arising nor ceasing, and originally quiescent, they do not negate the karmic results of good and evil, and they remain far removed from the extremes of annihilationism and eternalism. World-Honored One! Are there sentient beings who, upon hearing this Dharma, neither revere nor believe it, but instead give rise to slander?”

The Buddha said:

“There are.”

“World-Honored One! Through cultivating wholesome karma in past lives, these sentient beings have obtained human bodies. Yet, because they associate with evil friends, they are unable to revere or believe this profound teaching and instead give rise to slander, thereby wasting their wholesome karma from the past. The beneficent virtue of the Buddhas is truly profound and immense. Even if we were to offer our own flesh and blood to the Buddhas, we still could not repay it. Through the Buddha's kindness, today our roots of goodness increase, we obtain the great bliss of the Dharma, dwell in great mastery, and are revered by gods and humans.

“World-Honored One! Great bodhisattvas practicing profound prajnaparamita should recognize the Buddha's kindness, draw near to spiritual friends, cultivate the practices of a Buddha, and realize a Buddha's enlightenment.”

When this Dharma was taught, twenty-five thousand bodhisattvas in the assembly attained the patient acceptance of non-arising, and forty-five thousand gods and humans all aroused the aspiration for unsurpassed, perfect enlightenment. Twelve thousand devas became free from defilement and gave rise to the pure Dharma eye.

XII. CHAPTER ON MANIFESTED TRANSFORMATIONS

At that time, Bodhisattva Good Reflection said to Heavenly King Supreme Excellence:

“Can a Buddha's transformation body produce further transformations?”

Supreme Excellence replied:

“Regarding this matter, let the World-Honored One now serve as witness. A Buddha's transformation body can further transform itself into immeasurable transformation bodies of Buddhas, as numerous as the sands of the Ganges, employing immeasurable forms and supernormal powers to teach the Dharma and benefit sentient beings. Why is this? Because the pure power of the Buddhas' past vows enables it to be so.”

Bodhisattva Good Reflection again asked:

– The Deva King constantly expounds the profound Dharma with skill. If this accords with the purity of the Buddha’s former vows, may the Deva King invoke the Buddha’s spiritual power so that the profound prajnaparamita may long abide in the world and never perish.

Most Excellent replied:

– Good Reflection, you should know! All Tathagatas constantly protect and preserve the profound prajnaparamita together. Why? The written words used to proclaim the profound prajnaparamita have neither beginning nor end and are never concealed or lost. The meaning revealed by them likewise has neither beginning nor end and is never concealed or lost. Therefore, the profound prajnaparamita of all Buddhas is never concealed or lost. Why? Because dharmas do not arise. If dharmas do not arise, they also do not cease; this is the secret teaching of all Buddhas. Such a sublime principle—whether a Tathagata appears in the world or does not appear—remains quiescent in its nature and characteristics. It is called suchness, also called the dharmadhatu, and also called ultimate reality. It accords with causes and conditions without opposing them; this is the true Dharma. Its nature abides eternally and is never concealed or lost.

Bodhisattva Good Reflection again asked the Deva King:

– Who, then, constantly protects and preserves the true Dharma?

Most Excellent replied:

– Those who do not oppose any dharma are able to protect and preserve the true Dharma. Why? Because they do not oppose right principle and never engage in contention, they are said to protect and preserve the true Dharma.

Good Reflection again asked:

– What does it mean to say that because they do not oppose right principle and never engage in contention, they protect and preserve the true Dharma?

Most Excellent replied:

– Those who accord with written words without opposing right principle and never engage in contention are said to protect and preserve the true Dharma. Why? Worldly ordinary beings are attached to various views. Those who accord with right principle always speak of emptiness. Therefore, the world vehemently disputes with them.

These ordinary beings delight in existent dharmas.

Those who accord with right principle regard existent dharmas lightly.

The world speaks of permanence, bliss, self, and purity.

Those who accord with right principle speak of impermanence, suffering, non-self, and impurity.

Therefore, the world enters into disputes with them. Ordinary beings follow the current of the world, whereas those who accord with right principle go against the current of the world. Therefore, the world enters into disputes with them.

Worldly ordinary beings are attached to the skandhas, ayatanas, and dhatus.

Those who accord with right principle are entirely free from attachment.

Therefore, the world disputes with them.

Ordinary beings conform to the world and do not practice according to right principle.

Those who accord with right principle stand in opposition to the world, yet they themselves never contend; hence they are said to protect and preserve the true Dharma.

Bodhisattva Good Reflection again asked Most Excellent:

– What, then, does the Deva King apprehend today?

Most Excellent replied:

– Good Reflection, you should know! I apprehend neither self nor dharmas.

Good Reflection again asked:

– Why do you not apprehend them?

Most Excellent replied:

– The self-nature of self is detached. The self-nature of dharmas and sentient beings is also detached. Yet these states of detachment are themselves unobtainable.

The self-nature of the past is detached. The self-nature of the future and the present is also detached. Yet all these states of detachment are unobtainable.

The self-nature of all Buddhas is neither detached nor not detached. The self-nature of all Buddha lands is neither detached nor not detached.

The self-nature of all dharmas is neither detached nor not detached. Good Reflection, you should know! To practice in this way is called according with right principle. There is no dharma to apprehend; only through non-apprehension can one protect and preserve the true Dharma.

Bodhisattva Good Reflection praised Deva King Most Excellent:

– Excellent! Excellent! The great being is indeed one who can expound this profound prajnaparamita, without apprehension, attachment, words, or letters, extinguishing all conceptual proliferation and abandoning both discrimination and that which is discriminated.

At that time, among the assembly was a devaputra named Virtuous One. He rose from his seat, bowed at the Buddha’s feet, bared his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and addressed the Buddha:

– Blessed One! Deva King Most Excellent has spoken of nondiscrimination. What dharma is this?

The Buddha told Virtuous One:

– Deva King, you should know! This nondiscrimination is precisely the dharma of quiescence. Why? Because both the apprehending subject and the apprehended object are unobtainable; it neither arises nor ceases and is free from self and what belongs to self. This is called the dharma of nondiscrimination. A great bodhisattva who contemplates in this way can protect and preserve the true Dharma without perceiving oneself as the protector or the Dharma as that which is protected.

When this Dharma was spoken, the minds of ten thousand bhiksus were liberated, and two thousand devaputras, freed from dust and defilement, gave rise to the pure Dharma eye.

Bodhisattva Good Reflection asked Deva King Most Excellent:

– What kind of eloquence enables one to expound such profound Dharma?

Most Excellent replied:

– One who has exhausted all habitual tendencies of the afflictions and attained eloquence can expound this profound Dharma. Such eloquence transcends the paths of speech, is inconceivable, and arises from sublime wisdom concerning ultimate truth; only such eloquence can expound this profound Dharma.

Bodhisattva Good Reflection asked Devaputra Virtuous One:

– Since dharmas do not arise, why employ eloquence to expound them?

Devaputra Virtuous One replied:

– A great bodhisattva who does not abide in dharmas that neither arise nor cease does not employ eloquence to expound the profound Dharma. Why? Being free from conceptual proliferation, such a bodhisattva perceives neither the cognizing subject nor the cognized object, and the mind abides nowhere; therefore, such a bodhisattva is able to expound it. Abiding neither in self nor dharmas, neither here nor there, but abiding only in pure ultimate truth, such a bodhisattva is therefore able to expound it.

Bodhisattva Good Reflection then addressed the Buddha:

– Blessed One! How extraordinary! Devaputra Virtuous One is truly rare. He alone is able to penetrate the profound Dharma and possesses inexhaustible eloquence.

The Buddha told Good Reflection:

– Devaputra Virtuous One has come from the presence of the Buddha Akshobhya in the world Abhirati to this Saha world to hear the profound prajnaparamita. You should know! For immeasurable hundreds of thousands of kotis of kalpas, Devaputra Virtuous One has cultivated the rare dharani gateway. Even if he expounded the Dharma for many kalpas, his eloquence would not be exhausted.

Bodhisattva Good Reflection again addressed the Buddha:

– Blessed One! What is called the rare dharani gateway?

The Buddha taught:

– Good Reflection! This rarity is called the dharani gateway through which no dharmas enter. This dharani gateway transcends all written words; speech cannot enter it, the mind cannot fathom it, and it is unobtainable among either internal or external dharmas.

Good Reflection, you should know! Not even the slightest dharma can enter herein; therefore, it is called the dharani gateway through which no dharmas enter. Why?

Because this Dharma is equal, neither high nor low, with neither entering nor emerging. Not a single written word can enter from outside, nor can a single written word emerge from within. Not a single written word abides in this Dharma, nor can any written words perceive one another.

Nor do they distinguish dharmas from non-dharmas. These written words neither diminish when spoken nor increase when unspoken; from the beginning they have never been produced or destroyed. As it is with written words, so it is with the mind; as it is with the mind, so it is with all dharmas.

Why? Because dharmas are free from language and also free from conceptual thought and estimation. From the beginning they neither arise nor cease, and therefore neither enter nor emerge.

For this reason, it is called the dharani gateway through which no dharmas enter. Whoever penetrates this Dharma gateway possesses inexhaustible eloquence. Why?

Because that person penetrates the inexhaustible and uninterrupted Dharma. If anyone can enter empty space, then that person can enter this dharani gateway.

Good Reflection, you should know! If a great bodhisattva fully comprehends this dharani gateway, the mind becomes pure, and so too do body and speech. If the bodhisattva's practice accords firmly with the principle of prajnaparamita, the armies of Mara cannot disturb them.

No non-Buddhist teachers dare confront them, and neither karma nor afflictions can undermine them. Their spiritual powers are steadfast, their mind is free from timidity, and whenever they teach, their eloquence is inexhaustible. They are able to proclaim the most profound and subtle gateways of the noble truths.

Their wisdom and extensive learning are like the great ocean. They abide in tranquil concentration like Mount Sumeru. Like the lion king amid the assembly, they are without fear.

They remain unstained by worldly dharmas, like a pure lotus blossom. They benefit sentient beings like the great earth. They cleanse defilements like a mighty river.

They bring the world to maturity like blazing fires. They increase wholesome dharmas like a powerful wind. They bring refreshing joy like the gentle radiance of the moon.

They constantly dispel darkness like the light of the sun. They subdue the hostile afflictions like a valiant warrior. Their mind is disciplined like a great elephant king.

They constantly resound with the thunder of Dharma like a great dragon. They pour down the rain of Dharma everywhere like a great cloud. Like a great physician, they cure the illness of the afflictions; like a great king, they skillfully govern the world.

Like the Four Heavenly Kings, they protect sentient beings and uphold the true Dharma. Like the god Sakra, they are foremost in splendor among gods and humans. Their mind is sovereign, like the Great Brahma King, who freely rules the Saha world, and their body is unobstructed.

Like Garuda, they guide sentient beings. Like a father to the world, they continually circulate the treasure of Dharma. Like Vaisravana, they can produce the many precious things of the world.

Adorned with merit and wisdom, they are beings whom all sentient beings who behold them hope to rely upon for benefit. They are praised by all the Buddhas, the Blessed Ones, and are jointly protected by gods, dragons, and others.

Good Reflection, you should know! If great bodhisattvas attain this dharani gateway, they immediately gain mastery. They benefit sentient beings and teach the Dharma through skillful means without exhaustion. Their minds never grow weary. They do not concern themselves with material gain or reputation. They bestow the Dharma impartially, without stinginess or jealousy. They uphold pure precepts, and their three kinds of action are faultless.

Their pure patient acceptance is free from anger and resentment.

Their pure diligence brings their undertakings to accomplishment.

Their pure meditative concentration skillfully disciplines the mind.

Their pure wisdom of prajnaparamita is forever free from doubt.

Possessing the four immeasurables, they are like the Great Brahma King. They constantly and skillfully cultivate samadhis and meditative attainments, entering and emerging from them freely. They surpass all worldly beings, cultivate the causes of Great Awakening, and possess both merit and wisdom. Receiving the consecration of anointment, they attain great mastery.

When the Buddha taught this gateway of complete retention, sixty-four thousand bodhisattvas in the assembly attained non-retrogression, and thirty thousand bodhisattvas attained patient acceptance of the non-arising of dharmas. Twenty thousand gods and humans became free from dust and defilement and gave rise to the pure Dharma-eye. Immeasurable and boundless numbers of gods, humans, and others all generated the aspiration for unsurpassed, perfect awakening.

XIII. THE DHARANI CHAPTER

At that time, the great bodhisattva Manjusri rose from his seat, bowed at the Buddha's feet, arranged his robe to bare his left shoulder, placed his right knee upon the ground, joined his palms reverently, and addressed the Buddha:

“Blessed One, this is truly wondrous! The Tathagata has said that if great bodhisattvas attain such a dharani gateway through which dharmas do not enter, they accomplish immeasurable and boundless merit.”

The Buddha said to the bodhisattva Manjusri:

“Good man! Even if the Tathagata were to speak of such merit for hundreds of thousands of years, he could not exhaust it.”

At that time, a bodhisattva in the assembly named Tranquil Wisdom addressed the great bodhisattva Manjusri:

“If a great bodhisattva realizes this dharani gateway, that bodhisattva will be praised by the Buddha, the Blessed One. Such a bodhisattva gains truly great benefit, and neither their own practice nor their guidance of others is in vain.”

The bodhisattva Manjusri said to the bodhisattva Tranquil Wisdom:

“Good man! In ultimate truth, there is no dharma worthy of praise, for there is neither form nor characteristic. Since that which is without form or characteristic has nothing worthy of praise, what is there in which to rejoice?”

Tranquil Wisdom again said:

“I have heard the Tathagata say in the sutras: The intrinsic nature of all dharmas is without self or what belongs to a self; it can neither be made joyful nor made angry. This dharma of equality is what bodhisattvas should study. It is like the great earth resting upon the water disk: if one digs ponds and wells, one obtains water for use, but those who do not dig have no means of obtaining it.

Likewise, the equal sphere of the Dharma known by noble wisdom pervades all dharmas. Those who diligently cultivate prajnaparamita immediately realize it, but how could those who do not cultivate it attain realization? Therefore, bodhisattvas who seek unsurpassed, perfect awakening should not be indolent.

If they practice diligently and energetically as taught, the equal sphere of the Dharma will appear before them. A person blind from birth cannot see colors. Likewise, sentient beings blinded by the afflictions cannot perceive the equality of dharmas.

Even a person with sight, if there is no external light, cannot fully perceive the colors and forms that are present.

“Likewise, although practitioners possess wisdom, without a good spiritual friend they cannot perceive the Dharma. But those who possess the divine eye do not depend upon external light; they can see forms by themselves. Likewise, bodhisattvas who enter the stream of Dharma naturally advance toward excellence. It is like a person in the womb who gradually grows but does not perceive that growth. Likewise, the practices of diligent and energetic bodhisattvas gradually increase. Although they do not perceive this themselves, they accomplish all the qualities of a Buddha. It is like a medicinal tree in the Snow Mountains that bears fruit while its trunk and branches neither wither nor break.

“Likewise, however many supreme practices bodhisattvas attain through diligent cultivation, none decline or are lost. When a wheel-turning king appears in the world, he is endowed with the seven treasures. Likewise, bodhisattvas who generate the aspiration for awakening are endowed with the seven Dharma treasures: generosity, pure morality, patient acceptance, diligence, meditative concentration, prajnaparamita, and skillful means. Just as a wheel-turning king travels throughout the four continents and extends an impartial mind toward every kind of sentient being,

“so too do bodhisattvas benefit sentient beings through the four means of gathering, always with an impartial mind. Wherever a wheel-turning king dwells, there are no disputes or lawsuits. Likewise, when bodhisattvas teach the Dharma in accordance with reality, there is no contention. It is like the trichiliocosm: when it first comes into being, Mount Sumeru and the great ocean immediately appear.

“Likewise, when bodhisattvas first generate the aspiration for unsurpassed, perfect awakening, prajnaparamita and the mind of great compassion immediately arise. When the sun rises, the lofty mountains are the first places illuminated by its light. Likewise, when the torch of prajnaparamita appears, bodhisattvas whose practices are lofty and whose faculties are mature are the first to be illuminated by its radiance. The great earth equally supports all grasses, trees, flowers, fruits, and medicinal plants. Likewise, bodhisattvas who realize this dharani gateway maintain an impartial mind toward all sentient beings.”

At that time, the Buddha praised Tranquil Wisdom:

– Excellent! Excellent! It is just as you have said: If great bodhisattvas attain such a dharani gateway, then whatever they utter—even a single sentence or a single word—is entirely the word of the Buddha. These utterances are wholly free from form, sound, odor, taste, touch, and dharmas. Why? Because the Dharma expounded here is not mundane; therefore, it is inexhaustible and can make the bodies and minds of all beings light, peaceful, and at ease. Even if they were to speak before hundreds of thousands of Buddhas, they would not be fearful or timid. Why? Because these great bodhisattvas are empowered by the Buddha and their minds are free of attachment: they do not cling to a self, to sentient beings, or to any dharmas. Thus, they realize the purity of true suchness, the purity of the dharma-dhatu, and the purity of ultimate reality, and they attain inexhaustible Dharma, inexhaustible words, and inexhaustible eloquence. At that very moment, supreme joy arises because they have attained wondrous wisdom, attained wondrous knowledge, and are no longer ensnared in the net of doubt.

When the Buddha taught this gateway of comprehensive retention, eight thousand bodhisattvas attained such dharmas and entered the dharani gateway. Moreover, twelve thousand bodhisattvas attained non-retrogression. Five thousand bodhisattvas attained acceptance of the non-arising of dharmas. Sixteen thousand devas became free from dust and defilement and gave rise to the pure Dharma-eye, while immeasurable and boundless kinds of sentient beings all aroused the aspiration for unsurpassed, perfect enlightenment.

The Buddha then said to Tranquil Wisdom:

– This dharani can subdue the maras, vanquish non-Buddhist paths, defeat those who are jealous of the Dharma, kindle the lamp of prajna, extinguish the fires of affliction, protect those who expound the Dharma and lead them to nirvana; it disciplines the mind within and skillfully teaches and transforms those without. One's deportment becomes dignified and proper, and all who see one rejoice. For those who practice rightly, one expounds the Dharma impartially. One observes the capacities and dispositions of sentient beings as they truly are and transmits the Dharma at the proper time, neither too early nor too late.

When the Buddha spoke of such merits, throughout the trichiliocosm all the great oceans, Mount Sumeru, the lands, the other mountains, and so forth all trembled. At that time, the heavens rained down flowers of Subtle Sound, great flowers of Subtle Sound, flowers of Wondrous Auspiciousness, great flowers of Wondrous Auspiciousness, blue lotuses, yellow lotuses, red lotuses, white lotuses, and kamala flowers. In the sky, the devas performed celestial music.

The Blessed One again said to Tranquil Wisdom:

– Good man! Immeasurable, boundless, and incalculable inconceivable kalpas ago, a Buddha named Jewel Moon appeared in the world, fully endowed with the ten epithets. His land was named Indestructible, and the kalpa was named Joyful Praise. He had three billion two hundred million shravaka disciples. His bodhisattva disciples were immeasurable and boundless. Yet that Tathagata had not previously undertaken ascetic practices or subdued the maras before realizing enlightenment.

At that time, in that assembly was a bodhisattva named Jewel Merit, endowed with wondrous eloquence and able to expound many kinds of Dharma for sentient beings. The assemblies then entreated that Tathagata not to enter nirvana but to remain in the world for a long time. Jewel Merit said to the great assembly:

– The Buddhas, the Blessed Ones, are neither born nor extinguished. Why is it necessary to entreat them not to enter nirvana? Only if empty space were to enter nirvana could the Tathagata enter great nirvana. Only if true suchness, the dharma-dhatu, ultimate reality, and the inconceivable realm were to enter nirvana could the Tathagata enter great nirvana. Why? Because the Dharma of the Tathagata neither comes into being nor perishes, is neither defiled nor purified, is neither mundane nor supramundane, is neither conditioned nor unconditioned, and is neither eternal nor annihilated. Suppose one mouth had ten tongues, each of those tongues produced a hundred tongues, and each of those tongues in turn produced a thousand tongues: even then, they could not say that the Tathagata comes into being or perishes, nor could they say that he is eternal or annihilated. Why, then, does the great assembly entreat the Tathagata not to enter nirvana but to remain in the world for a long time?

When Jewel Merit expounded this Dharma, eighty-six thousand bodhisattvas in the assemblies attained non-retrogression. Seven thousand great bodhisattvas all attained dharani gateways and boundless merits: the Pleasing Dharani Gateway, Unobstructed Dharani, Joyful Dharani, Great Compassion Dharani, Moon-Beloved Dharani, Moonlight Dharani, Sun-Beloved Dharani, Sunlight Dharani, Mount Sumeru Dharani, Profound and Vast Ocean Dharani, and Jewel King of Merit Dharani. Thirty-six thousand devas and humans became free from dust and defilement and gave rise to the pure Dharma-eye.

The Blessed One again said to Tranquil Wisdom:

– The Jewel Merit of the past was none other than you yourself. Because of this cause and condition, you are now able to speak of the various merits of the dharani gateway.

At that time, the great bodhisattva Manjushri spoke this verse:

Comprehensive retention is like good medicine,

Able to cure every illness of delusion.

It is also like celestial amrita;

Whoever drinks it abides forever in peace and joy.

The great bodhisattva Flower King of Merit then spoke this verse:

Comprehensive retention is without written words,

Yet written words reveal comprehensive retention.

Through prajna and great compassion,

Free from words, one employs words to speak.

At that time, the deva king Santushita rose from his seat, bowed at the Buddha's feet, bared his left shoulder, knelt with his right knee on the ground, respectfully joined his palms, and addressed the Buddha:

– Blessed One! The merits of the Buddhas are inconceivable. What the Buddha has taught is inconceivable. The supreme practices cultivated and the wondrous Dharma expounded by the great bodhisattvas are inconceivable. Because we and the other devas planted deep and abundant roots of goodness in former lives, we have encountered the Tathagata and heard such profound and wondrous Dharma. We therefore scatter immeasurable exquisite celestial incense and flowers as offerings to the Tathagata.

The Buddha said to the deva king:

– Deva king, you should know that those who wish to make offerings to the Buddha, the Blessed One, must cultivate three dharmas:

First, arouse the aspiration for enlightenment.

Second, safeguard the true Dharma.

Third, practice in accordance with the Dharma.

Deva king, you should know that only those capable of cultivating and learning these three dharmas may be said to make true offerings to the Buddha. Even if the Tathagata were to remain in the world for an entire kalpa and describe the merits attained through such offerings, he could not exhaust them. Therefore, deva king, those who wish to make offerings to the Buddha, the Blessed One, and who possess these three dharmas are said to make true offerings.

Deva king, you should know that if anyone safeguards even a single four-line verse of the Buddha's teaching, that person thereby safeguards all the Buddhas of the past, present, and future who have realized unsurpassed, perfect enlightenment. Why? Because the unsurpassed, perfect enlightenment realized by all the Buddhas, the Blessed Ones, arises from the Dharma. One who makes offerings to the Dharma is said to make true offerings. Such offerings are foremost and supreme among all offerings, and offerings of material wealth cannot compare with them.

Deva king, you should know that I recall the immeasurable and incalculable inconceivable kalpas of the past when, diligently and energetically cultivating and learning the bodhisattva path, I heard devas in the sky recite this verse:

Two persons remain far from the king of thieves;

The great treasury cannot be invaded.

Through hundreds of thousands of myriads of kalpas, the Dharma is hard to hear;

Having heard it, one neither preserves nor teaches it.

With the mind of great enlightenment, safeguard the true Dharma;

Practice according to the Dharma with a tranquil mind.

Benefit oneself and others with an impartial mind;

This alone is called a true offering to the Buddha.

Deva king, you should know that in the past, as soon as I first heard this verse, I taught it to others. At that time, eight thousand sentient beings together aroused the aspiration for unsurpassed, perfect enlightenment. Therefore, deva king, offerings made through the Dharma are foremost and supreme. Why? Because the unsurpassed, perfect enlightenment of all the Buddhas arises from the Dharma.

XIV. CHAPTER ON ADMONITION

01

At that time, Bodhisattva Manjusri rose from his seat, bowed at the Buddha’s feet, bared his left shoulder, knelt with his right knee upon the ground, joined his palms respectfully, and addressed the Buddha:

“The Tathagata has taught the profound prajnaparamita. In the future age, when the true Dharma is about to perish, and during the intervening period, will there be sentient beings capable of believing and accepting it? If good men, good women, and others hear this sutra taught, believe and accept it without disparaging it, what merit will such people attain?”

The Buddha told Bodhisattva Manjusri:

“Good man! In the future age, when the true Dharma is about to perish, and during the intervening period, there will be good men, good women, and others who, in the presence of immeasurable and boundless Buddhas, have cultivated pure morality, meditative concentration, and prajna. They are true children of the Buddha and will be able to believe this sutra. The merit they attain will be incalculable. All supreme wholesome dharmas arise from prajna. If anyone believes and accepts this sutra without disparaging it, I shall now give you an analogy.

“Manjusri! This continent of Jambudvipa is seven thousand yojanas in circumference. It is broad in the north and narrow in the south, shaped like a carriage box.

The faces of the people who dwell there are likewise shaped. Suppose all the people in Jambudvipa were stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas, as numerous as rice, grain, hemp, bamboo, grasses, reeds, rushes, sugarcane, forests, and so forth, leaving no vacant space. Throughout the lifetimes, whether long or short, of that assembly of noble ones, certain good men, good women, and others, with pure minds, offered them the finest things in the world—food, drink, clothing, beds, medicines, and so forth.

After those noble ones entered nirvana, they gathered their relics, erected precious stupas, adorned them, and made offerings to them. Or they filled the whole continent of Jambudvipa, up to the Brahma palace, with the seven precious substances and offered all those precious substances to each member of that noble assembly. Throughout both day and night, they made offerings continuously and without interruption until the end of their own lives.

“Manjusri! What do you think? Would those good men, good women, and others acquire much merit through these causes and conditions?”

Manjusri immediately replied:

“World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great!”

The Buddha told Bodhisattva Manjusri:

“If good men, good women, and others always believe and accept this sutra without disparaging it, they will acquire merit a hundred times, a thousand times, even infinitely greater than the merit from the foregoing acts of giving.

“Manjusri! The continent of Purvavideha is eight thousand yojanas in circumference and shaped like a half-moon. The faces of the people there are likewise shaped.

Suppose all the people in Purvavideha were stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas, as numerous as rice, grain, hemp, bamboo, grasses, reeds, rushes, sugarcane, forests, and so forth, leaving no vacant space. Throughout the lifetimes, whether long or short, of that assembly of noble ones, certain good men, good women, and others, with pure minds, offered them the finest things in the world—food, drink, clothing, bedding, medicines, and so forth.

After those noble ones entered nirvana, they gathered their relics, erected precious stupas, and adorned them as offerings. Or they filled the continent of Purvavideha, up to the Brahma palace, with the seven precious substances and offered all those precious substances to each member of that noble assembly. Throughout both day and night, they made offerings continuously and without interruption until the end of their own lives.

“Manjusri! What do you think? Would those good men, good women, and others acquire much merit through these causes and conditions?”

Manjusri immediately said to the Buddha:

“World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great!”

The Buddha told Bodhisattva Manjusri:

“If good men, good women, and others always believe and accept this sutra without disparaging it, they will acquire merit a hundred times, a thousand times, even infinitely greater than the merit from the foregoing acts of giving.

“Manjusri! The continent of Aparagodaniya is nine thousand yojanas in circumference and shaped like the full moon. The faces of the people there are likewise shaped.

Suppose all the people in Aparagodaniya were stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas, as numerous as rice, grain, hemp, bamboo, grasses, reeds, rushes, sugarcane, forests, and so forth, leaving no vacant space. Throughout the lifetimes, whether long or short, of that assembly of noble ones, certain good men, good women, and others, with pure minds, offered them the finest things in the world—food, drink, clothing, bedding, medicines, and so forth.

After those noble ones entered nirvana, they gathered their relics, erected stupas, and adorned them as offerings. Or they filled the continent of Aparagodaniya, up to the Brahma palace, with the seven precious substances and offered all those precious substances to each member of that noble assembly. Throughout both day and night, they made offerings continuously and without interruption until the end of their own lives.

“Manjusri! What do you think? Would those good men, good women, and others acquire much merit through these causes and conditions?”

Manjusri immediately replied to the Buddha:

“World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great!”

The Buddha told Bodhisattva Manjusri:

“If good men, good women, and others always believe and accept this sutra without disparaging it, they will acquire merit a hundred times, a thousand times, even infinitely greater than the merit from the foregoing acts of giving.

“Manjusri! The continent of Uttarakuru is ten thousand yojanas in circumference and square in shape. The faces of the people there are likewise shaped.

Suppose all the people in Uttarakuru were stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas, as numerous as rice, grain, hemp, bamboo, grasses, reeds, rushes, sugarcane, forests, and so forth, leaving no vacant space. Throughout the lifetimes, whether long or short, of that assembly of noble ones, certain good men, good women, and others, with pure minds, offered them the finest things in the world—food, drink, clothing, beds, medicines, and so forth.

After those noble ones entered nirvana, they gathered their relics, erected stupas, and adorned them as offerings. Or they filled the continent of Uttarakuru, up to the Brahma palace, with the seven precious substances and offered all those precious substances to each member of that noble assembly. Throughout both day and night, they made offerings continuously and without interruption until the end of their own lives.

“Manjusri! What do you think? Would those good men, good women, and others acquire much merit through these causes and conditions?”

Manjusri immediately replied to the Buddha:

“World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great!”

The Buddha told Bodhisattva Manjusri:

“If good men, good women, and others always believe and accept this sutra without disparaging it, they will acquire merit a hundred times, a thousand times, even infinitely greater than the merit from the foregoing acts of giving.”

Fascicle 572

THE END